A spiritual doctrine conteining a rule to liue vvel, vvith diuers praiers and meditations. Abridged by the Reuerend Father Levvis de Granada of the holie order of preachers. And deuided into sixe treatises, as is to be seene after the prefaces. Nevvlie translated out of Spanish into English. Luis, de Granada, 1504-1588. This text is an enriched version of the TCP digital transcription A06450 of text S108929 in the English Short Title Catalog (STC 16922). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 503 KB of XML-encoded text transcribed from 205 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A06450 STC 16922 ESTC S108929 99844581 99844581 9410 2240875667

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A06450) Transcribed from: (Early English Books Online ; image set 9410) Images scanned from microfilm: (Early English books, 1475-1640 ; 476:16) A spiritual doctrine conteining a rule to liue vvel, vvith diuers praiers and meditations. Abridged by the Reuerend Father Levvis de Granada of the holie order of preachers. And deuided into sixe treatises, as is to be seene after the prefaces. Nevvlie translated out of Spanish into English. Luis, de Granada, 1504-1588. Gibbons, Richard, 1550?-1632. [16], 208, 229-397, [7] p. Imprinted by Laurence Kellam, At Louan : 1599. Translator's preface signed: Rich. Gibbons. Reproduction of the original in the Bodleian Library. eng Meditation -- Early works to 1800. Prayer -- Early works to 1800. eebo A spiritual doctrine, conteining a rule to liue vvel, vvith diuers praiers and meditations. Abridged by the Reuerend Father Levvis de Granada of the h Luis, de Granada, 1599 410 92616 171 0 0 0 0 0 18.46 C The rate of 18.46 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2012-10 Assigned for keying and markup 2012-10 Keyed and coded from ProQuest page images 2013-02 Sampled and proofread 2013-02 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A SPIRITVAL DOCTRINE , CONTEINING A RVLE To liue wel , with diuers Praiers and Meditations . ABRIDGED BY THE REVEREND FAther Lewis de Granada of the holie order of Preachers . AND DEVIDED INTO SIXE TREAtises , as is to be seene after the prefaces . Newlie translated out of Spanish into English .

Psalm. 118. v. 35.

Dedue me in semita mandatorum tuorum .

Leade me ( O Lord ) in the path of thy commaundements .

AT LOVAN , Imprinted by Laurence Kellam 1599.

TO THE HONORABLE SYR WILLIAM STANLEY Knight , Coronel of the English Reg●ment . &c.

HONORABLE Syr , hauing latelie translated this little volume out of Spanish into English , I began to thinke , to what person of our nation I might dedicate the same , that not onelie would gratefullie accept of so small a trauail , but also were able to iudge , as wel of the translation , as also of the fruite which maie be deriued to such , as shall list to reade it . At the length amongst all others , your honorable person seemed to me most fitte , for all the respects before mentioned . For if I regard your courtisie to all sortes of men , and your speciall good will and affection to those of mic coate in generall ( to saie nothing of mie self in particular ; ) I maie with greate reason be esteemed verie vndiscreete , if I should think , that you would take this poore offer otherwise , then your Nobilitie and courtisie requireth . Also if I consider either your knowledge in both languages English and Spanish , or youre experience , and wounderful good affection to all sortes of spirituall , and Godlie Treatises , ioined with your Deuotion , Pietie and Zeale in the seruice of God ; I can not but esteeme you to be a sufficient Iudge as well of the translation , as also of the profit , that manie maie take by this little woorke . Accept then , Honorable good Syr , the same , as the first frutes , & token of mie good will towards you ; accept it , I saie , vntill I haue put som other thing in order , which maie further the spirituall auancement of deuoute persons , & be more worth your reading ; and accept therewithall mie sincere affection , wholie addicted to praie for your long life , and prosperitie , which God graunt you , and preserue the same to his greater honour and glorie , and to your owne saluation and best contentment . Christ IESVS be alwaies in your safegard .

From our college of the Societie of IESVS in Louan this 19. of March 1599. being the feast of S. Ioseph . Yours most humble affectionate . Rich. Gibbons .
THE TRANSLATOVR to the gentle Reader .

IT hath seemed good to me , Gentle Reader , to let thee vnderstand in the beginning of this little booke , that som yeeres past , a worthie and vertuous Gentleman of our nation , had begon to translate out of Spainish into English , the Memoriall , and other spirituall bookes , of that famous and Religious father Lewis de Granada , of S. Dominicks order . Of all which , som haue ben put in print , som others , I know not vppon what occasion , a● not yet com forth . But whatsoeuer the cause maie be , certeine it is that in the meane time , the same Religious father being verie desirous , that all sort of men should take the profit of such spirituall woorkes , as he with so greate paines had vttered to the woorld , for theire soules good , and auancement in the seruice of God , did , not long before his death , drawe out an Abridgment of his forsaid bookes , moued therunto for the reasons , which he him self hath set downe in his preface to the Reader , as it goeth heere in the beginning of this little volume . Which woork , when I had read and perused the same , liked me so much , that I resolued with mie self to put it in English , esteeming that as all the other spirituall woorks of this deuout father , ar of greate comfort and consolation , to all the seruants of Almightie God , so this would be of no lesse furtherance in spirite , to such as would endeuour to vse the same . Especiallie considering , that all that is conteined in this little booke , is matter apperteining rather to practise of deuotion , and to kendle our affection in the loue of our sweete Sauiour , then to frame greate discourses , and illuminate our vnderstanding ; albeit this part be also to be found heere , as much as it maketh to the benifit of the other , and standeth with the briefenes , which the Author now pretended .

This being so , it remaineth Gentel Reader , whoesoeuer , and of whatsoeuer Religion thou be , that thou endeuour to peruse this booke , to the end , for which it was first writen , and is now translated into English , that is to thine owne good and saluation . Which thing thou shalt easilie perfourme , if thou procure , as neere as God shall aforde thee grace , to reade and weigh that which is heere conteined , with a reposed and quiet spirite , with a meeke and humble spirite , with a spirite of patience and long animitie , with a spirite altogether determined and resolued , to seeke sincerelie and purelie , not so much thine owne interest & contentment , as the honour and glorie of God , and to know his good will and pleasure , and with all thy power to put the same in execution . Neither must thou be ouercurious , or hastie to passe on in reading the contents thereof , but rather endeuour to staie thie self som space of time , in considering with much attention that , which thou hast read , and by this consideration to stirre vp , and prouoke thy will and affection , to practise & excute that , which thou shalt vnderstand to be the best pleasure of almightie God , and most profitable to thine owne saluation . This is that which thou must doe , if thou pretend to take anie comfort or commoditie , by reading of spirituall and deuout bookes .

Now then , deare Reader , hauing nothing els whereof to admonish thee , I wil end this mie preface , and remitte thee to the Author him self of this little woorke , desiring thee , for mie small paines bestowed in the translation , to be mindfull of me in thie praiers . Christ IESVS direct thee .

At Louan the 25. of March , 1599. Thy hartie wellwiller and seruant in Christ IESVS . Rich. Gibbons .
THE AVTHOR TO THE CHRISTIAN READER .

IT is a thing notorious , good Christian reader , that the bread , which we dailie eate , is not so necessarie for the maintenance of our natural life , as is the doctrine of the woord of God , for the conseruation of oure spiritual life . This doctrine teacheth vs two principal things , to prate , and to woorke ; vnto which two , be reduced al others what-soeuer . Of these two things infinite bookes haue ben writen . But for as much as this doctrine is so neceessarie at euerie foote-steppe that we make ( by reason of the continual dangers , and temptations of our life ) I haue determined to resume heere in few woords ( gathered out of al mie bookes ) that which hath seemed to me most fit for this purpose ; Sixe treatises of this booke . to the end thou maist easilie beare about with the in thie bosom , that which ought to be alwa●s writen in thie heart . And therfore I haue heere gathered and put together Sixe briefe treatises ; one of Mental praier , taken owt of mie booke of Praier and Meditation , with al the fourteene meditations abbreuiated , which were there set doune . And this treatise I haue put in the first place , because these meditations , besides that they giue vs abundant matter whereof to meditate , be also the best persuasions and motiues that can be found , to bring men to liue wel and vertuouslie . So that yf they serue not in the beginning for the exercise of meditation , yet they wil serue for perswasion to induce men to the feare of God , and changement of life . But because al men dooe not so much giue them selues to th' exercise of meditation , ether for their diuers affairs , or for other reasons which they may haue ; therfore that these also want not the succour and help of praier , I haue added an other treatise of vocal praier , conteining manie praiers , which serue to obteine such vertues , as be most necessarie for th' edification of our sowles .

Trulie al holie scripture doth euerie where declare vnto vs , the neede which we haue of these two exercises , because they be the weapons , which we haue most readie and at hand against our enimies , by whome we be alwais enuironed ; & therfore we must goe wel armed with them , as long as our life lasteth . Heerehence it is that our Sauiour the night of his passion armed his disciples with praier , Matth. 26.41 . saying vnto them ; watch ye and praie that ye enter not into tentation : and Dauid armed him self with meditation when he said ; Psal. 118.29 . were it not ( o lord ) that thy law is my meditation , I had then peraduenture perished in my humilitie : that is , I was then verie likelie to haue fallen when tribulation came vppon me . Seeing therfore that these two weapons be so assured and prooued for our warfare , it seemed to me conuenient to put them in this brife manual , that by such meanes they might be alwais at hand .

Now for so much as in the beginning we diuided the whole summe of Christian doctrine into these two things , praier , & woorke ; hauing spoken alreadie of praier as wel Mental as Vocal , it ensueth that we treat hence forward of woork , that is of the instruction and order of our life , hauing cheefelie regard of such as newlie begin to serue our Lord . And because of those som there be , that begin this life remainning still in the woorld , som others entering into Religion ; for these last also I haue laid downe an other treatise , in which the thornes and brambles of our euil inclinations and passions be rooted out , and in their place ar set the plantes of vertues , which doe order and perfectionate our sowles . And albeit these two last treatises maie seeme to be different in the titles , neuertheles the documents conteined in them both ( especiallie those which concerne vertues ) serue no lesse for the one treatise , then for the other : because such as desire to be saued , haue no other way for the same , but to goe from vertue to vertue , Psal. ●● . 8 . vntil they see the God of Gods in Sion , that is in the glorie which is to com .

Besides this , to th' end there want nothing for the dailie instruction of our life . I haue put heere also twoe other little treatises , whereof the one is of Penance and Confession : the other is of preparation for receiuing the blessed Sacrament of the altare .

And this may suffice for the preface of this little booke .
A SPIRITVAL DOCTRINE DEVIded into sixe treatises . The First Treatise is , of Mental Praier . The Second Treatise is , of Vocal Prater . The Third Treatise is , A Rule of good life for all sorts of men . The Fourth Treatise is , A Rule of good life for Religious men . The Fift Treatise is , of The Sacrament of Penance . The Sixt Treatise is , of receauing the blessed Sacrament , with a profession of the Catholique faith , according to the holy Councel of Trent .
THE FIRST TREATISE OF MENTAL PRAIER .
THE FIRST PART WHEREIN IS treated of Meditation .
OF THE FRVITE WHICH WE reape by Praier and Meditation . CHAP. I

FOR so much as this litle treatise speaketh of Praier and Meditation , it shal be good , in the beginning thereof , to laie downe in few wordes the fruite which is reaped by this holie excercise , to th' end that men may with a more frank & free hart giue them selues to the same .

It is a thing most euident , that one of the greatest impediments & letts , which man hath to hinder him from his last felicitie and blisse , is the euil inclination of his soule , and the difficultie and tediousnes which he feeleth in doing good : in so much that , if this difficultie were not , it should be a most easie thing for him to runne the waie of vertues , and to obteine the end for which he was created . Rom. 7.22 And therfore the Apostle said . I am delighted with the law of God according to the inward man : but I see an other law in my membres , repugning to the law of my mind , and captiuing me in the law of sinne . This is then the most general reason that can be giuen of all our euil .

But now to quite our selus of this tediousnes & difficultie , & to make this affaire most easy , one of the things that most helpeth and furthereth is deuotion . 〈◊〉 2. q. 82. ar. 1. For , as S. Thomas saith deuotion is no thing els , but a promptnes & readines to woorke wel , which quiteth our sowle of al this difficultie and tediousnes , and maketh vs quick and nimble to all good . For deuotion is a spiritual refection , a ref●esshing and dew of heauen , a blast and breathing of the holie Ghost , and a supernatural affection , which so conforteth , forceth , and transformeth or changeth a mans hart , that it geueth him a new tast & desire of spiritual things : and a new disgust and hatred of things that be sensual . And this dailie experience teacheth vs : for when a spirituall person commeth from anie deepe & deuout praier , it is then that all his good purposes and desires be renued : then be al his feruors and determinations to dooe good : then he desireth to please and loue so good and so sweete a lord , as God there shewed him self to be : and to endure new labours & paines , and , that which is more , to spend his blood for him : and then finallie is renued and florisheth the fireshnes of our sowle .

And yf thou ask me , by what means we com to obtaine this so mightie and noble affection of deuotion : to this answereth the same holie Doctor aforenamed saying , that it is atteined by meditation and contemplation of heauenlie things , for that from the deepe meditation and consideration of them , riseth and springeth vp this affection and feeling in the wil , which we call deuotion , and which inciteth and moueth vs to all good . And therfore is this holie and religious exercise so highlie praised , & commended of al Saincts , because it is a meane to obtaine denotion , which , although it be but one vertue , maketh vs fit and moueth vs to al other vertues , and is as it were a generall spurre for them all . And yf thou desire to see how true this is , consyder how plainlie S. Bonauenture layeth it downe in these woords folowing .

If thow wilt suffer with patience what soeuer aduersities and miseries of this life be a man of praier . lib. medit. vitae Christic. 37. If thou wilt obtaine force and strength to ouercom the tentations of the enemie , be a man of praier . If thou wilt mortifie thine owne wil , with●her euil appetites and passions , be a man of praier . If thou wilt throughlie know the wilines and subtiltie of the diule , and keepe thy self from his snares and deceits , be a man of praier . If thou wilt liue merelie in the seruice of God and passe on the waie of laboure and affliction with sweetenes and contentement of mind , be a man of praier . If thou wilt exercise thy self in a spiritual kind of life , Rem . 13.14 and not make prouision for the flesh in concupiscences , be a man of praier . If thou wilt driue owt of thy mind th' importunat flies of vaine cares and thoughts , be a man of praier . If thou wilt nourish thy sowle with the fatnes and marow of deuotion , and haue it alwais full of good cogitations and holy desires , be a man of praier . If thou wilt fortifie thy heart , in the good pleasure of God , with a stout courage and stedfast purpose , be a man of praier . Finallie , If thou wilt roote out al vices of thy soule , and set vertues in their places , be a man of praier , because in it is receaued the vnction of the holie Ghost , which teacheth our soule al things that be needfull . Moreouer if thou wilt mount vp to the height and top of contemplation , and enioye the sweete embracings of the spowse , exercise thy self in praier , because this is the way by which the sowle climmeth vp to the contemplation and tast of celestial things . Thou seeest then of what force and vertue praier is . And for the greater proofe of al that hath ben said , setting aside the testimonie of holie scripture , let this suffise for the present , that we haue heard and seene , and see dailie by experience manie simple and vnlearned persons , whoe by the vertue of praier haue obteined al the forsaid things , and manie greater also . Hitherto be the woords of S. Bonauenture . What treasure then , I praie yow , can be founde more riche , or what marchants shoppe better furnished with al sort of goods , then this ? But hearken what an other holie and religious Doctor Laurentius Iustinianus saieth to this purpose , speaking of the self same matter .

By reason of vnspotted praier ( saith he ) the soule is clensed from sinne ; the affection is comforted ; lib. de caslo connub . verbi & animae c. 22. Charitie is nourished ; the appetite of loue is increased ; Faith is certified ; Hope is strengthned ; the spirite reioiceth ; the bowels tremble ; the heart is pacified ; fiar is kindled ; truth is discouered ; tentation is put to slight ; heauines is cast of ; the senses ar renued ; the strength which was weakened , is repaired ; feruor is stirred vp ; luke warmnes is abandoned ; the rustines of vices is consumed ; and in the same exercise the liuelie sparcles of heauenlie desires doe shine brightlie , and the flame of godlie loue groweth vp more and more . For the vndefiled praier of the soule is borne vppe with manie prerogatiues of merites , and is adorned with the beautie of manie spiritual priuileges , and with other principal vertues . In so much that the heauens stand alwais open to praier : to it be discouered and reueiled secretes : and the hearing of God is at all times attentiue to the same . This therfore maie be sufficient for the present to make vs in som manner to see the fruite of this holie exercise .

OF THE MATTER REQVISITE to be vsed in meditation . CHAP. II.

HAVING hitherto seene of how great fruite Praier and Meditation is , let vs now consider what those things be of wich we ought to meditate . To which point I answere , that for so much as this holie exercise is principallie ordeined to breede in our hearts the loue and feare of God , & th' obseruation of his commandements : therfore the matter , most conuenient of this exercise , shal be that which most maketh to this purpose . And although it be true that all things created , and al holie scripture incite and moue vs to this , neuertheles , speaking generallie , the mysteries of our faith which be conteined in the Symbole named Creede , be most effectual and profitable for this end : because in the same is treated of the benifits of God : of the final iudgment , of the paines of hel , and of the glorie of heauen , which be vehement motiues to stirre vp in our hearts the loue and feare of God : and in it also is comprehended the life and passion of our Sauiour Christ , in which consisteth al our good . Wherfore with great reason it maie be auouched that the most fit & propre matter of this exercise is the Symbole : al●hough that also that maie be good for eche one in particuler , which shall most moue his heart to the loue and feare of God .

Now according to this , for th' instruction of those that be nouices & beginners in this waie , to whome it is expedient to giue meate as it were chewed & digested before I wil set downe heere breeflie two sorts of meditations for al the daies of the weeke , one for night , and the other for morning , drawen , for the most part , our of the mysteries of our faith : to the end that as we giue dailie to our body two refections , so likewise we giue to our sowle , whose foode is the meditation and consideration of heauenlie things . Of these meditations som appertaine to the mysteries of the sacred passion and resurrection of Christ : som others to the other mysteries of which we haue spoken heretofore . And yf peraduenture anie bodie should not haue so much tyme as to recollect him self twise a day , at the least he may meditate one part of these mysteries in one weeke , and th' other in an other , or els entertaine him self in those onlie of the passion and life of Christ , which be the most principall ; albeit the others must not be left , especiallie in the beginning of anie mans conuersion , because they be most conuenient for that time , in which the feare of God , together with sorow and detestation of our sinnes , is principallie required .

HEERE FOLOW THE FIRST SEVEN MEDITAtions for the daies of the weeke .
Mondaie night . Of the knowledg of thy sinnes and thy self .

THIS daie thow maist attend to the knowledge of thy sinnes , and to the knowledge of thy self , that in the one thow see how manie euils thow hast , and in the other thou vnderstand that thou hast no good which commeth not from God , which is the waie to obtaine Humilitie mother of all vertues .

For this thow must first think vppon the numbre of the sinnes of thie life past , speciallie vppon those offences which thow didest commit in the time when thou hadst least knowledge of God . For yf thou canst wel vew them , thou shalt find that they haue exceeded in number the verie haires of thy head , and that thou didst liue at that time as a heathen that knoweth not what God is .

After this runne ouer breeflie the ten commandements , and the seuen deadlie sinnes , and thou shalt see that there is no one of them al , in which thou hast not oftentimes offended in woork , woord , or thought .

Secondlie , runne ouer al the benefits of God , and all the times of thy former life , and consider wherein thou hast imploied them , for so much as thou must geue accompt of them al to God . Wherfore tell me now , wherein hast thou spent thy childhood ? wherein thy infancie ? wherein thy yowth ? and finallie in what al the daies of thy life ? wherein hast thou occupied thy bodilie senses , and the powers of thy soule , which almightie God gaue thee to the end thou shouldest know & serue him ? where in hast thou imploied thine eyes , but in beholding vanities ? wherein thine ears , but in hearing lies ? wherein thy toung , but in a thowsand manners of swearing & murmuration ? wherein thy tast , smelling and touching but in delices & sensual pleasures .

What profit hast thou taken by the holie Sacraments , which God ordeined for thy remedie ? what thankes hast thou giuen him for his benefits ? How hast thou answered to his inspirations ? wherein hast thou spent thy health , and the strength and habilities of nature , and the goods which ar named of fortune , and the means and opportunities to liue wel ? what care hast thou had of thy neighbours , which God hath commended vnto thee , and of those woorks of mercie , which he appointed thee to vse towards them ? Think then , what answere wilt thou make at the daie of accoumpt , when God shall saie vnto thee . Giue me an accoumpt of thy steward-shippe , and of al my goods committed to thy charge , for the tyme is now expired , and thou shalt haue no more to dooe with them .

O drye and withered tree , readie for euerlasting torments ! what wilt thou answere at that daie , wen they shall ask thee an accoumpt of al the time of thy life , and of all the minutes and moments of the same ?

Thirdlie think vppon the sinnes which thou hast committed , and doest euerie day commit since the time thou hast had more light to know God , and thou shalt find that yet still the ould Adam liueth in thee with manie of his ould rootes & customs . Consider then how vnreuerent thou hast ben , and yet art towards God , how vnthankful for his benefits , how rebellious & stif necked to his inspirations , how slowthul in things apparteining to his seruice : which thou neuer doest with such readines and diligence , nor with such pure intention as thou oughtest , but for som other respects and commodities of the world .

Consider also how seuere and hard thou art with thy neighbour , and how pitiful and fauourable towards thy self , what a frind of thine owne wil , of thy flesh , of thy estimation , and of al other thy commodities . Behould how thou art alwaies prowde , ambitious , angry , rash , vain-glorious , enuious , malitious , delicate , inconstant , light , sensual , a frind of thy pastimes , of pleasant companies , of laughing , iesting , & babling .

Consider likewise how changeable thou art in thy good purposes , how vnaduised in thy wordes , how head-long in thy deedes , how cowardous & faint hearted in what soeuer matters of weight and importance .

Fourthlie when thou hast considered in this ordre the multitude of thy sinnes , behould forthwith their greeuousnes , that thow maist so perceiue how thy myseries be increased on euerie side : to which purpose thow must vew wel these three circumstances in the sinnes of thy life past ; to wit against whome thou hast sinned ; for what cause thou hast sinned ; and in what manner thou hast sinned . If thou consider against whome thou hast sinned , thou shalt find that thow hast sinned against God , whose goodnes and maiestie is infinite ; whose benefits and mercies towards mankind doe exceede euen the sands of the sea ; in whome be al titles of excellencie and honour that can be imagined ; & to whom al dutie and homage is due euen in the highest degree of bounden dutie . If thow consider the cause for which thou hast sinned , it was but for a point of estimation , for a beastle delight , for a trifle of commoditie , and oftentimes without anie commoditie at al , onlie for custom and contempt of God . But now after what manner hast thou sinned ? Suerlie with such facilitie , with such boldnes , so without scruple and remorse of conscience , so without feare , yea for the most part with such easines and contentment , as yf thou haddest sinned against a God of straw , that nether knew nor sawe what passeth in the world . Is this then the honour due to so high a maiestie ? Is this the thankse-geuing for so manie benifits ? Is this the recompence worthie to be made for his pretious bloud shed vppon the Crosse ? and for those stripes and buffets which he suffred for thy sake ? O miserable and wretched creature that thow art ! miserable , for that which thow hast lost ; more miserable , for that which thow hast committed ; and most miserable of al , yf yet thow see not thine owne perdition .

After al this , it is a thing of great profit and importance to six the eys of thy consideration in thinking vppon thine owne basenes , that is , how of thy self thow hast nothing els but nothing and sinne , and that whatsoeuer is besides this is of God , it being a thing most euident , that as well al the goods of Nature , as also those of Grace , which be the greatest , be all and wholie his & from him . For his is the grace of Predestination , which is the fountaine of al other graces , his is the grace of Vocation , his the grace Concomitant , which assisteth thee in dooing all good , his the grace of Perseuerance , and finallie his the grace of Euerlasting life . This being so , what hast thou of thy self , wherof to glory and vaunt , but nothing and sinne ? Repose then a little in the consideration of this thy nothing , esteeming this onlie to be thine owne riches , and al the rest that thou hast , to be of the law of God : to the end thou maist see cleerelie , and as it weere feele with thy hands what thou art , and what God is , how poore thou art , and how riche he is : Consequentlie how little thou oughtest to trust & esteeme thy self , and how much to trust in God , to loue him , and to glory in him .

When thou hast wel considered al these things afore sayd , think then of thy self as baselie as thou possibly canst . Think that thou art a place where reedes grow , which be chaunged with euerie winde , without weight , withoutforce , without firmnes , without stay , & without anie manner of being . Think that thou art a lazarus lying sower days dead , that thou art a stinking and abominable carcas , so full of wormes , and of so vyle a stentch , that so manie as passe by thee , doe stoppe theire noses , and shut their eys that they may not see thee . Think that in this sort thou doest stink in the sight of God and of his Angels , and esteeme thy self vnworthie to lift vp they eys towards heauen , vnworthie that the earth should beare thee , vnworthie that anie creatures should serue thee , vnworthie of the bread thou eatest , and vnworthie of the light and ayer that thou receauest .

Cast thy self downe prostrate with that publique woman sinner at our Sauiours feete , Luc. 7.37 . and couering thy face for verie shame and confusion , with the like shame that a woman would appeare before her husband , when she hath committed treason and adulterie against him , and with great sorow and repentance of hart , desire him to pardon thy sinnes and offences , and that of his infinite pirie and mercie it wil please him to receaue thee againe into his howse .

Tewsday night . Of the misertes of mans life .

THIS day thow hast to meditate vppon the miseries of mans life , that by them thou maist see how vaine the glory of this woorld is , and how little to be accoumpted of , seeing it is built vppon so weake a foundation as this miserable life of ours is . And albeit the distresses and miseries of this life be almost innumerable , yet maist thou , for the present , consider cheeflie these seuen .

First consider how short this lise is , seeing the longest terme thereof , passeth not threescore and ten , or fowerscore yeares : for all the rest , Psalm. 89.11 . if yet be anie thing prolonged , as the Prophet saith , is but labour and sorow . And yf thou take out of this the time of thy infancie , which is rather a life of beastes then of men , and that which is spent in sleeping , when we doe vse neither sense , nor reason which maketh vs men , thou shalt find it to be a great deale shorter , then it seemeth vnto thee . Besides al this , yf thou compare the present life with th' eternitie of the life to com , it wil scarsly seeme vnto thee so much as a minute , whereby thou shalt easilie perceaue how far out of the right way those persons be , whoe to enioy the little blast of so short a life , dooe put them selues in hazard to loose the quiet rest of the life , that shall endure for euer .

Secondlie consider how vncertaine this life is , which is an other miserie besides the former , for it is not onlie of it self verie short , but euen that smale continuance of life , which it hath , is not assured but douteful . For how manie arriue to those threescore and ten , or fowerscore years which we spake of ? In how manie is the webbe cut of , euen when it is scarcely begon to be wouen ? How many flitter out of this world , euen in the flower ( as they terme it ) of their age , and in the very blossom of theyr youth ? Mart. 13.35 . Ye know not ( saith our Sauiour ) when the lord of the house commeth ; at euen , or at midnight , or at the cock crowing , or in the morning .

And the better to vnderstand this , and to haue som feeling of the matter , as in deede it passeth , it shal be a good help vnto thee to cal to mind the death of manie persons which thou hast knowen in this world , especiallie of thy frinds and acquaintance , and of some worshipful & famous persons , whom death hath assaulted in diuers ages , and vtterlie beguiled of al theyr fond designments & vaine hopes .

Thirdlie consider how fraile and brickle this life is , and thou shalt find , that there is no vessel of glasse so fraile as it is , in so much that the ayer , the sonne , a cuppe of cold water , yea the verie breath of a sick man , is sufficient to bereue vs of our life , as it appeareth by dailie experience of manie persons , whom the least occasion , of the afore rehersed , hath ben able to ouerthrow and beate to the grownd , euen in the most florishing time of their age .

Fowerthlie consider how mutable this life is , and how it neuer continueth in one stay , for which purpose thou must consider the great alterations of our bodies , which neuer remaine in one state of health and disposition ; and much more the mutations and changements of our mindes , which be alwais altered , as the sea , with diuers winds and waues of passions , appetites , and cares , which trouble & disquiet vs euerie hower ; and finallie the varieties , which they terme of fortune , which neuer suffereth the affairs of mans life to perseuer in the self same state , and in the same prosperitie and contentment , but alwais turneth her wheele , and roleth vp and downe from one place to an other . And aboue al this consider how continual the mouing of our life is , seeing it neuer resteth day nor night , but goeth shortening from time to time . Now according to this reckning what is our life , but a candle that still consumeth and the more it burneth and giueth light , the more it wasteth away ? what is our life but a floure that openeth in the morning , that at noonetide fadeth away and at euening is cleene dried vp ?

In respect of this continual mutation and changement , God said by the Prophet Isaie . Al flesh is hay , Isaia 40.6 . and al the glorie thereof is as the flower of the feeld . Vppon which woords S. Hierom saith . Tru●t whosoeuer wil consider the frailtie of our fleash , and how in al minutes and moments of times we grow and wax away and neuer abyde in one state , and how euen this , in which wee speake , copy and write , is so much past of our life ; he wil nothing dout to call our flesh hay , and al the glorie of the same as the flower of hay , or as the●nedowes of the feelds . He that was an infant , becommeth a child ; he that was a child , waxeth suddenlie a young man ; and by vncertaine spaces of time is chaunged to be old and aged , and doth before maruaile to see him self aged , then he wondereth that he is not young . The beawtiful woman which did draw after her so manie companies of foolish young men , sheweth her wrinckled forhead , and she that before was so greatlie loued , is afterwards vtterlie contemned .

Fiftlie consider how deceitfull our life is , ( which peraduenture is the woorst propertie it hath , for so much as it deceaueth so manie , and yet hath so manie blindlouers of it , ) because being in deede verie laide and filthi● , it seemeth vnto vs beautiful ; being bitter , it seemeth sweete ; being but short , to euerie one his owne life seemeth long ; and being so miserable , it seemeth so amiable that there is no trauel nor daunger , to which men dooe not expose them selves for the same , although it be with peril and hazard of their life euerlasting , dooing things whereby they com to lose it .

Sixtlie consider how besides this that our life is so short , as hath ben said , yet that litle time we haue to liue is so subiect to so manie miseries both of the soule and bodie , that all it laied together is nothing els but a vale of teares , and a maine sea of infinite miseries . Sainct Hierom writeth , tom. 1. epistol. 3. cap. 11. that Xerxes that most mightie king , who threw downe mountaines & dried vp the seas , as on a time he went vp to the toppe of a high hill , to take a vewe of his huge armie , which he had gathered together of infinite people , after he had welseene them , it is said that he wept . And being demanded the cause wherefore he wept ? he answered and said ; I weepe because within these hundred yeares , there shal not one of al this huge armie , which I see here present before me , be left aliue .

O that wee might , saith S. Hierom. ascend vp to the toppe of som high place , that we might see from thence al the whole earth vnderneath our feete . From thence shouldest thou see the ruines and miseries of the whole world , and nations destroied by nations , and kingdoms by kingdoms . Thou shouldest see how som were tormented , som murdered , som drowned in the sea , som others lead awaie captiues . In one place thou shouldest see mariages and mirth , in an other dolefull mourning and lamentation , heere som borne , there som others die , som flowing in riches , and others begging from dore to dore . To be short thou shouldest see not onlie the huge armie of Xerxes , but also al those in the world that be now aliue , within these few daies to end their liues .

Runne ouer al the diseases and paines of a mans bodie ; and al the afflictions and cares of the mind : and al the perils and daungers which be incident as wel to al estates , as to al ages of men , and thou shalt see yet more euidentlie how manifold the miseries of this life be : for by seeing how little a thing al that is , which the world can aford thee , thou shalt com more easilie to despise & contemne whatsoeuer the same hath in it .

Finallie after al these miseries , there foloweth the last miserie that is death , which is as wel to the bodie as to the sowle , of al terrible things the verie last , and most terrible . For the bodie shall in a moment be depriued , and spoiled of what soeuer it hath : and of the sowle there shal then be made a resolute determination , what shal becom of it for euer and euer .

Al this wil make thee vnderstand how breefe & miserable the glorie of the world is , for as much as the life of worldlings , vppon which it is founded , is such as we haue heere laid downe : and consequentlie how the same deserueth to be abhorred , despised , contemned .

Wensdaie night . Of the houre of death .

THIS daie thou must meditate vppon the hower of death , which is one of the most profitable considerations that may be , as wel for the obteining of true wisdom , and eschewing of sinne , as also for begining to prepare thy self for the hower of accoumpt .

Consider then first of al how vncertaine that hower is in which death wil assault thee , because thou knowest not nether in what time , nor in what place , nor in what disposition it wil com vppon thee . Onlie thou knowest for certaine that die thou must , al the restis vncertaine , sauing that ordinarilie this houreis wont to steale vppon vs , at such time as a man is most careles , and thinketh lest of it .

Secondlie consider the separation which shal be at that time , not onlie betwixt vs & al such things as we loue in this world , but also berwene the sowle and the bodie such auncient and louing companions . If the banishement from our natiue countrie , and from the natural ayer in which a man hath ben bredde and brought vp , seeme a thing so grieuous , although the banished man might carie awaie with him what soeuer he loueth ; how much more grieuous then shal that vniuersal banishment be from al things that we haue , from our howses , from our goods , from our frinds , from our father , from our mother , from our children , from this light and common ayer , and finallie from al things of this world . If an oxe make so great a bellowing when he is separated from an other oxe with whom he did drawe the plowe ; what a bellowing wil thie heart then make , when thou shalt be separated from al those , in whose companie thou hast caried the yoke and burthens of this life ?

Consider also the paine which a man shall then receiue , when he shal see represented before him in what case his bodie & sowle shal be after his death : for as towching the bodie , he knoweth alredie that better prouision can not be made for it , then a pitte of seuen foote long in the companie of other dead bodies . But as concerning the sowle , he knoweth not certainlie , what shal becom of it , nor what sort shal befall it . This is one of the greatest angwishes and griefes that men ar then trowbled with , to wit , that there is to ensue glorie and paine euerlasting , & that they be then so neere to th' one and th' other , & yet know not whither of these two lottes , being so far different as they ar , shall fall vnto theyr share .

After this angwish there foloweth an other no lesse then this , to wit the accompt which must be giuen there , and which is such that it maketh euen the most stowtest to tremble and quake . It is writen of holie Arsenius that being at the point of death he began to be afraied . And as som of his disciples said to him , what , father , ar you now a fraied ? he answered . Mie sonnes this feare is not new to me , because I haue alwaies liued with the same . Moreouer at that time al the sinnes of a mans life past , ar represented vnto him like a squadron of enemies that com to assault him ; and those which be the greatest , and wherein he tooke greatest delight , ar then represented more liuelie , & ar cause of greater feare . O how bitter shal the remembrance of delights and pleasures past be at that time , which in other times seemed so sweete ? Trulie the wiseman had good reason to saie . Prou. 23. Regarde not the wine when it is redd , and when it sheweth his colour in the glasse ; for although at the time of drinking it seeme delectable , yet at the end it wil bite like a serpent , and poison like a cocatrice . These be the dregges of that poisoned cuppe of the enimie . These be the leauings of the cuppe of Babylon so gylted without . At that time a miserable man , seeing him self enuironed with so manie accusers , beginneth to feare the threed of this iudgement , and to saie with him self . O miserable wretch that I am who haue liued so deceaued , and haue walked such waies ! what shal become now of me in this iudgement ? If S. Galat. 6. ● Paul saie that What things a man doth sow , those also shal he reape . I that haue sowen no other thing but works of flesh , what hope I to reape thereof but corruption ? yf S. Apoc. 21. Iohn saie that no polluted thing shall enter into that soueraigne Citie which is al of pure gold , what hope maie I haue who haue liued so abominablie and so filthilie ?

After this there folow the Sacraments of Confession , of the Altar , and of Extreme vnction , which is the last succour that the Catholique Church can help vs withal in that trowblesom time : & therefore as wel heerein as in other things , thou must consider the griefes and angwishes of mind , which a man shall then suffer for his wicked life past ; and how gladlie he wil wish that he had taken an other waie : and what kind of life he would then lead , yf he might haue time to dooe the same ; and how he then wilen force him self to call vppon almighte God , when the paines and increasing of his sicknes wil scarcelie permitte him to dooe it .

Consider also those last accidents & pangs of sicknes , which be as it were messangers of death , how terrible and fearful they be : the breastriseth and panteth ; the voice waxeth hoarce ; the feete begin to die ; the knees wax cold & stiffe ; the nostrels runne out ; the eys sink into the head : the countenance seemeth dead : the toung faultereth & is not able to doe his office : & finallie by the hast which the sowle maketh to depart out of the bodie , all the senses being troubled doe lose theire force and vertue .

But abo●eal , the sowle is shee that then suffreth greatest troubles : for at that time shee is in a great conflict and agonie , partlie for her departure , and partlie for feare of the accoumpt which she must giue ; because she is naturallie loth to depart from the bodie , and liketh wel her abode therein , and feareth her reckoning .

Now when the sowle is departed from the bodie , there remaine yet two wais to goe : th' one is to accompaine the bodie vnto the sepulchre ; th' other is to folow the sowle vntil her cause be determined : and thou must view what shall befall to ech of these parts .

Consider then in what sort the bodie remaineth after his sowle hath forsaken it , & what a worthiegarment that is which they prouide to burie it in , and what hast they make to get him ridde owt of the howse . Consider his funeralls with al that passeth in the same , the ringing of bells ; the praying for him ; the doleful seruice and singing of the Church ; the accompanying , and sorow , & weeping of frinds ; and finallie al th' other particulers that ar then woont to happen , vntill the bodie be left in the graue , where it shall lie buried in that earth of perpetual obliuion and forgetfulnes .

When thou hast left the bodie in the graue folow forthwith the sowle , and behould what way she taketh through that new region , and what shal becom of her , and what iudgement she shall haue . Imagin that thou art now present at this iudgement , and that al the court of heauen expecteth the end of this sentence , where the sowle shal be charged and discharged of al that she hath receaued euen to the valew of a pinnes point . There shal be taken accoumpt of the life , of the goods , of the familie and howshold , of the inspirations of God , of the means and opportunities we had to lead a good life , and aboue al of the accoumpt we haue made of the most pretious bloud of our Sauiour , and of the vse of his sacraments . And there shal euerie one be iudged according to the accoumpt he shall make of that , which he hath receaued .

Thursdaie night . Of the date of iudgment .

THIS daie thou shalt meditate vppon the daie of the general iudgement , that by meanes of this consideration , those two principall affections maie be stirred vp in thy soule , which euerie faith full Christian ought to haue , to wit the feare of God , and abhorring of sinne .

Consider first what a terrible daie that shal be , in which the causes of al the children of Adam shal be examined , the processes of al our liues concluded , and a definitiue sentence giuen what shal be of vs for euermore . That daie shall comprise in it self al the daies of al ages , as wel present and past , as to com ; because in it the world shall giue accoumpt of al those times , and in it shall almightie God power out his anger and indignation , which he hath gathered & laid vp in al ages . How violentlie shal the maine floud of Gods indignation breake out at that daie , conteining in it so maine flouds of anger and wrath , as there haue ben sinnes committed since the creation of the world .

Secondlie consider the fearful signes which shal goe before that daie : Luc. ●1. for as our Sauiour saith , before the comming of this daie , there shal be signes in the sunne , in the moone and in the starres , and finallie in all the creatures of heauen and earth , for they all shal haue as it were a feeling of their end , before they end in deede ; and shal tremble and beginne to fal , before they fal in deede . But men ( saith he ) shal goe dried vp and withered for feare of death , hearing the terrible rorings of the sea , and seeing the great waues and tempestes which shal rise in it , and foreseeing by this the great calamities and miseries which such feareful signes dooe threaten to the world . And so shal they goe astonied and amazed , their faces pale and disfigured , them selues dead before death , and condemned before sentence be giuen ; measuring the perils imminent , by their owne present feares , & euerie one so occupied with his owne affairs , that none shal think of others , no not the father of his sonne . None shal then haue to doe with anie , or for anie , because none shal be sufficient for him self alone .

Thirdlie consider that vniuersal floud of fier that shal com before the iudge , and that dreadful sownd of the trompet which the Archangel shal blow to sommon and call al the generations of the world to assemble together in one place , and to be present at there iudgement , and aboue all that dreadful maiestie with which the iudge shall com .

After this consider the streight accoump : which shal there be required of euerie man . Trulie ( saith Iob ) I know it is so , Iob 9. and that no man can beiustified , yf he be compared with God . If he wil conted with him ( in iudgement ) of a thowsand things ( that he shall charge him withal ) he shal not be able to answere vnto one . What then shal euerie wicked person think at that time when God shal enter with him into this examination , & shal there within his owne conscience saie thus vnto him . Com hither thou wicked felow , what hast thou seene in me that thou shouldest thus despise me , and goe to mine enimies side ? I haue created thee to my image and likenes : I haue giuen thee the light of faith & made thee a Christian , & redeemed thee with mine owne propre bloud , for thee haue I fasted , traueilled from place to place , watched , laboured & sweat droppes of bloud , for thee haue I fusfred persecutions , scoutgings , blasphemies , reproches , buffetings , dishonours , torments , and the Crosse . Witnes be this Crosse and nailes which appeare heere . Witnes be these wounds of my hands & feere which remaine in mie bodie . Witnes be heauen & earth before whom I suffered . Now what hast thou donne with this thy soule which I with my bloud purchased to be mine ? In whose seruice hast thou emploied that which I bought so deerelie ? O foolish and adulterous generation ! Whie wouldest thou rather serue this thy enimie with paine , then me thy Creator & Redeemer with ioy ? I called you often times , & ye would not answere me ; I knocked at your gates , and ye would not awake ; I stretched out my hands on the crosse , & ye would not behold them . Ye haue despised my counsels with al my promises & threatnings : wherfore speake now o ye Angels , iudge ye other iudges betwixt me and my viniard , what could I haue donne more for it then I haue donne ?

Now what answere can the wicked make heere ? such as scoffe at holie things ? such as mocke vertue ? such as contemne simplicitie ? such as haue made more accoumpt of the lawes of the world then of the lawes of God ? such as haue bene deaffe at al his callings , vnsensible to all his inspirations , rebellious against his commandements , obdurate and vnthankful for al his chastisements & benefits ? what wil those answere who haue liued , as if they had beleeued that there were no God ; and such as haue made accoumpt of no lawe , but onlie of their owne interest and commoditie ? Wat wil ye dooe ( saith the Prophet Isaie ) in the daie of visitation and calamitie which commeth from afarre ? Isai. 30.27 . Vnto whome wil ye flie for succour and help , and where wil you leaue your glorie ; that ye be not caried awaie prisoners , and fal with those that at dead ?

Fiftlie consider after al this that terrible sentence which the iudge shal thunder out against the wicked ; and that dreadful saying which shal make the ears of al that shal heare it to glowe and tingle . Isai. 10.3 . His lippes ( saith the Prophet Isaie ) ar ful of indignation , and his toung like a consuming fiar . What fiar shal burne so hoat as these words ; Math. 25.41 . Depart from me ye wicked and cursed into euerlasting fiar , which is prepared for the diuel and his Angels ; In which words and eche of them thou hast much to feele & think of as of that doleful departing ; of that malediction and curse ; of that fiar ; of that companie of diuels and wicked spirites ; and that which is aboue al , of that eternitie which shal neuer end .

Fridaie night of the paines of hell .

THIS daie thou shalt meditate vppon the paines of hell , that with this consideration also , thy sowle maie be the more confirmed in the feare of God , & abhorring of sinne .

These paines , saith Sainct Bonauenture , arto be conceiued vnder som such corporal formes and similitudes , Bonauent. in fascioulario c. 3. as the Saincts haue taught vs . Wherfore it shal be a thing verie conuenient to imagin the place of hell ( as the same doctor saith ) to be as it were an obscure and dark lake vnder the earth ; or as a most deepe pitte full of fier ; or as a horrible and dark Cittie wholie burning with fierce flames of fier : in which none other noise were to be heard , but the howlings and lamentations of hellish tormentors , & tormented persons , with continual weeping and gnashing of teeth .

Now in this vnfortunate place the damned suffer two principal sorts of paines , th' one called by the Diuines paenam sensus , a sensible paine ; th' other paenam damni , a paine of losse . As towching the first paine , to w●t of the sense , consider that thou , there shal be no sense at all , neither within , nor without the sowle , which shal not suffer his propre torment . For like as the wicked offended God with al theire membres and senses , and made armour of them al to serue sinne , euen so wil he ordain that ech one of them shal be there tormented with his peculiar torment and paie according to his desert . There shall the wanton and lecherous eyes be tormented with the vglie sight of diuels . There shall the eares which were accustomed to heare lies and filthie talke , heare perpetual blasphemies and lamentations . There the nostrels , which so much loued perfumes & sensual smels , shal be filled with intolerable stench . There the taste , which was cherished with so diuers kinds of meats and delicacies , shal be tormented with rauenous hunger & thirst . There the toung , so much giuen to murmuring and blaspheming , shal be ex●reme bitter with gall of serpents . There the touching , so great a frind of delicate and soft things , shal swimme as it were in the cold yse of the riuer Cocytus , and betwixt the extreme heates and flames of fiar . There the imagination shal suffer with the apprehension of greefes present ; the memorie by calling to mind the pleasures past ; the vnderstanding with the representation of euils that ar to com ; & the wil with the extreme anger and furie which the wicked haue in that place against God . Finallie there shal be heaped together al the miseries and torments that possiblie can be imagined . For as S. Gregorie saith , Gregor. there shal be cold intollerable : fiar vnquenchable , the worme of conscience immortall , stenche insupportable ; darknes palpable : whippes of tormentours : vision of diuels : confusion of finnes : and desperation of al goodnes . Now rel me , yf it seeme a thing intolierable to suffer the lest of al these paines that we indure in this world though it were but for a small time , what shall it be to suffer there at one time al this multitude of torments , in al the members & senses both inward and owtward ? & that not for the space of one night alone , nor of a thousand nightes , but for the space of an infinite eternitie . What vnderstanding , what wordes , what iudgement is there in the woorld , that is able to conceiue and expresse this matter as it is in deede ?

And yet this is not the greatest paine that is there to be suffered : for an other there is farre greater with but anie comparison , that is , that which the Diuines terme paenam damni , the paine of damnation or losse : which is to be depriued for euer of the sight of God , and of his glorious companie . For so much greater is a●ie paine , by how much it depriueth vs of a greater good : and because God is the greatest good of al goods , so to want him shall be the greatest euill of all euils , which in deede is this .

These ar the paines that generallie appertaine to al the damned : but besides these generall paines , there be other particuler paines which euerie one shal suffer according to the qualitie of his sinne . For there shal be one kind of paine for the prowde man , an other for the enuions : one for the couetous , an other for the leacherous , and so in like manner for all other sinnes . There shal the paine be esteemed awnswerable to the pleasures before receiued : and the confusion answerable to the presumption and pride : & the nakednes answerable to the superfluitie and abundance : and the hunger and thirst awnserable to the delicatenes and fullnes past .

Vnto all these paines there is added an eternitie , or euerlastingnes of suffering them , which is as it were the seale and key of them all : for al the rest aforesaide were yet somwhat tollerable , if it might be ended : for so much as nothing is great that hath an end . But paines that haue no end , no ease , no mitigation , nor declination , no nor hope that euer ether the paines , or he that giueth them , nor he that suffereth them shall finish and haue an end , but to be as it were a perpetual banishment , and an infamie neuer to beremitted ; this is a matter able to make anie man besides him self , that should consider it deepelie and with due attention .

This is then the greatest paine that of all others is to be suffered in that vnfortunate place : for yf these paines were to be endured but for som certaine tyme , although it were a thowsand or a hundred thowsand years , or , as a certaine doctor saieth , yf there were anie hope that they should end in so much time , as al the maine occean sea should be consumed drop by drop , taking out of it euerie thousand yeare but one drop onlie , yet this woold be som kind of comfort and consolation . But it passeth not soe in this case , for the paines shal becorrespondent to the eternitie of almightie God , and the continuing of this miserie , to the perpetuitie of his diuine glorie . So long as God shal liue , so long shall they die , & when God shal be no more that which he is now , then shall they also cease to be that which they ar. Nowin this duration , in this eternitie , I wish thee good brother , to settel & rest for som time thy consideration , & as a cleene beast to r●minate this passage now with thie self , for as much as the eternal , & euerlasting truth crieth , Matthae . 14.35 . and auowcheth saying . Heauen and earth shall passe , but my word●s shall not passe .

Saturdaie night . Of the glorie of heauen .

THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen , thereby to moue thy heart to the contempt of the world , and to an earnest desire to be in the companie of celestiall citizens .

To th' end therfore that thou maist in som sort vnderstand somwhat of this felicitie , thou hast to consider , a mong other things , these fiue that ar in it . The excellencie of the place ; the ioy of the companie ; the vision of God ; the glorie of the bodies ; & finallie the sacietie , and perfect store of al good things which is there .

First then consider th' excellencie of the place , and especiallie the greatenes thereof , which is wonderfull . For when a man readeth in certaine graue authors , that e●erie starre in heauen is greater then the whole earth , & moreouer that there be som starres of such exceeding greatenes , that they be ninetie times bigger then al the whole earth ; and with this lif●eth vp his eyes to heauen , and seeeth in the same such a number of starres , and so manie voide spaces , where manie more starres might be set , when he seeeth this , I saie , how can he but woonder ? how can he but be astonied & as it were besides him self , considering the passing greatnes of that place , and much more of that Souerain lord that created the same ?

Now as for the beawtie of that place , it is a thing that cannot be expressed with words ; for yf God hath created so wonderful and so bewtiful things in this vale of teares , what hath he created ( trow ye ) in that place , which is the seate of his glorie , the throne of his statelines , the pallace of his maiestie , the howse of his elect , and the paradise of all delightes ?

After the excellencie of the place consider the worthines of the dwellers in it , whose number , holines , riches , & bewtie doe far exceede what soeuer can be imagined . S. Iohn saith that the multitude of the elect ar so great , that no man is able to count them . Apocal. 7.9 . S. Dionisius saith , Caelest. Hierar . c. 14. that the Angels ar so manie , that they exceede without comparison al corporal and material creatures vppon the earth . 1 1 p. q. ●● . ar. 3. S. Thomas agreeing with this opinion , saith , that like as the heauens in greatnes exceede the earth without anie proportion : so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this woorld with like advantage and proportion . Now what thing can be imagined more woonderfull then this ? Certainlie this is such a thing , that if it were wel considered , it were sufficient to make al men astonied . And yf eche one of those blessed spirites ( yea though it be the verie least among them ) be more beautiful to behold , then al this visible woorld , what a sight shall it be , to behold such a number of beautiful spirites , & to see the perfections and offices of euerieone of them ? There the Angels be sent in ambassages ; The Archangels ministre and serue ; the Principalities triumph ; The Powers reioice ; The Dominations gouerne ; The Vertues shine ; The Thrones glister ; The Cherubines giue light . The Seraphines burne in loue ; and al sing lawdes and praises to God . Now yf the companie and mutual conuersation of good and vertuous persons , be a thing so sweete and so amiable as wee dailie proue ; what a thing shall it be to conuerse there with so manie blessed Saincts , to talk with the Apostles , to deale with the Prophets , to communicate with the Martyrs , and to haue a perpetual familiaritie with al the elect ?

More yf it shal be so great a glorie to enioy the companie of the good ; what shal it be to enioy the companie and presence of him , whome the morning stars dooe praise , at whose excellent beautie the sonne and moone dooe wonder , before whose maiestie the Angels and al those blessed spirites dooe bowe theire knees ? what shal it be to behold that vniuersal and supreme good , in whome al good things ar conteined ? that greater woorld , in which ar included al woorlds ? and to see him , who being one , is al things ; and being most simple in him self , and without al kind of mixture , doth yet comprehend in him self the perfections of al things ? If to heare & see king Salomon , were thought so great a matter , that the Queene of Saba said of him . Blessed ar the men , 2. Regu . 10.8 . and blessed ar these thy seruants , that stand in thy presence and heare thy wisdom : What shal it be to behold that most high Salomon ? that eternal vvlsdom ? that infinite greatnes ? that inestimable bewtie ? that exceeding goodnes , and to enioie the same for euer and euer ? This is the essential glorie of the Saincts : this is the last end and harborough of our desires .

Afther this contemplate the glorie of the bodies , which shal be endued with those fower singuler qualities and dowries , to wit with Subtilitie , Swiftnes , Impassibilitie and Cleerenes : which Cleerenes shal be so great , that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father . Now if the sunne which standeth in the middest of the heauens being but one , be yet sufficient to giue light and comfort to al this world , what a light shal so many sunnes and lamps make , as shal shine together in that place ?

But what shal I say now of al the other goods which are there ? There shal be Health , without infirmitie ; Libertie , without bondage ; Bewtie without deformitie ; Immortalitie , without corruption ; Abundance , without necessitie ; Quietnes , without vexation ; Securitie , without feare ; Knouledge , without error ; Fulnes , without lothsomnes ; Ioy , without heauines ; and Honour without contradiction . August . There ( as S. Augustine saith ) shal be true glorie : for none shal be praised by error or flatterie . There shal be true honor : for it shal nether be denied o such as deserue it , nor giuen to such as merite it not . There shal be true peace : for no man shal be molested either by him self , or by others . The reward of true vertue , shal be euen he that gaue the vertue , & hath promised himself for a reward of the same ; whom we shal see without ceasing , loue without lothsomnes , and praise without wearines . There the place is large , beutiful , bright , and secure , the companie verie good , and pleasant ; the time alwaies after one manner ; not diuided into euening and morning , but continued with one simple eternitie . There shal be a pepetual spring-time , which shal florish foreue more with the freshnes and sweete breathing of the holie Ghost . There al shal reioice , al sing , and giue continuall praise to that high giuer of al things , through whose bountiful goodnes they liue and raigne for euer . O heauenlie cittie ! secure dwelling place ! countrie where al pleasant things at to be found ! people without grudging and murmuring ! quiet neighbours ! and men without anie want or necessitie . O that the strife and contention of this present state were ended ! O that the daies of my banishment were once finisshed ! when shal this daie com ? when shal I com , and appeare before the face of my sweete lord and Sauiour ?

Sundaie night , of the benifits of almightie God .

THIS daie thou shalt meditate vppon the benifits of God , therebie to giue him thanks for them , and to enkendle in thy self a more feruent loue of him who hath ben so bountiful towards thee . And although these benifits be innumerable , yet maist thou at the least consider these fiue most principal : to wit , the benifits of Creation , Conseruation , Redemption , Vocation , and other particular and Secrete benifits .

And first of al , touching the benifit of Creation , consider with great attention what thou wast before thou were created , and what God did for thee , and bestowed vppon thee , before thou diddest merite or deserue anie thing ; to wit he gaue thee thy bodie with al thy membres and senses : and thy sowle of so great excellencie , endued with those three noble powers , which be Vnderstanding , Memorie , and Will . And consider wel , that to giue thee this sowle , was to giue thee al things , for so much as there is no perfection in anie creature , which a man hath not in him in his manner . Whereby it appeareth that to giue vs this thing alone , was to giue vs at once al things together .

As concerning the benifit of Conseruation , consider how al thy whole being dependeth of Gods prouidence ; how thou couldest not liue one moment , nor make so much as one steppe , were it not by means of him ; how he hath created al things in this world for thy vse and seruice , the sea , the earth , the birds , the fishes , the liuing beasts , the plants , and finallie , the Angels of heauen . Consider moreouer the health which he giueth thee , the strength , life , sustenance , with al other temporal helps and succours . And aboue al this waigh wel the miseries and calamities , into which thou seeest other men fall euerie daie ; and thou thy self mightest also haue fallen into the same , yf God of his great mercie had not preserued thee .

Touching the benifit of Redemption , thou maist consider therein two things . First how manie & great the benifits haue ben , which owr Sauiour hath giuen vs by means of the benifit of Redemption : and secondlie how manie and how great the miseries were , whith he suffred in his most holie body and sowle , to purchase vs these benifits . But to the end thou vnderstand better , and feele in thy self how much thou owest vnto this thy lord , for that which he hath endured for thy sake ; thou maist consider these fower principall circumstances in the misterie of his sacred Passion ; to wit , whoe is he that suffreth ; what he suffreth ; of whome ; and to what end he suffreth . Whoe is he then that suffreth ? God . What suffreth he ? The greatest torments and dishonour , that euer were suffred . Of whome doth he suffer ? Of hellish and abominable creatures , who in theire woorks ar like euen to the divels them selues . To what end doth he suffer ? not for anie commoditie of him self , or anie merite of our part , but onlie for the bowels of his infinite charitie and mercie .

As concerning the benifit of Vocation , consider first of al , what a great mercie it was of God to make thee a Christian , and to call thee to the Catholique faith by the means of holie Baptisme ; and to make thee also partaker of the other Sacraments . And yf after this calling , when thou hast by deadlie sinne lost thine innocencie , our lord hath raised thee vp from sinne , and receaued thee againe into his grace , and set thee in the state of saluation ; how canst thou be able topraise him for this so singular a benifit ? what a great mercie was it to expect thee so long time ? to suffer thee to commit so manie sinnes ? and to send thee so manie godlie inspirations ? and not to shorten the daies of thy life , as he hath donne to diuers others that were in the same state ? and last of al to call thee with so mightie a vocation , that thou mightest rise vp againe from death to life , and open thine eys to the eternal light ? what mercie was it also , after thou wast conuerted , to giue the grace not to returne vnto deadlie sinne againe , but to vanquish thine enimie , and to perseuer in good life ?

These ar the publique and knowen benifits ; but there be other secrete benifits , which no man knoweth , but he onlie that hath receaued them : and againe there be som so secrete , that euen he him self who hath receaued them , knoweth them not ; but he onlie that gaue them . How manie times hast thou deserued in this world either through thy pride , negligence , or vnthankfulnes , that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes , and yet hath not he dealt thus with thee ? How manie euills & occasions of euills hath our lord preuented with his prouidence , ouerthrowing the snares of thine enimie , and stopping his passage , and not permitting him to execute his wilie practyses and designements vppon thee ? How ofentimes hath he donne for euerie one of vs that which he said to S. Lu● . 22.31 . Peeter . Behold Satan hath required to haue yow for to sift as wheate : but I haue prayed for thee that thy faith faile not . Now who knoweth these secretes but onlie God ? The positiue benifits be such as a man may somtimes vnderstand and know them : but priuatiue benifits which consist not in dooing vs good , but in deliuering vs from euils , who is able to vnderstand ? Wherefore as wel for these , as for the others , it is reason wee should alwais be thankful to our lord , and vnderstand how farre in arrerages wee be in our reckoning with him , and how much more we be indetted vnto him , then wee ar able to paie , seeing wee ar yet not able to vnderstand them .

But that thou in som sort know better the greatnes of these benefits which God hath bestowed vppon thee , it maketh much to the purpose that thou consider eche one of these benefits with the circumstances annexed vnto them which be : whoe he is that giueth the benifit ; who he is that receaueth the same ; wherefore it is giuen , and in what sort .

As touching the first circumstance thinke wel with thy self , how great he is that bestoweth these benefits vppon thee , seeing he is God ; consider the greatenes of his omnipotencie , which is declared vnto vs sufficientlie by the woork-manship of this woorld , with the whole vniuersitie of creatures conteined therein . Consider also the greatenes of his wisdom , which is knowen by the ordre , agreement , and maruailous prouidence which wee see in al things . For yf thou meditate wel vppon this circumstance , thou shalt com to vnderstand , that not onlie the afore-said benifits , but also the least thing that maie be , as for example an apple , or nut , sent thee by this so great and worthie a king , ought to bee highlie esteemed of thee , for the worthines of him that giueth it .

The greatenes also of these benifits is no les to be esteemed in respect of the second circumstance , that is of the basenes of him that receaueth them , then in respect of the excellencie of him that giueth them . And therefore the Prophet Dauid said . O lord what is man that thou art mindful of him , Psal. 8.5 . or the sonne of man that thou visitest him ? for yf al the whole woorld be scarce as much as an emmot or ant in comparison of the maiestie of almightie God ; what then may man be in respect of him , whoe is but so small a portion of the whole woorld ? And therefore how can it be but great mercie and maruail , that so high and Soueraine a Lord should haue so particular and speciall care to dooe so much good to so little an emmot ?

But now what wilt thou saie , yf thou consider the cause of these benefits , that is , wherefore they be giuen thee ? It is euident that no man doth good to an other , nor maketh as much as one steppe for him , without som hope or pretense of interest . Onlie this our lord bestoweth al these benifits vpon vs , without anie pretense or hope , that wee of our part maie dooe anie thing redounding to his commoditie and profit . In so much that whatsoeuer he doth for vs , he doth it of pure fauour and grace , moued thereunto by his onlie goodnes and loue . And yf thou think otherwise , tell me , I praie thee , yf thou be predestinated , wherefore els did he predestinate thee ? wherefore afterwards create thee ? redeeme thee ? make thee a Christian ? & call thee to serue him ? what might there be heere , that might moue him to bestow such exceeding great benifits vppon thee , other then his onlie goodnes , and loue towards thee ?

Neither is it a thing of les importance for this purpose , to consider the means and the manner , with which he doth vs so much good , that is the hart and will with which he doth it : for that all the good the which he hath donne vnto vs in time , he determined from al eternitie to dooe it . And so from al eternitie he hath loued vs with perpetual charitie ; and for this charitie and loue towards vs he determined to dooe vs al this good , and to haue an especial care of our saluation : to which he still attendeth with such prouidence and ouersight , as yf void of al other affairs , he had nothing els whereto to attend , but to the saluation of eche one in particular . Heere then hath euerie deuowt sowle where vppon to ruminate and consider as a cleane beast , night and daie , and where she shall find most abundant and sweete pasture for all her life .

OF THE TIME AND FRVITE OF the foresaid meditations . CHAP. III.

THESE be the seuen first meditations , good Christian reader , vppon which thou maist discourse and occupie thy thought al the daies of the weeke ; not that thou maist not think also as wel of som other things , and in other daies besides these ; for , as hath ben said in the beginning , what soeuer thing induceth our hart to the loue and feare of God , and to the obseruation of his commaundments , is fit matter for meditation Neuer-theles the aforesaid passages & considerations haue ben heere set downe for two causes : the first whereof is , because they be the principal mysteries of our faith , and such as of them selues , moue vs more to that which we said , to wit to the loue & feare of God . The second is , that young beginners , whoe haue neede of milke , maie find heere chewed & digested those things , of which they ar to meditate , to th' end they goe not , as pylgrims in a straunge countrie , wandring vp and downe through vnknowen places , and taking som things , and leauing others , without hauing anie stabilitie or stedfastnes in anie .

It is also to be noted that the meditations of this wecke ar most fit , as hath ben said , for the beginning of a mans conuersion , that is when a man newlie turneth him self to God ; for that then it behoueth to begin with those things , which maie moue vs to sorow & detestation of sinne , to the feare of God and contempt of the woorld , which be the first entries of this waie , and therefore those that begin must perseuer for som space of time in the consideration of these things , that they maie by them , be better founded in the vertues and affects before mentioned .

OF THE OTHER SEVEN MEDITATIONS OF THE SACRED Passion , and of the manner which we must obserue in them .

AFTER the meditations , which before we haue laid downe , there follow other seuen meditations of the holie Passion , Resurrection , & Ascension of Iesus Christ , to which also maie be annexed and ioyned the other principal passages of his most blessed life .

But heere wee must vnderstand , that there be sixe things to be cheefelie considered in the Passion of our Sauiour Christ ; to wit . The greatenes of his paines : that we maie take compassion of them . The grieuousnes of our sinnes ; which was cause of his paines , that we may abhor them . The excellencie of the benifit : that we maie bee thankful for it . The magnificencie of the goodnes , and charitie of almightie God which is heere discouered : that we maie hartilie loue the same . The conueniencie of this mysterie : that we may admire it . And the multitude of the vertues of our Sauiour Christ which dooe shine heere so brightlie that we maie be prouoked thereby to imitate them .

Now according to this , when we goe to meditate the Passion , we must endeuour to incline our hart som times to haue compassion of the paines of our Sauiour Christ , for that they were the greatest that euer were suffred in this world , as wel for the tendernes of his complexion , as for the greatenes of his charitie , and also for that he suffred without anie manner of consolation , as in an other place is declared .

Som other times we must procure to draw out of this holie passion motiues of sorow for our sinnes , considering that they were the very cause , why our Sauiour suffred such & so grieuous paines , as in deede he suffred .

Som other times we must take from hence motiues of loue and thanksgiuing ; considering the greatenes of the loue , which our Sauiour by this meane discouered vnto vs ; & the greatenes of the benifit which he bestowed vppon vs , redeeming vs so liberallie with so great cost of his , and so great commoditie of ours .

At other times we must lift vp our eyes to consider the conueniencie of the manner of this misterie which almightie God did choose to heale and cure our miserie ; that is to satisfie for our debts ; to succour our necessities ; to merite for vs his grace ; to beate downe our pride ; & to induce vs to the contempt of the world ; to the loue of the Crosse ; of Pouertie ; of Asperitie ; of Iniuries ; and of all other vertuous and laudable labours .

Som other times we must fix our eys in the examples of the vertues , which shine in the most holie life and death of our Sauiour : in his Meekenes , Patience , Obedience , Mercie , Pouertie , Charitie , Humilitie , Benignitie , Modestie , & in al the other vertues , which in al his woorks and woords shine more brightlie , then the starres in heauen ; to the intent we maie imitate somwhat of that which we see in him , and that we receaue not in vaine the spirite and grace , which he hath giuen vs for this end , but that we endeuour to goe to him by him . This is the highest and most profitable manner of meditating the passion of our Sauiour Christ , which is by way of imitation , for that by imitation we com to be transformed , and so to sai● with the Apostle , I liue , now not I , Galat● 2.20 . but Christ liueth in me .

Beside that which we haue hitherto said , it is verie expedient in the misteries of the holie passion to haue Christ as it were present before our eyes , and to make account that we see him before vs when he suffereth , and to haue an eye not onlie to the historie of the sacred passion , but also to al the circumstances of the same , & especiallie to these fower as we haue touched before : that is , whoe suffereth ; for whorne he suffereth ; how he suffereth ; and for what cause . Whoe suffereth ? Almightie God , whoe is infinite , immense &c. For whome suffreth he ? for the most vngrateful and vnmindful creature in the world . How suffreth he ? with exceeding great humilitie , charitie , benignitie , meekenes , mercie , patience , modestie &c. For what cause suffreth he ? not for anie , commoditie of his owne , nor anie merite of ours , but onlie for the bowels of his infinite pittie and mercie .

Moreouer we must not be content , to consider that onlie which our blessed Sauiour suffred outwardlie in his bodie , but much more that which he endured inward lie , because we haue much more whereof to contemplate in the sowle of Christ , then in the bodie of Christ ; and this as welin the feeling and compassion of his paines , as also in other affections & considerations which were in him .

Now this litle preambule or preface being thus presupposed , let vs begin to separate & put in ordre the misteries of this most sacred and holie passion .

HEERE FOLOW THE OTHER SEVEN MEDItations of the holie Passion .
Mondaie morning . Of our Sauiours entring into Ierusalem ; wasshing his Apostles seete ; and institution of the most blessed Sacrament .

THIS daie when thou hast made the signe of the crosse , with such preparation as afterward shal be declared , thou hast to meditate vppon the entring of our Sauiour into Ierusalem with boughs ; vppon the wasshing his Apostles feete ; and vppon the Institution of the most blessed Sacrament of the altar .

Of our Sauiours entring into Ierusalem .

WHEN the lamb without spot had finished his sermons & preaching of the ghospel , and that the time of that great sacrifice of the Passion was now neere at hand , it pleased him to com to the place , where he was to make an end of the Redemption of mankind . And that it might be knowen with how greate charitie & ioy of mind he went to drink this chalice for vs , he would be receaued this daie with great triumph , the people going foorth to meete him with great acclamations and praises , with boughs of oliue trees and palmes in theire hands , & manie spreding their garments in the waie vnderneath him , and crying with one voice , Matth. 2.9 . and saying . Blessed is he that commeth in the name of our Lord . Hosanna in the highest . Ioyne then also , my deare brother , thie cries with their cries , and thy praises with their praises , & giue thanks to our Lord for this so great a benifit , which he now bestoweth vppon thee , & for the loue with which he bestoweth it . For albeit thou owe him much for that which he suffred for thee , yet thou ouest him much more for the loue with which he suffred it . And a● though the torments of his passion were exceeding greate , yet greater was the loue o● his hart ; and so he loued much more then h● suffred ; and would also haue suffred much more , yf it had ben necessarie for vs .

Goe forth afterward into the waie , ther● to receaue this new triumpher ; and receaue him with acclamation of praises , with oli●● bowghs , and with palmes in thy hands spreading likewise thy proper garments vppon the grownd to celebrate this feast of his entring . The acclamations of praises , be praier and thanksgiuing . The oliue bowghs , be woorks of mercie ; and the palmes be mortification and victorie ouer our passions : and the spreading of garments in the waie , is the chastising and hard vsing of the bodie . Perseuer then in praier , thereby to glorifie almightie God : vse mercie also , thereby to succour thy neighbours necessities ; and with this mortfie thy passions , and chastise thy flesh , and in such manner thou shalt receaue in thy self the sonne of God .

Thou hast also heere a great argument & motiue to despise the glorie of the world , after which men runne so desperatelie , and for whose sake they commit such great excesses . But wilt thou see what account there ought to be made of this glorie ? Cast thine eys vppon this honour , which the woorld heere giueth to this thy lord , and thou shalt perceaue that the self same woorld , which to daie receaued him with so great honour , fiue daies after esteemed him to be woorse then Barabbas , demaunded with great instancie his death , and cried out against him saying ; Crucifie him ; Crucifie him . So that the woorld , which this daie proclaimed him for the sonne of Dauid , that is for the most holie of holies , to morrovv esteemeth him to be the woorst of all men , and more vnworthie to liue then Barabbas . Now what example can be more euident , thereby to see what the glorie of the woorld is , and what account ought to be made of the iudgments of men ? what thing can there be more light , more wilfull , more blind , more disloyall , and more inconstant in his opinions , then the iudgment of this woorld ? To day he affirmeth , to morovv he denieth : to daie he praiseth , to morovv he blasphemeth : to daie with much inconstancie and lightnes he setteth you aboue the skyes , to morovv with more lightnes he throweth you downe to the verie depth : to day he saith that you ar the sonne of God ; and to morovv he saith that you ar woorse then Barabbas . Such is the iudgment of this beast of manie heads , and of this deceitful monster , which keepeth no faith , lealtie , or truth to anie bodie , nether measureth vertue or valour but by his owne interest . None is good , but he that is prodigal with him , yea although he be a panime and infidel ; and none is euil , but he that vseth him as he deserueth , yea albeit he woork miracles ; and this because he hath no other weight wherby to weigh vertue , but his owne interest and commoditie .

Now what shall I saieof his lies & deceits ? with whome hath he euer faithfullie kept his woord ? To whome hath he giuen that which he promised ? with whome hath he had perpetual frindship ? To whome hath he assured for long time that , which he gaue him ? To whome hath he euer sold wine which he gaue not througlie watered ? He hath onlie this of faithful , that he is faithful to none . This is that false Iudas which kissing his frinds , deliuereth them to death : This is that traitour Ioab , 2. Regu . 3.27 . which imbracing him whome he saluted as a frind , secreatlie thrust his dagger thorough his bodie . He crieth wine , and selleth vinagre ; he promiseth peace , and secreatlie denounceth warre . He is euil to be kept ; woorse to be gotten ; daungerous to be holden ; and verie hard to be left and forsaken . O peruerse woorld ! false promiser , assured deceiuer , fained frind , true enimie , common liar , secreat traitour , sweete in the beginning , bitter in the end , faire faced , cruel handed , scarse in gifts , prodigal in grifes , in owtward shew somthing , inwardlie void and nothing , in appearence florishing , but vnder thy flowres ful of thornes .

Of the wasshing of feete .

TOuching this mysterie contemplate , o my sowle , in this supper thy sweete and myld Iesus . Behold this wonderful example of inestimable humilitie , which he heere sheweth vnto thee , rising from the table , and wasshing his disciples feete . O good Iesus , what is this that thou dost ? O sweete Iesus , wherfore doth thy maiestie so abase it self ? what wouldest thou haue thought , o my sowle , yf thou haddest there seene God him self kneeling before the feete of men , yea euen before the feete of Iudas ? O cruel Iudas , why doth not this so great humilitie mollifie thy heart ? why doth not this so wonderful meekenes cause euen thy very bowels to burst and riue in sunder ? Is it possible that thou hast conspired to betray this most milde and gentel lamb ? Is it possible that thou hast no remorse and compunction in beholding this example ? O be●●iful hands , how could ye touch such lothsom and abominable feete ? O most pure and cleane hands , why disdaine yee not to wash those feete so mired & durted in fowle waies whiles they sought to shead your blowd ? O ye blessed Apostles , how tremble ye not seeing this so great humilitie ? Peter what dost thou ? wilt thou consent that the lord of maiestie shall wash thy feete ?

Sainct Peter when he saw our Sauiour kneeling before him , being greatlie amazed & woondering at the matter , began to saie . What ? wilt thou o Lord wash my feete ? Art not thou the sonne of the liuing God ? Art not thou the Creator of the world ? the bewtie of heauen ? the paradise of Angels ? the remedie of men ? the brightnes of the glorie of the father ? the fowntaine of the wisdome of God , which dwellest in the highest ? wilt thou then wash my feete ? wilt thou being a lord of such maiestie and glorie take so vile & base office vppon thee ?

Consider also how after our Sauiour had washed theire feete , he wiped them and made them cleane with that sacred towel where with he was girded : and lift vp the eys of thy sowle somwhat higher ; & thou shalt see there represented the mysterie of our Redemption . Consider how that faire towell gathered and receaued into it self , al the filth and vncleanenes of those feete so mirie and fowle ; and so the feete remained cleane and faire , and the towel , after al was ended , remained wholie bespotted and defiled . Now what is more filthie then man conceiued in sinne ? & what is more cleane and bewtiful , then our Sauiour Christ conceiued of the holie Ghost ? Cantic. 5.10 . My welbeloued is white and wel coloured ( saith the spowse ) and chosen out emong thowsands . This most sweete and louing lord then so faire and so cleane , was content to receaue into him self al the spots and filthines of our sowles , & leauing them cleane and free from those spots , he him self remained ( as thou seeest him vppon the crosse ) all bespotted and defiled with the same .

After this consider those woords with which our Sauiour ended this historie saying . Ioan. 13.15 . I haue giuen you an example , that as I haue donne to you , so you doe also . Which woords ar to be referred not onlie to this passage and president of humilitie ; but also to al the other woorks and life of Iesus Christ : for so much as his whole life is a most perfect paterne of al al vertues , especiallie of those which be in this place represented vnto vs , to wit of humilitie & Charitie .

Of the institution of the most blessed Sacrament .

THAT we may vnderstand somwhat of this mysterie , it is to be presupposed , that no tounge created is able to expresse the passing great loue , which our Sauiour Christ beareth towards the Catholique Churche his spowse ; & consequentlie vnto euerie one of those sowles which be in state of grace , for so much as euerie such sowle is also his spowse .

Wherefore when this our most sweete bridegrome minded to depart out of this life , and to absent him self from the Church his spowse , to the intent that this his absence might not be to her anie occasion to forget him , he left vnto her for a remembrance this most blessed Sacrament , wherein he him self would remaine , not suffering that betweene him and her there should be anie other pledge to renewe in her the remembrance of him , then euen him self .

Moreouer this bridegrome in his long absence was desirous to leaue som companie to his spowse , that she might not remaine solitarie and comfortles : and so he left her the companie of this most blesed Sacrament , wherein he him self remaineth reallie present , which was in verie deede the best companie that he could leaue her .

At the same time also he would goe to suffer death for his spowse , and to redeeme , and enriche her with the price of his owne bloud : and that she might , as often as she would , enioy this treasure , he left her the keys thereof in this most blessed Sacrament . For as S. Chrysostom saith : So often as wee com to receaue the most blessed Sacrament , we must make account that we com to laie our mouthes to Christes very side , to drink of his most pretious blowd , & to be partakers of this soueraine and diuine misterie .

This heauenlie bridegrome desired likewise to be loued of his spowse with an exceeding great loue , and therefo●e he ordeined this mysticall , and mysterious morsell consecrated with such woords , that whoesoeuer receaueth it woorthilie , is foorthwith touched and wounded with this loue .

Besides this our Sauiour would assure his spowse , and giue her a pledge of that blessed inheritance of eternal glorie , that with the hope of this felicitie , shee might cheeresullie passe throwgh al the trowbles & aduersities of this life . And that the spouse might haue a firme and assured hope of this felicitie , he left her heere in pledge this vnspeakable treasure , which is of as great value , as al that which is there hoped for ; and this that she should not mistrust , but that God wil giue him self vnto her in glorie , where she shalliue in spirite , seeing he denieth not him self vnto her in this vale of teares , where she liueth in fleash .

Moreouer our Sauiour purposed at the hower of his death to make his testament , and to leaue vnto his spowse som notable & worthie leagacie for her releife ; and so he left her this most blessed Sacrament , which was the most precious , and most profitable bequest that he could leaue vnto her , for so much as in the same God left him self .

To conclude , our Sauiour minded to leaue vnto our sowles sufficient prouision , and foode wherewith they might liue : because the sowle hath no lesse neede of her proper sustenance , to mainteine her spiritual life , then the bodie hath of his foode , for maintenance of his corporal life . For this cause therfore , this wise phisition our Sauiour Christ ( who had also felt the pulses of our weaknes ) ordeined this diuine Sacrament , and for this hath he ordeined the same in forme of meate , that the verie forme , wherein he instituted it , might declare vnto vs the effect it worketh , and with al the great necessitie our sowles haue of the same , which is noelesse then the necessitie , that our bodies haue of their propre foode .

Tewsdaie morning . Of our Sauiours praier in the garden ; his apprehension , and presentation before Annas .

THIS daie thou hast to meditate vppon the praier of our Sauiour in the garden ; vppon his apprehension ; and vppon his presentation and euil vsage in the howse of Annas .

Consider heere first how after that this supper , so ful of misterie was ended , our Sauiour went with his disciples vnto the mount Oliuet to make his praier , before he would enter into the combat of his passion , thereby to teach vs , that in al the trowbles and tentations of this life we must still haue recourse vnto praier , as it were to an holie ancker , by vertue of which the burden of tribulation shal either be taken quite awaye from vs ; or els we shal haue strength giuen vs to be able to beare it , which is an other greater grace .

To accompanie him in this way our Sauiour tooke with him those three of his best beloued disciples , to wit S. Peeter , S. Iames and S. Iohn , which had ben witnesses of his transfiguration ; that the verie same persons might see what a far different shape he tooke now vppon him for the loue of men , from that glorious shape , wherein he had shewed him self vnto them , at his transfiguration . And because they should vnderstand , that the inward troubles of his sowle were no lesse , then began to be discouered outwardlie , he spake vnto them those sorowfulwoords . Matth. 26.38 . Mie soule is heauie euen to death ; stay heere , and watch with me .

Our Sauiour when he had spoken these woords , departed from his disciples a stones cast ; and lying prostrat vppon the grownd , he began his praier with verie great reuerece saying . O father yf it be posstble , let this cuppe passe from me ; neuertheles not as I wil , but as thou . And hauing made this praier three times , at the third time he was in such a great agonie , that he began to sweateuen dropps of bloud , which ranne downe al along his sacred bodie , and trickled downe to the grownd .

Consider now our Sauiour in this dolowrous case , and behold how there were represented vnto him , al the cruel torments which he was to suffer ; and how apprehending in a most perfect manner such cruell paines as were prepared for his bodie which was the delicatest of albodies ; and setting before his eys al the sinnes of the whole world , for which he should suffer , and withall the great vnthankfulnes , and ingratitude of so manie sowles , as he knew would neuer acknowledge this benifit , nor profit them selues of this so greate , and so pretious remedie : his sowle was vexed in such sort , and his senses , and most tender flesh were so troubled , that al the forces & elements of his bodie were distempered , and his blessed flesh was opened on euerie side , and gaue place to the bloud , that it might passe , and distill throwgh al the same in great abundance , and streame euen downe to the grownd . Now yf the flesh suffred these grieuous paines with onlie remembrance , and was in so piteous a case , in what a dolefull state then , trow ye , was the sowle that suffred those paines directlie in it self ?

Consider moreouer how when our Sauiour had finished his praier , that counterfaict frind of his came thither with that hellish companie , renouncing now the office of Apostleship , and becomming the ringleader and Captaine of Sathans armie . Behold how without al shame he set him forwards before al the rest , and comming to his good maister , sold him with a kisse of most traiterous frindship .

At the same time our Sauiour said vnto them that came to lay hands vppon him : Tow ar com owt as it were to a theese , Matth. 26.55 . with swordes and clubbes to apprehend me : I sate daily with you teaching in the temple , and you laide no hands on me . But this is your howre , Luc. 22.53 . and the power of darknes . This is a mysterie of great admiration . For what thing is more to be woondered at , then to see the sonne of God , to take vppon him the shape , and image not onlie of a sinner , but euen also of a condemned person ? This , saith he , Luc. 22.53 . is your houre and the power of darknes . By which woords is vnderstoode , that , from that time , that most innocent lamb was giuen vp into the power of the Princes of darknes , which be the diules , that by means of theire ministres they might execute vppon him al the cruelties and torments they could deuise .

Think thou then , o my sowle , how much that diuine highnes abased it self for thee , sithence it arriued to the last extremitie of al miseries , which is , to be giuen vp to the power of diuels . And because this was the paine , which was due to thy sinnes , it pleased him to put him self to this paine , that thou mightest remaine quite from the same .

So soone as these woords were spoken , foorthwith al that hellish rowte and malicious rable of rauenous woolues assaulted this most meeke and innocent lambe , som haled him this way , som that way , eche one to the vttermost of his power . O how vngentellie did they handle him ? how discourteouslie did they speake vnto him ? how manie blowes and buffets did they giue him ? what crying & showting made they ouer him ? euen as conquerours vse to doe , when they haue obteined theire praie ? They lay hold vppon those holie hands , which a litle before had wrought so manie miracles , and dooe binde them verie straitlie with rowgh & knottie cords , in such sort that they gawle the skinne of his armes , and make the verie blood to spring out of them : and in this manner they leade him openlie throwgh the common streates with great despite and ignominie .

Consider now wel our Sauiour how he goeth in this way abandoned of his disciples , accompanied with his enimies ; his pase hastened , his breath shortened , his colour changed , his face chafed and inflamed with his hastie going . And yet in al this euil intreating of his person , behold the modest behauiour of his countenance , the comelie grauitie of his eys , and that diuine resemblance , which in the middest of al the discourtesies in the woorld could neuer be obscured .

Forthwith accompanie thy Sauiour to the howse of Annas , and behold there how whilest he awnswered verie courteouslie to the demaund , Ioan. 18.19 . that the high priest made vnto him concerning his disciples and doctrine , one of those wicked caitifes that stoode there by gaue him a greate blowe vppon the face saying . Ioan. 18.22 . Answerest thou the high priest so ? Vnto whome our Sauiour awnswered verie gentellie . If I haue spoken yl , Ioan. 18.23 . giue testimonie of euil ; but yf wel , why strikest thou me ?

Consider then heere , o my soule , not onlie the mildnes of this awnswere , but also that diuine face so marked and colowred with the force of the blowe , and that constant looke of his eys so cleare and faire , which were nothing distempered with this so shameful assault ; and finallie that most holie sowle , which was inwardlie so humble & readie to haue turned the other cheeke , yf the naughtie wretched caitife had required the same .

Wensdaie morning . Of the presentation of our Sauiour before the high priest Cayphas : of the iniuries he receaued that night ; of Saint Peters denial ; and of his whipping at the pillar .

THIS daie thou hast to meditate vppon the presentation of our Sauiour before the high priest Cayphas ; vppon the iniuries he receaued that night ; vppon Saint Peters denial of his maister ; and vppon his whipping and scourging at the pillar .

First consider how from the first howse of Annas , they leade our Sauiour to the house of Cayphas the high priest , whither reason would that thou shouldest goe with him to keepe him companie ; & there shalt thou see the sonne of iustice , darkned with an eclipse ; 1 1 Petr. 1.12 . and that Diuine face , which the Angels desire to behold , al defiled with spittel most vnreuerentlie . For when our Sauiour being coniured in the name of the father , to tel them what he was , awnswered to this demaund , as it was meete he should : those wicked men , so vnwoorthie to heare such an excellent and high awnswere , and blinded with the brightnes of so great a light , assaulted him like madde dogges , and disgorged vppon him al theire malice & furie . There eache one to the vttermost of his power giueth him buffers & strokes . There they bespit that diuine face with theire diuilish mouths . There they blindfold his eys and strike him in the face , and iest at him saying . Prophecie vnto vs , ô Christ , Matt. 26.68 . whoe is he that strooke thee ? O meruailous humilitie , & patience of the sonne of God! O bewtie of the Angels ! was this a face to spit vppon ! men vse , when they must spit , to turne theire face to the fowlest corner of the howse : and was there not to be found in al that pallace , a fowler place to spit in , then thy face , o sweete Iesus ? O earth and ashes , whie dost thou not humble thy self at this so wonderful example ?

After this consider what trowbles , and paines our Sauiour suffred in al that dolefull night : for that the souldiars , whoe had him in custodie , mocked & laughed him to scorne as S. Luke saith , & vsed as a meane , Luc. 22.65 . to passe away the sleepines of the night , to scoffe & iest at the Lord of maiestie . Consider now , o my sowle , how thy most sweete spouse is set heere as a marke , to al the arrows of the strokes and b●ffets they coulde giue him there . O cruel night ! O vnquiet night ! in which thou , o my good Iesus , tookest no repose at al , neither did those rest , whoe accompted it a pastime to vex and torment thee . The night was ordained for this end , that therein al creatures should take their rest , and that the senses , & membres weried with toyles & labours of the day might be refresshed ; and these wicked men vse it as a fit time to torment al thy membres and senses , stryking thy bodie , afflicting thy sowle , bynding thy hands , buffetting thy cheekes , spitting in thy face , and lugging thee by the eares , that thereby at such time as all the membres ar woont to take their rest , they al in thee might be trowbled and payned . O how far doe these mattins differ from those , which at the same time the quiars of Angels soung to thee in heauen ? There thy sing holy , holy ; but heere these caitifes cry : Put him to death ; put him to death : Crucifie him ; crucifie him . O ye Angels of paradise that heard both these voices , what thought ye , when ye saw him so spitefullie contemned in earth , whome you with so great reuerence doe honour in heauen ? what thought ye , when you saw God himself to suffer such despites , euen for those that did such villanies vnto him ? whoe hath euer heard of such a kind of charitie , that one would suffer death , to deliuer from death the verie same persons , that procured & practised his death ?

But aboue al , the paines and turmoiles of this trowblesom night were increased far more by the denial of S. Peter . For that familiar frind of our Sauiour ; he that was elected and chosen to see the glorie of his transfiguration ; he whoe aboue al the rest was honoured with the principalitie and cheefe rule of the Christian Church ; hee , I saie , first before al others , not once , but three seueral times together , euen in the verie presence of his lord and maister , sweareth & forsweareth that he knoweth him not , and that he wist not whoe hee is . O Peter is he that standeth there by thee so wicked a man , that thou accomptest it so great a shame onlie to haue knowen him ? Consider that this is a condemnation of him by thee , before he be condemned by the high priests : sithence thou giuest to the woorld to vnderstand by this thy denial , that he is such a manner of man , that euen thou thy self dost accompt it as a great reproche & dishonour vnto thee , to haue as much as knowen him . Now what greater iniurie could be donne then this ?

Our Sauiour then hearing this denial , turned back , and beheld Peter , & cast his eys vppon that sheepe , which there was lost from him . O looke of meruailous force and vertue ! O silent and stil looke , but greatlie misterious and significatiue ! Peter vnderstoode right wel the language , and voice of this looke : for so much as the crowing of the cocke was not able to awaken him , but this was able . In deede the eys of our Sauiour dooe not onlie speake , but also woork , as it appeareth by the teares of S. Peter , which yet gushed not so much from the eys of Peter , as they proceeded from the eys of Christ .

After al these iniuries consider whar scourgings , & whippings our Sauiour , suffred at the pillar . For the Iudge , perceauing that he could not pacifie the furious rage of those his most hellish enemies ; determined to chastise him with such a seuere kind of punishment , as might suffice to satisfie the malitious owtrage of such cruel harts , that they being therwith content , should cease to seeke after his death . Goe now therefore , o my sowle , & enter with thy spirite into Pilates consistorie , & carrie with thee great store of teares in a readines , which shal be needeful in that place , for that vhich thou shalt there both see and heare . Behold how those cruel & base tormentors doe strip our Sauiour of his garments with so great inhumanitie , he neuer so much as once opening his mouth , or speaking one woord to so manie discurtisies as they there vsed towards him .

Consider also what hast they make to bynde that holie bodie to a pillar , that so they might strike him more at theire pleasure , & where , & how they best list . Behold how the Lord of Angels standeth there alone among the cruel tormentors , hauing on his part neither frinds , nor suerties to help him , no nor so much as eys to take compassion vppon him . Mark how forthwith they begin with meruailous great crueltie to discharge theire scourges , & whips vppon his most tender flesh , & how they laie on lashes vppon lashes , stripes vppon stripes , & woundes vppon woundes . There thou mightest quicklie see that sacred bodie swolen with weales , the skinne rented & torne , the bloud gusshing out , & streaming downe on e●erie side , throughout al parts of his bodie . But aboue al this , what a pitiful sight was it to behold that so great , & deepe open wound betwixt his sacred shoylders , where cheefelie al theire lashes and strokes did light ?

After this behold how our Sauiour , when they had ended to whippe him , couered him self , & how he went through al that place seeking his garments in presece of those cruel tormentors , without that anie man offred him anie seruice , help , wasshing , or other such reliefe as arwont to be aforded to those that be so wounded . Al these things no doubt ar worthie of great feeling , thankfulnes and consideration .

Thursdaie morning . Of our Sauiours Coronation with thorns ; of the words , Ecce Homo ; and bearing of the crosse vppon his shouldres .

THIS daie thou hast to think vppon the crowning of our Sauiour with thornes , how Pilate said of him , Ecce Homo ; behold the man ; and how he bare the crosse vppon his shoulders ,

To the consideration of these most doleful passages , the spowse in the booke of Canticles inuiteth vs saying . Cautic . 3.11 . Goe forth , ô ye daughters of Syon , & behold king Salomon with the crowne , with which his mother crowned him in the daie of his espowsels , and in the daie of the ioifulnes of his hart . O my sowle what doest thov ? o my hart what thinkest thou ? O my tounge how is it that thou art becom domme ? O my most swete Sauiour , when I open myne eys , and behold this dolorous image , which is set before me , my hart doth euen cleaue and rent in sunder for verie griefe . How happeneth this O Lord ? what ? did not the whippings which thou suffredst , and the death which ensueth , and so great quantitie of bloud alredie shed , suffice ; but that now also the sharp thorns must , perforce , let out the blo●d of thy head , which the whippes and scourges before had pardoned ?

Wherefore , o my sowle , that thou maist conceaue , and haue som feeling of this so doleful passage , set first before thine eys the fo mer shape of this lord , and withal the excellencie of his vertues , and then incontinentlie turne thy self to behold in what pitiful sort he is heere . Consider therefore the greatnes of his bewtie , the modestie of his eys , the s veetenes of his woords , his authoritie , his meekenes , his mild behauiour , and that goodlie countenance of his so ful of reuerence . And when thou hast thus beholden him , and delited thy self to see such a perfect foorme , turne thine eys and behold him in this pitiful plight , clad with an old purple garment to be scorned ; holding in his hand a reede for roial scepter , that horrible diademe of thornes on his head ; his eys hollow and wanne , his countenance dead , and his vtter shape wholie disfigured , and begored with blowd , and defiled with spittel , wherewith his face was al besmee●ed and be raide . Behold him in al parts inwardlie and owtwardlie ; his hart pearced through , and through with sorows , his bodie ful of woundes , forsaken of his disciples , persecuted of the Iewes , scorned of the soldiars , contemned of the high priests , baselie reiected of the wicked king , accused vniustlie , & vtterlie destitute of the fauour of all men .

Think also vppon this , not as a thing past , but as present ; and not as though it were an other mans paine , but thine owne . Imagin thy self to be in place of him that suffreth , & think what thou wouldest feele , yf in so sensible & tender a part as is thy head , they should fasten a nomber of thornes , and those also verie sharp , which should pearce euen to the skulle . But what speake I of thornes ? yf it were but onlie the pricking of a pinne , thou couldest hardlie suffer it ; now what , thinkest thou , did that most tender and delicate head of our Sauiour feele with this so straunge kind of torment ?

When they had thus crowned , and scorned our Sauiour , the Iudge tooke him by the hand in such euil plight as he was , and leading him out to the sight of the furious people , said vnto them , Ecce homo . Behold the man , as much as yf he said . If for enuie you sought his death , behold him heere in such sort , that he is not to be enuied at , but rather to be pittied . Were you afraied lest he would haue made him self aking ? behold him heere so disfigured , that he scarcelie seemeth to be a man . Of these hands so fast bound , what feare you ? of this man so whipped and scourged , what demaund you more ? By this thou maist vnderstand , o my sowle , in what sort our Sauiour came then forth , seeing the Iudge beleeued , that the pitiful plight in which he was , might suffice to breake the harts of such cruel enimies . Whereby thou maist wel perceaue how vnseemelie a thing it is , that a Christian man haue no compassion of the paines & sorows of our Sauiour Christ , seeing they were such as were sufficient , as the Iudge was fullie persuaded , to mollifie those so fierce and sauage harts .

But when Pilate saw that those punishments executed vppon that most holie and innocent lambe , were not able to asswage the furie of his enemies , he entred into the iudgment hall , and sate him downe in his tribunall seate , to giue final sentence in that cause . The Crosse was now prepared and readie at the gate , and that dreadful banner was displaied high in the ayer threatning the death of our Sauiour . And after that the cruel sentence was giuen and published , the enimies added thereunto an other crueltie , which was to charge vppon those shouldres , so rent and torne with whips and scourges receiued before , the heauie tree of the Crosse . Al wich notwithstanding , our merciful Sauiour refused not to carie this burthen whereuppon were laid al our sinnes , but embraced the same with singular charitie and obedience for the loue he bare vnto vs .

After this the innocent Isaac went to the place of sacrifice with that so heauie burthen vppon his weake shoulders , great multitudes of people folowing after him , and manie pitiful woomen that accompanied him with theire teares . Whoe would not haue wept most bitterlie , seeing the king of Angels to goe so faintlie with such a waightie burthen , his knees trembling vnder him , his bodie crowching , his eys 〈◊〉 modest , his face al bloudie , with tha● guirland of thornes in his head , and with those shameful and opprobrious exclamations and outcries which they gaue against him .

In the meane season , o my sowle , withdraw thine eys a little from this cruel sight and with al speede , with lamentable sigh● with larmeful eys , goe towards the how of the blessed virgin , and when thou art com thither , casting thy self doune at her feete , begin to speake to her with a doleful voice saying . O ladie of Angels , O Queene of heauen , Gate of paradise , Aduocatrice of the world , Refuge of sinners , Health of iust parsons , Ioie of Saincts , Mistres of vertues , Mirrour of cleanenes , Tytle of chastitie , Patterne of patience , and Example of al perfection : woe to me , o blessed ladie , that haue liued to see this present hower . How can I liue hauing seene with mine eys that which I haue seene ? what neede more woords ? I haue left thy onlie begotten sonne , and my lord in the hands of his enimies with a Crosse vppon his shoulders , to be crucified vppon the same .

What vnderstanding is able to comprehend , how deepelie this sorow pearced the blessed virgins hart ? Her sowle began heere to wax faint , and her face , and al the parts of her virginlie bodie , were couered ouer with a deadlie sweate , which was sufficient to haue ended her life , yf the diuine dispensation had not resecuted her for greater pains , and for a greater crowne .

Now the holy virgen goeth to seeke her sonne , the great desire which she hath to see him , testoring vnto her againe the strength which sorow had taken from her . She heareth a far of the classhing of armour , the trowpes of people , and the owtcries which by his enimies were thundered against him . Incontinentlie also she seeth the glistering spears and halbards , which were holden vppe a loft . She approcheth neerer and neerer vnto her deerelie beloued sonne , and openeth her eys , which were dimmed with sorow , to see , if she possibly might , him whom her sowle so exceedinglie loued . O loue and feare of this blessed virgin Maries hart ! On one syde shee desired to see him , on the other she was vnwilling to see him so miserablie disfigured . At the length , when she was corn where she might see him , then those two lights of heauen did behold one an other , and their harts where pearced through with their eys , and they wounded with their mutual sight their pitiful sowles . Theire toungs were becom domme , and yet the hart of that most sweete sonne spake to the hart of his mother , and said vnto her , wherefore camest thou hither my doue , my beloued , and my sweete mother ? Thy sorow increaseth mine , and thy torments be a torment to me , depart my deere mother and returne home : it is not decent for thy virginlie shame-fastnes and puritie , to be in companie of murderers and theeues .

These and otherlike woords ful of compassion and pitie , were spoken in those pitiful harts , and in this manner they passed ouer that irksom , and paineful way euen vnto the place of the Crosse .

Fridaie morning . Of the Crosse , and the seuen woords which our Sauiour spake vppon the same .

THIS day thou hast to meditate vppon the misterie of the Crosse , and vppon the seuen woords which our Sauiour spake .

Awake now , o my sowle , and begin to think vppon the misterie of the Crosse , by whose fruite is repared the hurt of that poisened fruite , of the forbidden tree . Consider first how when our Sauiour was com to this place , those cruel enimies , to make his death more shamefull , stripped him of al his apparel , euen to his innermost garment , which was wholie wouen through out without anie seame . Behould now heere with what meekenes this most innocent lamb suffreth him self to be thus stripped , without opening his mouth or speaking anie woord against them that vsed him in such sort ; but rather with a good wil consented to be spoiled of his garments , & with shame remaine naked , that by the merite of this nakednes , and with the same , the nakednes in which we were fallen throwgh sinne , might be far better couered , then with the leaues of the fig-tree .

Som holie fathers reporte that the tormentors to pluck of our Sauiours garments , tooke of most cruellie the crowne of thornes which he had vppon his head ; and that hauing stripped him they set it on againe , & fastned the sharp thornes to the braine which was an exceeding great grife . And surelie it is to be thought that they vsed this crueltie against him , hauing vsed manie others , and those also verie strange in al the processe of his passion : especiallie seeing the holie Euangelist saith , that thy did vnto him whatsoeuer they would . And as his garment stucke fast to the woundes of his scourges , and the bloud was now congealed and fastned vnto his garment , at what time thy stripped him , they haled it of with such furious hast and force ( as those caitisses were far from al pitie and mercie ) that they renewed al the woundes of his whippings , in such rueful wise : that that great wound of his shoulders distilled bloud on al partes .

Consider now heere , o my sowle , the excellencie of the goodnes and mercie of God , which sheweth it self so euidentlie in this misterie . Behold how he that clotheth the heauens with clowdes , and the fields with flowers & bewtie , is heere spoiled of al his garments . Consider the cold which that holie bodie suffred , standing as it stoode spoiled , & naked not onlie of his garments , but also of his verie skinne and flesh , with so manie gapes , and wide holes of open woundes throughout the same . And yf S. Peter being clothed and shodde , felt cold the night before , how far greater cold suffred that most delicate and tender bodie , being so naked and wounded as it was ?

Consider after this how our Sauiour was nayld vppon the Crosse , & the paine which he suffred at that time , when those great and square nailes pearced through the most sensible and tender parts of his bodie , which was of al bodies most delicate . And consider also what extreme griefe it was to the blessed virgin , when she saw with her eys , and heard with her eares the mightie and cruel hard strokes which were laid on so thick , & iterated one after an other vppon his diuine members . For certainelie those hammers & nailes passed through the hands of the sonne but they wounded and pearced the verie hart of the mother .

Consider how forthwith they hoysed vp the Crosse on high , & went about to ramme it in the hole , which they had made for that purpose , & how , such were those cruel ministers , at the verie time of rearing it vp & placing it , they let it fal with a iump into the hole with al the weight thereof : and so that blessed bodie was sore shaken and iogged in the ayre , and thereby his wounds of the nailes were enlarged , which was a most intollerable paine .

Now then o my sweete Sauiour and Redeemer , what hart maie be so stonie hard that wil not riue a sunder for griefe , sith this daie the verie stones them selues were ryuen considering that which thou suffredst vppon the Crosse ? The sorous of death , o Lord , haue enuironed thee ; & the waues of the sea haue ouerwhelmed thee . Thou art mired in the depth of the bottomles goulfes , and findest nothing where vppon to staie thy self . Thy father hath forsaken thee ; what hope maist thou haue of men ? Thy enimies crie out against thee , thy frinds breake thy hart , thy sowle is afflicted , and for the loue thou bearest to me , thou admittest no comfort . Mie sinnes , o Lord , were vndoubtedlie verie greate , and thy penance wel declareth it . I see thee , o my king fastened to a tree , & there is nothing to susteine thy bodie but three yron nailes : of those thy sacred bodie hangeth without anie other stay or comfort . When the weight of thy bodie staieth vppon thy feete , then ar the wounds of thy feete more wydened , and torne with the nayls wherewith they ar pearced . And when the swaie of thy bodie staieth vppon thy hands , then ar the wounds of thy hands more rent with the poise of thy bodie . Now thy holie head tormented , and weakened with the crowne of thornes , what pillow hath it to rest vppon ? O how wel might thy armes ( most blessed and excellent virgin ) be heere emploied to supplie this office ! But alas , thy armes maie not serue for this present , but the armes of the Crosse . Vppon them must that sacred head recline it self when it wil repose , and yet the ease he shal receaue thereby , shal be but onlie to driue & stick those thornes more fast into his braine .

The sorows of the sonne were much increased by the presence of his mother , with which his hart was no les crucified within , then his holie bodie without . Two crosses be heere prepared for thee , o good IESVS , this daie ; the one for thy bodie , and the other for thy sowle . The one is of passion , the other of compassion . The one pearceth thy bodie with nailes of iron , the other pearceth thy most holie sowle with nailes of sorowe ; whoe is able to declare o● good IESVS , what griefe it was to thee when thou diddest consider the great anguishes of the most holie sowle of thy mother , which thou knewest so certainlie was there crucified with thee ? when thou sawest that pitiful hart of her pearced , and thrust through with the swoord of sorow ? when thou diddest open thy blowdie eys , and beheldest her diuine face , whollie ouer cast with palenes and wannes of death ; and those angwishes of her sowle , which caused not her death , and yet were greater to her then death it self ; and those riuers of teares which gusshed out from her most cleare eys , and heardest those deepe sighs and sobbes , which burst out of her sacred brest , being enforced with the vehemencie of griefe and sorow ?

Now what brest ( saith S. Bernard ) maie be so of iron , what bowels so hard , that they be not moued to compassion , o most sweete mother , considering the teares and paines which thou diddest endure at the foote of the Crosse , when thou sawest thy most deere sonne suffer so grieuous , so long , and so opprobrious and shameful torments ? what hart can think , what toung can expresse thy sorrow , thy teares , thy sighes , and the cleauing a sunder of thy hart , when standing in this place , thou sawest thy beloued sonne vsed in such cruel sort , and yet couldest not help him ? when thou beheldest him naked , and couldest not clothe him ; parched vp with thirst , & couldest not giue him to drink ; iniuried , and couldest not defend him ; diffamed as a malefactour , and couldest not answere for him ; his face so defiled with spittel , and couldest not make it cleane ; finallie his eyes gushing out teares , and couldest not drye them , nor receaue that last gaspe which came out from his sacred brest , nor ioyne thy face with , his so knowen and so beloued , and in such manner dye imbraced with him . In this time thou diddest wel proue in thy self , that the prophetie was fulfilled , which that holie old Simeon had foretold thee , before he died , saying , that a sword of sorow should pearce thy hart .

But o● most pitiful virgen , wherefore wouldest thou , o blessed ladie , increase thy sorow with the sight of thyne owne eys ? wherefore wouldest thou find thy self present this daie in this place ? It is not a thing decent for one so retyred , as thou art woont to be , to appeare in common places ; It becommeth not a motherlie hart to see her children dye , although it stoode with their honour and reputation , and they dyed in their bead ; and comest thou then to see thy sonne die by iustice , & amongst theeues vppon a crosse ? But now seeing thou hast resolued to surpasse and ouercom al motherlie affection , and that thou wilt honour this misterie of the crosse , wherefore doest thou approche so neere vnto the same , that thou must carie away in thie mantle , a perpetual memorie and remembrance of this thy sorow ? Thou canst not aford thy sonne anie comfort or remedie , but wel thou maist with thy presence increase and augment his torment .

In deede this onlie wanted to the increase of his sorows , that in the time of his agonie , in the last instant and conflict of his death , euen when the last sighs raised vp his tormented brest , he should then cast downe his eys altogeather dazeled and dimmed , & should behold thee standing at the foote of the crosse . And because he being neere to the end of his life had his senses so weakened and feebled , and his eyes so obscured with the shadow of death , that he could not see a far of , thou madest thy self so neere , to th' end he might know thee , and see those armes , in which he had ben receaued and caried into Egipt , so faint and broken ; and those virginal brests , with whose milk he had ben nourisshed , become euen a sea of sorrow . Behold o ye Angels these two figures , yf peraduenture you maie know them . Behold o ye heauens this crueltie , and couer your self with mourning for the death of your Lord : let the cleere ayre become obscure and dark , that the woorld see not the naked bodie of your Creator . Cast with your darknes a mantel vppon his bodie , that profane eys behold not the ark of the testament vncouered . O ye heauens which were created so bright and faire ! o thou earth clothed with such varietie and beawtie ! yf you did hide your glorie in this so greate paine ; yf you that be insensible , did after your manner feele the same , what then did the bowels and virginal brest of the blessed mother ? O al you , saith shee , that passe by the waie , consider and behold yf there be anie sorow like vnto mie sorow . Trulie there is no sorow like vnto thie sorow , because in al the creature ; of the woorld there is no loue like vnto thy loue .

After this thou maist consider those seuen woords , which our lord spoke vppon the Crosse , Mar. 23.34 . Mar. 23.43 . Ioan. 19.27 . Ioan. 19.28 . Matt. 27.46 . Ioan. 19.30 . Mar. 23.46 . of which the first was . Father pardon them , for they know not what they dooe . The second was to the good theefe : This daie shalt thou be with me in paradise . The third was to his most blessed mother ; Woman behold thy sonne . The fourth was : I am a thirst . The fift was : My God , my God why hast thou forsaken me ? The sixt was : It is finished . The seuenth was : Father into thy hands I commit my spirite .

Consider now , o my sowle , with how great charitie he commended in these woords his enimies vnto his father ; with how greate mercie he receaued the thife which confessed him ; with what bowels he commended his pitiful mother to the beloued disciple ; with how greate thirst and drith he shewed how much he desired the saluation of men ; with how lamentable a voice he powred out his praier , and vttered his tribulation before the face of almightie God ; how he performed so perfectlie , euen to the verie end , the obedience of his father ; and how finallie he commended vnto him his spirite , and resigned him self wholie into his most blessed hands .

Heere hence it appeareth , hou in eche one of these woords , remaineth inclosed som singular document , and instruction of vertue . In the first , is commended vnto vs Charitie towards our enimies . In the second , pitie and mercie towards sinners . In the third dutie and reuerence towards our parents . In the fouerth , zeale and desire of our neighbours saluation . In the fift , praier in time of tribulations , and when we seeme to be forsaken of God . In the sixt , the vertue of Obedience and Perseuerance . And in the seuenth a perfect resignation into the hands of God , which is the summe and principal of al our perfection .

Satturdaie morning . Of the pearcing our Sauiours side ; of his taking downe from the crosse ; of the pitiful bewailing of our ladie , and of Christes burial .

THIS daie thou hast to meditate vppon the pearcing of our Sauiours side with a spea●e ; of his taking doune from the crosse ; together with the lamentation of our lady , and the office of the burial .

Consider then , how after that our Sauiour had giuen vp the ghost vppon the crosse , and those cruel ministers had accomplisshed their desire , which longed so much to see him dead , yet with al this the flame of theire furie was not quenched : because that , notwithstanding such things as had past , they resolued to reuenge and flesh them selues more vppon those holie reliques which remained , parting and casting lottes vppon his garments , and pearcing his sacred brest with a cruel speare .

O ye cruel ministres ! O ye harts of iron ! Seemed that so litel to you which his bodie suffred being aliue , that ye would not pardon it euen after it was dead ? what rage of enmitie is there so great , but that it is appeased , when it seeth his enimie dead before him ? Lift vp a litle those cruel eys of yours & behold that deadlie face , those dimme eys , that falling countenance , that palenes and shadow of death : for although you be more hard then either iron or adamant stone , yea though ye be more hard then your owne selues , yet in beholding him you wil be pacified .

After this commeth the minister with a speare in his hand , and with great force thrusteth the same through the verie naked brest of our Sauiour . The crosse shooke in the aire , with the force of the stroke ; and from thence issued water and bloud , wherewith ar healed the sinnes of the world . O riuer that runnest out of paradise , and waterest with thy streames all the whole face of the earth ! O wound of this pretious side , made rather with feruent loue towards mankind , then with the sharp iron of the cruel speare ! O gate of heauen ! windowe of paradise ! place of refuge ! tower of strength ! sanctuarie of iust persons ! sepulchre of pilgrims ! nest of cleane doues , & florishing bed of the spowse of Salomon . Al haile o wound of this pretious syde , that woundest al deuout harts ; stroke that strikest the sowles of the iust ; rose of vnspeakable bewtie ; rubie of inestimable price ; entrance into the hart of Christ ; testimonie of his loue ; and pledge of euerlasting life .

Next to this consider , how the very same daie in the euening , there came those two holie men Ioseph and Nicodemus , whoe reared vp their ladders vnto the crosse , and tooke downe the blessed bodie of our Sauiour into their armes . The holie virgin then perceauing , that the torment of the crosse was now ended , and that the holie bodie of our Sauiour was comming towards the earth , she prepareth her self to giue him a secure hauen in her brest , and to receaue him from the armes of the Crosse , into her owne armes . And so she requesteth with great humilitie of those noble men , that for so much as shee had taken no leaue of her sonne , nor receaued the last embracings of him vppon the crosse , at the time of his departure , they would now suffer her to approche neere vnto him , and not increase her discomfort on euerie side , yf , as the enimies had before taken her sonne from her , being yet aliue , so her frinds would take him from her being now dead .

Now when the blessed virgin had him in her armes , what tounge is able to expresse that , which she then felt ? O ye Angels of peace , weepe with this holie virgin ; weepe ye heauens ; weepe ye starres of heauen ; and al creatures of the world accompanie the lamentation of the blessed virgin Marie . The blessed mother embraceth the torne bodie , shee clippeth it fast to her brest , ( her strength seruing her to his thing onlie ) she putteth her face betweene the thornes of the sacred head ; she ioineth countenance with countenance ; the face of the most holie mother , is imbrued with the bloud of the sonne ; and the face of the sonne , is bathed with the teares of the mother . O sweete mother , is this peraduenture thy most sweete sonne ? Is this he whome thou conceauedst with so greate glorie , & broughtest foorth with so great ioy ? what is now becom of thy former ioyes ? whither is thy wonted gladnes gone ? where is that mirrour of bewtie , in which thou diddest behold thy self ?

Al those that were present , wept with her . Those holie matrones wept . Those noble gentlemen wept . Heauen and earth wept , and al creatures accompanied the teares of the virgin .

The holie Euangelist also wept , and embracing the bodie of his maister said : O my good lord & maister , whoe shal be my teacher from this time forwards ? To whome shal I resort with my doutes ? vpon whose brest shal I rest mie self ? whoe shal impart to me the secreats of heauen ? what straunge change and alteration is this ? The lasteuening thou sufferedst me to rest vppon thy holy brest , giuing me ioye of life ; and now dooe I recompence that so greate benifit , with holding thee dead on my brest . Is this the face , which I sawe transsigured vppon the mount Thabor ? Is this that figure , which was more cleere then the sonne at middaie ?

Likewise that holie sinner Marie Magdalen wept , and embracing the feete of our Sauiour said . O light of myne eyes and remedie of my sowle , yf I shal see my self wearied with sinnes , whoe shal receaue me ? whoe shal cure my wounds ? whoe shal answere for me ? whoe shal defend me against the Pharisees ? O how far otherwise held I these feete , and wass them , when thou receauedst me ? O my sweete hart-roote , whoe could bring to passe that I might now die with thee ? O life of my sowle how can I saie that I loue thee , seeing that I remaine aliue , when I haue thee dead before mine eys ?

In like manner did al that holie companie weepe and lament , watering & washing that holie bodie with teares . But now when the hower of his burial was com , they wynd his holie bodie in a cleane linnen sheete : they bynde his face with a napkin ; & laying the bodie vppon a beere , they goe to the place of the monument , and there they laie in that pretious treasure . The sepulchre was couered with a stone , and the hart of the blessed mother with a clowde of heauines and sorowe . There once againe she taketh leaue of her sonne . There she beginneth a freshe to feele her heauie solitarines . There she seeth her self now dispossessed of al her good . Finallie there her hart remaineth buried , where her treasure was left .

Sonnedaie morning . Of the descending of our Sauiour into Limbus , of his appearing to our ladie , to S. Marie Magdalen , to the disciples ; and of his Ascension .

THIS daie thou maist meditate vppon the descending of our Sauiour to Limbus ; of his appearing to our blessed ladie , to S. Marie Magdalen , to the disciples ; and of his glorious Ascension .

First of al consider , how exceeding greate the ioy & comfort was , which those holie fathers in Limboreceaued , through the visitation and presence of theire Redeemer , and what thankes and praises they gaue him for this saluation , so exceeding lie desired and hoped for . Those that returne from the east India into Spaine , saie of them selues , that they esteerne al the paines , and trauailes of their voiage past by sea , verie welimploied , when they consider the extreme ioy , which they receaue at the daie of theire returne to their countrie . Now yf this sayling , & absence from theire countrie of one or twoe yeares , be of force to cause so great ioye , what contentement and pleasure would the absence of three , or fouer thowsand yeares , woorke in those that were to receaue so great saluation , and to take hauen in the land of such as liue for euer ?

Consider likewise the ioy , which the blessed virgin this daie receaued in the sight of her sonne , which was risen : for certaine it is , that as shee was the onlie person which most felt the paines of his passion and death , so she was the onlie , that most was partaker of the ioy of his Resurrection .

Now what inward comfort had she , when before her , she beheld her sonne aliue and glorious , accompanied with all those holie fathers which were risen with him ? what did she ? what said she ? of what maner were her embracings ? her kisses ? the teares of her pitiful eys ? and her desires to be alwais with him , yf it might be graunred her ?

Consider the ioy of those holie Maries , & especiallie of her , which perseuered weeping before the sepulchre , when she sawe the beloued of her sowle , and cast her self downe at his feete , and fownd him risen and liuing , whome she sought and desired to see , although he had ben dead . And consider wel , that next to his blessed mother , he appeared first to this woman , who most loued him , most perseuered , most wept , and most carefullie sought him ; thereby to make thee know for certaine , that thou shalt also find God , if thou seeke him with the self same teares and diligence .

Consider after what sort he appeared to the disciples , which went towards Emaus , in forme of a pilgrime ; & behold how gracious , and courtious he sheweth him self vnto them in his woords ; how familiarlie he keepeth them companie ; how sweetlie he disguiseth him felt that they know him not ; and finallie how louing lie hediscouered him self vnto them , and left them with passing inward comfort and contentement . Let thy speech and talk be also such as was this of these men , and coufer with inward sorow and feeling that , which they conferred ( which was of the torments and paines that Christ had suffered ) and perswade thy self assuredlie , that thou shalt not want his presence and companie , yf thou procure to haue alwaies this in thy remembrance and memorie .

Touching the misterie of the Ascension ; consider first , how our Sauiour differred & prolonged his mounting vp into heauen , for the space of fortie daies ●in which he appeared oftentimes to his disciples , teaching them , and speaking with them of the kingdom of God . In such manner that he would not ascend vp into heauen , nor depart from them , vntil he had left them such , as they might be able with spirite , to ascend into heauen with him . Whereby thou maist vnderstand , that oftentimes the corporal presence of Christ ( that is the sensible consolation of deuotion ) leaueth those , that be now able with spirite to flie on high , and be more secure and free from peril and danger . In which thing the prouidence of almightie God maruailouslie discouereth it self , and the manner which he obserueth in dealing with his at sundrie times : that is , he cherisheth the weake and feeble ; he exerciseth the valiant & stronge ; he giueth milk to the little ones : he weaneth such as be greate ; he comforteth some ; he proueth others ; and so dealeth with eche one , according to the degree of his profit , & aduauncement . Whereof it foloweth , that neither he which is fauoured , hath cause to becom presumptuous ; seeing that cherishing is an argument of weakenes ; nor he which is left discomforted , to be dismaied ; seeing this is oftentimes a signe of strength .

In the presence of his disciples , and they beholding him , he went vp into heauen ; because they were to be witnesses of these misteries : and none can better beare witnesse of the woorks of God , then he which knoweth them by experience . Yf thou ernestlie desire to know how good almightie God is , how sweete , and how pleasant towards his , how greate the vertue and efficacie of his grace is , of his loue , of his prouidence , and of his consolations , enquire of those that haue proued it , and they wil giue sufficient testimonie of it .

He was also desirous that they should see him goe vp into heauen , that thereby they might folow him with theire eys & with theire spirite , that they might feele his absence , that his departure might make them retired and solitarie , which was a most fit preparation to receaue his grace . 4. Reg. 2. Heliseus requested Helias to giue him his spirite ; and the good maister answered him . Yf thou canst see me , when I depart from thee , thou shalt obtaine thy demaund . So they in deede shal be heyres of the spirite of Christ , whome force of loue shal make to feele the absence of Christ : they which shal feele his departure , and remaining in this banishment , shal continuallie sigh for his presence . So felt that holie man , this absence , whoe said . Thou departedst from me , o my comforter , and thou tookest not thy leaue of me . Going on thy waie , thou didest giue thy blessing to thine , and I sawe it not . The Angels promised that thou wouldest returne , and I hard it not .

Now what solitarines , what feeling , what cries , what teares were those of the most blessed virgin , of the beloued disciple , of S. Marie Magdalen , & of al the Apostles when they saw him goe from them , & depart out of their sight whoe had stolen from them their harts ? Luc. 24.52 . yet , notwithstanding all this , it is writen , that they went back into lerusalem with great ioye , because they loued him exceedinglie . For the self same loue , which made them feele so much his departure , made them on the other side reioice of his glorie ; & true loue seeketh not so much it self , as that which it loueth .

It remaineth to consider , with how great glorie , with what ioye , with what exclamations and praises , this noble triumpher was receaued in that excellent citie : what was the feast , and entertainement which they made him : what it was to behould men , & Angels there ioyned together , and al in companie to goe towards that noble citie , to fill vp those seates , which so manie yeares had ben voide ; & that most blessed humanitie of our Sauiour , to mount aboue all , & to sit at the right hand of God the father ? All this deserueth to be dulie considered , that we maie vnderstand , and see how wel our labours be imploied for the loue of God ; & how he , which humbled him self , and suffered more then all other creatures , is now aduanced , & exalted aboue them all : that here hence the louers of true glorie , maie know the waie which they must follow to obtayne the same , which is to descend , thereby to ascend ; and to put them selues vnder the feete of all others , thereby to be exalted aboue all .

OF SIXE THINGES THAT MAIE concurre in the exercise of praier . CHAP. IV.

THESE be , good Christian reader , the meditations in which thou maist exercise thy selfe , in all the daies of the weeke , that so thou want not matter , whereof to thinke . Bud here it is to be noted , that some things maie goe before this meditation , and som others follow after it , which be annexed vnto the former , and as it were neighbours vnto them .

For first , before we enter into meditation , it is requisite that we prepare our hart vnto this holie excercise , which is as to tune a viall , before we plaie vppon it .

After preparation foloweth the reading of that matter , which we be to meditate vppon that daie , according to the distribution of the daies of the weeke , as hath ben said before . Which reading is vndowtedlie necessarie for such , as ar beginners , vntill a man dooe know , what he owght to meditate vppon . After he maie proceede vnto meditation .

Next to meditation there maie folow out of hand a deuoute giuing of thankes for the benifits which we haue receaued , with an offering vp of al our life , and of the life of our Sauiour Christ , The last part is the Petition which is properlie called praier , in which we demaund all that , which is behoueful as wel for the saluation of our selus , as of our neighbours , and of al the whole Catholike churche .

These six things maie be exercised in praier , which things , emong other commodities and porfits , bring this also , that they yeeld vnto a man more plentie of matter , where vppon to meditate , setting before him all these diuersities of meats , that in case he can not eate of one , he maie eate of an other , and that when he hath made an end of meditation in one matter , he maie enter into an other ; and there find other matter , wherein to continew his meditation .

I know right wel , that nether all these partes , nor this order is alwaies necessarie , yet this manner wil serue for nouices , and young beginners ; that so they may haue som order , & direction wherby to gouerne them selues at the beginning . And therefore of anie thing that shal be here treated , I would not that anie man should make a perpetual , or general rule : because my intent is not to make anie law , but to shew an introduction , thereby to direct nouices and beginners , and to put them in this waye : in which course after that they shal be once entred , then the very vse and experience , and much more the holy ghost wil teach them the rest , that they haue to dooe herein .

OF PREPARATION WHICH IS requifite before praier . CHAP. V.

IT shal now be requisite forvs , to treate particularlie of euerie one of these parts aforesaide , & first of the Preparation , which goeth before the others .

Being in the place of praier , kneeling or standing , thy armes stretched out in manner of a crucifixe , or prostrate vppon the grownd , or sitting ( yf thou canst not settel thie self in anie other sort ) after thou hast made the signe of the Crosse , thou must recollect thie imagination , & withdrawe the same from all things of this life , and lift vp thy mind to heauen , considering that our Lord beholdeth , and looketh vppon thee . Thou must also stand there with such attention and reuerence , as yf thou hadst God there reallie present before thine eys , and with a general repentance of thy sinnes ( yf thie praier be in the morning ) thou maist sale the general confession Confiteor Deo , &c. or ( yf thy meditation be in the euening ) thou maist examine thy conscience , touching all that which , thou hast thought , spoken , or donne , or heard in that daie , as also , how forgetful thou hast ben of our lord ; and repenting thy self of all the defects committed that daie and of al those of thy life past , and humbling thy self before the maiestie of almightie God , in whose sight thou standest , thou maist vtter these woords of the holie Patriarch .

I wil speake to my lord , Genes. 18.27 . although I be but dust & as hes : and with the substance and matter of these few woords , thou maist , for som little time , entertaine thy self , considering wel what thou art , and what God is , that so thou maist with more reuerence , humble thy self before so great a maiestie , as is that of almightie God . For thou art a bottomlesse depth of infinite sinnes and miseries : and God is an infinite deepenes of al riches and greatnes : and being in this consideration , thou must dooe him al due reuerence , and humble thy self before his supreme maiestie .

With this also , thou must humblie beseeche this lord to giue thee grace , that thou maist stand there with such attention and deuotion , with such in ward recollection , and with such feare and reuerence , as it behoueth thee to haue before so soueraine a maiestie , and that thou maist so passe ouer this time of praier , that thou maist com from the same with new desires and force , to doe al such things as appertaine to his service . For the praier , which yeeldeth not this fruite , is to be esteemed verie vnperfect and of small valew .

OF READING . CHAP. VI.

AFTER the preparation is ended , there foloweth Reading of that thing , where vppon thow art to meditate in time of praier . Which Reading ought not be donne lightlie & hastilie , but with deliberation and attention , applying thereunto not onlie thy vnderstanding , to conceiue such things as thou readest , but much more thy wil , to tast those things that thou vnderstandest . And when thou f●ndest anie deuout passage , staie somwhat longer vppon it , thereby to haue som greaterfeeling of that , which thou hast read .

Let not the Reading be ouer-long , that so thou maist haue more time for meditation , which is of so much more profit , by how much more it waigheth , and entreth into the consideration of things , with more leasure and affection . Neuertheles , when thou findest thy hart so distracted , that it cannot enter into praier , then thou maist staie somwhat the longer in Reading , or ioine Reading and meditation together , by reading first one point , & meditating vppon it , and then an other , and an other in like sort . For in so dooing , when the vnderstanding is once bound to the woords of the reading , it hath not occasion to wander abrede so easilie , into diuers thoughts and imaginations , as when it goeth free and at libertie . And yet better it were to striue in casting of such thoughtes , and to perseuer and wrastle against them ( as the Patriarche Iacob did all the night long ) continuing in the work of praier : that in the end , when the wrastling is donne , we maie obtaine the victorie , our lord giuing vs deuotion , or som other greater grace , which is neuer denied to those , that labour and fight faithfullie .

OF MEDITATION . CHAP. VII .

STRAITE after reading foloweth meditation vppon the point which wee haue read . And this meditation is somtimes vppon things , which may be sigured with the Imagination ; as at all the passages of the life and passion of our Sauiour Christ ; of the last iudgement ; of hel ; or of Paradise . Som other times it is of things , which doe apperteine rather to the vnderstanding , then to the imagination ; as is the consideration of the benifits of almightie God : of his goodnes and mercie , or of anie other his perfections . This kind of meditation is called Intellectual , and the other Imaginarie . And we ar woont to vse both the one . 〈◊〉 the other manner in these exercises , according as the matter of the things doth requi●e .

Now when the meditation is Imaginarie , we must then figure , and represent euerie one of these things , in such wise as it is , or in such wise as it might perhaps passe , and make accounte , that in the verie same place where we be , al the same passeth in our presence , that by meanes of such a representation of thefethings , the consideration and feeling of them maie be more liuelie in vs . But to goe and meditate such things , as passed , eache in his oune place , is a thing which doth commonlie weaken , and hurt the head .

And for this verie cause likewise , a man must not fixe his imagination ouer much vppon the thing● , of which he meditateth , that so he wearie not is head .

But for as much as the principall matter of meditation , is the holie passion of our Sauiour Iesus Christ , it is to be v●destoode , that in this misterie maie be considered siue principal points , or cirem●tance ; , which concurre in the same : to wit , whoe he is that suffereth : what he suffreth ; for whome he suffereth ; in what manner he suffereth : And for what end he suffereth .

Touching the first point , which was , whoe hee is that suffe●et● : I aunswere that he which suffereth is ; the Creator of heauen and earth ; the onlie sonne of God ; the highest goodnes , and wisdom that can be imagined ; the most innocent and most hol●e sonne of the blessed virgin Marie .

Concerning the second point , to wit what he suffereth : I aunswere that he suffereth most grieuous pains , as wel in his soule as in his bodie . For in his soule he suffered so great angwish & affliction , as no hart is able to comprehend it ; considering the ingratitude of men , towards this so singular and high a benifit : The compassion of his most innocent and blessed mother : The sinnes of the world that were present , past , and to com , for all which he suffered . And in his bodie he endured cold , heat , hunger , wearines , watchings , iniuries , betraying , he was sould of his disciple , he did sweate drops of bloud , he was spitte vppon , buffeted , so ofrentimes bound , forsaken , euil spoken of , falslie accused , whipped , scorned , appareled as yf he had bene a foole , crowned with thornes , lesse esteemed then Barabbas , vniustlie condemned , he caried his owne crosse vppon his shoulders , he was crucified betwene twoe theeues , he did drink easell & gall , and finallie he died a most opprobrious , & reprocheful death vppon the mount Caluarie , in time of greatest solemnitie .

The third point to be considered , is for whome he suffered : & euident it is , that he suffred for mankind disobedient & vngrateful , created of nothing , who of him self can dooe nothing , knoweth nothing , nor is ame thing worth : for a creature of whome he ne uer had , nor neuer was to haue anie neede . For a creature which had offended , & was to offend and disobey him so manie times .

The fourth point to be considered , is in what manner he suffered : where we shall see , that he suffred with such great patience and meekenes , that he was neuer offended nor angrie with anie bodie : with so great humilitie , that he made choice of the most contemptible death that was vsed in those daies : with so great readines and alacrit●e , that he went foorth to meete his enimies ; with so great charitie , that he called his frind him , that betraied and sould him ; healed his eare that tooke him ; regarded with eyes of mercie him , that had denied him ; and praied for those that crucified him .

The fift point to be considered , is wherefore and to what end he suffereth : where it is manifest that he suffered to satisfie the iustice of almightie God , and to appease the wrath of his father ; to accomplish the predictions and propheties of the Patriarches and Prophetes : to deliuer vs from the thraldom of hell , and to make vs capable of heauen ; to shew vs the waie to heauen with his perfect Obedience : and to confound the diules , whoe by reason of theire pride haue lost that , which men dooe gaine through theire humilitie .

OF THANK ESGIVING . CHAP. VIII .

AFTER meditation foloweth thankesgeuing , of which a man must take occasion of the meditation past , and giue thankes vnto our lord , for the benifit he hath donne vnto him in the same ; as for example , yf the meditation was of the passion , he must thanke our lord that he hath redeemed vs with so great paines . And if it were of our sinnes ; for that he hath expected vs so long time to dooe penance ; yf it were of the miseries of this life , for that he hath deliuered vs from so manie of them ; yf of the departing out of this woorld , and of the hower of our death ; for that he hath deliuered vs from the daungers of it , and expected vs , and giuen vs life to dooe penance ; and yf it were of the glorie of paradise , for that he hath created vs to be partakers of so great a felicitie : and so like wise we maie dooe in the rest .

And with these benifits thou mustioine all the other beneifits , of which we have spoken before , which be the b●ni●it of Creation , Conseruation , Redemption , Vocation , and Glorification : and so tho 〈◊〉 giue thankes to our lo●d , for that he ●ach made thee to his I kenes and image , and hath giuen the memorie , to remember him ; vnderstanding , to know●him , and evil to loue him ; and for that he hath given hee an angel , to keepe thee from so 〈◊〉 angers and peril● , and from so manie mortal sinnes , and also from de●th , thou being in sinne , which was no lesse benefit , then to deliuer thee frome erlast ng●dea●h : and for that he made thee to be borne of Christian parents , and gaue thee holie baptisme , and the ein his grace , and promised thee his glorie , and receaued thee fo● his child .

Also with these benifit● , thou mustioine other general and particular benifits , which thou knowest to haue receaued of our lord ; and for these and al others , as wel publique as priuate , thou must yeeld him as hartie thankes as possiblie thou maist , and inuite al creatures , as wel in heauen as in earth , that they assist and help thee , to dooe thy dutie in this , and with this spirite and desire thou maist saie somtimes that Canticle : Benedicite omnia opera Do●●ti Domino , or els the psalme : Benedic anima mea Domi●o , & omnia quae intra me sunt nomini sancto eius . Benedic anima mea Domino , & noli ohliuisci onmes retributiones eius . Qui propitiatur omnibus iniquita●●bus tuis , qui sanat omnes infirmitates tuas . Qui redimit de interitu vitam tuam , qui coronat te in mis●ricordia & miserationibus .

OF OFFERING . CHAP. IX .

THIS being donne , that is , when a man hath geuen thankes to our lord with al his hart for al these benisits , then foorthwith the hart naturallie breaketh out into that affect of the Prophet Dauid saying ; Psal. 515.12 . What shall I yeeld vnto our Lord for all those things which he hath bestowed vppon me ? And this desire a man in som sort satisfieth , when he geueth , and offereth vp to almightie God that , which of his part he hath , and is able to giue him .

And for this end , he ought first to offer vp him self to God , for his perpetual sklaue , resigning and laying him self wholie in his hands , that his diuine maiestie dooe with him , as it shal best please him : and iointlie he must offer vp to him all his woords , his woorks , his thoughts , and his paines , that is , whatsoeuer he doeth and suffereth , that so al maie be to the glorie and honour of his holie name .

Secondlie , he must offer vp to God the father , the merites & woorkes of his sonne , and all the paines , which in this woorld he suffered for obedience of him , euen from the manger vntil the crosse ; for so much as they al be our substance , & heritage which he left vs in the new testament , by which he made vs his heires of al these so greate treasures . And in like manner as that which is giuen me , is no lesse mine , then that which I haue goten by mine owne paines and labour ; so the merites of Christ , & the right which he hath geuen me , ar no lesse mine , then yf I had sweate and laboured for them my self . And therefore a man maie with as much right , offer this second present as the first , laying downe by order al our Sauiours woorks and paines , and al the vertues of his most holie life , his Obedience , his Patience , his Humilitie , his Charitie , with al the rest ; because this is the most riche , and most pretious offer that maie be offered .

OF PETITION . CHAP. X.

IMmediatlie after that we haue offered vp vnto almightie God , this so riche a present , we maie then with great securitie , in vertue of the same , de 〈…〉 what soeuer fauours & grace . And first ●er vs demaunde with great affection of Charitie , and with desire of the glorie of God , that al nations and people of the world maie know , p●aise and adore him , as ●heire onlie true God , and lord , saying , euen from the bottom of our hart , these words of the Prophet . Psal. 66.4 . Let all people confesse thee , o God , let all people confesse thee .

Let vs praie also for the Catholike Church , and for al the Prelates of the same , such as be the Pope , Cardinals , Bisshops , and other inferior ministres and Prelates ; that our lord wil gouerne them , and giue them light , in such sort , that they maie bring all men to the knowledge , and obedience of the●●e Creator . We must likewise pr●●e ( as S. Paul counseleth vs ) for kings , 1 1 Timoth. 2.2 . and for al those that be in dignitie , that ( thorough theire prouidence ) we maie liue 〈◊〉 quiet and peaceable li●e , in al p●ritie and chastitie , because 〈◊〉 is acceptable before God our Sauiour , 〈◊〉 desireth that all men be saued , and com to the knowledge of the truth .

Let vs also praie our lord foral the members of his mistical bodie ; for the iust , that he wil conserue them in theire goodnes ; for sin●ers , that it maie please him to con●ert them ; for the dead , that he wil mercifellie deliuer them , out of the great paines of purgatorie , and bring them to the rest of euerlasting life . Let vs praie also for al such as bee poore , sicke , in prison , in captiuitie &c. that God , through the merites of his sonne , wil help and deliuer them .

After that wee haue thus demaunded for our neighbours , let vs forth with aske for oure selues . Now what we ought to desire for our selues , the particular neede of eche one wil teach him , if yet he know him self . Let vs also with this demaund pardon , and amendment of our sinnes , by the merites and paines of our Sauiour ; and especiallie let vs request his ayde , and assistance against al those passions and vices , to which we feele our selues most inclined , and of which we be most tempted ; and let vs discouer al these our wounds to this heauenlie phisition , that by this meanes he wil vouchsafe to heale , and cure them with the ointment of his grace .

After this make an end , with demaunding the loue of God ; and in this demaund staie , and occupie thy self for the most part of the time , desiring ourlord with most hartie affection and desire , to graunt thee this vertue , for so much as in it consisteth al our good , and so thou maist saie as foloweth .

AN ESPECIAL PETITION OF THE loue of God .

AECVE all this giue me , O lord thy grace , that I may loue thee with all my hart , with all my sowle , with all my forces , and with all my entrailes , euen in such sort , as thou desirest . O all mie hope , all mie glorie , al mie refuge , and al mie ioie ! O the most beloued of beloue●s , O florishing spowse , O swee●e spowse , O honisweere spowse ! O comfort of my hart , O life of my sowle , and the pleasant repose of my spirite !

Prepare o my God , prepare , o mie lord , in me an acceptable dwelling place for thie self , that according to the promise of thie holie woord , thou com ●o me , and repose in me ; mortifie in me , what soeuer displeaseth thy sight , and make me a man according to thie hart ; wound , o lord , the most inward part of my sowle , with the dartes of thie loue , and make me drunke with the wine of thy perfect charitie .

O when shall this be ? when shall I please thee in al things ? when shall al that die in me , which is contrarie to thee ? when shall I be altogeather thine ? when shall I leaue to be mine owne ? when shall nothing els liue in me , but thou ? when shall I loue thee most feruentlie ? when shal the flame of thie loue wholie burne me ? when shall I be altogeather melted , and pearced through with the woonderful efficacie of thy sweetenes ? when wilt thou take me hence by force , and drowne me , transport me and hide me in thy self , where I maie neuer more be seene ? when wilt thou free me from all these impediments and distractions , and make me one spirite with thee , that I maie not anie more depart from thee ?

O deerebeloued , deer●beloued , deerebeloued of my sowle , o sweetenes of my harte ; heare me , o lord , not for my merites and deserts , but for thy infinite goodnes and mercie . Teache me , lighten me , direct me , and assist me in al things , that I maie dooe nothing , nor saie nothing , but that which is agreeable to thie sight . O mie God , mie welbeloued , mie deerest hart , and the verie good of mie sowle ! O mie sweere loue , o my great delite , o mie strength ! help me , o mie light , and guide 〈…〉 thee .

O God of mie bowels , wherefore gi●est not th●u th●e self to thie poore creature ? 〈…〉 the heauens and the earth , and leauest thou mie ha●t emptie and void ? Seeing thou clothest the lilies of the field , 〈…〉 to the little birds , and seedest the 〈◊〉 of the earth , wherefore doest thou forger me , whoe haue forgoten all others for thie sake ? To late haue I knowen thee , o infinite goodnes ! To late ha●e I loued thee , o bewtie so auncient , and so new . Wooe to the time , that I loued thee not : wooe to mee , since I knew thee not . Blinde was I , that I sawe hee not . Thou wast within me , and I went seeking thee abrode . But now , although I haue found thee late , suffer not , olord , for thie diuine mercie , that I euer leaue hee .

And beea s● one of the things , which most pleaseth thee , and most woun deth thy hart , is that a man haue eys where with to behold thee , giue me , o lord , those eys , with which I maie see thee ; to wit , eyes simple of a doue ; eyes chast and shamefast , eyes humble and louing ; eyes deuout , and geuen to teares ; eyes attentiue , & discreete to know thy will , and fulfil the same ; that when I looke vppon thee with these eyes , I may be seene of thee with those eyes , with which thou diddest view S. Peeter , when thou madest him to bewaile his sinne ; with which thou didest behold that prodigal child , when thou receauedst him , & gauest him a kisse , of peace ; with which thou didest behould the publicone , when he durst not lift vp his eyes to heauen ; with which thou diddest behold Marie Magdalen , when she washed thy feete with the teares of her eyes ; finallie with those eyes , with which thou didest behold the spouse in the Canticles , when thou saidest vnto her . How bewtiful art thou , o mie dearling , Cantic. 4.1 . how bewt●ful art thou ? Thie eyes ar as the eyes of doues ; that pleasing thee with the eyes and beutie of mie sowle , thou giue them those pledges of vertues and graces , with which they maie appeare alwaies faire , and bewtiful in thie presence .

O most high , most merciful , most gracious Trinitie the father , the sonne and the holy Ghost , one onlie true God , teach me , direct me , and help me , O lord , in al things . O almightie father , for the greatnes of thy infinite power fasten , & establish my memorie vppon thee , and fill the same with holie and deuout desires . O most holie Sonne , for thy euerlasting wisdom clarifie , and illuminate my vnderstanding , and bewtifie the same with knowledge of the highest veritie , and of mine owne extreme basenes . O holie Ghost , the loue of the father and the sonne , for thy incomprehensible goodnes ground in me thy will , and kiudle the same with so great fiar of loue , that no waters maie be able to quenche it . O most blessed Trinitie , my onlie God , and al my good ! o that I were able to praise thee , and loue thee , as all the angels doe praise and loue thee ! O that I had in me the loue of all the creatutes in the woorld , with how good a wil would I aford it thee , and powre it out into thee ? albeit neither this were sufficient to loue thee in such wise , as thou deseruest . Thou onlie canst loue thy self woorthilie , and woorthilie praise thy self ; because thou alone doest comprehende thy incomprehensible goodnes , and so thou onlie canst loue the same as it deserueth : so that onlie in that diuine brest of thy most gracious maiestie , the iustice and lawe of true loue is en●irelie obserued .

O virgin Marie ! virgin Marie ! virgin Marie ! most holie virgin , mother of God , Queene of heauen , ladie of the whole woorld , vestrie of the holie Ghost , lilie of puritie , rose of patience , paradise of delites , mirrour of chastitie , patterne of innocencie , praie for me poore banished creature and pilgrime , and make me partaker of thy most aboundant charitie . O al ye happie Saincts , and ye other blessed spirites , that dooe so burne in the loue of youre Creator , and in particular ye Seraphines , whoe enflame the heauens , and the ear the with your loue , abandon not this my poore and miserable hart , but rather purge the same , as the lippes of Esaie , from al sort of sinne , and burne it with the flame of your most feruent loue , that it maie loue this onlie lord , seeke him onlie , make his abode and repose in him onlie , and this for euer and euer . Amen .

OF CERTAINE ADVISES , WHICH at to be obserued in this holie exercise . CHAP. XI .

AL that which hitherto hath ben said , serueth to yeeld vs matter of consideration , which is one of the principall partes of this spiritual affaire , considering that such , as haue sufficient matter of consideration , be but the lest number of so manie people ; & so for want of matter , whereupon to meditate , manie there be , that abandon this kinde of exercise . Now we wil set downe breefelie somwhat touching the manner , and forme which in it maie be obserued . And albeit the cheefe maister of this woork , be the holie Ghost , yet experience hath tawght vs , that som aduises be requisite and necessarie in this part : because the waie to goe towards God is hard , & hath neede of a guide , without which very manie goe long time lost and a stray .

The first aduise .

LET then the first aduise be this , that when ve set our selues to consider anie of the a foresaide things , in theire times and exercises appointed , we must not so binde our selues vnto it , that we esteeme it ill donne , to goe from that to som other thing , when we finde therein more deuotion , more tast , and more profit . For as in conclusion al this serueth for denotion , so that which maketh most to this purpose , is to be taken for the best . Howbeit a man ought not to dooe this vppon verie light occasions , but when he perceiueth euident commoditie to com thereby .

The second aduise .

THE second aduise is , that a man labour to eschew , in this exercise , superfluous speculation of the vnderstanding , and procure to handle this affaire rather with affections , and feelings of the wil , then with discourses and speculations of the witte . Wherefore they vndowtedlie take not the right course , whoe in time of praier , giue them selues to meditate vppon diuine misteries , in such wise , as yf they studied to preache them : which manner is rather to make oure spirite to wander more abrode , then to recollect it ; and to goe more out of it self , then to be in it self . Therefore whoe mindeth to dooe welin this matter , let him com with the hart as it were of an old woman ignorant , and humble , and rather with a wil disposed and prepared to feele , and to be affected towards the thinges of God , then with an vnderstanding purified , and attentiue to search and examine them ; because this is a thing proper to those , that studie to get knowledge , and not to those , that praie and thinke vppon God , thereby to lament and moorne .

The third aduise .

THE former aduise teacheth vs how we ought to quiet our vnderstanding , and commit al this busines to oure wil ; but this present aduise prescribeth boundes , and limites to the same wil , that it be not to excessiue , nor to vehement in her exercise . Wherefore it is to be vnderstoode , that the deuotion which we seeke to obteine , is not a thing that may be goten by force of armes ( as som parsons think , whoe by eccessiue sighings , and enforced sobbings , procure to wring out teares and compassion , when they think vppon the passion of our Sauiour ) for such force drieth vp the hart , and maketh the same more vnable to receaue our lords visitation , as Cassianus affirmeth . Moreouer , those things ar wont to preiudice , and hurt the health of the bodie , yea somtimes they leaue the sowle so astonied , and agast by reason of the litell tast she hath there receaued , that she is loth to returne againe to this exercise , as to a thing , which she hath tryed by experience to haue ben verie paineful , and ircksome vnto her .

Let a man therefore content him selfe , with doing sincerelie what lieth in him , that is , that he esteeme him self to be present at that , which our Sauiour hath suffered , beholding ( with a sincere and quiet eye , with a tender and compassionate hart , & prepared for what soeuer feeling it shall please our lord to giue him ) that which he suffered for him , and so dispose him self rather to receiue such affections , as the mercie of God shall aford him , then to wring them out with teares . And when he hath donne this , let him not vexe him self anie more for anie other thing , though it be not graunted him as he desireth .

The fourthe aduise .

OF all these aduises a foresaid , we maie gather what manner of attention we ought to haue in praier , for that in this exercise , it is cheefelie expedient , to haue our hart not heauie , nor dul , but liuelie , attent , and lifted vp on high . But as it is heere necessarie on the one side , to haue attention and recollection of hart , so it behoueth on the other side , that this attention be tempered and moderated , that it neither hurt our health , nor hinder oure deuotion . For som there be , that doe wearie theire head with ouer much violence , which they vse to be attentiue vnto those things , wherevppon they meditate , as we haue said before . And againe there be others , whoe to auoide this in conuenience , ar in theire meditation verie flack and negligent , and verie easie to be caried away with euerie winde . Now to eschew these two extremities , it is exped●ent that we vse such a meane , that we dooe neither with ouermuch attention wearie our head , nor with to much carelesnes and negligence suffer our thoughts to goe wandering whither soeuer they wil . So that like as we are wont to saie to him that rideth vppon a froward kicking horse , that he hold the reines of his bridle as he ought , that is neither to hard , neither to stacke , that the horse neither turne backward , nor runne to headlong forward ; euen so must we endeuoure that our attention in our praier be moderate , not forced with carefulnes , nor with violent labour and traueil .

But now especially we must be wel warie , that in the beginning of meditation wee dooe not trouble , and wearie our head with to much attention : for when wee doe so , our forces commonlie want vs to goe forwards therein , as it happeneth to atraueller , when he maketh to great hast in going , at the beginning of his iourneye .

The fifte aduise .

BVT among al these aduises the principallest is , that he that praieth be not dismaied , nor geue ouer his exercise , when he feeleth not foorth with that sweetenes of deuotion , which he desireth . It is requisite to expect the comming of our lord , with long animitie and perseuerance ; for that it greatlie appertaineth to the glorie of his maiestie , to the basenes of our condition , and to the importance of the affaire which we haue in hand , that oftentimes we attend , and watche at the gates of his sacred palaice .

Now , when thou hast after this sort expected for a certaine time , in case our lord shal then com vnto thee , giue him most hartie thankes for his comming ; and yf it seeme vnto thee that he com not , humble thy self then before him , and acknowledge , that thou art not woorthie to receaue that thing , which is not giuen thee ; and be content that thou hast there made a sacrifice of thy self , denied thine owne wil , crucified thy appetite , striued with thy self , & donne at the least what thou couldest of thine owne part .

And in case thou haue not adored our lord with sensible adoration , according to thy desire , it is sufficient that thou hast adored him in spirite and in truth , according as his wil is to be adored . And trust me assuredlie , that this is the most daungerous passage of al this nauigation , and the place where trew deuoute persons ar prooued & tried , and that yf thou escape wel out of this daunger , thou shalt haue prosperous successe in al the rest .

The sixte aduise .

THIS aduise is not much differing from the a foresaid , nor of lesse necessitie then it ; and it is , that the seruante of God dooe not content him self , with what soeuer little tast he findeth in his praier , as some vse to dooe , whoe when they shedd a feawe teares , or feele a little tendernes of hart , perswade them selues , that then they haue accomplished and performed theire exercise . But this is not enough for the obteining of that thing , which heere we seeke for . For like as a little dew or sprinkling of water , is not sufficient to cause the earth to bring forth fruite ( which doth no more but onlie alay the dust , and wet the vppermost parte of the grownd ) but it is needeful to haue so much water , that it maie enter into the innermost part of the earth , & there soke , and water through the same : euen so is it requisite to haue here abundance of this dew , and water of heauen , to bring foorth the fruite of good woorkes .

And therefore we ar counseled , not without great reason , that we take as long time for this holie exercise , as we maie . And better it is to haue one long time for the same , then two short times : for yf the time be short , al is spent almost in setling the imagination , and in quieting the minde : and then when we haue quieted the same , we rise from our exercise , euen when we should begin it . And descending more in particular to limite this time , I am of opinion , that what soeuer is lesse than one howre and a halfe , or two howres , is to short a time for praier : because that oftentimes there is spent more than halfe an hower , in tempering our instrument , that is , as I said before , in quieting our imagination : and so al the rest of the time is requisite for the enioying of the fruite of praier . True it is , that when we goe to this exercise of praier , after som other holie exercises , our hart is then better disposed for this affaire ; and so , like drie woode , is verie apte to conceiue more quicklie in it self this heauenlie fiar .

Likewise earlie in the morning our meditation may be the longer , because then our hart is much better disposed for this exercise , then at anie other time . Howbeit in case that a man haue little time , by reason of his manifolde busines , yet let him not omit to offer vp his mite with the poore widowe in the temple : for yf he faile not of his dewtie herein , throwghe his owne negligence , he that prouideth for al creatures according to their necessitie , wil not want to prouide likewise for him .

The seuenth aduise .

ACording vnto this foresaide aduise , we wil giue an other verie like , wich is ; that when oure sowle is visited either in praier , or out of praier , with anie speciall visitation of our Lord , we suffer it not to passe awaie in vaine , but take the commoditie and benefite of that occasion , that is offered vnto vs . For certaine it is , that with this winde , a man shall saile more in one hower , than without it in manie daies .

And so we reade that the holie father S. Francis did , of whome S. Bonauenture writeth , that he had such a speciall care in this point , that in case our lord did visite him with anie speciall visitation , while he was traueiling by the waie , he caused his companions to goe before , and he staied alone behinde , vntil he had made an end of chewing , and digesting that sweete morsel , which was there sent vnto him from heauen . Whosoeuer they be that dooe not soe , ar wont commonlie to be chastifed with this punishment , that theye find not almightie God , when they seeke him ; because he found not them , when he sought for them .

THE SECOND PART OF THIS FIRST TREATISE , WHICH SPEAKETH OF deuotion .
WHAT THING DEVOtion is . CHAP. I.

THE greatest labour , that such persons endure as geue them selus to praier , is the want of deuotion , which oftentimes they feele in the same ; for when this faileth not , there is nothing more sweete , nor easie then to praie . For this cause , seeing we haue alreadie treated of the matter of praier , and of the manner which maie be obserued therein ; it shall be expedient that we treate now of such things , as help and further vs to deuotion , and also of those that hinder vs , and of the remptations which be most common to deuout persons , and of certaine aduises , which be verie necessarie for this exercise . But first it shal be much to the purpose , to declare what thing deuotion is , that so we maie vnderstand before , how great a iewel that is , for which wee traueill .

Saint Thomas saieth that deuotion is a certaine vertue , which maketh a man quicke and readie to al vertue , and wakeneth him , and disposeth him to doe good woorks with facilitie and easines . Which definition of deuotion , sheweth manifestlie the great necessitie and profit of this vertue , because in the same is conteined much more , then manie can thinke of . Wherefore it is to be vnderstoode , that the greatest hinderance which we haue to liue wel , is the corruption of our nature , which came vnto vs by sinne , from which procedeth a great inclination that we haue to dooe ●ll . And these two things make the waie of vertue difficultous , and hard vnto vs , where as vertue , of her owne nature , is the most sweete , bewtiful , and amiable thing that is in the woorld .

Now against this difficultie and heauines , the diuine wisdome of almightie God hath prouided a most fit , and conuenient remedie , to wit the vertue and ayde of deuotion . For euen as the north-winde scattereth and dissolueth the clowdes , and leaueth the aire bright and cleare ; so true deuotion shaketh of from our sowle al this heauines and difficultie , and leaueth her afterwards disposed , and redie to dooe al good : because this vertue is in such manner vertue , that it is also a speciall gift of the holie ghost , a dew of heauen , a succour & visitation of God , obtained by the meanes of praier , whose condition is to fight against this difficultie , to shift of this sluggishnes , to giue this readines , to illuminate the vnderstanding , to force the will , to kindle the loue of God , to quenche the flames of yll desires , to breede lothsomnes of the woorld , and hatred of sinne , and then to giue a man new feruor , a new spirite , a new force , & breath to dooe good works .

In such sorte that like as Sampson , Iudic. 16. when he had his haire , had more strength then all the men of the woorld , and when he had his haire cut of , became feeble and weake , as other men ar: so is also the sowle of a Christian man passing strong , when he hath deuotion , but when deuotion faileth , she becommeth exceding weake . And so this is the greatest commendation that maie be giuen to this vertue , that she being but onlie one , is as it were a prick and spurre to all others . And therefore whoesoeuer earnestlie desireth to walke in the waie of vertues , let him not goe without these spurres ; for he shal neuer be able , without them , to get his euill beast out of the mire .

Of that which hath ben saide , it seemeth manifest , what thing true and substantial deuotion is . For in deede deuotion is not that tendernes of hart , nor consolation , which those dooe somtimes feele , that exercise praier ; but it is this readines , and corrage to dooe good woorks ; whereof it often foloweth , that the one is found to be in vs , without the other , when it pleaseth God to proue such as be his . True it is , that this d●uotion and readines , doth oftentimes merite and deserue to haue that consolation ; as on the other side , the selfe same consolation and spiritual gust , increaseth substantiall deuotion . And for this cause , the seruants of God maie with much reason desire , and aske these comfortes and consolations , not for the sweetenes which they feele in them , but in this respect , that they be cause of the increasing of this deuotion , which maketh vs so fit to woorke wel , as the Pophet saith . Psal. 11● . 32 . I haue runne ( o lord ) the wate of thy commandements , when thou did●est enlarge my hart , to wit , with the comfort or thy consolation , which was cause of this my swiftnes . Now , here wee minde to treate of the meanes , by which we maie obteine this deuotion : and because this vertue is the spurre of al other vertues , therefore to treate of the meanes , by which deuotion is gotten , is to treate of the meanes , by which we obteine all other vertues .

OF NINE THINGS , WHICH help vs greatlie to atteine vnto deuotion . CHAP. II.

BVT now , the things , which help vs to obteine douotion , be manie . For first , it maketh much to the purpose , to take these holie exercises verie earnestlie & hartilie , with a determined , and resolued mind to dooe all that , which is necessarie for the obteining of so pretious a iewel , be it neuer so difficultous or hard : for it is most certaine , that there is nothing of importance , which hath not his difficultie : and so likewise it happeneth in this affaire , at the lest to such as be nouices and young beginners .

Secondlie , it helpeth also much to keepe the hart from all kinde of idle and vaine thoughts , from al straunge affections and inordinate desires , from all disturbance , & passionate motions , for so much as it is euident , that eche one of these things letteth deuotion , and that it is no lesse requisite , to keepe the hart wel tempered for praier , than to keepe an instrument wil tuned for playing on it .

Thirdlie , it helpeth also greatlie , to keepe our senses recollected , speciallie our eyes , our eares , our tounge : because that by our tounge we poure out our hart , and by our eyes & eares , we fill the same with diuers imaginations of things , which trowble the peace & quietnes of the sowle . Wherefore it is saide with great reason , that a man giuen to contemplation , must be deafe , blinde , and dumme , for that how much lesse he is occupied in owtward affaires , the more shal he be recollected within him selfe .

Fourthlie , Solitarines helpeth also to denotion , for so much as the same doeth not ●nlie take awaie occasions of distractions from our senses , and from our hart the occasions of sinnes , but also it inuiteth a man to abide within him self , and to deale with God , and with him self alone , being moued thereunto through the opportunitie of the place , which admitteth no other companie but this .

Fiftlie , somtimes the reading of spiritual and deuoute bookes helpeth much , because they giue vs matter of consideration , they recollect the hart , they awaken deuotion , & make a man willinglie to think of that , which hee found to be so sweete : and moreouer that is alwaies represented to the memorie , that aboundeth in the hart .

Sixtelie , it much helpeth to haue a continual memorie of almightie God , to be alwaies in his presence , and to vse those shorte praiers , which S. Augustine calleth iaculatorie , or in manner of dartes , for that these praiers keepe the howse of the hart , and maintaine the feruor of deuotion , as hath ben saide before : and so a man sinde●h him self at al times readie , and in ordre to praie . This is one of the cheefest documents of spiritual life , and one of the greatest remedies for such , as haue not time , nor place to giue them selus to praier : and whosoeuer shal haue alwaies this care , he shal profit much in little time .

Se●enthlie , it helpeth to be continual , and to perseuer in good exercises , at the times and places ordeined , especiallie at night , or in the morning , which be the times most conuenient for praier , as al holy scripture teacheth vs .

Eightlie , austeritie and abstinence of the bodie , sober diet , lying hard , hearcloth , discipline or whipping , and such like things help also much , because al such things , as they rise out of deuotion , so likewise they awaken , maintaine , and nurrishe the roote from whence they first grew , which is deuotion .

Finally , the woorkes of mercie help much , because they giue vs hope to present our selues before God ; they accompanie oure praiers with oure seruice , so that oure praiers be not drie demaunds ; and deserue that the praier be mercifullie heard , which proceedeth from a merciful hart .

OF NINE THINGS THAT hinder praier . CHAP. III.

AS there be som things that help and further deuotion , so likewise som others there be that hinder the same , emongst which the first is our sinnes , not onlie those that be mortal , but also venial sinnes , because these , albeit they dooe not extinguish charitie in vs , yet dooe they slack and make cold the feruor of Charitie , which is as it were deuotion it self ; and therefore it is reason to auoide them with al care and diligence , yf not for that they dooe vs harme , at the lest because they hinder vs from dooing good .

Secondlie , the remorse of conscience , which proceedeth of the self same sinnes , is a great let , when it is ouergreat , because it maketh the sowle vnquiet , heauie , dismaied , and weake to dooe anie good exercise .

Thirdlie , whatsoeuer greefe or disgust of minde , or inordinate afflection doth also hinder ; because the tast and sweetenes of a good conscience , and of spiritual comfort , can not stand together with such things .

Fourthlie , too manie cares at a great let , which be those flies of Egypt , that disquiet our soule , and doe not suffer her to take that spiritual sleepe , which is wont to be taken in praier , but there , more then at anie other time , dooe disturbe her , and turne her from her exercise .

Fiftlie , ouermanie affaires be also a great hinderance , for that they take awaie the time , and choke the spirite , and so leaue a man without hart , to attend to almightie God .

Sixtlie , pleasures and sensual consolations dooe likewise hinder , because they make spiritual exercises to seeme vnsauerie . And moreouer , he that is much delited with the consolations of the woorld , deserueth not those of the holy Ghost , as S. Bernard saith .

Seuenthlie , the pleasure in too much eating & drinking , & much more in sumptuous bankets , ar no smal let , because these be an euil disposition for spiritual exercises , & holy vigils ; for when the bodie is heauie and charged with to much meate ; the sowle is verie yl disposed to flie on high .

Eightlie , the vice of curiositie , as wel of our senses , as of our vnderstanding , that is , a desire to heare , see , and vnderstand nouelties , is also a hinderance , because al these things robbe time , disquiet the sowle , and distract her diuers waies , and so be a let to deuotion .

Finallie , the interruption and breaking of these holy exercises , is an other hinderance , I meane , when they be not left for som holy cause , or iust necessitie , for somuch as the spirite of denotion is verie delicate , which , when it is once departed either it turneth no more , or at the lest with great difficultie . And therfore , euen as young plantes require theire ordinarie watering , which yf they want , they forthwith fade and drie vp , so likewise falleth it out in deuotion , when it wanteth the watering of deuout consideration .

Al this hath ben here spoken of so breefly , to the end it might better be kept in memorie ; the declaration whereof , euerie one , that wil , maie see by practise and long evperience .

OF THE MOST COMMON TENtations , which be wont to wearie such as geue them selues to praier ; and of theire remedies . CHAP. IV.

IT shal not be amisse now to treate of the tentations , most common to such persons , as geue them selus to praier , and of theire remedies ; which tentations be for the most part these that folowe . The want of spiritual consolations . The warre of importunate thoughts . The thoughts of blasphemie and infidelitie . The mistrust of going forward . The presumption of hauing greatelie profited . These be the most common tentations that ar in this vaie , the remedies of which be those that folowe .

The first remedie , against want of spiritual consolations .

FIRST , the remedie for him that wanteth spiritual consolations , is , that for this he leaue not the exercise of his accustomed praier , although it seeme vnto him vnsauourie , and of smal fruite , but rather put him self in the presence of almightie God as guiltie and culpable , and examining his conscience , serche whither peraduenture he lost this fauour through his owne fault : and praie our lord with greate considence that he pardon him , and shew him the inestimable riches of his patience and mercie , in suffering and forgeuing one , that can doe nothing els but offend him .

In this fashion shal he draw profit of his drynes , taking occasion to humble him self the more , when he seeth how much he offendeth , and to loue God the more , considering how much he forgiueth him . And albeit he find not tast in these exercises , let him not forsake them ; because it is not requisite that that thing be alwaies sauourous , which must be profitable : at the lest wise this we finde by experience , that as often as a man perseuereth in praier , with som litel attention and care , dooing in this the best that he is able , at the end he commeth from thence comforted and ioyful , when he seeth , that of his part , he did what laie in him . It is not much to continue much in praier , when there is much consolation . Much it is , that when there is smal deuotion , our praier then be much , and much more the humilitie , and patience , and perseuerance in dooing wel .

It is also requisite at such times , to behaue our selues with more sollicitude and carefulnes , then at other times , watching vppon the gard of our selues , and examining with good attention our thoughts , woords and deedes . For seeing that in this time we want spiritual ioie and comfort , which is the principal oare to rowe in this nauigation , it is needeful to supplie with care and diligence , that which wanteth of grace . And when thou seest thy self in this case , thou must make accoumpt ( as S. Bernard saith ) that the watches that guarded thee , ar asleepe , & that the walles that defended thee , ar fallen downe . And therfore al hope of thy saluation consisteth now in weapons , seeing that the walls can no more defend thee , but the swoord and dexteritie in fighting . O how greate is the glorie of the sowle , that sighteth in this sort , that without a shield , defendeth her self , without weapons , fighteth , without strength , is strong , and finding her self alone in the combat , taketh courage and a good hart for her companions ?

This is the principal towch-stone , with which the finenes of frinds is voont to be proued , whether they be true or noe .

The second remedie , against importunate thoughts .

AGAINST the tentation of importunate thoughts , which ar woont to molest vs in the time of praier , the remedie is to fight against them manfullie , and with perseuerance , albeit this resistance must not be with too much labour , and anxietie of spirite , because this affaire consisteth not so much in force , as it doth in grace and humilitie . And therefore , when a man findeth him self in this sort , he ought , without anxietie ( because this is no fault , or els verie light ) to turne him self to God , and with al humilitie and deuotion say to him in this manner .

Thou seest heere , o lord , what a one I am ; and what could be expected of this dungehill , but such euil sent ? what could be looked for of this ground , which thou hadst cursed , but thistles & brambles ! This is the fruite which it can yeeld , if thou , O lord , make it not cl●●ne . And hauing said thus , let him turne to goe forwards , as he had begonne , and looke with patience for the visitation of our lord , which neuer wanteth to those that be humble . But yf notwithstanding all this , these thoughts vnquiet thee , and thou neuertheles with perseuerance dooe resist them , and dooe what lieth in thee , thou must think for certaine , that thou shalt winne much more by this manner of resistance , then yf thou diddest enioie God with all contentment .

The third remedie against tentations of blasphemie .

FOR remedie of tentation of blasphemie , it is to be noted , that as noe kind of tentation is more combresom then this , so none is lesse dangerous ; & so the remedie is to make no account of these tentations , for so much as sinne consisteth not in feeling of anie thing , but in consenting therevnto , and in taking pleasure of it , which heere we see is not , but rather the contrarie , & therefore this may rather be called a paine then a fault : because the farther of that a man is , to receaue ioy of these tentations , the farther of also he is , to commit anie fault in them . And therfore the remedie , as I said , is to make no accoumpt of them , neither to feare them : for when we haue to much feare of them , the feare it self awakeneth them & stirreth them vp .

The fourth remedie against tentations of Infidelitie .

AGAINST tentations of Infidelitie the remedie is , that a man calling to minde on th' one side his owne basenes , & on th' other the greatenes of almightie God , he think of that which God hath commaunded him , and be not curious in sear●hing his woorks , forasmuch as we see , that manie of them exceede our vnderstanding . And therefore he , that desireth to enter into this sanctuarie of Gods woorks , must enter with much humilitie and reuerence , & carie with him the eys of a simple doue , not of a malitious serpent ; and the hart of an humble scholler , not of a rash iudge . Let him becom as a little child , for to such God doth reuele his secretes . Let him not be careful to know the wheresore , that is the reason of Gods woorks ; let him shut the ey of his vnderstanding , and haue open onlie the ey of faith , because this is the instrument , with which we ought to feele the woorks of God . To know the woorks of men , the ey of humane vnderstanding and wisdom , is in deede very good , but to vnderstand the woorks of God , there is nothing more improportionate then is that eye . And because this tentation is ordinarilie very noisome , therefore the remedie of it , is the same of the former tentation , which is , not to esteeme of it , for somuch as this tentation is rather a paine , then a fault , for in that thing there can be no fault , in which the wil taketh no pleasure , but is contrarie vnto it , as before hath ben declared .

The fift remedie , against tentations of diffidence and presumption .

AGAINST the tentations of diffidence and presumption , which be contrarie vices , it behoueth vs to haue diuers remedies . For diffidence or mistrust the remedie is to consider , that this gift of praier is not to be obteined , onlie by thine owne strength and force , but by the grace of God , which is gotten so much the sooner , by how much a man more mistrusteth his owne propre forces , and trusteth onlie in the goodnes of God , by which all things are possible .

For presumption the remedie is to consider , that there is no more euident token , that a man is far of from all goodnes , then to thinke that he is verie neere it . Behold thy self also , as in a glasse , in the life of those that be Saincts , and of other excellent and vertuous persons , that yet liue in this woorld , and thou shalt easilie see , that in comparison of them , thou art no other then a little dwarfe , in comparison of a mightie greate giant ; and so yf thou be not senseles thou wilt not presume of thy self .

The sixt●emedie , against excessiue desire of spiritual tast and consolation ; and against the contempt of such as haue them not .

AN other tentation is , an ouergreedie desire to haue consolations and spiritual feelings ; and a contempt of others , that haue them not . And so for remedie of this tentation , I mind to set downe , what end euerie one ought to haue in these spiritual exetcises . To which purpose it is to be knowen , that forasmuch as this communication with God is so sweete and delectable , as the wiseman saith , herehence it riseth that manie persons drawen by the force of this woonderful sweetenes , which is far surpassing whatsoeuer can be said of it , com by this meanes to God , & giue them selues to spiritual exercises , as wel of reading , as also of praier , and often vse of the Sacraments , for the greate tast which they feele in these things : in such sort , that the principal end , which moueth them to this , is the desire of this maruelous sweetenes . This in deede is a greate , and vniuersal deceipt , wherein manie fal : sorwhereas the principal , and cheefe end of al our woorks , ought to be to loue and seeke almighrie God , this is rather to loue , and seeke a mans owne self , to wit his owne tast and contentement , then God .

And that which is more , of this deceipt there foloweth an other , no lesse then it , which is , that a man iudgeth of him self and others , according to these gustes and feelings , and esteemeth that euerie one hath so much lesse , or more perfection , how much more , or lesse gust he hath of God , which is an exceeding great deceipt .

Now , against these two deceipts , let this aduise and general rule be obserued , to wit , that euerie one know and vnderstand , that the end of al these exercises , and of al spiritual lyfe , is the obedience of Gods commaundements , and the fulfilling of his diuine wil and pleasure , for the which it is necessarie , that our owne wil die , to the end that so the wil of God may liue and raigne in vs , seeing th' one is so contrarie to the other .

But for so much as so great a victorie , as this , can not be gotten without great fanours , and comforts of God ; therfore principallie it behoueth vs to exercise praier , that by it we may obteine these fauours , and feele these comforts , and so bring this affaire to a good end . And in this sort , and to this effect we may demaund , and procure those pleasures of praier , as we said before , as Dauid demaunded them when he said . Psalm. 51.34 . Restore vnto me the gladnes of thy saluation , and confirme me with the prencipall spirite .

Now , according to this , a man maie easilie vnderstand , what ought to be th' end , that he must haue in these exercises ; and heerehence likewise he shall know , by what he must esteeme , and measure as wel his owne forwardnes and profit , as also that of others ; which is , not by the feelings , that he hath receaued of God , but by that which for Gods sake he hath endured , as wel in doing the will of God , as in denying his owne will . In so much that the Saincts saie right wel , that the true proofe of a man , is not the gust of praier , but the patience of tribulation , the denying of him self , and the fulfilling of the will of God , albeit for this end , as wel praier greatlie helpeth , as also the feelings and consolations that be geauen in the same .

Now , conformablie to this , he that desireth to see , how much he hath profited in this way of God , let him consider , how much he groweth euerie daie in inward , and owtward humilitie ; how he supporteth the iniuries , donne to him by others : how he beareth other mens weakenes ; how he succoreth the necessities of his neighbours ; how he hath compassion , & is not offended at other mens defects ; how he findeth him self to hope in God in time of trioulation ; how he ruleth his toung : how he keepeth his hart ; how he dounteth his bodie , with all the appetites and senses thereor ; how he supporteth him self in prosperities and aduersities : how he helpeth and prouideth for him self in all things , with maturitie and discretion . And aboue all this , let him consider , yf he be dead to the loue of honor , of pleasure , and of the woorld ; and according to that , which he hath profited in this , or disprofited , so let himiudge him self , and not according to that , which he feeleth , or feeleth not of God . And therefore he ought alwaies to haue an eye , and this also the cheefest , to mortification , and an other to praier , because this verie same mortification , cannot be perfectlie obteined , but by the help of praier .

THE SECOND TREATISE OF VOCAL PRAIER .
OF THE VTILITIE AND necessitie of vocal praier . CHAP. I.

ALBEIT vocall praier be in deede of greate fruite , and profit at all times , and for all kind of states and persons , yet particularlie it serueth for such , as dooe not geeue them selus wel to th' exercise of meditation , whereof we haue writen in the former treatise . For to such , as hath ben alredie said , vocall praiers doe serue verie much , & more particularlie for those , that dooe not vnderstand laten . For whome this treatise shalserue as a deuocionarie , in which they maie exercise and stirre vp theire deuotion . And for this also , the doctrine of the former treatise maie serue , in which those things , arhandled , that help deuotion , and those also , that hinder the same ; that by this meanes a man maie procure the one , and quite him self of the others that be contrarie , and so with th' one and other treatise , further and augment his deuotion .

And after that he shall haue som daies continued these praiers , yf he find conuenient time , he maie exercise him self in mentall praier , that is in those considerations , which haue ben set downe in the meditations of the former treatise ; that in this manner we maie goe by little , and little mounting vp from that which is easie , to that which is more difficultous and hard .

This little preamble then presupposed , we wil begin to laie downe heere certaine praiers , amongst which these seuen , that folow , shall haue the first place , and eche of them serueth to obtaine som particular vertue , and grace of our lord , as by them shall appeere . And these seuen praier ; maie be diuided , according to the seuen daies of the weeke , that is , to eche daie his praier ; and after that these be ended , a man maie exercise him self in others , as his deuotion shall require .

A PREAMBLE TO THE PRAIERS that folow , treating of the preparation , and mind , with which they must be made . CHAP. II.

WHEN thou shalt sitte ( saith the wise man ) to eate with a Prince , Prou. 23.1 consider diligentlie those things , that ar set before thy face : that thereby thou maist know what thou oughtest to prepare for thy parte . And conformablie to this document , let him that commeth to treate with almightie God in praier , first of al fixe his eys vppon our lord , with whome he gooth to treate , and consider with greate attention , what , and whoe he is ; because such a one as he is , whome he representeth to him self , such a hart & affects it behoueth that he haue towards him . Let him then lift vp his eyes on high with al humilitie , and behold God sitting in the throne of his maiestie , aboue alwhatsoeuer is created , and let him consider how this is he , Apocal. 19.16 . whoe hath writen in his garment , and in his thigh , king of kings , and lord of lords , & also how he is infinitelie perfect , beautiful , glorious , good , merciful , iust , terrible , and admirable ; likewise how he is a most kind father , a most liberall benefactor , and a most gentell Redeemer and Sauiour . And after that he hath considered him in this sorte , let him forthwith think with what vertues , and affects he ought of his part to be answerable to these titles ; and he shall find , that for asmuch as he is God , he deserueth to be adored ; because he is infinitelie perfect and glorious , to be praised ; because he is good and beautiful , to be beloued ; because he is terrible and iust , to be feared ; because he is lord and king of all things , to be obeyed ; in respect of his benifits , he deserueth infinite benedictions , and thanks ; because he is our Creator and Redeemer , he deserueth that we offer him al that we ar , seeing all is his : and because he is our helper and Sauiour , it behoueth that of him onlie we seeke remedie for all our necessities .

These and such other like actes of vertues , oweth a reasonable Creature to those titles , and greatenes of his Creator . These be the vertues , and these the affects , with which we must of our part be answerable , and honour this lord , whoe as he is all things , so will he be worshipped and respected with all these affects and feelings ; which , although they be vertuallie exercised , and found in all those woorks , which be donne for his loue , yet more excellentlie they be exercised in praier .

And this is one of the greatest prerogatiues that praier hath , being made as it ought to be , that in the same be found the acts of al these most noble vertues , Faith , Hope , Charitie , Humilitie , Religion , Feare of God , and other such , as we shall euidentlie see in the praiers folowing , which conteine all this ; and therefore it behoueth , that they be greatlie esteemed of , and exercised with much deuotion and repose of mind .

THE FIRST PRAIER , FOR THE first daie of the weeke , which serueth to stirre vp in our sowle a holie feare of God , by considering those things that induce vs thereunto . CHAP. III.

YF that publican of the ghosple , Luc. 18.13 . was not so bold as to lift vp his eys to heauen , but standing a far of , did strike his brest and said , God be merciful to me a sinner : and yf that holy woman a sinner , Luc. 7.37 . was not so hardy as to present her self before the face of our lord , but going behind him , did cast her self downe at his feete , and with the teares of her eys , obteined pardon of her sinnes ; and yf the holie Patriarch Abraham , Genes. 18.27 . desyring to speake vnto thee , said , I wil speake vnto my lord , albeit I be dust and ashes : yf these , I saie , were so lowlie & humble , when they presented them selues before thy maiestie , being yet such persons as they were , what shall one so poore & miserable a sinner , as I am , doe ? what shall durt and as hes dooe ? what shall the bottomles deepnes of all sinnes and miseries dooe ?

But because I am not able , o lord , to obteine that feare and reuerence , which is due vnto thy maiestie , without casting mine eyes vppon the same ; giue me leaue that I may be so bould as to lift vp mie bleare eyes , in such sort , that the brightnesse of thy glorie , doe not dasel the weakenes of my sight . And for so much as the beginning of true wisdome , is the feare of thy holy name , with this , o lord , haue I a desire to beginne now .

Giue me then grace , o my lord , my God , and vouchsafe to powre into my soule the gift of feare , by the meanes of thy holy spirite ; for without it , al the considerations , that I am able to alleage heere , wil little auaile me ; because to this feare thou didst exhort vs , Luc. 12.4 when thou didst saie . Be not afraid of them that kill the body , and after this haue no more to doe . But I wil shew you whome ye shall feare : feare him whoe after he hath killed , hath power to cast into hel , yea I say to you , feare him . This self same the holie Church teacheth vs , In festo S. Michaelis . when she saith . Be not asraid in the presence of nations . But adore and feare ye God in your harts , because his Angel is with you to deliuer you . Let my sowle then , o lord , and my hart feare thee , seeing in thee , whoe art al things , there is no les reason wherefore to feare thee , then to loue thee . For as thou art in deede infinitelie merciful , so art thou infinite lie iust ; & as the woorks of thy mercie be innumerable , so be also the woorks of thy iustice , and , that which is much more to be feared , the vessels of wrath be without comparison moe , then the vessels of mercie ; for somuch as those that be damned , ar so manie ; & those that be saued , so fewe . Let me then , o lord , feare thee , for the greatnes of thy iustice , for the deepenes of thy iudgments , and for the highnes of thy maiestie , for the immensitie of thy greatnes , for the number of my sinnes and offences , and aboue al , for the continual resistance against thy holy inspirations . Let me feare thee , and tremble before thee , before whose face the powers doe tremble , the pillers of heauen , yea and al the whole compasse of the earth dooe quake . Whoe then , O king of nations , wil not feare thee ? whoe wil not tremble at those woords , which thou thy self hast spoken by thy Prophet . Wil you not then seare me , Ierem. 5.22 . and before mie face wil you not be sorowsul ? whoe haue set the sands a bound to the sea , and an eternal commaundement which he shal not passe ? and they shal be moued and shal not be able , and his waues shall swelle , and shall not passe ouer it . Yf then al the creatures of heauen & earth , doe in this manner obey and feare thee , for the greatnes of thie maiestie , what shall I doe , most vile sinner , dust and ashes ? yf the Angels tremble , when they adore thee , and sing thie praises , wherefore doe not mie lippes and mie hart tremble , when I am so bold as to doe this office ? O miserable wretch that I am ! how is mie sowle becom so hard ? how ar the fountaines of mine eys dried vp , that they powre not out abundance of teares , when the seruant speaketh with his lord , the creature with his Creator , man with God , he that was made of slime and cley , with him that made al of nothing ? more I would saie , but I am not able , because I can not doe al that I desire . Thou , Psal. 118.120 . o lord , fasten with thie feare mie flesh ; let mie hart reioice , that it may feare thy holy name .

Let me also feare thee , o lord , for the greatnes of thie iudgments , which thou hast shewed from the beginning of the woorld vntil this daie . A greate iudgment was the fall of that Angel , Isai. 14.2 . Petr. 2. Gen. 3. so principall and so beautifull . A greate iudgment was the fall of all mankind , for the fault committed by one . Gen. 7. A greate iudgment was the punishment of the whole woorld , by the waters of the diluge . A greate iudgment was the election of Iacob , & the reprobation of Esau ; the forsaking of Iudas , and the vocation of S. Paul ; the reprobation of the Iewes , and the election of the Gentiles ; with other such like wounders , which dailie passe ouer mens heads and yet ar vnknowen to vs . And aboue al this , a most dreadfull iudgement it is , to see so manie nations vppon the face of the earth , to be in the countrey & shadow of death , and in the darknes of infidelitie , going from one darknes to an other , and from temporal paines to eternal torments . Let me then feare thee , o lord , for the greatnes of these iudgments , seeing I know not , as yet , whither I shal be one of these forsaken , 1 1 Petr. 4.18 . or noe . For yf the iust shall scarse be saued , the sinner and wicked where shall he appeare ? yf that innocent man Iob , trembled at the furie of thie wrath , as at the violence of the sourging waues , how shal not he be afraid & tremble , that seeth him self so far of from this innocencie ? yf the Prophet Ieremie trembled being sanctified in the wombe , and found no corner were to hide him self , because he was full of the feare of thie anger , what shall he dooe , that came from his mothers wombe with sinne , and hath since that time committed so manie , and so gteat sinnes ? Let me feare thee also , o lord , for the innumerable multitude of mie sinnes , with which I must appeare before thy iudgment , when before thie face there shall com that burning fiar , and round about thee a boisterous tempest ; when thou shalt assemble heauen and earth together , to iudge thy people . There , then , before so manie thowsands of nations , shal be discouered my wickednes ; before so manie quiars of Angels , shal be diuulged my sinnes , not onlie those committed by woords and woorks , but those also committed by thoughts . Where I shall haue as manie for my iudges , as haue gone before me by example of good woorkes ; and so manie shall be witnesses against me , as haue giuen me presidents of vertues . And yet expecting this iudgment , I cease not to giue bridell to my vices , but rather more & more I lie rotting , and corrupting in the dregges of my sinnes ; stil glutonie maketh me vile , pride maketh me vaine , couetousnes maketh me niggesh , enuie consumeth me , murmuration teareth me in peeces , ambition puffeth me vp , anger trowbleth me , lightnes of manners draweth me out of my self , sluggishnes benūmeth me , heauines casteth me downe , and fauour lifteth me vp . Thou seest heere the companions , with which I haue liued from the daie of mie childhood , vntil this present time ; these be the frinds , with whome I haue conuersed ; these the maisters , that I haue obeied ; these the lords , which I haue serued , Enter not therfore , o lord , Psal. 142.2 . into iudgment with thy seruant , because no man liuing shall be iustified before thee : for whoe is he that shal be found iust , yf thou wouldest iudge him without pitie ? for this then , o lord , prostrating my self at thy feete , with an humble and contrite spirite , I wil weepe with the Prophet , and saie . Psalm. 6. Lord rebuke me not in thy furie ; nor chasten me in thy wrath . Haue mer●e vppon me , lord , because I am weake ; heale me , lord , because mie bones ar trowbled . And mie sowle is verie much trowbl●d ; but thou , lord , how long ? Be thou conuerted , lord , and deliuer my sowle ; saue me for thy mercie . Because there is none in death , that is mindful of thee ; and in hel , whoe will confesse vnto thee ? I haue laboured in my sigh , I shall euerie night wash mie bed ; with my teares shall I weat mie couche . Mine eye is troubled with furie , I am waxen old among al mine enimies . Glorie be to the father , and to the sonne , and to the holie ghost ; As it was in the beginning , and now , and euer , and woorld without end . Amen .

THE SECOND PRAIER ; FOR THE second daie , of the praises of God . CHAP. IIII.

IN this exercise of feare and penance , it behoued me , o lord , to spend all mie life ; seeing I haue so iust cause wherefore to feare , and wherfore to lament . Yet notwithstanding al this , as the greatnes of thie glorie obligeth vs , to woorship & reuerence thee ; so likewise doth it binde vs to praise and glorifie thee , because to thee onlie is due a hymne , and praise in Sion , thou being in deede , as thou art , a passing great deepenes of al perfections , and a maine sea of wisdom , of omnipotencie , of bewtie , of riches , of greatnes , of sweetenes , of maiestie ; in whome be all the perfections , and bewties of all creatures in heauen and in earth , and those also all in the highest degree of perfection . In comparison of which , al bewtie , is foulnes ; all riches , at pouretie ; al power , is weakenes ; al wisdom , is ignorance ; all sweetenes , is bitternes ; and finallie all , whatsoeuer we see in heauen and in earth , is much les before thee , then is a little candel , in comparison of the sunne .

Thou art without deformitie , perfect ; without quantitie , great ; without qualitie , good ; without weaknes , strong ; without place , al wheresoeuer thou wilt ; in vertue , omnipotent ; in goodnes , highest ; in wisdom , inestimable ; in thy counsels , terrible ; in thy iudgments , iust ; in thy thoughts , most secreat ; in thy woords , true ; in thy woorks , holy ; in thy mercies , abundant ; with sinners , most patient ; and with those that be penitent , most pitiful . Therfore , o lord , for such a one I dooe confesse , and acknowledge thee ; for such a one I dooe praise thee , & glorifie thy holy name . Giue thou me light in my hart , and woords in my mouth , that my hart may think of thy ●●rie ; and my mouth be ful of thy praises . But for somuch as praise is not beautiful in the mouth of a sinner , Eccl. 15.9 . I request all the Angels of heauen , and al the creatures of the woorld , that they together with me praise thee , and supplie in this behalfe my faults ; inuiting them to this , with that glorious canticle , which those holy children did sing vnto thee , amiddest the flames of fiar in the fornace of Babilon saying . Blessed art thou , Daniel . 7. ô lord god of our fathers , and praised , and superexalted for euer . And blessed is the holie name of thie glorie , and praised , and superexalted for euer . Blessed art thou in the holie temple of thie glorie , and superpraised , and superglorious for euer . Blessed art thou in the throne of thie kingdom , and superpraised , and superexalted for euer . Blessed art thou that beholdest the deapths , and sittest vppon the Cherubines , and praised , and superexalted for euer . Blessed art thou in the firmament of heauen & raised , and glorious for euer . All the woorks of our lord , blesse our lord , praise and exalt him for euer . Angels of our lord , blesse our lord , praise and superexalt him for euer . Heauens blesse our lord , praise and superexalt him for euer . All waters that be aboue the heauens , blesse our lord , praise and superexalt him for euer . All vertues of our lord , blesse our lord praise and superexalt him for euer . Sunne and moone blesse our lord , praise and superexalt him for euer . Stars of heauen blesse our lord , praise and superexalt him for euer . All raine and dewe blesse our lord , praise and superexalt him for euer . Al spirits of God blesse our lord praise and superexalt him for euer . Fiar and heate blesse our lord , praise and superexalt him for euer . Winter and sommer blesse our lord , praise and superexalt him for euer . Moisti●res and hore frost blesse our lord , praise and superexalt him for euer . Frost and cold blesse our lord , praise and superexalt him for euer . Yse and snowe blesse our lord , praise and superexalt him for euer . Nights & daies blesse our lord , praise and superexalt him for euer . Light and darknes blesse our lord , praise and superexalt him for euer . Lightnings and clowdes blesse our lord , praise and superexalt him for euer . Let the earth blesse our lord , let it praise and superexalt him for euer . Mountaines and hillocks blesse our lord , praise and superexalt him for euer . All things that spring vppon the earth blesse our lord , praise and superexalt him for euer . Welles blesse our lord , praise & superexalt him for euer . Seas & riuers blesse our lord , praise & superexalt him for euer . Whales , & all things that be moued in the waters , blesse our lord , praise and superexalt him for euer . All byrds of the aire blesse our lord , praise and superexalt him for euer . Children of men blesse our lord , praise & superexalt him for euer . Let I srael blesse our lord , let him praise & superexalt him for euer . Priests of our lord , blesse our lord , praise and superexalt him for euer . Seruants of our lord , blesse our lord , praise and superexalt him for euer . Spirites and sowles of iust men , blesse our lord , praise and superexalt him for euer . Holie and humble of hart , blesse our lord , praise and superexalt him for euer . Glorie be to the father , and to the sonne , and to the holie ghost : as it was in the beginning , and now , and euer , and woorld without end , Amen .

THE THIRD PRAIER , FOR THE third daie , to giue thanks to God for his benifits . CHAP. V.

I LIKE-wise giue thee thanks , o lord , for all the benifits & fauours , which I haue receaued of thee , since the time that I was conceiued , vntil this present daie , & for the loue , which from al eternitie thou hast borne me , when euen from the same , thou didst determine to create me , to redeeme me , to make me thine , & to giue me al that , which hitherto thou hast geauen me , for somuch as al that I haue , or may hope to haue , is thine . Thine is my bodie , with al the parts and senses of the same ; thine is my sowle , with al her habilities and powers ; thine be al the howers and minutes , that hitherto I haue liued ; thine is the streangth and health , which thou hast geauen me ; thine is heauen , and the earth which susteineth me ; thine is the sunne and the moone , the stars and the feelds , the fowles and the fishes , the beasts and al other creatures , which at thy commaundement serue me . Al this , o my lord , is thine , and for the same I geaue thee as manie thanks , as I am able to giue thee . Neuertheles , much greater thanks I yeeld thee , that thou thie self hast vouchsafed to becom mine , seeing that for my remedie , thou hast offred and geauen all thie self ; in so much that for me thou wast clothed with fleash ; for me thou wast borne in a stall ; for me thou wast reclined in a manger ; for me thou wast swadled in poore cloutes ; for me thou wast circumcised the eight daie : for me thou didst flie into Egypt ; for me thou wast in so diuers sorts tempted , persecuted , yl vsed , scourged , crowned with thornes , dishonoured , iudged to death , and nailed vppon a crosse ; for me thou didest fast , praie , watch , weepe , and suffer the greatest torments and outrages , that euer were suffred . For me thou didst ordeine , and dresse the medicines of thy sacraments , with the liquor of thie pretious blowd , and principallie the cheefest of all the Sacraments , which is that of thie most sacred bodie ( wherein thou , o mie God , art conteined ) for mie reparation , for mie maintenance , for mie strength , for mie delices , for a pledge of mie hope , and for a testimonie of thie loue . For al this I yeeld thee as great , and as manie thanks as I can giue thee , saying , from the bottom of mie hart , with the Prophet Dauid , Psal. 102. Blesse o mie sowle our lord , and al those things that ar within me , his holie name . Blesse o mie sowle our lord , and forget not all his fauours . Whoe hath pitie of all thy iniquities , and healeth all thy diseases . Whoe deliuereth from death thy life , whoe crowneth the in mercie and compasstons . Whoe filleth thy desire in goods , thy youth shal be renued as that of an eagle . Our lord is dooing mercie , and iudgment to all that suffer iniurie . He made his waies knowen to Moises , to the children of Israel his wils . Our lord is merciful and pitiful , long-suffering , and verie merciful . He wil not be angrie for euer , neither for euer wil hee threaten . He hath not dealt with vs according to our sinnes , neither according to our iniquities hath he rewarded vs . Because according to the height of heauen from earth , hath he confirmed his mercie vppon those that feare him . As far as the east is distant from the weast , hath he made far from vs our iniquities . Euen as a father hath compassion of his sonnes , our lord hath had compassion of such as seare him , because he knoweth our woorkmanshippe . He remembred that we ar dust ; a man as the grasse , so ar his daies , as the flouer of the filde , so shall he fade . Because his spirite shall passe awaie in him , and shall not remaine , and shall not knowe anie more his place . But the mercie of our lord from euer , and euen for euer vppon those that feare him . And his iustice vppon the sonnes of sonnes , to those that keepe his testament . And ar mindfull of his comandements , to fulfil them . Our lord hath prepared his seate in heauen , and his kingdom shall ouerrule all . All Angels blesse our lord , that be mightie of power , and dooe his woord , to obey the voice o● his speeches . Blesse ye our lord al his vertues ; you his ministres that dooe his will . Blesse our lord all his woorks , and in euerie place of his soueraigntie , blesse thou , o mie sowle , our lord . Glorie be to the father , and to the sonne &c.

THE FOWERTH PRAIER , FOR the fouerth daie , of the loue of God . CHAP. VI.

AND yf we be so greatlie bound to our benefactours by reason of theire benifits , yf euerie benefit be as it were a fiarbrand , and a prouokement to loue , and yf according to the great quantitie of woode , the fiar is also great that is kindled in it ; how great then should the fiar of loue be , that ought to burne in my hart , seeing the woode of thy benifits is so greate , and so manie the prouokements that I haue of loue ? yf al this world visible & inuisible be for me ; ought not , by al reason , the flame , of loue that should rise thereof , to be as greate as it ? And speciallie I ought to loue thee , because in thee onlie ; ar to be found al the reasons and causes of loue , that be in al creatures , and those also in the highest degree of perfection . For yf we speake of goodnes , whoe is more good then thou ? yf of beautie , whoe is more beautiful then thou ? yf of sweetnes and benignitie , whoe is more sweete and bening then thou ? yf of riches and wisdome , whoe is more riche and more wise then thou ? yf of loue , whoe hath euer loued more , then he that so much suffered for our sakes ? yf of benifits , whose is al that we haue , but thine ? yf of hope , of whome dooe we hope to haue whatsoeuer we neede , yf not of thie mercie ? yf to our parents we naturallie ought to beare great loue , Math. 23.9 . whoe is more our father , then he that saith . Cal none father to your self vppon earth , for one is your father , he that is in heauen ? Yf the bridegromes ar beloued with soe great loue , whoe is the bridegrome of my sowle , but thou ; and whoe filleth the bosome of my hart , and of my desires but thou ? yf the last end , as the Philosophers say , is beloued with infinite loue ; whoe is my beginning , & my last end but thou ? whence came I , and whither goe I to repose , but to thee ? whose is that which I haue , and of whome must I receaue that which I neede , but of thee ? finallie yf likenesse be cause of loue , to whose image and resemblance was mie sowle created , but to thine ? This is euidentlie knowen by her manner of operation , for where there is like manner of operation , there is also like manner of being : and this , o lord , is so betwixt thee and man ; for no other thing is that which the Philosophers saie , that art doth imitate nature , and nature art , but to saie that man doth woork as God , and God as man . Where then there is so great likelihood in woorking , there is also in being . If therfore this title , and eche one of the rest by it self , be so sufficient a motiue of loue ; what a motiue behoueth that to be , that procedeth of all these titles together ? Trulie that vantage which the whole maine sea hath , in respect of eche one of those riuers that enter into it , the same it behoued also that this loue should haue , in respect of al other loues .

Yf then , o mie lord and mie God , I haue so manie causes to loue thee , wherfore shal I not loue thee with all my hart , & with all my bowels ? O all my hope ! o the most beloued of all beloueds ! O florishing spowse ! sweete spowse ! honie-sweete spowse ! O my louing beginning , & my highest sufficiencie , when shal I loue thee with al my forces , & with all my soule ? when shal I be agreeable to thee in al things ? when shall all that die , which in me is contrarie to thee ? when shal I be wholie thine ? when shal I leaue to be mine owne ? when shal nothing beside thee liue in me ? when shall all the flame of thy loue burne me ? when wilt thou rauish , drowne , and transport me into thee ? when wilt thou take awaie all impediments & disturbance , & make me one spirite with thee , in such sort , that I may neuer more depart from thee ? Ah good Lord , what doth it cost thee to doe me so great good ? what doest thou quite of thy house ? what dost thou lose of thy substance ? wherfore then , o lord , thou being a sea of infinite liberalitie & clemencie , doest thou reteine in thine anger thy mercies towardes me ? wherfore shal my wickednes ouercom thy goodnes ? wherfore shal my faults be a greater occasion to condemne me , then thy goodnes to saue me ? if in steede of sorow & penance , it please thee to accept of it , I am so much discontented to ha●e offended thee , that I would rather haue endured a thowsand deaths , then haue committed anie one offence against thee . If in steede of satisfaction thou please to take it , behold here this my miserable bodie ; execute , o lord , vppon it al the furie of thy wrath , with this condition , that thou doe not depriue me of thie loue . I request not at thie hands gold nor siluer , I demaund not of thee heauen nor earth , nor anie other thing created , because all this can not satiate me without thee , and all to me is but pouertie , without thie loue . Loue I desire , loue I request at thie hands , loue I demand thee , for thie loue dooe I suspire , graunt me thie loue , and it suffiseth me . Wherfore , o lord , doest thou so much differre me this fauour ? wherfore doest thou see me languish daie and night , and doest not succor me ? How long o lord wilt thou forget me ? how long wilt thou turne thie face awaie from me ? how long shall mie sowle goe wauering with so great anxietie and desire ? Behold me , o mie lord , and haue mercie vppon me . I demaund not of thee that copious portion , which is giuen to children ; I wil content mie self with one onlie little crumbe of those , that come from thie table . Heere then I present mie self as a poore , and hungrie little whelp before thy riche table ; heere I stand beholding thee in the face , and considering how thou doest eate , and doest giue to eate to thy children , with the repast of thy glorie . Heere I stand changing a thowsand formes , and figures in my hart , and this to bend downe thy hart , that thou take compassion of me . The things of this woorld , o lord , doe not fil me , thee onlie I long for , thee I seeke , thy face , o lord , I desire , & thy loue wil I alwaies demand , and sing with thy Prophet . Psalm. 17. I wil loue thee o lord my fortitude ; our lord is mie staie , and my refuge , and he that deliuereth me . My God , my helper , & I wil hope in him ; my protector , and the horne of my saluation , and my receauer . Praising I wil cal vppon our lord , and from my enemies I shal be safe . Glorie be to the father and to the sonne , &c.

THE FIFT PRAIER , FOR THE fift daie , of hope in God . CHAP. VII .

NETHER doth all this , onlie bind me to loue thee , but also to put all my hope in thee alone , for in whome ought I to haue hope , if not in one that so much loueth me , and in one that hath donne me so much good , and in one that hath suffred so much for me , and in one that hath so oftentimes called me , expected me , tolerated me , forgeauen me , and deliuered me from so manie euils ? In whome ought I to hope , but in him that is infinitelie merciful , pitiful , louing , gentle , suffering and pardoning ? In whome ought I to hope , but in him that is my father , and my father almightie , father to loue me , and almightie to remedie me ; father to wish me wel , and almightie to doe me good ; whoe hath more care and prouidence of his spiritual children , then anie carnal father of his natural children . Finallie in whome ought I to hope , but in him , that almost in al his holie scriptures , repeateth nothing more , then commaunding me that I approche to him , and hope in him , and promiseth me a thowsand fauours and rewards yf I doe so ; geauing me for paune of al this his veritie and his word , his benifits bestowed vpdon me , his torments endured for me , and his bloud which he hath shed in confirmation of this truth , what is there then , that I maie not hope of so good a God , and so true ; of a God that hath so much loued me , that he vouchsafed to be clod with fleash for me ; and suffered scourging pinching , and buffeting for me ; & finallie of a God , that did let him self die vppon a Crosse for me ; and enclosed him self in a sacred host for me ? How can he flie from me , when I seeke him , whoe hath so sought me , when I fled from him ? How can he denie me pardon , when I seeke it at his hands , whoe hath commaunded me that I request it of him ? How can he denie me remedie , which now costeth him nothing , whoe procured me the same , when it did cost him so deerelie ? for al these reasons then , I wil confidentlie hope in him , and with the holy Prophet , in al my tribulations and necessities I wil hartilie sing . Our lord is mie light , Psal. 26. and mie saluation , whome shal I feare ? Our lord is the protector of mie life , at whome shal I tremble ? yf armies shal stand against me , my hart , shal not feare . Yf war shal rise against me , in him will hope . Glorie be to the father , and to the sonne , &c.

THE SIXT PRAIER FOR THE SIXT daie , of Obedience . CHAP. VIII .

BVT for asmuch as hope is not secure without Obedience ( according to that which the Psalmist saith , Sacrifice ye sacrifice of iustice , Psal. 4.6 . and hopeye in our lord ) giue thou me , o my God , that with this hope in thy mercie , I ioine the obedience of thy holy commaundements , seeing that I no lesse owe thee this Obedience , then all other whatsoeuer vertuous affects ; because thou art my king , my lord , my Emperour , to whome the heauen , the earth , the sea and alcreatures obey , whose commaundements and lawes they haue hitherto kept , and wil obserue for euer . Let me then , o lord , obey thee more then they al , for somuch as I am more obliged thereunto then they . Let me obey thee , o my king , and obserue entirelie all thy most holie lawes . Reigne thou in me , o lord , and let not the woorld reigne in me anie more , nor the Prince of the woorld , nor mie flesh , nor mine owne propre will but thine . Let all these tyrans depart out of me , that be vsurpers of thy seate , theeues of thy glorie , corrupters of thy iustice , and doe thou onlie , o lord , commaund and ordeine , and let onlie thou , and thysceptre be acknowledged , and obeyed : that so thy wil maie be donne in earth , as it is fulfilled in heauen . O when shall this daie be ! O when shall I see my self free from these tyrans ! O when shall there be heard in my sowle none other voice , but thine ! O when shal the forces , and pykes of mie enimies be so subiected , that I find no contradiction in my self , to fulfil thy holy wil and pleasure ! O when shall this boistrous & tempestuous sea be so calme , when shall this heauen be so faire and vnclowdie , when shall mie passions be so quiet and mortified , that there be neither waue , nor clowde ; nor noise , nor anie other perturbation , that maie alter , and chaunge this peace and obedience , and hinder this thie kingdom in me ? Giue thou me , o lord this obedience , or to saie better , this soueraigntie ouer mie hart , that in such sort it maie obey me , that in al things I maie subiect the same to thee : and being in this subiection , I maie saie with al mie hart as the Prophet said . Psal. 118. ●3 . Set me o lord for alaw , the waie of thy iustifications , and I wil search it out alwaies . Giue me vnderstanding , and I wil seeke thie law , and wil keepe it with al mie hart . Guide me in the pathe of thy commaundements , because T haue desired the same . Incline my hart to thy testimonies , and not to auarice . Turne away mine eys that they see not vanitie , in thy waie quicken me . Glorie be to the father , and to the sonne , and to the holie ghost , &c.

THE SEVENTH PRAIER , FOR THE seuenth daie , in which a man offereth him self , and al things that he hath , to God . CHAP. IX .

EVEN so as I am bound , o lord , to obey thee , am I also bound to resigne , and offer my self into thy hands , because I am altogether thyne , & thyne by so manie , and soe iust titles . Thyne , because thou hast created me , and giuen me this being that I haue : thyne , because thou doest maintaine me in this being , with so manie benifits and fauours of thy prouidence : thyne , because thou hast redeemed me out of captiuitie , & hast bought me , not with gold nor siluer , but with thine owne bloud ; and thine , because so manie other times thou hast redeemed me , how manie times thou hast drawen me out of sinne . Yf then by so manie titles & claimes I be thine , and yf thou for so manie respects be mie king , mie lord , mie Redeemer , and mie deliuerer , heere I turne to resigne into thie hands thie substance , which I my self am ; heere I offer mie self to be thie sclaue and captiue ; heere I giue vp the kaies and omage of mie will , to th' end that henceforward I be no more mine owne , nor of anie other , but thine ; that I liue not , but for thee ; nor doe no more mine owne will , but thine , in such sort , that I nether eate , nor drinke , norsleepe , nor doe anie other thing , which is not according to thee , and for thee . Heere doe I present mie self to thee , that thou dispose of me , as of thine owne substance , as it best pleaseth thee . Yf it like thee that I liue , that I dye , that I be in health , that I be sick , that I be riche , that I be poore , that I be honoured , that I be dishonoured , to all I offer mie self , and resigne my self into thie hands , and I dispossesse me of mie self , that I be now no more mine owne , but thine , in so much , that what is thine by iustice and right , be also thine by mie will . But whoe , o lord , can doe anie of these things without thee ? whoe can make as much as one steppe without thee ? Giue me therfore grace o lord , to doe that which thou commaundest , and commaund whatsoeuer it pleaseth thee . Remember , o lord , that thou thy self hast commaunded vs most instantlie , that we should ask thee , saying : Aske , and it shal be giuen you ; Matth. 7.7 . seeke and you shal finde ; knocke and it shal be opened to you . Thou also thie self hast said by thy Prophet . Isaiae . 45.21 . A God iust , and sauing there is not besides me . Be conuerted to me , and you shal be saued , al the ends of the earth . Yf then thou thy self , o lord , doest cal vs , d●est inuite vs , and doest hold open thine armes , to the end that we com to thee , wherefore should we not hope , that thou wvilt receaue vs in them ? Thou art not , o lord , as men ar , whoe becom poore by giuing , and therfore ar so troubled , when ought is demaunded of them . Thou art not so , because as thou becommest not poore in th' one , thou art not offended in th' other ; and therefore to ask of thee , isn't to importunate thee , but to obey thee ( seeing thou hast commaunded vs to ask of thee ) to honour thee , and to glotifie thee : for by dooing this , we protest that thou art God , and the vniuersal lord , and giuer of althings ; of whome we ought to demaūdal , seeing that of thee dependeth al whatsoeuer . And hence it is , that thou thy self doest demaund vs this sort of sacrifice , aboue al others saying . Psal. 49.15 . Cal vppon me in the daie of tribulation , I wil deliuer thee , and thou shalt honour me . I then being moued through this thy gracious commaundement , doe com to thee , and beseeche thee , that thou wilt vouchsafe to giue all this , that I owe vnto thee ; to wit that I maie so adore thee , so feare and reuerence thee , so praise thee , so giue thee thanks for althy benifits , so loue thee with al my ha●t , so settle al mie hope and confidence in thee , so obey thy holie commaundements , so offer & resigne mie self into thy hands , and so vnderstand how to request thee other fauours , as it behoueth me to doe for thy glorie , and for my saluation . I beseeche thee also , o lord , to graunt me pardon of my sinnes , & true contrition & confession of them al , & to giue me grace , that I maie no more offend thee in them , nor in anie other ; and cheefelie I demaund of thee strength and vertue to chasten mie flesh , to refraine my toung to mortifie the appetites of my hart , & to recollect the thoughts of my imagination , that I , being altogether so renued and reformed , may deserue to be a liuing temple , and thy abode . Giue me likewise , o lord , al those vertues , by which this thy dwelling place mare be not onlie p●rified and cleansed , but also adorned and decked , such as be the feare of thy holie name ; a most stedfast hope ; a most profound humilitie ; most perfect patience ; a cleare discretion : pouretie of spirite ; perfect Obedience ; continual strength & diligence in al trauails , apperteining to thy holie seruice ; and aboue al , a most inflamed charitie towards my neighbours , and towards thee . And for asmuch as I deserue none of al these things , be mindful , o lord , of thy mercie , which presupposeth our miserie , to be put in execution . Be mindful , Ezech. 33.11 . that thou desi●est not the death of a sinner , as thy self hast said , but that he be conuerted and liue . Be mindful , that thy onlie begoten sonne came not into this woorld , as he him self said , to seeke those that be iust , but sinners . Math. 9.13 . Be mindful , that whatsoeuer he did , and suffred in this woorld , from the daie that he was borne , vntill he gaue vp the ghost vppon the Crosse , he suffred it not for him self , but for me ; which all , I offer vp to thee in sacrifice , for my necessities and offenses ; and for his sake , and not for myne owne , doe I beseeche thee of mercie . And for asmuch as of thee it is said , that thou wilt honour the father in his sonnes , honour him , by dooing good to me . Be mindfull , that I haue recourse to thee , that I enter through thy gates , and that to thee , as to a true physition and lord , I present my necessities , and wounds ; and so with this spirite will I cal vppon thee , with that p●aie which the Prophet Dauid made , saying . Incline , Psal. 85. o lord , thyne eare , and heare me ; because I am needie and poore . Keepe my sowle , because I am holy ; saue , o my God , thy seruant , that hopeth in thee . Haue mercie vppon me , o lord , because to thee haue I cried al the day ; make glad the sowle of thy seruant , because to thee , o lord , haue I lifted vp my sowle . Because thou , o lord , art sweete and milde and of much mercy to all those that cal vppon thee , Vnderstand , o lord , with thy eares my praier ; and listen to the voice of my request . In the day of my tribulation haue I cried vnto thee ; because thou hast heard me . There is none like to thee amongst the Gods , o Lord ; and there is none according to thy woorkes . All the nations that thou hast made shal com and adore before thee , o lord ; and shall glorifie thy name . Because thou art great , and dooing woonders , thou onlie art God . Guide me , o lord , in thy way & I will walke in thy veritie , let my hart reioice that it may feare thy name . I wil confesse to thee o lord my God , in al my hart , and I wil glorifie thy name for euer . Because thy mercie is great vppon me ; and thou hast deliuered my sowle , out of the deepest hell . Glorie be to the father , and to the sonne . &c.

A PRAIER TO THE HOLY GHOST CHAP. X.

O HOLY Ghost , the comforter , that in the holy daie of Pentecost diddest com doune vppon the Apostles , and fill theire holy brests with charitie , grace , and wisdom : I beseeche thee , o lord , for this vnspeakeable liberalitie and mercie , that thou wilt fil my soule with thy grace , and all mie entrails with the vnspeakeable sweetenes of thy loue . Com , o most holy Spirite , and send vs from heauen som one beame of thy light . Com , o father of the poore , o giuer of gifts , o light of harts . Com , o best comforter , sweete ghest of sowles , and theire sweete refreshing . Com to me , o cleanser of sinnes , & phisition of diseases . Com , o strength of weakelings , & remedie of those that ar fallen . Com , o maister of the humble , and destroier of the proude . Com , o singular glory of those that liue , and only saluation of those that die . Com , o my God , and prepare me for thee , with the riches of thy giftes and mercies . Make me drunk , with the gift of wisdom ; inlighten me , with the gift of vnderstanding ; gouerne me , with the gift of counsel ; encourage me , with the gift of strength ; teach me , with the gift of science ; wound me , with the gift of pietie ; and pearse my hart , with the gift of feare .

O most sweete louer of those that be cleane of hart , kendle & burne al my bowels , with that most sweete fiar of thy loue , that they al being so burned , maie be rauished & drawen to thee , which art my last end , and the depth of all goodnes . O most sweete louer of cleane soules , for so much as thou knowest , that I of my self am able to doe nothing , extend thy pitiful hand vppon me , and make me leaue my self , that so I may be able to passe vnto thee . And to this end , o lord , beate doune , mortifie , annihil , and vndoe in me whatsoeuer it shal please thee , that thou make me wholy according to thy wil , that so al my life be a perfect sacrifice , to be altogether consumed in the fiar of thy loue . O that som one could aford me this , that thou wouldest admit me to so great good ! Behold , that this thy poore and miserable creature , daie and night suspireth to thee . My sowle hath thirsted after the liuing God , when shal I com and appeare before the face of al graces ? when shal I enter into the place of that wonderful tabernacle , euen to the face of my God ? when wilt thou fill my sowle , with the ioye of thy diuine countenance ? when shal shee be satiated with thy diuine presence ? O fountaine of eternal brightnes , turne to enclose me in that depth , whence I proceeded , where I may know thee , as thou didst know me , and loue thee , as thou didst loue me , and see thee for euer , in the companie of al Saincts . Amen .

A PRAIER WHILES WEE HEARE masse , or at anie other time , taken out of diuers places of S. Austen . CHAP. XI .

O MOST merciful , & supreame creator of heauen and earth , I the most vile of al sinners , together with thy holy Church , offer vp to thee this most pretious sacrifice , of thy onlie begoten sonne , for al the sinnes of the woorld . Behold , o most merciful king , him that suffereth , and gentellie remember for whome he suffere h. Is not this peraduenture , o lord , thy sonne , whome thou diddest deliuer to death , for the remedie of an vngrateful seruant ?

Is not this peraduenture the author of life , which being lead as a sheepe to the slaughter , disdeigned not to suffer such a cruel kind of death ? Turne , o lord my God , the eys of thy maiestie , vppon this woork of vnspeakeable pietie . Consider thy sweete sonne , stredched out vppon the woode of the Crosse , and his most innocent handes gushing out bloud , and be thou content to pardon those euils , which my hands haue committed . Consider his naked brest , pearced with that cruel iron of the speare ; and renue mee with that sacred fountaine , which I beleeue to haue runne from thence . Behold those most holy feete , which neuer past through the way of sinnes , now pearced with those hard nails , and let it please thee to direct my feete , in the way of thy holie commaundements . Doest not thou perchaunce , o most pitiful father , consider the head of thy most louing sonne fallen doune , & his white neck bowed downe with the presence of death ? Consider , o most merciful Creator , in what plight the bodie of thy beloue I sonne emaineth , and haue mercie vppon the seruant , which he hath redeemed . Behold how his naked brest remaineth all white ; how his bloudie side remaineth all redde : how his bowels extended remaine drie ; how his bewtiful eys remaine dimme , how his kinglie presence and figure remaineth pall and wanne ; how his armes stretched out remaine stiffe ; how his knees like alabastre remaine hanging , & how the streames of that diuine bloud wash his pearced feete . Behold , o glorious father , the mangled membres of thy most louing sonne , and remember the miseries of thy poore seruant . Behold the torments and paines of our Redeemer , and forgiue the offenses of the redeemed . This is our faithful Aduocate before thee , o father almightie . This is that high priest , which hath no neede to be sanctified with other bloud , seeing he shineth embr●ed with his owne . This is the holy sacrifice agreable and present , offred and recea●ed in the sauour of sweetenes . This is the lamb without spotte , which heald his peace before those , that did sheare him ; which being charged with stripes , defiled with spittle , and iniuried with reproches , did not open his mouth . This is he , which hauing committed no sinne suffered for our sinnes , and cured our wounds with his wounds .

Now what hast thou donne , o most sweete Lord , that thou wast so iudged ? what hast thou committed , o most innocent lamb , that thou wast so dealed withail ? what were thy faults , & what the cause of thy condemnation ? Trulie , o lord , I am the wound of thy paine , I am the occasion of thy death , and the cause of thy condemnation . O meruailous dispensation of God! He sinneth that is euil , and he is punished that is good : he offendeth that is g●iltie , and he is wounded that is innocent : the seruaunt committeth the fault , and the lord paieth for it . How far , o sonne of God , how far hath thy humilitie abased it self ? how far hath thy charitie extended it self ? how far hath thy loue proceeded ? How far hath thy compassion arriued ? I haue committed the offense , and thou endurest the punishment . I haue donne the sinnes , and thou suffrest the torments . I am he that waxed prowd , & thou art humbled . I am the disobedient , and thou art becom obedient , euen to death , and so paiest the fault of my disobedience . Behould heere , o king of glorie , behould heere thy pietie , and my impietie ; thy iustice , and my wickednes . Consider the fore now , o eternall father , how thou oughtest to haue mercie vppon me , seeing that I haue offered thee so deuoutlie , the most pretious offer that could be offred thee . I haue presented to thee thy most louing sonne , & set betwixt thee & me this faithful aduocate . Receiue with a cheerefull countenan e the good pastor , & consider the straied sheepe , which he beareth vppon his shoulders . I beseeche thee , o king of kings , by this holie of holies , that I may be vnited to him in spirite , seeing he disdained not , to bevnited to me in flesh : and I humblie request thee , that by the means of this praier , I may deserue to haue him for my helper , for so much as of thy meere grace , without that I deserued it at thy hands , thou hast giuen me him for my Redeemer .

A DEVOVT PRAIER TO OVR blessed Ladie . CHAP. XII .

O GLORIOVS and happie virgin , more pure then the Angels , more bright then the startes , how shall my praier appeare before thee , seeing the grace that I merited through the passion of him which redeemed me , I haue lost it thorough the wickednes of mine owne fault ? But yet , although I be so great a sinner , knowing my request to be iust , I wil make bold to beseeche thee , that thou wilt heare me . O my Queene and Ladie , I humblie request thee to praie thy sacred sonne , that for his infinite goodnes and mercie , he pardon me whatsoeuer I haue donne against his will and commaundement . And yf this may not be graunted me , in respect of my vnworthines , yet let me obtaine it , to the end that that perish not , which he hath created to his Image & likenes . Thou art the light of darknes . Thou art the mirrour of Saincts . Thou art the hope of sinners . All generations praise thee ; all those that be afflicted call vppon thee ; all those that be good behold thee ; all creatures reioice in thee ; the Angels in heauen with thy presence ; the sowles in purgatorie with thy comfort ; the men vppon earth with thy hope . All call vppon thee , and thou doest awnswere to all , and praie for all . Now what shal I doe , vnworthie sinner that I am , to obtaine thy fauour , for so much as my sinne troubleth me , my demerite afflicteth me , and my malice maketh me speachles . I beseeche thee , o most pretious virgin , for that thy so greeuous and mortall sorow , which thou diddest feele , seeing thy beloued sonne going with the Crosse vpon his shoulders , to the place of his death , that thou wilt morti●ie all my passions and tentations , that I lose not thorough mie wickednes , that which he redeemed with his bloud . Put alwaies in my thought those pitiful teares , which thou did ●est shedde , when thou diddest see the wounds , and the bloud of thy blessed sonne ; that thorough the contemplation of them , there runne such quantitie of teares out of myne eyes , that they may be sufficient , to wash away all the spottes of my sinnes . For what sinner will be so bold , as to appeare without thee before that eternal Iudge , whoe although though he be mild in his suffering , yet is he iust in his punishment ; for so much as neither reward is denied for doing good , nor paine eschewed for doing euil . Whoe then shal be so iust , that in this iudgment he shal not haue neede of thy helpe ? what shal becom of me , o blessed virgen , yf I win not by thy intercession that , which I haue lost thorough myne owne sinne ? I demaund a great thing of thee , according to my faults but in deede verie little according to thy power . All that I can request thee is nothing , in respect of that which thou art able to giue me . O Queene of the Angels , amend my life , and dispose all my woorkes in such manner , that albeit I be but euill , yet I may deserue to be heard of thee with pitie . Shew , o Lady , thy mercie in afording me remedie , that by this meanes those that be good , maye praise thee , and those that be euill , maye hope in thee . Let the sorowes , which thou diddest endure in the passion of thy most louing sonne , and my Redeemer Iesus Christ , be alwaies before myne eys , and let thy paines be the foode of my heart . Let not thy succour forsake me , let not thy pitie leaue me , let not thy memorie forget me . If thou , o Lady , abandon me , whoe shal vphold me ? yf thou forget me , whoe shal be myndful of me ? yf thou , that art the starre of the sea , and the guide of thos● that erre out of the way , doe not lighten me , what shal becom of me ? Suffer me not to be tempted by the enimie ; and yf he tempt me , suffer me not to fall ; & yf I fall , help me to rise vp againe . Whoe , o Lady , hath called vppon thee , and was not heard of thee ? whoe hath euer serued thee , that was not rewarded with much magnificencie ? Make , o most glorious virgin , that my hart may feele that pearsing griefe which thou didst suffer , when , after that thy most pretious sonne was taken downe from the Crosse , thou did dest receaue him into thine armes , and wast not able anie more to weepe , beholding that most pretious image adored of the Angels , but at that time defiled with the spittle of so vile , and vnworthie persons ; and seeing the crueltie so straunge , with which the innocencie of the iust , paied for the disobedience of the sinner . I doe contemplate with my self , o my woorthy Queene , in what sort thou diddest remaine at that time , with thyne armes open ; thyne eyes dimme ; thy head hanging downe ; without colour in thy face : and feeling in the same more torment , then anie other could endure in his owne bodye . Let those sorowful woords alwaies sound in myne eares , which thou diddest speake at that time to those , that did behold thee saying ; O you that passe by the way , behold yf there be anie sorow like to mine ; that by those woords I maie deserue to be heard of thee . Fasten , o Lady , in my sowle , that sword of sorow , which passed thorough thy sowle , when thou diddest lay in the sepulchre that dismembred body of thy most pretious sonne , that I may remember how I am of earth , and how in the end , I must yeld to the earth that , which thence I receaued ; that so the perishing glory of this woorld doe not deceaue me . Make me , o Lady , remember how often times thou didst turne to behold the sepulchre , where thou hadst left so great good inclosed , that I may therby deserue so much fauour at thy handes , that thou vouchsafe to turne and regarde my petition . Let my companie be that solitarinesse , in which thou diddest remain●al that doleful night , when thou hadst nothing more liuelie before thine eys , then thy paines & sorows ; when thou diddest drinke the water of thy pitiful teares , and eate the bread of thy heauie contemplations : that I bewailing the anguish , and distresse which thou diddest suffer heere in earth , may , by thy meanes , atteine to see the glorie , which thou hast merited in heauen . Amen .

A PRAIER OF S. THOMAS OF Aquine to demaund al vertues . CHAP. XIII .

O Almightie , & most merciful Lord God , graunt me grace , that such things as be acceptable to thee , I feruentlie desire them , wiselie seeke them , trulie knowe them , and perfectlie fulfill them , to the praise ad glory of thy holy name . Ordaine the state of my life , & giue me light to know that , which thou commaundest me to doe , and forces to put it in execution , as I ought , and as it is requisite for the saluation of my soule . Let the waie , o lord , which leadeth to thee , be to me secure , right , and perfect , and such , that I faile not betwixt the properities and adue●sities of this life , but that in prosperities I praise thee , and in aduersities be not dismaied ; in prosperities I becom not loftie and proude , neither waxe disconfident in aduersities .

Let me take heauines or ioy of nothing , but onlie of that , which may ioine me with thee , or separate me from thee . Let me desire to content no bodie but thee , neither to discontent anie bodye but thee . Let all transitorie things be vile vnto me for the loue of thee , and most deare and pretious al things apperteining to thee , and thou , o mie God , aboue them all . Let al ioie be yrksom to me without thee , and let me not desire anie thing besides thee . Let al trauail be pleasant vnto me for thee , and noisom whatsoeuer repos● I take without thee .

Graunt that I maie oftentimes lift vp my hart to thee , and yf at anie time I faile to doe this , that I recompence mie fault with thinking of the same , and purposing to amend it . Make me , o my lord God , obedient without contradiction , poore without lacke , chast without corruption , patient without murmuring , humble without fayning , merie without dissolution , sadde without deiection , graue without heauines , quicke without lightnes , fearful without desperation , true without doublenesse , dooing good without presumption , to amend my neighbour without loftinesse , and to edifie him in woords & woorks without dissimulation .

Giue me , o my most sweete God , a verie watchful hart , that no curious cogitation maie withdrawe it from thee . Giue me a noble hart , that noe vnworthie affection may draw it dounewards . Giue me a right hart , that noe sinistrous intention maie turne it awrye . Giue me an inuincible hart , that noe tribulation maie breake it . Giue me a free hart , that no peruerse and violent affection maie constraine it . Giue me , o most sweete and pleasant lord , vnderstanding to knowe thee , diligence to seeke thee , wisdom to find thee , conuersation that maie please thee , perseuerance to faithfullie expect thee , and hope to finallie embrace thee . Graunt that I maye deserue to be nailed vppon the Crosse with thee by penance , to vse thy benifits in this woorld by grace , and to enioie thy felicitie in heauen by glorie : whoe , with the father and the holy Ghost , liuest and raignest God , woorld without end , Amen .

THE THYRD TREATISE , WHICH CONTEINETH AN INSTRVCTION . AND RVLE TO LIVE WEL , GEnerall to all sort of Christians .

THE greatest , and most important affaire of all that be in ths world ( for which onelie man was created , and for which were created all things els that be in the woorld , and for which the Creator , and lord of al things came him self into the woorld , preached , and died in the same ) is the saluation & sanctification of man . He then that ernestlie , and with al his hart desireth to take in hand this so greate an enterprise ( in comparison of which , al that is vnder heauen , is to be esteemed as nothing ) the summe of al that he ought to doe , consisteth in one onlie thing , to wit , that a man haue in his mind a most stedfast , and determinate purpose , neuer to commit anie mortal sinne , for anie thing in the world , be it goods , be it honour , be it life , or anie like thing whatsoeuer . In such sort , that euen as a faithful wife , and a faithful captaine be resolued to dye , rather then to commit anie treason , th' one against her husband , and th' other against his king ; so likewise a good Christian man ought to haue this determination , to neuer commit this kind of treason against God , which is donne by one mortall sinne . And by mortal sinne we vnderstand heere breeflie , whatsoeuer thing is donne against anie of the commaundements of God , or our holie mother the Catholique Church .

But albeit there be diuers sorts of these sinnes , yet the most ordinarie in which men ar woont most to fall , be fiue ; to wit , Hatreds , Carnalities , Othes in vaine , Theftdoms , and Detraction or diffaming of our neighbours , and other such like . He that shall with drawe him self from these , shall easilie auoide all the other sorts of sinnes . This is the abridgment of al that , which a good Christian ought to doe , comp●ehended in fewe woords , and this is sufficient for his saluation . Yet because to accumplish this obligation , is a thing that hath greate difficultie , in respect of the great snares , and daungers of the woorld , and of the euil inclination of our fleash , and of the continual combats of the enimie ; therfore a man must help him self with al such things , as may further him to this purpose , and in this poinct consisteth the kaye of this affaire .

The first Remedie .

NOW amongst those things , the first is to consider deepelie , how great an euil one mortal sinne is , that so a man may prouoke him self to the abhorring , and detesting of it : and for this end he must consider twoe things , amongst manie others . The first is , what is that , which a man loseth thorough mortall sinne . The second is , how much almightie God detesteth and abhorreth mortall sinne . As concerning the first , a man thorough mortal sinne , commeth to lose the grace of God , and together with it all the infused vertues , which proceede from the same . And albeit faith , and hope be not lost by mortall sinne , yet by the same is lost at that verie instant , the right & claime to euerlasting life , which is not giuen but to such woorks , as be donne in grace . There is also lost the amitie of God , the adoption and title of the children of God , the entertainment and cherishing of children , and the fatherlie prouidence , which almightie God hath of those , whome he taketh to be his children . There is lost also the fruite and merite of all those good woorks , which a man hath donne from the time that he was borne , euen vntil that present howre . There is likewise lost the participation , and communication of such good woorks , as a man doeth at that present ; and finallie by sinne is lost God him self ( whoe is infinite goodnes ) and is gotten hell ( which is infinite euil ) seeing it depriueth vs of God , and dureth for euer . Heerehence it ensueth , that the soule , which before was the liuing temple of God , and the spowse of the holie Ghost , remaineth the slaue of the diule , and the denne of Satan . And this in breefe is that , which is lost by sinne .

But now , how much almightie God abhorreth sinne , we may vnderstand by the terrible punishments , that he hath vsed against it , euen from the beginning of the world : especiallie by the punishment of that greate Angel : and of that first man ; Isai . 14. Gen. 3. Gen. 7. Gen. 19. and of al the vniuersal world with the waters of the diluge ; and of those fiue cities , which were burned with flames of fiar from heauen ; and of the destruction of Ierusalem & Babylon ; and of manie other cities , kingdoms and empires ; and aboue all , by the punishment which is giuen in hell to sinne , and much more by that so wonderfull , and terrible punishment and sacrifice , which was donne vppon the shoulders of Christ , whome God would haue to die , by this meanes to destroie , & banish out of the world a thing , which he so greatlie abhorred , as is sinne . He that shall deepelie and with attention consider these things , can not but remaine astonied , to see the facilitie , with which men at this time commit sinne . This is then the first thing , which helpeth exceeding much to eschew and abhorre sinne .

The second Remedie .

THE second helpeth also heereunto , which is to auoide the occasions of sinnes with wisdome , such as be gamings , naughtie companies , conuersations of men with women , and principallie the daungerous sight of our eyes , and other such like things . For yf man be become soe fraile through sinne , that of him self he falleth from his owne proper state , and sinneth . what wil he doe , when occasion shall pluck him by the sleeue , alluring him with the presence of the thing set before his eys , and with the opportunitie and facilitie to sinne ? much more sith that is true which is commonlie saide , that the iust man sinneth by reason of the coffer set open before him .

The third Remedie .

THE third thing that helpeth also for this purpose , is to resist in the beginning of temptation with greate speede and diligence , & to quenche the sparkle of euil thoughts , before it be kindled in the hart : for in this sort a man resisteth with greate facilitie and merite . But in case he make delaie , then is the labour in resistance much increased , and he committeth therby a new sinne which at the least is venial , and somtimes deadlie . Now the manner of refisting euil thoughts , is to se●liuelie before the eys of oure sowle , the image of our Sauiour Christ crucified , with al the angwishes and painful passion , which he suffred to destroie sinne , and by the same to demaund his assistance . Somtimes likewise it is very good , to make with greate speede the signe of the Crosse vppon our hart , thereby to driue away more easilie , the naughtie inwarde thought , with this externall signe .

The fourth Remedie .

IT helpeth also verie much for this , that a man examine his conscience euerie night , before he goe to sleepe , & see wherin he hath sinned that daie , and accuse him self therof in the presence of almightie God , requesting pardon , & grace to amend the same . Let him also , in the morning when he riseth , arme and fortifie him self with praier , & with a new determination against such a sinne , or such sinnes , to which he seeeth him self most inclined ; & let , him there vse more diligence and circumspection , where he feeleth more daunger .

The fist Remedie .

IT helpeth likewise verie much to eschew , so much as maie be , venial sinnes , because they doe dispose vs to mortal sinnes . For euen as those that doe greatlie feare death , doe prouide , as much as is possible , to escape those diseases , that doe dispose to that end ; so also ought they , that desire to escape mortal sinnes ( which be the death of the soule ) to eschewe likewise , with all possible diligence , venial sinnes , which ar the diseases that doe dispose vs to deadlie sinnes .

Moreouer he that is careful and faithfull in a little , it is to be esteemed that he wil be faithful likewise in much ; and that he , that vseth diligence to eschew the lesser euils , shall be the more secure from the greater . And by venial sinnes we vnderstand in this place , idle talke , inordinate lawghing , eating , drinking , and sleeping more then is necessarie , time euil spent , light lies , and others the like , which although they doe not depriue vs of Charitie ; yet doe they quenche the feruour of the same .

The sixt Remedie .

WE ar also much holpen hereunto by the seue●e , and sharp treating of our flesh , as wel in eating and drinking , as also in sleeping and clothing , and in al the rest : which flesh being a fountaine , and prouoker of sinnes , the more feeble and weake it is , the more feeble and weake shal the passions , and appetites also be , which shal proceede of it . Forlike as the drye & barren ground bringeth fourth plantes weake , and of smale substance ; but contrari-wise the batteful and fertile grownd , especiallie that which is wel watered and dounged , bringeth foo●th trees very greene , and verie mightie : so likewise it fareth with oure bodie , as much as concerneth the passions , which doeproceede from the same , according as it is better , or woorse dealt withall , or more , or lesse subdued . True it is , that al this must be donne with discretion and moderation , although this counsel , as the woorld goeth now a daies , be needeful to few . Yet to obteine this , a man must , as often as he goeth to table not onlie blesse the same , but also lift vp his hart to God , and demaund this temperancie , and procure , whiles he eateth , to obserue it .

The seuenth Remedie .

IT helpeth also much for this purpose , to take diligent and straite account of our toung , because this is the part of our bodie , with which we offend God more easilie , and often ; for the toung is a verie slippery membre , which slippeth verie quicklie into maine kindes of silthie , colerick , boasting , and vaine words , and somtimes also into lyeing , swearing , cursing , murmuring , slaundering , flattering , and the like . For which cause the wise-man saieth , In much speeche there shal not want offence . Prou. 10.19 . Prou. 18.21 . And againe , Death and life ar in the power of the tounge . And therfore it is verie good counsel , that as manie times as thou shalt haue occasion to talk of such matters , and with such persons , by which thou maist doubte of som perill , either of murmuring , bragging , lyeing , or of vaine-glorie &c. thou doe first lift vp thy eyes to God , and commend thy self vnto him , and saie with the Prophet . Pone Domine custodiam ori meo , Psal. 140.3 . & ostium circumstantiae labijs meis , That is to saie . Apoint , O lord , a custodie or garde to my mouth , and a dore of circumstance vnto my lippes . And with this also , whilest thou art in communication , be wel aduised in thy words ( as he that passeth ouer a riuer vppon some stones , that lie ouerthwarte the same ) that thou slippe not into anie of these perils .

The eight Remedie .

IT helpeth also verie much to this ende , not to entangle thy hart with too excessiue loue of anie visible thing , whither it he honour , goods , children or anie other temporal thing ; forsomuch as this loue is a great occasion , in a manner of al the sinnes , cares , fantasies , vexations , passions , and disquietnes that be in the world . For which cause the Apostle saieth , 1 1 Timoth. 6. that Couetousnes ( which is the ouergreedie affection of temporall things ) is the roote of all euills . And therfore a man must liue alwaies with attention , and carefulnes , that he suffer not his hart to cleaue ouermuch to these temporall things ; but rather pluck it back alwaies , with the bridle , when he perceiueth that it rangeth abrode fantasticallie , and not desire things more then they deserue to be desyred : that is to saie , as things of small account , as fraile , vncertaine , and such as passe awaie in a moment , withdrawing his hart from them , and fixing it whollie vppon that cheefest , onlie and true felicitie .

He that shal loue temporall things after this manner , wil neuer despaire for them , when he wanteth them , neither wil he be dismaied , when they ar taken from him , neither wil he commit infinite sorts of sinnes , which the louers of these things doe commit , either to obteine them , or to increase them , or els to defend them . Herein consisteth the keye of al this busimes : for vndoutedlie he that hath so moderated this loue , is now becom lord of the world and of sinne .

The ninth Remedie .

TO this likewise helpeth exceeding much , the vertue of almes-deedes and of mercie , by which a man deserueth to obteine mercie at Gods hands ; and this is one of the strongest weapons , that a man hath against sinne , for which cause the Ecclesiasticus saith . Water quencheth the burning fiar , Eccles. 3.33 . Eccles. 29.16 . and Almesdeedes doe resist sinnes . And againe in an other place . The almes of a man is a pouche with him , and it shal keepe the grace of a man , as the apple of the eye ; and afterward it shall rise againe , and yeeld them retribution , to euerie one vppon theire head : it shall fight against thine enemie , more then the shield of astrong man , and more then the speare . Let a man also remember , that al the foundation of Christian life , is Charitie , and that it is the marke , by which we must be knowen to be the disciples of Christ ; and that the signe of this Charitie is Almes , and mercie toward such as besicke , poore , afflicted , in prison , and towards alother mise●able persons , whome we ought to helpe and succour , according to oure possibilitie , with woorks of mercie , with comfortable speeches , and with deuoute praiers , beseeching God for them , and releeuing them with such things as we haue .

The tenth Remedie .

THE reading of good bookes , is also a greate helpe vnto this ; as the reading of naughtie bookes , is a greate hinderance and impediment : for the woord of God is oure light , oure medicine , oure foode , oure maister , oure guide , oure weapons , and all oure good ; seeing it is it that filleth oure vnderstanding with light , and ou●e sowle and wil with good desires , and thereby helpeth vs to recollect oure hart , when it is most distracted , and to stirre vp our deuotion , when it is most sluggish and drowsie . True it is , that this reading ( yf we mind to take profit thereof ) must not be a sleightie , or negligent careles running ouer of books , without due weighing of the same , and much lesse for onlie curiositie sake , but contrariwise , it must be ioined with humilitie , and a desi●e to take profit thereby .

The eleuenth Remedie .

IT is likewise a great help for this purpose , to walke so , a though we were alwaies in the presence of God , and to ha●e him as present before our eyes , as much as is possible , as a witnes of our dooings , a iudge of our life , & a helper of our weakenes , desyring him alwaies , as such a one , with deuout and humble praiers , to help and succour vs with his grace . But this continual attention ought to be had , not onlie vnto God , but also to the ordering and gouernment of oure life ; in such sort , that we haue alwaies one eye fixed vppon him , for to reuerence him , and desire him of his grace ; and the other vppon that which we haue to doe , to th' end that in nothing we passe the compasse of reason . And this sort of attention and watchfulnes , is the principall sterne of our life ; wich manner of attention , yf we can not continue alwaies towards God , let vs yet at the least procure , to lift vp our hart to him oftentimes , betwixt daie and night , with som breefe praiers , which we must alwaies haue readie for this purpose . And amongst these is greatlie commended by Cassianus that verse of king Dauid which saieth . Deus in adiutorium meum intende : Psalm. 69.2 . Domine ad adiuuandum me festina . That is , O God , bend thy self to mie helpe : o lord , make hast to succour me : or other such like as these be , which ar easilie to be found in the same Prophet , almost in euerie place . When we goe to bed , S. Iohn Climacus saith , that we must put our selus in such sort , as yf we were to lie in a sepulchre , that by this manner of lying , we maie be moued to think of the howre of death which we expect . And it shall not be amisse , that a man , to this end , saie ouer him self a responsorie , such as is woont to be saide ouer a dead bodie . When in the night we awake out of sleepe , let vs saie , Gloria Patri , & Filio , & Spiritus sancto , or som such good and deuout woords . And in the morning , when we open our eyes , Psalm. 62.2 . Psalm. 17.2 . let vs saie : Deus , Deus meus ad te deluce vigilo . That is , O God , my God , earlie doe I watch vnto me . or els , Diligam to Domine fortitudo mea ; dominus firmamentum meum , & refugium meum , & liberator meus . I will loue thee o lord my strength ; our lord is my fortresse , and my refuge , and my redeemer . Or som v● hat like this . As often as the clock striketh , let vs saie . Blessed be the time , in which my lord Iesus Christ was borne , & died for me : be mindful , o mie lord , of me in the howre of mie death . And let vs then think , that we haue one houre lesse of life , & that by little & littel , this daie wil be ended . When we goe to table , let vs think how God is he that giueth vs to eate , and that made al things for our vse ; and let vs thank him for the foode which he giueth vs , and consider how manie there be that want that , which to vs is superfluous , and how easilie we possesse that , which others haue goten with so great trauail and daungers . When we be tempted of the enimie , the greatest remedie is to runne with al speede to the Crosse , & there to behold Christ dismembred and disfigured , out of whome issue streames of bloud , and so to call to mind , that the principall cause , wherfore he put him self there , was to destroy sinne , & to praie him with all deuotion , that he suffer not , that so abominable a thing reigne in our harts , which he with so great paines endeuoured to destroie . And so we must saie with all our hart . O mie lord , whoe hast put thie self vppon the Crosse , to the end that I offend the not , maie it be that this is not sufficient to make me withdraw mie self from sinning ! permit not this , o lord , I beseeche thee , for these thy most holy woundes ; forsake me not , o my God , seeing I com to thee , or els shew me som other better harborough , where I may haue mie refuge . If thou , o lord , leaue me , what shall becom of me ? whoe shall defend me ? Help me , o lord my God , and defend me from this dragon , seeing I can not defend my self without thee . It shal be also verie good , to make som times with speede the signe of the Crosse vppon our hart , yf we be in place , where we may doe it , so that we be not noted of others . And in this manner , temptations , wil be to vs an occasion of a greater croune , as also to make vs lift vp our hart to God more often : and in such sort the diule whoe came , as they saie , for wool , wil goe backe shorne .

The twelfth Remedie .

AN other remedie is to frequent the Sacraments , vhich be certaine heaueulie medicines that God hath ordeined against sinne , as remedies of our frailtie , prouokers of our loue , stirrers vp of our deuotion , forwarders of our hope , releeuers of our miserie , treasures of the grace of God , paunes of his glorie , and testimonies of his loue . And therfore the seruants of God ought alwaies to giue him thanks for this benifit , & to help them selues with this so greate remedie , vsing it in due times , som more , som lesse , according as they seele deuotion , & according to the fruite of theire auauncement , & the counsell of theire ghostlie fathers .

The thirtenth Remedie .

AN other remedie is praier , which hath for office to ask grace at Gods hands , as the Sacraments haue for office to giue the same grace , & so the reward correspondent to praier , is to obtaine grace , when it is made as it ought to be . And therefore let a man with praier , amongst all other his petitions , principallie demaunde this of oure Lord , that he will deliuer him from the snares of his enimie , and neuer permit that he fall into anie mortal sinne .

These be the principal remedies , that we haue against all kind of vices ; to which I wil adde heere brieflie other three , no lesse profitable than manie of the former . Amongst these the first is to flie idlenes , which is as it were the roote of al vices , for , as it is written , Eccles. 33.26 . Idlenes hath tougth much euill . The ground that is not labou●ed , becommeth ful of thornes , and the water that standeth still , is filled with toades , & other silthines : so likewise the sowle of one that is idle , is filled with vices , and is made a framer and inuentour of new euils .

The second remedie is Solitarines , which is the mother and gard of innocencie , for somuch as it cutteth of from vs at one blowe , the occasions of all sinnes . This is a kind of remedie , which was sent from heauen to the blessed father Arsenius , whoe heard from a-boue a voice , that said vnto him . O Arsenius flie , keepe silence , and be quiet . Therfore the seruant of God must cast of , and forsake , as much as is possible , al visitations , conuersations and compliments of the worlde ; for that ordinarilie these ar neuer without murmuring , scoffing , malice , fables , and such like things . And yf anie should complaine of this , let him suffer theire sayings for the loue of vertue : for it is lesse inconuenience , that men should complaine of him , then that God should be angrie with him .

The third remedie , wich is verie profitable as wel for this , as for manie other things , is to breake with the world , not forcing what shall be spoken of him , as long as he giueth no actiue scandall . For yf all these feares & respects be wel examined , and weighed in equall ballance , they wil be in the end but blastes of wind , and buggebeares to feare children , which ar afraid of euerie shadowe . To conclude , he that maketh anie greate account of the world , Gal. 1.10 . can not be the true seruant of God . Yf I should please men , saith th' Apostle , I should not be the seruant of Christ .

THE FOVERTH TREATISE , CONTEINING AN INSTRVCTION OR RVLE OF GOOD LIFE , ESPECIALLIE FOR THOSE , THAT begin to serue God in Religion .
TO THE READER .

ALBEIT the treatise that heere ensueth , serue principallie for such , as begin to serue God in Religion , yet neuertheles al the contents thereof , se●●e as wel alsoe for al those , that trulie and with al theire hart giue them selues to the seruice of our Lord , as in the beginning of this booke was mentioned . But that which ought heere to be aduertised is , that the end of Christian life , to which ar ordeined al Gods commaundments and counsels , and al statutes & voues of Religion , is , as th' Apostle saieth , Charitie . Which although it be so , yet doe we not , in the beginning of this treatise , straite waies speake of this end , but of that , which apperteineth to him , whoe taketh vppon him to instruct a nouice , newlie com out of the world , with such inclinations and wicked customs , as he bringeth from the same . For he that hath this office , must cheefelie at end to destroye and mortifie such euil habites , and inclinations ; and to plant in theire place al those vertues that be contrarie to them .

For euen as the Carpenter , which pretendeth to furnish the timber , for building of a palace of som great lord , first of al cutteth awaie the barks of such trees , as be brought from the woode , & then doth sawe , square , and polish them , vntill they be fit for his purpose ; so likewise the good maister of nouices , and he that desireth to becom the temple and dwelling place of God , must vnderstand , that first he must cast out of his soule , al the wicked and peruerse customs which he bringeth from the world , and then must adorne and beutifie the same , with the woorks of vertues . And this thing which is the end of him that bringeth vp a nouice , is also a meanes to obteine the true end of the lawe , which is Charitie , as before hath ben saied . For when the passions be once mortified , and vertues planted in theire place ; Charitie remaineth as the ladie and Queene of a man : for as our sowle is a spiritual substance , so is she a frind of spiritual things . Neuertheles the affections of this life drawe her downewards , and hinder her from flying vp to heauen , where she hath her neast .

Heerehence it is , that as a stone , which by force of som other thing is holden in a higher place , then his nature requireth , as soone as the impediments , that held it , be taken away , straite wais falleth downe to the center , which is his natural place : in like manner , when the disordred passions of oure soule be once mortified and subdued , which she hath to the things of this world , she sudainlie , being holpen with the grace of God , lifteth her self vp to heauen , which is the proper place of her abode .

This is then the reason , wherefore so greate account is made heere of the mortification of our passions , because these be the chaines , which hold our soule bound , & hinder her from flying vpwards . Vertues also be necessarie together with this mortification , because they be the instruments , which Charitie vseth in alther woorks ; no otherwise then our sowle vseth her faculties , and naturall powers in all her functions .

AN INSTRVCTION , OR RVLE OF good life , for those that begin to serue God especiallie in Religion .

BEFORE we begin to treate of the exercises and vertues , that he must haue , which beginneth to serue God in Religion , it is necessarie to declare the end of this affaire ; because the ignorance of the same , is that which maketh manie erre out of the right waie .

The end then of this entreprise so important , is to correct , and mortifie al euil inclinations , and disordred appetites of nature , and to make a man spiritual , and vertuous , in such sort that he obteine the end , for which he was created , which is God . The end is to giue the first being to a new man , not of the earth , but of heauen ; not of the flesh , but of the spirite ; not conformable to the image of the earthlie Adam , but like to that of the heauenlie ; not according to the affections and conditions of the first generation , which was by nature , but according to the second generation , which is by grace . Finallie the end is to dooe that , which God commaunded the Prophet Ieremie , Berem . 1.10 . when he saide . I haue set thee this daie ouer nations and kingdoms , that thou maist roote out , and destroie , & disperse , & build vp , & plant . Which is as much as to saie ; that thou pluck of from the soule all appetitee & inclinations , that men bring from theirs mothers wombe , & the corruption of sinne ; & that thou plant in theire places the plants of vertues , vhich be agreable to the new regeneration , & adoption of the sonns of God .

Heerehence it appeareth that like as he , whoe desireth to make a pleasant garden in a hill ful of briars , first diggeth vp whatsoeuer hindereth him , and then planteth in the same al such fruteful trees as he desireth : so one that purposeth to make his sowle a garden shut vp and inclosed , and a paradise of pleasure for almightie God , must first roote out all euil herbs , & al the thornes of vices , and wicked inclinations of nature , and then forthwith set in theire steede , al sweete plants & flowers of vertues and graces . In like sort doe they that mind to make a faire picture ; for first they prepare the matter , whereupon it is to be painted , by plaining and polishing the same , and taking from it al roughnes : which being donne , they draw in it whatsoeuer they please . Now the verie like diligence is to be necessarilie vsed in this state , in which nature remained through sinne ( which before was needles ) to destroye and abolish the remaines of that first generation , and to adorne the sowle with the vertues of the second .

Wherfore , as amongst diuers and sundrie kind of fruites , som there be , that ar fit to be eaten , as soone as they be gathered of from the trees , and som others that first must be boiled , or put in conserue manie daies , to asswage and temper their natural sharpnes and bitternes , with which they grew ; so must we vnderstand , Note this that mankind hath had twoe states or conditions of being , the one before he fel , the other after his sinne committed : & that in the first he was so seasoned and ripe , that nothing was to be found in him worthie of blame or amendment ; but in the second there is so much to be amended , that scarse he hath anie thing , that needeth not to passe first through the fiar of the holie ghost , that so it maie lose al the wickednes it hath . And this is one of the chiefest points and aduises of this affaire ; whence it appeareth , how great an error those bringers vp of nouices commit , whoe being intangled and intricated in other things of lesse importance , imploie not al theire forces in this labour of mortification : whereof it ensueth , that men remaine almost as they were borne , that is in onlie natural goodnes or yll , which is no lesse inconuenience , then to place a piece of timber in a gorgeous palaice , no otherwise prepared , then euen as it was brought cut out of the woode ; or to set vppon the table in a delicious banket greene oliues , in such sort as they be gathered from the tree .

Seeing then that the end of this entreprise , is to make a man good and vertuous , that thou be not deceaued with whatsoeuer sort of goodnes , thou must vnderstand that there be twoe kinds of goodnes ; th' one is naturall , and is proper to such , as be naturallie gentell and wel condicioned ; th' other is spiritual , proceeding of grace , and of the feare and loue of God , which is propre to those that be iust persons . Betwixt these two kinds of goodnes there is so great difference , that with the first , we nether merite grace nor glorie , but with the second we obteine the one and the other . And for this purpose , the chiefest care of a good maister must be , to attend that this spirite of the feare and loue of God , be poured into the sowle of his nouice , procuring the same by all meanes that maie serue to this end , such as ar Praier , Meditation , and Vse of the Sacraments &c. For otherwise , what soeuer he shal doe , wil be a bodie without sowle , an Adam of earth without spirite of life , which is a thing of smal profit for Religion ; because by experience we see , that such , as in religion haue nothing els but this natural goodnes , ar no more to be esteemed then seelie soules , or folkes of good past , that ar led by euerie man whither he wil , and can not saie naie to anie bodie , nor hold hand in anie thing that is commended to them . In so much , that a man otherwise yl bent by nature , which striueth alwaies through the feare of God , against his wicked inclinations , is much more worth , then is an other , verie wel inclined by nature , yf he want this feare . For as the wise man saieth , Better is a liuing dogge , then a dead lion : Eccles. 9.4 . because without spirite of life , not anie one thing , be it neuer so greate , can be grateful and acceptable to God .

Of that , which hitherto hath ben said , it is manifest , how that this end , of which we haue spoken , comprehendeth two things ; th' one is to driue out of the soule al kind of vices ; the other is to plant in the same al kind of vertues , seeing the one necessarilie goeth before the other . For like as in natural things , there can be no generation without corruption ; so vertues can not be engendred and brought forth in our soule , yf our vices be not first dead : nether can the spirit freelie raigne and gouerne , yf the flesh be not before vanquished and ouercom .

These two ends the Apostle had then obteined , when he said , writing to the Galatians , Galat. 2.19 . with Christ I am nailed to the Crosse ; and I liue , now not I , but Christ liueth in me . For by saying that he was nailed to the Crosse , and that he liued not ; he giueth to vnderstand the death of the ould man , with al his wicked inclinations and appetites , which he had ouercom through the fauour of the Crosse of Iesus Christ : and by saying Christ liueth in me , he setteth before our eyes the resurrection , and life of the new man , which was not now conformable to the affections of flesh and bloud , but to the vertues and examples of Christ .

These selfe same two ends , did our Sauiour comprehend in those woords of his , saying . Matth. 16 24. If anie man wil com after me , let him denie him self , and take vp his Crosse , and follow me . For by saying , let him denie him self , he laid before vs the first & immediate end , which is , that a man denie his owne wil , and natural inclination , with al the affections and appetites thereof , and that he haue no law with them , nor in anie wise acknowledge them , thereby to folow and obey them . The second and last end he declared , by saying let him folow me , that is , let him folow all the pases and examples of my life , and al the vertues that he shall find in me . And in that which he saied , Let him take vp his Crosse , to wit of trauail and austeritie , he declared the chiefest meane and instrument , necessarie for the one and the other end : because that neither rooting out of vices and ouercomming of nature , nether planting of vertues , can be donne without trauail and paine , for somuch as there is great difficultie , as wel in the one , as in the other .

By that which hath ben saied , we maie plainelie gather of what condition this new warfare is , to which a man is called , and what sort of profession it is : for he is not called to a delicate and quiet life ( as som doe imagin ) but to the Crosse , to trauail , to sight against his passions , to pou●etie and nakednes , to the sacrifice of him self , and of his oune wil , and finallie to that mortification , of which our Sauiour said ; Ioan. 12.20 . vnles the graine of wheate , falling into the ground , die , it self remaineth alone ; but if it die , it bringeth much fruite . He that loueth his life , shall lose it ; and he that hateth his life in this world , doth keepe it to life euerlasting . It is no matter of smal importance to win and subdue nature , and to make of flesh spirite , of earth heauen , and of a man an Angel . For if in deede to make of a greene hearbe , fine and delicate linnen cloth , there needeth so much mortifying & trauail about the same , by reason of the greate difference there is , betwixt the one and the other ; how much more is it necessarie , for the making of this so greate a change , of a man into an Agel ? They report , that when a snake wil change his skinne , he entreth by a verie narow and straite hole , that by this meanes he maie shift of his ould skinne : he then that mindeth to strippe him self of the ould man , & to put on the new , how can he bring this to passe , by leading a large & delicate life ? There can be no generation without corruption , nether can a man atteine to be that , which he is not , yf first he leaue not to be that , which he is : a thing that can not be donne without great paine and labour .

The life of a Christian man is ordeined to a supernaturall end , and so presupposeth supernatural forces , and consequentlie this life it self must be supernatural , to which thing flesh and bloud can not arriue . Woe to that Religion , whose manner of life is wide and large , for in it a man shal goe alwaies with a weake and faint stomacke , and one libertie wil ask an other , one delicacie wil draw an other . Religious life ought to be such , that like as the sea casteth from it self all dead bodies , and the pot , that boileth , all the froth and scume , that is within it ; so shee should berid her self of all the scume that she hath , & of al the dead carcases which she findeth to be in her . Let the seruant of God then force , and doe violence to him self ; let him take a greate courage , and think that God saieth vnto him , that which the Angel said to Elias : Rise vp , 3. Reg. 19 7. eate , because there resteth yet a greate waie for the to goe .

Now to turne back to our purpose , for somuch as there be twoe things , which we must alwaies haue before our eyes in this affaire , which be to extirp vices , and plant vertues : according to these twoe ends , shal this present treatise haue also twoe parts . The first shal be of the mortification of vices , and euil inclinations of nature : the second shall be of vertues , & of al the renewing of the inward man . Not that these twoe parts be different betwixt them selues in practise & vse , seeing vertues can not be planted , vnles vices be first rooted out ; but onlie that the matter , of wich we treate , maie be the better vnderstoode : especiallie because we knowe more euidentlie the vices that war against vs , then we doe the vertues , which we haue neede of ; and so that which we get not by one waie , we shal obteine by an other .

THE FIRSTE PARTE OF THIS TREATISE , SPEAKING OF THE MORTIFICATION OF OVER VICES , AND PASSIONS , AND OF THE meanes that serue for this purpose .

FOLOwing then the order , which we haue heere set doune , the first thing that we must pretend and seeke to bring to passe is , to cast out of this kingdom al the Iebusites , and to purge this cursed earth from al thistles and brambles ; that is , we must labour to subdue our nature , and to extirp all euil inclinations and appetites , which partlie by the natural condition of eche one , partlie also by naughtie costom , doe stick and cleaue vnto him .

This being presupposed , the first thing that he ought to doe , whoe desireth to be changed into an other man , is to know the inclinations of the first man ; which is nothing els but to know the enimies , against whom we must alwaies haue most deadlie warre . Let him search wel al the corners of his conscience ; let him examen all the vices , to which he feeleth him self most bent , as to hatred , to wrath , to glottonie , to slouth , to enuie , to too much talk , to lying , to bosting , to vaine glorie , to lightnes and easines of hart , to pleasure and pampering of the bodie , to pride , to presumption , to dishonestie , to pusillanimitie & weakenes of mind , to couetousnes and pinching , and to such other vices and defects : and let him determine with him self , to take this so glorious and worthie an enterprise in hand , as is to vanquish and subdue him self , and cast out of his sowle al these monsters , and not to giue ouer , nor take repose , vntil he see an end of that , which he pretended . Now these wicked inclinations & vices he shall neuer by anie meanes vnderstand better , then by labouring to obteine vertues , which be contrarie vnto them : because when it commeth to the point , to embrace vertue earnestlie , & as it behoueth vs to doe , then the contradiction of that vice , which repugneth to vertue , declareth and sheweth it self ; which yet before laie hidden . And to saie the truth , a man neuer commeth to know wel his natural imperfections and vices , vntil he haue a wil & desire to leaue them ; no otherwise then the bird , which is taken in the snare , feeleth not that he is taken , vntil that he seeke to get out of the same .

And because there might be much said of this matter , yf a man would runne through euerie particular vice , and inclination of ours , & the breefenes of this little treatise suffereth not that I be ouerlong ; I shal be content for this present , to remit the vertuous and diligent reader , to the springs and fountaines of this matter , that is , to the holie fathers and doctors , that write of the same .

To this helpeth verie much also , the ordinarie examining of a mans owne conscience , which at the lest ought to be donne euerie daie once , in which he must enter into iudgment with him self ; laying doune before him , al his euil inclinations and affections ; and examen al his words , works and thoughts ; and the intention which he hath in al his actions ; and the feruor and deuotion with which he woorketh ; and to chasten himself , and doe penance for that which is il donne , hauing alwaies readie som sorts of penance for this purpose ; and demaund instantlie , at almightie Gods hands , grace to remaine at the end victorious and triumphant . I know a certaine person , whoe , in the examen at night , when he found that he had exceeded in anie woord , was wount to byte his toung in penance of that , which he had mispoken : and an other that for this was wont to take a discipline , as also for whatsoeuer other defects . And so maie euerie one take to him self , som particular manner of penance , thereby to chasten the faults , which he euerie daie committeth .

It auaileth also much , and is a thing of great profit , to procure earnestlie euerie weeke the victorie of som particular vices , and to haue about a man som thing , to waken him , and put him in mind of this enterprise , as maie be to gird him self with som thing , that causeth paine , or som such like : to the end that this maie serue alwais to admonish , and prick him forwards to that , which before he had purposed , and make him ad●ised , that he sleepe not in this affaire .

It helpeth also , and that verie much , that a man doe oftentimes renounce , and giue ouer his owne wil , euen in those things that be lawfull ; that by so doeing , he maie be the more prompt and redie , to denie the same in such things , as be vnlauful and forbidden ; and that he occupie him self in som labours lesse necessarie , thereby not to faile in such as be of necessitie : in like manner , as men report , that Socrates the philosopher did , & as they doe , which wil goe to warre , whoe in time of peace doe exercise those things , which they must vse in time of warre . And let him not cease in this affaire , vntil such time as his owne will be dead & buried ( yf possible it were ) to the end that there be no hinderance against Gods wil , nor against the wil of those that be in his place .

Now a general meane and instrument , that seemeth necessarie and requisite for all these exercises , is that general strength , of which we spake before , to ouercom therwith all the difficulties , which offer them selues vnto vs in this enterprise : For somuch as heere must be vanquished twoe of the most potent things in the world , which be nature and reason ; which can not be donne without this general courage and strength , which we haue made mention of . Heere-hence it is that our Sauiour said . The kingdome of heauen suffereth violence , Matth. 11.12 . and the violent beare it away . And therefore as he that laboureth yron-woorke , must neuer let goe the hammer out of his hands , for the hardnes and resistance of the matter , on which he woorketh ; so he that laboureth on the matter of vices & vertues , must not moue one pase without this strength and constancie , by reason of the perpetual difficultie , which is in this matter . And let him be assured , that manie occasions wil be offred heere , to make him relent , and be dismaied in the beginning , and that he shall haue manie falls , and spend manie teares for them , & shall haue great discontentment and diffidence of him self . But yet let him vnderstand , that this is the roial and beaten waie of all Saincts , and the true profe and exercise of vertue , and the true penance and file , with which al the rustines of vices is made cleane : & that there is no other waie more assured , as wel to com to the knowledge of God , as to the knowledge and contempt of him self . Nether let him be discouraged , though he fall manie times , but rather , yf he fell a thowsand times a daie , let him a thousand times rise vp againe , stil trusting in the superabundant goodnes of God : nether let him be troubled , seeing that he cannot at euerie moment ouercom & subdue som of his passions , because eftsones it falleth out , that that is ouercom after manie yeares , which could not be ouercom in long time before ; that by this meanes a man maie see manifestlie of whome this victorie is . And som times it pleaseth our lord that som Iebusite remaine in our land , as wel for the exercise of vertue , as also for the safegard of humilitie .

Aboue al this , the diligence of a good maister wil help much to this mortification , for that to him it apperteineth principallie , to haue knowledge of the naughtie inclinations of his disciple , and to seeke alwais medecines and remedies for them . Amongst which remedies one of the chiefest is , to rest the speare , and incountre him in those passions , and inclinations that he hath , setting him a woork in base and humble offices , yf he be loftie and proude ; in things that be austere and hard , yf he be tender and delicate ; spoiling him of that which he hath , yf he see him bent to proprietie ; and aboue al making him denie his owne wil in diuerse things , euen in those that be lauful , to the end that he be more easie , when neede shal so require , to denie the same in things that at forbidden . In such sort , that as he which breaketh young horses , to make them manureable and pliant to the bridle , is not content to make them runne the right race onlie , but giueth them a thousand gire-volts , or turnings to the one side and the other , that by this meanes in time of necessitie he maie with facilitie turne him at his pleasure ; so likewise the good maister , must so often exercise his scholar in renouncing his owne appetites , that now his wil being habituated , and made to plie it self , doe not stand stubborne , stiffe , and vntractable , but be gentle , easie , & obedient to that , which they shal dispose of her : for otherwise shee wil becom as hard as an oke-tree , when you would bend her anie waie , such as was that people , of whome God saied by the Prophet Isaie . Isai. 42.4 Ibid. v. 3. I know that thou art stubborne , and that thie neck is anyron sinewe . And againe . From the wombe I haue called the a transgressour , to wit of mie commaundements and wil , to doe thine owne .

This is then the chiefest point of this instruction , without which al the rest is nothing worth , or of exceeding smal value . For to goe to the quiar in time appointed , and to doe such offices as all others doe , anie vertue be it neuer so little , is sufficient ; nether is there in this anie matter whereby to exercise such vertues as be of importance , to wit Patience , Obedience , Charitie , Humilitie , Discretion , Subiection and the like ; which all ar more perfectlie discouered in labours , in reprehensions , in base offices , in punishments , and particularlie in penances , wich be giuen without sufficient cause ; for in these things we shew patience , which is the touch-stone of vertues perfection and sinenes .

And therfore it is a singular kind of probation , to giue the nouice oftentimes this manner of penance , for by this me●●● is knowen the valour and vertue of eche one . In this sort those auncient holie fathers were woont to proue , and exercise theire disciples , which they brought vp ; and yf they were brought vp in like manner now , Religious houses would be peopled not with men , but with so manie Angels : because with this kind of flaile , they would easilie separate the straw and chaffe from the thressing floare , and the corne would remaine alone . But since the time that this auncient discipline hath ceased , things goe as now a daies we see .

Now the self same force and seueritie which the disciple ought to vse with him self , must the maister also vse with him , chastising seuerelie and religiouslie his imperfections , to the end he feare him ; and auising and warning him secretelie , to the end heloue him , taking alwaies heede , as much as possiblie he maie , that he nether haue , nor shew auersion from anie one , nor vtter anie angrie , or iniurious woords ; because as soone as this shall be noted in him , the whole enterprise wil be dissolued and broken of , seeing that the chiefest meanes to compasse the same , is kindnes and loue . Nether , because som be froward & weake , ought the good maister therfore to haue lesse care of them , but rather ( as S. Bernard saith ) to others he must be as a companion , to weakelings onlie as a father and Superior : hauing for his enterprise to be neuer wearie , nor to take repose , vntil such time as he shall gaine them to Christ . And when som times he is forced to chasten and punish , let him procure to obserue diligentlie that which S. Gregorie admonisheth , that his speeche besweete , and his hand seuere : and in this sort he shall easilie amend what is amisse , and not scandalize anie bodie . Manie other things might be saied to this purpose , but that , which hath ben hithertooe set doune , surffiseth for the present : and so let vs now goe forward to speake of that which yet remaineth .

THE SECOND PARTE OF THIS TREATISE WHICH SPEAKETH OF vertues .

THE ground of our hart being once cleansed , and also purged from all the thornes , and naughtie weedes of vices & passions , which were in the same , it remaineth that now we set in it diuers flouers & plantes of vertues ; that so this garden inclosed , and this paradise of pleasure , in which God him self mindeth to dwel , maie be brought to an end and perfection .

Of Charitie .

THE first plant then , which is as the tree of life , that must be set in the middest of this paradise , is Charitie , whose propertie is to loue , and esteeme God aboue all things . To this vertue it apperteineth to laie the first stone of this building , which is a stedfast purpose and determination , not to doe anie thing , through which this treasure maie be lost , which yet is lost by one mortal sinne . Let this therfore be the first foundation , and dermination of a Christian man , to esteeme , and make such account of God , and to procure so much to obserue this manner of loialtie and fidelitie , that he would rather endure al the torments and paines in the world , euen as the holy martyres suffred them , then commit but onlie one mortall sinne . This must be alwaies before his eyes , this he must feare in all his affaires , this he must demaund in al his praiers , yea this must be the greatest , and the most continual of al his petitions .

Vnto this same Charitie it apperteineth to purifie the eye of our intention in al our workes , pretending in them not our owne commeditie and interest , but the onlie wel pleasing and contentation of God . In such sort that whatsoeuer we doe , either folowing oure owne wil , o● the wil of anie other we doe it not for compliment , nor for a bare ceremonie , nor for necessitie , nor by constrainte , nor to please the eyes of men , nor for anie worldlie gaine or profit , but purelie for the loue of God : like as an honest woman serueth her husband , not for anie commoditie that she hopeth at his hands , but for the loue which she beareth vnto him . And this intention ought a man to haue , not onlie in the beginning & end of his workes , but also in the time that he doeth them , he ought to doe them in such manner for God , that in doing them he actuallie exercise him self in louing of God : so that whilest he is in working , he maie seeme rather to be louing , then to be working . And after this sort , he shal not be distracted in the woorks that he doeth . For foe were the Saincts wont to worke , and therfore were not distracted . We see that when a mother , or good wife doth anie seruice to her child , or to her husband , which com from abrode , she doth both loue them , and serue them together ; deliting her self , and taking great pleasure and contentation in that seruice which she doeth vnto them . In like manner ought our hart to be affected , when it mindeth to doe anie seruice vnto his Creator .

To this self same Charitie it appertaineth not onlie to loue God , but also al things that be his , and especiallie reasonable creatures , made to his image & likenes , which be his children , and the membres of his mistical bodie ; and so with one onlie self habite of Charitie , ought we to loue both God and them ; God for him self , and them in God , and for him , for whose sake it is reason that we respect & loue them , although of them selues they deserued not to be beloued . This loue requireth of vs , that we hurt no man , that we speake euil of no man , that we iudge no man , that we keepe in greate secresie the good name & fame of our neighbour , yea and rather to close vp our mouthes with seuen knottes , then once to touch him in his good name .

Nether is it sufficient onlie to doe no hurt to others , but it is also requisite to doe good to al , to help al , to giue counsel to al , to forgiue whosoeuer hath offended thee , to ask pardon of him , whome thou hast offended , and aboue al to suffer and beare the greeuances , iniuries , rudenes , simplicitie , humors , and conditions of al men , according to the saying of the Apostle . Beare ye one an others burden , Galat. 6.2 and so shal ye fulfil the lawe of Christ . This is that which Charitie requireth , wherein is conteined the lawe and the P●ophets : without which , he that wil goe about to sound a Religion , shal doe as litle as he , that would forme a liuelie bodie without a soule ; which bodie maie wel be strawe or stone , but not a liuing creature .

Of Hope .

THE second vertue sister of Charitie , is Hope , vnto which it apperteineth to behold almightie God as a father , bearing towards him the hart of a sonne : because that in verie deede , as there is no good in this world , that is worthie to be called good , yf it be compared with God ; so is there no father in earth , that so tenderlie loueth those , whome he hath accepted for his sonnes , as almightie God doeth . And so ; whatsoeuer shal happen vnto a man in this world , be it prosperitie or aduersitie , let him be wel assured , that al is for his commoditie and good , and that al commeth from Gods hand , sith no one sparow falleth into the snare without his prouidence : and in al these things let him foorthwith haue recourse vnto him , with entiere confidence opening vnto him al his troubles , trusting in the passing great bountie of his liberalitie , in the fidelitie of his promisses , in the pledges of the benifits alreadie receaued , and aboue al in the merites of his sonne , that although he be a sinner and verie miserable , yet wil God be merciful vnto him , and direct al things for his commoditie . And for this purpose let him alwaies beare in mind that verse of Dauid , Psal. 39.18 . I am a begger & in pouretie , but our lord is careful for me . And yf he wil regard with attention the scripture of the psalmes , of the Prophets , and of the Euangelistes , he shall find it al ful of this kind of prouidence , and hope , wherewith he shal dailie take greater encouragement to trust in God . And let him be assured , that he shal neuer haue true peace , and quietnes of mind , vntil such time as he hath this manner of securitie and confidence ; for without this confidence , euerie thing wil molest , disquiet , and dismaie him . But with this confidence there is nothing that can trouble him , for so much as he hath God for his father , for his protector and defender ( as he is of al those that hope in him ) whose power and strength no arme is able to resist .

Of Humilitie .

THE third vertue is Humilitie as wel inward as outward , which is the roote and foundation of all vertues , & to which it apperteineth , that a man account him self for one of the most vile , and vngrateful creatures of the world , most vnworthie of the bread that he eateth , of the earth which he treadeth vppon , and of the ayre wherewith he breatheth ; and that he esteeme him self no better , then a stinking & abominable carcasse , stuffed ful with wormes , the stenche wherof he himself can not abide ; and for this cause let him desire to be dispised , and dishonoured of al creatures , sith he hath so dishonoured and dispised his Creator . Let him loue those offices that be most base and vile , as to wass he & wipe disshes , to sweepe the house , to wash and make cleane the necessities of others , as wel sick as whole , and let him esteeme this for a most high glorie , that he is becom as a drudge , & a scullion of al men for the loue of God , sith he became , and made him self much lesse then anie of these things be , when he offended almightie God .

Of Pattence .

THE fouerth vertue is Patience , which as S. Iames saith , Iacob . 1.4 . Rom. 5.4 . is a work of perfection ; & as the Apostle nameth it , a token of proofe , because this vertue is a greate discouerer ( as we haue said before ) of the finenes of all vertues , but principallie & notoriouslie of prudence and discretion . This vertue hath three degrees . The first is to suffer whatsoeuer tribulations or iniuries , without murmuring and quarrelling . The second is not onlie to beare them patientlie , but also to desire them for the loue of God . The third is to reioice in them , as it is recorded of the Apostles that they did , when they went from the sight of the Councel reioicing , Actor . 5.41 . because they were accounted worthie to suffer reproche for the name of IESVS . And albeit this be a work of greate perfection , yet the nouice , whoe in the beginning of his conuersion ( when the feruors of charitie , and the consolations of the holie Ghost doe most abound ) arriueth not to this , let him be wel assured , that he is not yet a good nouice , nether hath he begunne prosperouslie to runne this race .

Of Pouertie .

THE fift vertue is Pouertie of spirite , to which it apperteineth , not onlie that a man possesse nothing as proper , but also that he despise , and contemne whatsoeuer riches for Christ , as things that be the matter and obiect of pride , of enuie , of couetousnes , of wrath , of contention , and of al the cares and troubles of the world . To this vertue it belongeth not onlie to be poore in deede , but also to loue and affect pouertie ; nether onlieto loue pouertie it self , but also al the companions of pouretie , as hunger , thirst , wearines , a poore howse , a poore bead , a poore table , poore apparel , poore hous hold stuffe , and euerie one that is poore , thereby to be in som part like to our Lord , whoe was borne so poorelie , liued so poorelie , died so poorelie , and was so poorelie buried . And that nouice or religious person , whoe is not yet arriued to this terme , hath not atteined to the perfection of pouretie , nether to the feruor of spirite , and consequentlie he shall not find nether in God nor in him self , that perfect peace and repose which he desireth .

Of Chastitie .

THE sixt vertue is Chastitie ; the office whereof is to haue a bodie and mind euen of an Angel yf possible it were , & to flie both heauen and earth , from all communications , sights , familiarities , conuersations , frindships or acquaintance , that maie be anie preiudice to the same ; yea though it be somtimes euen of spiritual persons . For as S. Thomas saith singularlie wel , oftentimes the spiritual loue commeth to be chaunged into a carnall loue , by reason of the likenes , which is betwixt the one loue , and the other . And therfore let a man endeuour in this point , to be so chast and faithful to God , that he would rather pluck out his eys of his head , yf it were possible , then behold anie thing , that might offend the giuer of them . And when anie occasion shall be ministred vnto him to see anie thing , that maie moue him vnto vnchast thoughts , let him saie mildlie in his hart . O mie lord , let me not haue eyes to behold anie thing , wherewith I maie offend thine eyes . Let it not please thy goodnes , that , with the eyes which thou hast giuen me , and which thou doest now illuminate with thy light , I make weapons to offend thee . He that shal haue this honest & careful regard in the gouernment of his eyes , maie be wel assured that God wil presetue him , and that thereby he shal escape manie battailes and perils , & shall liue in greate peace and quietnes .

Of Mortification .

THE seuenth vertue is Mortification , of owre appetites and selfwil , which is noe particular vertue , but vniuersal and general , that comprehendeth all vertues , which haue for theire office to moderate and subdue the passions of our hart . To this vertue apperteineth to contradict , and mortifie not onlie those appetites and desires , which extend them selues to vnlauful things , but also to such as ar not forbidden ; to the end that by the exercise of the one , a man maie be more readie to the vse of the other . And therfore it is in deede a verie commendable exercise , and worthie of greate praise , that as often as a man hath wil to eate , to drink , to speake , to recreate him self , to walke abrode , to see this or that thing ; he so often contradict his wil in these things , and breake his owne appetite , that in so dooing he maie becom more fit to suffer the bridle of reason in other his appetites and desires , which be lesse wel ordered , as ar those of honoure , of interest , of delights , and such like .

It is also verie expedient , that the masters exercise theire nouices oftentimes , and almost alwaies in these things , as hath ben saied before , that thereby the natural stubburnnes , and hardnes of theire owne wils maie be broken , and a man maie becom more obedient & tractable , and not breake in peeces afterwards ( as drie woode is wont toe doe ) when he must be plied and bent . And as often as the seruant of God shal ouercom him self in anie of these things , let him esteeme that he hath wonne a great croune , and that he hath donne God such seruice , 2. Regum . 23.15 . as was that which Dauid did him , when he wold not drink the water of the cisterne of Beth-lehem , which he had so greathe desired , but resisting his greedie appetite , did sacrificie the same to almightie God .

Of Austeritie .

THE eight vertue sister of mortification , is Austeritie and rigorousnes of al things , in the table , bed , disciplines , and all those things , which the Apostle signified when he said , 2. Corint. 11.27 . In labour & miserie , in much watchings , in hunger and thirst , in fastings often , in could & nakednes , beside all those things which ar outwardlie . In all which things this vertue is exceeding profitable for euerie exercise , because she punisheth the flesh , she lifteth vp the spirite , she subdueth the passions , she maketh satisfaction for sinnes , and , that which is most to be wondered at , she cutteth of the roote of al euils , which is couetousnes ; sith the man that is content with litle , hath no occasion to desire much .

Neither doeth this vertue onlie deliuer a man from other euils , but also from al discourses , cares , and vnquietnes , to which those ar bound that wil liue deliciouslie , and vse them selues w●l : and by this meanes a man remaineth free and vnoccupied , to giue him self wholie to God , for which cause those holie fathers of Egypt were giuen so much to this vertue . Neither was S. Francis of anie other spirite , whoe so highlie commended the pouretie of bodie and mind ; for in the end al commeth to one account , to wit the austeritie of the one , and the pouretie and nakednes of the other .

When this vertue shall want in religious , then shal they fal to ruine and decaie ; because the vice contrarie to this vertue , which is to ea●e , drink , and chearish the bodie , is not content to breake one onlie lawe of fasting , but also al other lawes and ordres ; for so much as to seeke and procure the pleasures , and delicacies which the bellie requireth , permitteth not that anie lawe of Religion remaine entire , and in his due force : especiallie because one delicacie requireth an other , and one vice draweth an other , euen as one vertue bringeth an other vertue .

Now he that desireth to be free from so greate euils , let him set tel wel in his hart , those wordes of the Apostle that saieth , Manie walke , Philip. 3.18 whome often I told you of , and now weeping also I tell you , the ennimies of the crosse of Christ , whose end is destruction , whose God is the bellye . By which words thou maist vnderstand , that it must be no small euil , which the Apostel so much bewaileth .

Of Silence .

THE ninth vertue is Silence which is the keie of deuotion , of discretion , of chastitie , of shamefastnes , of innocencie , and of al vertues , sith the wise-man saied . Death and life lie in the hand of the toung . Pronerb . 18.21 . Whose praises and commendations yf anie man desire to see , let him reade the booke of Sapience , and there shal he finde maruailous things touching this vertue . And therfore let a Christian man alwaies praie to almightie God for this vertue , and saie with the Prophet David . Pone Domine custodiam orimeo , Psalm. 140.3 . & ostium circumstantiae labijs meis . Set , o lord , a garde to mie mouth , and a doore of circumstance to mie lippes . And let him be assured , that it is no more possible to keepe other vertues without this , then to preserue a great treasure without keie and locke . Now heere it seemeth conuenient to warne those that speake , of the Circumstances which they ought to obserue in the time of speache , to wit whoe speaketh , to whome , when , whereof , to what end , where , and with what intention he speaketh ; that by this meanes he maie keepe him self from al the rocks which be in this nauigation .

Of Solitarines .

THE tenth vertue sister and Companion of Silence , is Solitarines , which is a rauelin of Silence ; which Solitarines , he must greatlie loue , and procure with al diligence , whoe desireth to keepe innocencie , to conserue peace , to spend wel his time , to enioie the pleasures and comforts of the holie Ghost , and to mount vp , and descend by the deg●ees of that ladder , which S. Bernard describeth writing it to Religious folkes , which be Reading , Meditation , Praier and Contemplation . Bernard . de scala Claustralium . For the obteining of this vertue it is necessarie that a man subdue nature , and force him self , vntil he haue goten a custom to flie companie , to loue recollection and solitarines , and to leade his life with her : but chiefelie it is necessarie to flie the companie of distracted , and light persons , because this is one of the greatest diseases that the world hath , seeing that neither a mad dogge , nor a venimous snake doeth so much harme , as doeth euil companie ; for it is most certaine ( as the Apostle saieth ) that Euill speaches corrupt good manners . 1 1 Cor. 15.33 . Prouerb . 13.20 . Moreouer let the seruant of God write in his hart that saying of the wiseman ; He that walketh with wisemen , shal be wise ; the frind of fooles shal be like them . And that also . Ecclesiast. 13.1 . He that toucheth pitch , shal be defiled therewith ; & he that dealeth with proude men , shal put on pride . Now the maisters of nouices must be verie zealous of this vertue , yf they desire not to lose that in few howers , which hath ben goten with greate trauail , and diligent bringing vp in manie yeares .

Of inward composition .

THE eleuenth ver●ue is the measure and Composition of the inward man , to which vertue apperteineth that saying of S. August . in regula Clericorum Augustine ; In your going , standing , apparel , and in al other your motions , let nothing be donne , that maie offend anie mans eyes , but that which becommeth your holines ; because the contrarie is a token of a light hart , of small vertue , smal substance and small deuotion . And therfore one of the chiefest cares of a good maister must be to teache his nouice how to goe , how to speake , how to apparel him self , how to conuerse with others , how to dispute , how to laughe , how to vse his armes in theire gestures , how to recollect his sight , with other such like things . Also with what temperance he must behaue him self at the table , with what comelines he must lie in his bed , with what measure and deuotion he must be in the Church , with what inward and outward reuerence before the altare , and so in al other the like places .

Likewise when he dealeth with other men , he ought to conuerse with them in suche manner , that they remaine edified with his good example , and that he be with al men , and to all an image and patterne of holines : in such sort , that as one whoe toucheth som things that be odoriferous and sweete , beareth and reteineth with him self the sent of that which he did touche ; and as he whoe in the old lawe touched anie holie thing , remained halowed therbie , so it is great reason that he remaine in like sort , whoe hath had communication with anie seruant of God .

Of inward loue to the ceremonies of a mans Religion .

THE twelfth vertue is an inward and hartie loue to al the ceremonies and obseruations of a mans profession , not onlie to those that be great and essential , but also to all the others , how litle and small soeuer they seeme : for in verie deede none of those things ought to seeme small , which be ordeined to so high an end , as is to loue God . Let a man remember wel how it is writen , Ecclesiast. 19.1 . Luca 16.10 . that he which maketh no account of small things , shal fall toe greater : and that he which is faithful in litle , shal be also faithful in more . My meaning is that he which feareth to fal in small things , shal be more secure from falling in greater . And contrariewise from smal offences , men com by little and littel to fall into verie great euils . It is a thing wel knowen that goeth in the common prouerbe , how for a naile we loose a horse-shue , and for a horseshue a horse , and for a horse the horseman also . In like manner we see , that for a littel rippe , al a whole garment commeth to be rent , and for a little peece that falleth our of a wall , falleth afterwards a great stone , and thence goeth to decaye the whole building . None was euer at the first leape verie euil , but by littel and little men clim as it were , and get vp from small euils to greater . There is nothing in Religion that ought to be esteemed littel , because , be it neuer so littel , by reason of the vowe that a Religious person maketh , it is now becom an act of Religion , & of Obedience , which be twoe most excellent and high vert●es . For Religion is the most excellent of al moral vertues , and this notwithstanding , Obedience is such a vertue that the Prophet said of it , Better is Obedience then Sacrifice . 1 1 Regum 15.22 . Aboue al this let him be mindful , that a religious person is bound vnder paine of mortal sinne , to goe forwards in that perfection which he hath professed , and that he whoe maketh noe account of small things , is not far from this peril and daunger .

But albeit all obseruations and ceremonies , doe deserue this estimation and reuerence of which we haue spoken , yet more notoriouslie and worthilie those merite the same , which be ioined with difficultie & austeritie : such ar fasting , silence , abstinence from flesh , watchings at midnight , closure , disciplines and the like ; because these make Religion to be an imitation , & Crosse of Christ , and these principallie doe single , and make vs different from wordlie men , these doe tame the pride of the flesh , and prouoke vs to the exercises of the spirite . Which being soe , there is no thing that our nature refuseth more then these austerities ; because she is a frind of pleasures , and an enimie of paines . And therfore it is necessarie to make more resistance heere , and to put more strength , where the building is more heauie , as wel for the importance of the affaire , as also for the greatnes of the danger .

Of Imitating the founders of Religion .

THE thirtenth vertue is the Imitation of the father of that Religion , vnder whose standard eche one is a souldiar , as the Franciscans doe imitate S. Francis ; the Dominicans , doe folow S. Dominicke . And in these theire children ought to imitate the greatenes of theire Charitie , theire zeale of the saluation of sowles , theire perseuerance in watchings , theire continuation in praiers , theire rigour in abstinence , theire loue of pouertie , theire going a foote , theire sleeping in theire clothes , therby to rise more speedelie at midnight , and such other like things ; which those that be theire true children ought to folow , that so they may resemble the spirite , & fasshions of theire father .

Of Discretion .

THE fourtenth vertue is Discretion , which is as a mistres of al the others , and as a torche that is caried before , to shewe the waie of al other vertues : of which Discretion the wiseman said . Prouerb . 4.25 . Let thine eyes behold the things that be right , and let thie eye-liddes goe before thy steppes . This Discretion hath for her helpers and companions Grauitie , Silence , Secresie , Counsel , Praier , Repose and composition both of the inward and outward man , and a profound Consideration of al that , which a man doeth or saieth , to the end that al be measured and compassed with Reason , al other passions and affections set a side .

Of Obedience .

THE last vertue is Obedience , which I place heere in the end , not as the last of al , but as the abridgment and summe of al vertues , taking the same Obedience in as much as it is a General vertue , to which it apperteineth , that a man haue his owne wil wholie resigned , and as it were dead ( as much as may be possible ) to the end that there be nothing in him , that maie resist or contradict the wil of almightie God .

In this Obedience there be fiue degrees , amongst which the first is to obey the commaundements of God . The second is to obey his counsels . The third is to obey his diuine inspirations and callings , when we shal once vnderstand that they com from him . The fouerth is to conforme our selues to his diuine wil , in whatsoeuer he shal doe or dispose of vs , or by what meanes it shal best please him , be it prosperous or aduerse , trusting that al commeth from his hand , and for our good , as hath ben saied before . The fift is to be obedient to those , whome God hath put in his place , as to his ministres & vicars , in al that they shal commaund vs , calling to mind that which is writen . He that heareth you , heareth me ; Lucae 10.16 . and he that despiseth you , despiseth me . Now in this fift degree of Obedience , there be yet three other degrees . The first is to obey onlie by dooing the outward woork that is commaunded , without that the wil giue her consent thereunto , or the vnderstanding approue and allow of it . The second is to obey both with worke and wil , but not with the vnderstanding . The third is to obey with worke , with wil , and with the vnderstanding , iudging that to be expedient which is commaunded , and so approuing it : and this is the most substantial , and most high degree of Obedience , which can not be found , but where there is greate Humilitie , greate Resignation & , greate Discretion .

These be then , most gentle and louing reader , the principal vertues , with which he must adorne and deck his sowle , that desireth to make the same a liuing temple of almightie God , and a vessel of election and choise , of which maie be said that which the wiseman writeth , Ecclesiast. 50.10 . As a massie vessel of gold , beset with al kinde of pretious stones . Finallie al these things haue ben treated of heere with much breefenes , that so the dilating and amplifying of them maie remaine to him , that shall teache this doctrine which he maie accompanie with manie goodlie examples of Saincts , with manie goodlie testimonies as wel of holie scripture as of auncient fathers , and with what els soeuer that either reading , or experience , or the holie Ghost shall teache him .

OF SVCH THINGS AS MAIE help vs to put in practise al that , which hitherto hath ben saied .

IT can not be denied , but that there is great labour , and difficultie in al those things , which hitherto we haue treated of , because as wel the breaking of nature and old customs , as also the obreining of vertues , is not without difficulrie , sith this is the common obiect , and matter of vertue . It therfore remaineth now , for the accumplisshing of that which hath ben saied , to prouide som remedies , whereby to make this affaire more easie , because without these remedies , it wil little auaile vs to know what is good , yf we want forces to put it in execution : no otherwise then it little profitteth a sick man to haue meate before him , yf he haue no appetite to eate the same .

Of Deuotion .

NOW for this purpose , one of the chiefest meanes that we haue , is Deuotion , sith it apparteineth principallie to this vertue , to make a man prompt and fitte to the woorks of almightie God : in such sort that other vertues be as it were the burden and yoke of our lord , but this vertue of deuotion , is as the shoulders and wings that help to lift and beare it vp . For the vnderstanding of which thing it is to be noted , Note this that the difficultie which is in this affaire , groweth not out of the condition of vice , nor of vertue , ( because vice is contrarie to nature , and vertue is conformable to the same , and so by reason there should be difficultie in vice , and facilitie in vertue ) but it groweth of the corrupted subiect , which is the hart of man , corrupted and vitiated through sinne . Wherfore as to a sick mans tast the meate seemeth vnsauourie and vngrateful , which to one that is in good health , is sweete and pleasant ; and as to weake and feeble eyes the light it self is combre●om , which to such as haue good eyes is most grateful : so vertue seemeth sower , and vice sweete , not in comparison of them selues but in respect of the euil disposition of the subiect , which is our corcorrupted hart .

This then beeing soe , it is necessarie to prouide som kind of plaister and medicine ; to amend this wickednes of our hart , and to put it in such disposition , that it maie loue what is good , and abhorre the contrarie ; seeing that without this it is impossible , either toe shake of vices , or to obteine vertues . Therfore this is that which most properlie apperteineth to deuotion , which is as it were a refreshing & dew of heauen ; a breathing of the holie Chost ; an exhalation and yssue of his grace ; a kendling of Faith , Hope & Charitie ; and a maruailous brightnes and swetenes , which riseth of the meditation and consideration of diuine and godlie things ; and so transformeth a mans hart , that it maketh him heauie to al euil , and swift to all good things , and giueth him a tast in those thinges that belong to almightie God , and a disgust of those things that be of the world , as S. Augustine declareth in the beginning of the ninth booke of his Confessions , where he recounteth of him self saying , that al wordlie things gaue him discontentment , in comparison of the sweetenes which he found in God , and of the beautie of his house , which he so greatlie loued . This is that which spiritual persons feele euerie daie by experience , whoe , at the time that they haue anie greate deuotion , find them selues exceeding prompt and redie to al that , which is good , and verie vnwilling to anie thing that is euil , and so in the one they find great contentment , and in the other great displeasure .

So that for this , one of the chiefest cares of him that desireth to goe forwards , must be , that he procure to keepe , and encrease this noble affect of deuotion , by al such means as possiblie he may : for so much more easie shal the chaungement of his hart be vnto him , how much more he shal haue it deuoute . And therfore , as those that mind toe worke or print anie thing in waxe , doe first make it soft and supple betwixt their hands , and then straite giue it the figure that they list : so likewise he that wil labour his hart , and print in it the Image of verttue , must endeuour to make it soft with the heate of deuotion , & so shal he doe with it , whatsoeuer he desireth . So we see , that al such as pretend to work anie thing , in a matter which is difficult & hard of it self , doe vse this manner of proceeding . So those that purpose to breake anie hard stone , doe first soften it with fiar and vinager , and then doe set vppon it with theire yron tooles , and instruments to breake it . Those also that wil make right a staffe that is crooked , doe first make it supple and pliable at the flame of the fiar , and then bend it as it pleaseth them . Moreouer , how can a smith work on so hard a mettal as yron is , without the heare of his forge ? with this heate he doth mollifie the hard yron , and so maketh it pliable and obedient , as yf it were waxe , to the strokes of the hammer . In so much that the one without the other , would not suffice for his office , because the hammer without the forge , were , as men saie , to strike vppon cold yron ; and the forge without the hammer , were to soften the yron , but not to change the forme and figure thereof . And therfore these two things be , in theire manner , necessarie to our purpose , that is the hammer of mortification , to breake and make right the euil inclinations of nature , and the fiar of deuotion , to make the hart softe and obedient to the blows of the hammer .

I haue laide doune these things with so manie words and comparisons , because it seemeth to me , that heerein consisteth the key of this affaire , and heere-hence is discouered more cleerelie , how great necessitie we haue of this deuotion , for the chaungment of our life : and consequentlie how the bringing vp of nouices , and of such as being a new life , is far other then it ought to be , when we take no care to traine them vp in those exercises .

OF DIVERS MEANES WHEREBY to get Deuotion ; and first of the vse of the holie Sacramentes .

IT then remaineh now that we speake of those meanes , by which we may obteine this good effect of deuotion ; amongst which meanes the first is , the vse of the holie Sacraments , especiallie of the blessed Communion , because the proper effect of this most noble Sacrament , is the spirituall refection of the sowle , which is a singular and verie excellent denotion : for somuch as the same doth cherish & strengthen vs , & giue vs breath for this viage . And here a good maister may take occasion to saie much , as wel of the inestimable vertue of the holie Sacraments , as also of the manner , how we ought to prepare oure selues for the receauing of them ; because he that approcheth to them as he should , can not but receaue most greate visitations & illuminations of almightie God . But cheefelie before Communion , & after the same , it becommeth vs to haue more particular recollection and praier , because heere is som times receaued such a sweete and maruailous refection , that it dureth afterwards for manie daies . And he that hath not yet tasted of this sweetenes , let him beleeue that he hath not arriued to feele the most noble effect of this Sacrament ; sith that holding this honie combe and this bred of Angels in his mouth , he hath felt nothing that surpasseth nature .

Of the meditation of heauenlie things .

THE second means that serueth for this , is the Meditation and consideration of spiritual things , as the holie doctor S. Thomas expressie determineth , especiallie of almightie Gods benifits , & of the life of our Sauiour Christ , &c. Because of this consideration of our mind and vnderstanding , resulteth and riseth in our wil this good affection and feeling , which we call deuotion . This is then one of the first things , which the maister must giue the nouice to dooe , that by this means deuotion maie be so printed in his hart , that he neuer forget the same at anie time : & like as nature beginneth to fassion the bodie of a liuing creature from he hart , because life doth proceede from the same to al the other membres ; so must he begin this spirituall life by Praier and Consideration , seeing that from hence he shal drawe the spirite of loue and feare of God , with wich he must giue life to all his works . To this end he must assigne him his times , and manner of exercises , teaching him , and instructing him in particular , and with good leasure of that , which in this parte he ought to dooe , & asking him euerie daie account of that , of which he hath praied & meditated vppon , that dooing soe , he maie by littel and littel teache him this waie .

Of Reading spirituall and deuoute bookes .

THE third means is the reading of spirituall bookes , and of such as be deuoute , especiallie yf they be redde with Attention , & with desire to take profit by them ; because this manner of reading is verie like to Meditation , except that Meditation doth staie it selfe somwhat more in things , and doth ruminate and digest them more at leasure , which he also maie , and ought to doe that readeth , for so he shal reape not much lesse fruite by the one , then by the other . And the reason is , because that the light which the vnderstanding receaueth heere , descendeth and is communicated to the will , and to all the powers of the soule , no otherwise then the vertue and motion of the first heauen , is communicated to all the other inferior celestial globes and spheres . And it is an excercise worthie to be much commended , to reade euerie daie to the nouices , in common , som spiritual booke , conteining aduertisements & documents of good life , such as is the Treatise made by S. Vincent of spiritual life , & others like : & when Reading is ended , to make som spiritual speache vppon that which hath ben reade .

Of Attention in the time of the diuine seruice .

AN other thing that helpeth verie much to the same deuotion , is the diuine seruice , in which manie times the soule is caried awaie in ecstasie , and becommeth as it were dronk with an extraordinarie sweetenes , yf shee endeuour to assist there , with such attention and deuotion , as is requisite . And for this purpose , one of the maisters cares must be , to explicate and declare , in what manner the nouice ought to prepare him self by time , to com to the quiar ; and in what sort he must assist there , not as one heauie , cold , and redie to fall downe , but as one that is quick , waking , attent , deuout , and as one that standeth amongst the Angels , dooing the office and dutie that they doe . Because of these twoe things dependeth principallie the fruite , which is gotten by this woork ; to wit of the manner of preparing our selues before the diuine seruice , and of the Attention that is to be vsed in the same . And heere it is requisite to declare the Obligation , which the nouice hath , to saie the diuine seruice with Attention , and how there be three sorts of Attention , one , which is good , to the woords ; an other , which is better , to the sense and meaning of the woords ; and the third , which is best of all , to God him self , setling our hart in him , & reposing in him . And heere the maister maie also teache his nouice , to haue Attention to diuerse misteries of the Passion of IESVS Christ , reparting them for the seuen Canonical howers , which is a verie good remedie for such , as vnderstand not what they sing or saie .

Of hearing and seruing masse .

AN other exercise also is to serue , and assist at masse , considering there the misterie , which in the same is represented vnto vs , which is the Sacrifice of the blessed Passion of our Sauiour IESVS Christ : in so much that a man seruing , or assisting at masse , doth the Office of Angels , whoe minister and assist before the diuine maiestie of almightie God . So likewise as often as he shal be present , or goe before the most blessed Sacrament , let him endeuour to stand there with such feare and reuerence , as is due to so greate a maiestie : which is a thing worthie to be much accounted of , and to be amended also , because of the great negligence and carelesnes , that men doe vse in this affaire of so great importance .

Of dailie exercise .

THE morning when he riseth out of his bead , let him doe these three things that folow . The first is to giue most hartie thanks to our lord , for that he hath giuen him that night rest and repose , and for al other benifits . The second is to offer him self , & al the things which that daie he shal doe or suffer , to the glorie of his holie name . The third is to demaund his grace to emploie , and spend al that daie in his seruice , and particularlie to resist those vices , to which he findeth him selfe most inclined .

Of fridaies exercise .

EVERIE fridaie in remembrance of the passion of our Sauiour IESVS Christ , he ought to doe som particular thing as to fast or to giue Almes , or to take som discipline that maie greeue him , or to weare som austere thing vppon his bodie , for the loue of his Sauiour , that endured so much for him . It is also reason that he should doe the like , the euenings before he goe to Communion , thereby to prepare him self the better to this misterie ; and when he taketh a discipline , he must diuide the same into three parts , allotting the one for himself ; the other for the sowles that be in purgatorie ; and the third for those that liue in mortal sinne , that God graunt them grace to amend them selues .

These be the spiritual exercises , which the good maister must teache his disciple , because these be the chiefe means and instruments , by which the holie Ghost is wont to make men becom spiritual , and to vnflesh them of al flesh , and to make them fit for all vertue . And it is also a verie good meane for this , to let the nouice be vnoccupied , the first daies of his conuersion , from al external affairs , as much as maie be possible , and to teache him , being so retired in silence and solitarines , the manner that he must obserue in those exercises , especiallie in Praier and Meditation . And euerie daie at a certein hower , let the maister take a reckoning of his nouice , how he hath behaued and found him self in eche of these exercises ; how in his meditations , and what he thought of in them ; how in the quiar , and at masse time , and in the examining of his conscience ; how in reading spiritual bookes ; how he recollected him self before , and after the receauing of the blessed Communion , and what he did rehearce , or meditate at those times ; how he did beare him self touching such thoughts , as came there to his mind ; and finallie what patience , and longanimitie he hath in expecting the visitation of our Lord , & the dew of deuotion when it is differred , yea when it is wholie denied him . And so when he giueth account of him self in this manner , the maister shal com to know , and vnderstand by little and little , what he hath in him , and consequentlie how to deale with him , as his office requireth .

A BREEFE SVMME OF AL THAT which hitherto hath ben said .

BVT now to abbreuiate , and laie doune in sewe words all that which hitherto we haue treated of , it remaineth that there be three things necessarie , for the good order & redressing of our life . One is to mortifie , and cast out of our sowle , al our wicked inclinations and vices . An other is to adoine and beutifie the same with vertues . The third is to procure , by al the aforesaied meanes and exercises , the grace of deuotion , that through it we maie performe the one and the other . Amongst which things , the two first be as the ends , the third is as a most principal meane to ob●eine these ends . And yf we doe this that hath ben saied , we shall not climme vp to heauen without a ladder , as those doe , which pretend to get vp to the toppe of Perfection , without de●otion .

Of diuerse Temptations of those that be new in Religion .

ALBEIT this little booke is nothing ●ls but a breefe memorial of that , which a good maister must teache his disciple ( and therfore it doth but onlie point those things , which he must treate of ) neuer theles , it hath seemed to me expedient ( besides that which hath ben saied ) to touche heere in the end of this Rule , with like breefenes , the most ordinarie temptations , that ar wont to assault such persons , as begin to serue God in Religion : that by this meanes they may at lest know them to be temptations , because this is a verie good waie to ouercom and vanquish them .

Wherfore , who soeuer hee be , that doth put on his harneis , and arme him self toe fight in this kind of battail , let him first of all presuppose , that he must abide great incounters , & manie temptations of the enimie . Ecclesiast. 2.1 . For not in vaine the wise-man forewarened vs saying . O mie sonne , when thou commest to the seruice of God , stand in iustice and feare , and prepare thy sowle to temptation .

Of Temptation in matters of faith .

AMONgst these Temptations the first is in Matters of faith : for where as a man , vntil the time of his conuersion , remained as it were in a sleepe , touching the consideration of such matters as apperteine to Catholique faith , now , when he newlie beginneth to open his eyes , and to see the mysteries thereof , he beginneth forth-with , like a straunger in a foraine countrye , to wauer in those things , that ar laide before him . And this is by reason of the little light , and small vnderstanding , which he hath of them ; vntil that afterwards perceiuing by vse , to what purpose eche thing doth se●ue , he quieteth his mind , and is perswaded that such things be verie conuenient , as seemed to him before verie straunge .

Of Temptation of Blasphemie .

AN other temptation there is , which is of Blasphemie : and this representeth vnto a man the shape of certaine filthie , and abominable things , when he is set to meditate vppon heauenlie things ; for as he bringeth his imagination from the world , being yet ful of the shapes and figures of the same , he can not sodainlie cast out of his mind the figures of such things , as haue ben by long continuance imprinted therein : and therfore together with spiritual shapes and formes , ar also represented vnto him certaine carnal figures , which doe torment him verie much , that is troubled with them . Albeit how much more trouble they giue him , so much they be lesse daungerous , because he is farther of from giuing anie consent to them : and so the best waie that maie be to ouercom these temptations , is to make no account of them , for so much as they be in deede rather a kind of frighting , and fearing of our enimie , then anie true daunger .

Of temptation of Scruples .

AN other temptation is of Scruples , which doe proceede of the ignorance that young beginners haue of spiritual matters ; and therfore they goe as a man that walketh in the night , who doubteth at euerie steppe to fal . This commeth to passe especiallie , for that they vnderstand not the difference betwene a thought , & a consent , and therfore they imagin that they giue theire consent in euerie light motion . But this temptation , with time and vnderstanding of spiritual matters , is cured by little and little , especiallie in those that be humble , and subiect them selues to the iudgment and direction of others .

Of temptation of Scandales .

AN other temptation is to be quicklie scandalized , and offended at euerie little trifle , and this by reason of the smal experience , which they haue of things . For as they conceiued in theire mindes , that Religion is a most exact and perfect schoole of perfection , and a life of Angels , and as yet know not the greatnes of mans frailtie , in atteining thereunto ; they be easilie scandalized , and wonder at euerie thing that they see . These haue not yet atteined vnto the vnderstanding of that place of S. Gregorie where he saieth , Gregor. hom. 34. in c●angel . that True holines hath compassion , but feined or imperfect holines is disdainefull .

To this temptation maie be reduced an other , which is , when a Religious person taketh scandale at the lawes , and rules of his Religion , making him self a Iudge , and interpreter in the exposition of such things as his Rule commaundeth , and geuing rash censure , whither his rule be good or euil . Which generallie is a temptation of prowde and presumptuous wittes , and of such , as haue more affiance in them selues , then in the experience of theire forefathers , which ordeined these Rules . The remedie is , that a man submit him self to other mens aduise and gouernment , and wholie renounce his owne opinion .

Of temptation of ouermuch desire of spiritual Consolations .

AN other temptation is to desire ouermuch spiritual Consolations , and to be ouer heauie , and discomfited , when he wanteth them , and to esteeme him self better then others , when he hath them , measuring perfection by consolation ; whereas in deede this is not the true measure , but the profit in mortification and vertue , is the touchstone of perfection . Som others there be likewise , which , when they want spiritual consolations , doe seeke for sensual consolations , the which is no lesse inconuenience then the former .

Of temptation of vttering Gods sauours .

AN other temptation is , not to keepe secreate such visitations and fauours , as they receaue of almightie God , but to publish and disclose that to others , which they ought to keepe secrete ; and to make them selues preachers , and doctors before the time , and begin to be maisters , before they be good schollers . And al this they doe vnder a pretence of goodnes , & with the shadowe of vertue , not considering that the fruitefull tree must yeeld his frute in time , and that the proper office of a beginner , is to laie his finger on his mouthe , and to keepe silence :

Of temptation to flitte from place to place .

AN other temptation , and that verie common , is , to be disquieted with the desires of chaunging from place to place , seeming to them , that they maie be in som other place much more quiet and deuout , or els with greater profit and more close recollection of their minde . Nether doe they consider , that by chaunging the place , the ayer is chaunged , but not the hart , and that to what place soeuer a man goeth , he carieth him self alwaies with him ; that is to saie a mind rent and torne with sinne ( which is a continual store-house of miserie and trowbles ) and that this is not remedied with chaunging of places , but with the fiar of mortification , and with the ointment of deuotion . Which deuotion ( as hath ben saied before ) doth alter the mind of a man in such sort , that for the time that it dureth , the stincking filth , which issueth from the sinke of our flesh , is not perceiued . Wherfore the best remedie , that a man can take to flie from him self , is to approche neere vnto almightie God , & to comunicate with him : for by dwelling in him by actual loue , he remaineth forthwith separated , and absent from himself .

Of temptation of vndiscretion , and of too much discretion .

AN other temptation is , when men ar in this new tast and feruour of spirite , to giue them selues to vndiscreete watchings , praiers , & abstinences , whereby they com to destroie their sight , their heads , and stomakes , and to remaine in a manner al theire life afterwards , vnable for spiritual exercises , as I my self haue seene in manie Religious persons ; and others fall thereby into grieuous diseases , and so what with the cherisshing in time of theire sicknes , what with want of spiritual exercises , which they omit , enforced by theire disease , theire temptations begin to increase in such sort , as that they maie easilie cast downe vertue , being so abandoned of the aide and strength of deuotion .

Others againe being accustomed to delicate cherisshing in theire infirmitie , doe continue in such euil customs , as they vsed in the same ; and others ( as S. Bonauenture saieth ) doe fall by this occasion to loue them selues aboue al measure , and to liue not onlie more delicatelie then before , but also more dissolutelie , making theire sicknes a pretended colour , to giue licence to al theire appetites , and delicate cherisshings .

Som others contrariewise doe offend through ouermuch discretion and slacknes , refusing to doe euerie honest woork for feare of peril , saying that it is sufficient for theire saluation , to keepe them selues from deadlie sinnes , albeit other austerities , and smal things be not obserued . Of these men S. Bernard . de vita solit. ad frat . de monte Dei. Bernard saith thus . The man whoe is newlie entred into Religion , and being as yet sensual , is becom discreete , and being but a nouice , is becom wise , and being but a beginner , is alreadie prudent , can not possiblie perseuer anie long time in Religion .

Of temptation of forsaking a mans first vocation .

BVT the most common temptation of young nouices is , to forsake the waie , that they haue begonne , and to turne backe againe to the world ; to which purpose the diule vseth a thowsand deuises . For som times with temptations of pusillanimitie and weakenes , he putteth into theire head , that they shalneuer be able to endure , and goe through with this kind of austere life . Other times with strong temptations of the flesh , he representeth vnto them the state of mariage , as a sure hauen , and quiet life , which is neuertheles ( to saie the truthe ) a goolf of continual troubles and torments ; alleaging for this purpose the examples of manie Patriarches , whoe being maried were Saincts ; and bearing them in hand , that they shal finde for that state of life a meete companion , that shal be of the same intention and mind that they be of , and that they shal bring vp theire children in the feare of God . And here he also representeth vnto them what almes they maie bestowe in this state , which they can not doe remaining in Religion , telling them moreouer , that this giuing of almes is a greate meane , to be assured of the kingdom of heauen , at the daie of iudgment .

Other times contrarie to this , he goeth about to deceaue them with higher imaginations , setting before them other ordres of Religion which be more straite , and especiallie that of the Carthusians ; the which thing he doeth , to once allure and draw them out of theire Religion with this halter , that soe hauing gotten them out of the barres , in the middest of the tilt he maie set vppon them , and carrie them awaie vppon his hornes .

Som other times he bringeth them to be in loue exceedinglie with solitarie life , vsing therevnto the examples and liues of the holie fathers in the desert , that by this meanes hauing separated them from all companie , and ledde them through this solitarie walke , when they be alone without the shadowe and counsel of their spiritual fathers , he maie the more easilie preuaile against them .

Of temptation which is couered with the cloke of vertue .

BVT amongst al these kinds of temptations , the most dangerous ar those , that com vnder pretense of goodnes , and doe beare a shew of vertue . For such things as be openlie naught , carrie with them theire owne filthines & superscription , by which they be both easilie knowen , and abhorred : but things , that haue som owtward apparence & shew of goodnes , ar more perilous , because with this colour and cloke of vertue , they maie the more easilie beguile vs . And by this waie our aduersarie preuaileth more , then by anie other , in tempting the seruants of God . For wheras he knoweth right wel , that they be alredie determined to abhorre the euil , and to embrace the good , he procureth to giue them to drinke the poison of sinne , mingled with this deceitful honie of the shew of vertue . Wherfore we ought to suspect euerie excessiue and vehement affection , for so much as the excesse in euerie thing , is alwaies to be feared .

These be the most common temptations of such as begin to serue God , for which the good maister must haue his medecines , aforehand , wel studied and prouided for ; and a greate part of these medecines consisteth in this , to knowe that the things before mentioned , be in deede temptations : because the chiefest deceite of the enimie is , to make these young beginners beliue , that temptations be not temptations but reasons , and those also wel grounded , in theire opinion and conceite .

HOW A MAN OVGHT TO BEHAVE him self towards God , towards him self , and towards his neighbours .

ALBEIT I haue sufficientlie spoken of vertues in general , yet that euerie man that beginneth to serue God , maie more easi●ie put them in practise , I shal applie al that hath ben said vnto three principal bounden deuties , which be our dewtie towards God , towards oure selues , and towards our neighbours , which deuties were signified by the Prophet Micheas when he saied , Mich. 6.8 . I wil teache thee , o man , wherein goodnes consisteth : and what our lord requireth of thee , to wit , to doe iudgment , towards thy self ; to loue mercie , towards thy neighbour ; and to walk carefullie with thy God , which apperteineth vnto the seruice , honour , and reuerence of God .

Of our dewtie towards God .

TO beginne with the chiefest of these deuties , it is to be noted , that amongst vertues som doe of theire owne nature incomparablie exceede al others ; such be those vertues , that haue theire eye to God , and be therfore called Theological , as Faith , Hope , and Charitie , vnto which we maie adioine the feare of God , and withal Religion , which consisteth in the honour & seruice of God . These be the most principal vertues , and the stirrers vp of al others ; and therefore he that desireth to atteine to the perfection of Christian life , must labour to increase and profit especiallie in the forsaid vertues : for the more he shal profit in them , the greater shal his perfection be . And for this cause it is to be thought , that manie of those auncient Patriarches were so notable in vertue , and so holie men , because they had these most excellent vertues ; as it appeared in the Faith and Obedience of Abraham , and in the loue and confidence which Dauid had in almightie God , in that he had such recourse to him in al necessities , and did put such trust in him , as a child doth in his father , yea and much more saying . Psalm. 26.10 . My father and my mother haue for saken me ; but oure Lord is careful for me .

Now to obteine these so noble vertues , there is no meane more conuenient , then to perswade our selues with all the hope that is possible , that almightie God is our true father : for somuch as neither in the hart , nor in the prouidence , neither yet in the loue of a father , there is anie comparable vnto him ; sith none hath created vs , but he ; none desireth more our profit , then he . Let vs therfore settle this most stedfastlie in our harts , and endeuour alwaies to behold God with such eyes & hart , as a child doth his father : that is with a hart louing , tender , humble , reuerent , obedient to his wil , ful of confidence in al aduersities , and cowched vnder the winges of his fatherlie prouidence . And because this hart and affection cannot be obteined with oure forces onlie , therefore a man ought continuallie to desire the same of God .

And to speake somwhat more particularlie of this , Note this the holie father S. Vincentius saieth that a man ought to haue seuen sorts of affections , and vertues towards God in his hart : to wit a most feruent loue ; a verie greate seare ; an humble reuerence ; a most constant zeale ; a grateful giuing of thankes ; a sweete mouthe ful of praises ; a readie Obedience ; and a pleasant tast of diuine swetenes .

Of our dewtie towards our selues .

A MAN ought also to haue towards him self ( saith the same holie father ) seuen other affections and vertues ; amongst which the first must be , to be confounded and ashamed for his sinnes committed . The second , to bewaile his sinnes , and be hartilie sorow that he hath offended God , and hurt his owne sowle . The third , that for this he desire to be despised of all men , as vnworthie of all honour and fauour . The fourth to make leane , and chastice his bodie with al seueritie and rigour , as one that hath ben the prouoker and mouer of al these sinnes . The fift , to conceiue an irreconciliable anger and hatred against al vices , and against al inclinations and rootes of the same . The sixt , to be verie vigilant and attent to gouerne and direct al his workes , and wordes , and al his senses , and passions , that nothing doe withdraw him from the iustice and lawe of God . The seuenth that he haue a most perfect modestie , and discretion in keeping Temperance , and measure in all things ; but especiallie to discerne betweene little & much , betweene lesse and more , to the end that there be nothing either superfluous , or to litle ; nor that he exceede , or want what is necessarie .

Of our dewtie towards our neighbours .

IN like manner ( as the same Saincte teacheth vs ) a man ought to haue seuen other special vertues & affections towards his neighbour . First he ought to haue an inward hartie compassion of other mens miseries , and to be grieued at them , as yf they were his owne . Secondlie he ought to haue a charitable gladnes at the prosperitie , and felicitie of others as he would haue , in case it were his owne . Thirdlie he ought to haue a quiet and setled patience , willinglie contenting him self to suffer all that shal be donne vnto him , and readie to forgiue al men , with al his hart . Fourthlie he ought to haue a gentel benigne behauiour and affabilitie towards al men , vsing him self in conuersation , amongst them , with al courtisie , mildnes , and gentlenes , and wisshing them al wel . Fiftlie he ought to haue an humble reuerence towards al men , accounting them for his betters , and submitting him self to all , as yf they were his Superiours . Sixtlie he must haue a perfect concord with al men , to the end , that ( so much as in him lieth , and God shall giue him grace ) he maie saie one self same thing , and agree with al men in opinion , & be perswaded that al men ar euen him self . Seuenthlie he ought to haue a mind to offer him self for al men , that is , to be readie to bestowe his life for the saluation of all men , and toe praie alwaies , and to endeuour , that they al may be one in Christ , and Christ in them . Yet must he not for this frequent the companie of naughtie persons , but rather flie from them as from serpents . Albeit , setting this occasion aside , the seruant of God ought to be simple in his conuersation with his neighbours , and either to winke at theire defectes , or els , yf he must needes see them , to beare them with patience , or to admonish them charitablie , when there is hope of redresse by so dooing .

THE FYFT TREATISE OF THE SACRAMENT OF PENANCE .
THE PREFACE .

AMONGST diuers euils that raigne in the world , one most to be lamented , is the manner that manie Christians doe vse in making the Confession of their sinnes . For som few excepted , the most part doe com to this Sacrament without anie repentance , and without anie examination of theire consciences . Hence it ensueth , that soone after their Confession , they returne to their wicked life , and to the same filth in which they wallowed before . This is a great contempt of God , of his ministers , & of his Sacraments ; and it seemeth that these men com to confession onlie to dallie and mock with almightie God , for in confession they desire him pardon of theire sinnes , they protest an amendment of life , & yet out of hand beginne a fresh to offend him more then before .

The punishment that such persons deserue , is such as God for the most part permitteth : that is to leaue them in this euil state , al the daies of theire life , euen til the houre of death , when theire end wil be such as was theire life , that is without anie fruite . Yf therfore anie one haue desire to conuert him self earnestlie vnto almightie God , and to doe true penance , I shal heere declare what he ought to obserue concerning this matter . And because the Sacrament of Penance conteineth three principal parts , which be Contrition , Confession and Satisfaction , I wil breefelie declare what is to be donne in eche of these parts .

OF CONTRITION , AND OF THE two partes which it conteineth . CHAP. I.

WHOE soeuer he be that mindeth to returne to almightie God , & to leaue his euil life , he must vnderstand , that the first gate , by which he must passe , is Contrition : which is one of the most pretious sacrifices , that we are able to offer vnto almightie God , according as the Prophet Dauid saith . A sorowful minde is a sacrifice to God , Psalm. 50.19 . a contrite and humble harte , thou o Lord wilt not despise .

This Contrition hath twoe parts . The one is a repentance for the sinnes past ; and the other is a stedfast purpose of amendment in time to com . The reason of this is , because Contrition is a detestation of sinne , aboue al things that maie be hated , in regard that it offendeth the maiestie of almightie God . And because God is offended as wel with those sinnes that ar to com , as with those that ar past ; therfore Contrition doth include the detestation of the one and the other ; which is as much to saie , as that a man must be sory for his sinnes past , and must determine to eschewe such as maie com heere after . And heerehence it is , that the first thing in a true penitent , must be to haue sorowe for his sinnes , not principallie for that by them he hath deserued hel , and lost heauen ( although to be sory for this cause be good also ) but for that he hath lost God , and most grieuouslie offended his diuine maiestie . And as God deserueth to be loued aboue al things , so should we be more grieued for offending him , then for al other things whatsoeuer ; albeit the mercie of our lord is such , that though the sorow be not fullie answerable to the sinne committed , yet the vertue of the Sacrament ioyned therewith ( yf there be no impediment in him that receaueth the same ) shal suffice to restore him againe to saluation .

Now heere it is to be noted for the scrupulous and weake persons , that this sorow which is required is not so of necessitie , that it be alwaies as other sensible griefes ar , but that our wil doe detest and abhorre sinne , aboue al things that maie be detested , which maie be without weeping or owtward sorowe .

The second thing requisite to Contrition , which is a most stedfast purpose neuer to offend almightie God , must likewise not principallie be intended for heauen , hel , or anie other particular interest of our owne , but for the loue of God : albeit to feare hel , or to desire heauen , ar not to be reproued , but ar verie laudable & profitable , yea and a gift of God also . And as a man must haue a resolute purpose to eschew sinnes that ar to com , soe must he leaue & forsake his present sinnes , otherwise his confession should be no confession , but a sacrilege . And therfore he that beareth anie hatred against his neighbour , must put it out of his mind , yea and speake to him also , yf anie scandale should be feared of the contrarie . He that withholdeth anie mans goods , against the will of the owner , must restore them vnto him forwith , in case he be able to doe it presentlie , although by this restitution he should cast him self far behind hand , especiallie when the dew owner standeth in such , or like necessitie of it him selfe . In like manner ought we to make Restitution of fame , and of honour , yf we haue published abroade anie grieuous , & secrete crime of our neighbour , or donne him anie iniurie by woord or deede . And this is that which apperteineth to the twoe principal partes of Contrition .

OF THE MEANES BY WHICH Contrition is obteined . CHAP. II.

HE now that desireth to obteine this most pretious iewel of Contrition , must know that the first meane for the getting of it , is to demaund the same of almightie God , with al humilitie and instancie that is possible ; because the same is a special grace and gift of almightie God and a work exceeding al the power and force of mans nature . The reason of this is , for that God created the nature of man vpright , and lifted vp vnto him self by loue , but sinne hath crooked it , and inclined it doune to her self , that is to the loue of visible things : & therfore as a man borne with a crooked backe from his mothers wombe , can not find anie natural remedie to restore him to his streightnes ; so we being borne with this kind of spiritual crookednes through originall sinne , there is no thing that can streighten vs , but onlie the same lord that made vs . And because this streightnes consisteth in the loue of God aboue al things , which no man can haue but by God him self ; so no man can haue sorowe for sinne aboue al things for the loue of him , but by the special loue of God him selfe , for somuch as the one foloweth of the other . If this then be a worke of God , and so greate a worke , it foloweth that we ought to demaund the same of him with al humilitie and instancie possible .

The second meane to obteine Contrition , is for a man to keepe a parliament within him self , & to consider such things , as maie prouoke and incline him to get sorow for his sinnes . For the more he shal consider the causes that maie moue him thereunto , the more clearelie shal he perceaue , how much it importeth him to bewaile his miserable state . For he that knoweth how to consider his sinnes , as they ought to be considered , knoweth also how to bewaile them , as they ought to be bewailed . Let a sinner therfore open his eyes , and fixe them first vppon the multitude of his sinnes , and afterwards vppon almightie God against whome he hath sinned ; for eche of these considerations wil teach him , how good cause he hath to bewaile his sinnes .

Now to stirre vp thy sowle to this sorowe , thou must first of all set before thine eyes all the sinnes of thie life past , & withal how thou hast abused the benefites receaued of almightie God . And because sinne is a swaruing from the end , for which man was created , let him first consider this end , which was to knowe and loue God , and to keepe his commaundements , and therby to atteine to the chiefest felicitie : for by this he shal see more clearelie , how far he hath straied from this end . In consideration whereof God gaue him a Lawe to wit his Commaundements , wherein he should liue ; and Grace whereby he might obserue his lawe ; and Sacramentes by which grace be ministred vnto him ; and Teachers that might instruct him therein ; and Inspirations that might prouoke him thereunto ; and finallie him self , to be the price and remedie of al his sinnes . Likewise for this end he gaue him the gifts of nature , which be Life , Health , Strength , The powers of the sowle , The senses , and membres of the bodie , to the end that he should applie all these in his seruice , whoe had bestowed them vppon him . And for this same end he gaue him also the goods , called the goods of fortune that with them he might susteine his owne life , and relieue the necessitie of others , and so merite the kingdome of heauen . These and manie others be the benifits and helpes , wich God hath giuen vs to emploie them in his seruice . Let a man therfore consider how he hath vsed these benifits , and he shall find , that he hath made weapons of them to sight against God ; and with what things he was bound to doe him greater seruice , with the same he hath committed greater sinnes . He then that shall consider this , hath he not good cause to bewaile and lament his offences ?

The second meane is to consider what is lost by sinne , whereof because we haue spoken sufficientlie in the third treatise pag. 236. it shal be necessarie onlie to aduertise euerie man , that he consider with him self , whether he hath not good cause to be hartilie sorie , that hath lost so manie benifits as at there mentioned .

The third meane is to consider the greatnes of the maiestie , and goodnes of God , against whome thou hast sinned . For it is certaine , that the greater the personage is that is offended , the greater is the offence committed against him ; and so the more that a man shal vnderstand the exceeding greatnes of the maiestie of almightie God , the more shall he penetrate the malice of his sinne . Consider then the nobilitie , the riches , the dignitie , the wisdome , the beutie , the glorie , the goodnes , the maiestie , the benignitie & power of this Lord , & how al creatures ar bound vnto him ; and so calling to mind how thou hast offended him , thou shalt not onlie vnderstand the heynousnes of thy sinnes , committed against him , but also haue good cause to be sory and to lament .

The fourth meane is to consider the iniurie donne to almightie God by sinne . For as often as we sinne this iudgment passeth secretelie , in practise within our harts , though me perceaue it not ; to wit , of the one side is set before vs the profit of sinne , which is the de●ite or commoditie that ensueth of sinne , and of the other the offence that we commit against God , & man being placed in the middest , resolueth with him selfe rather to leese the frindship & fauour of God , then the commoditie which is to com by sinne . Now what can be more horrible , or more vnseemelie then this , to preferre so base a thing before God ? or what can more resemble that wicked fact of the Iewes , whoe when choise was offered vnto them , whether they would haue Christ or Barrabbas , answered , that they would rather haue Barrabbas then Christ . Which things yf a man consider wel , he wil vndoubtedlie be ashamed of him self , and moued to sorowe .

The fift meane is to consider the great hatred , that God beareth against sinne , which is so great , as no vnderstanding is able to comprehend it . The reason is , for that the better a man is , the more he loueth that which is good , and abhorreth that which is wicked ; and therefore God being infinitelie good , he must needes beare infinite loue towards goodnes , and infinite hatred towards sinne , and so he rewardeth the one with euerlasting glorie , and the other he punisheth with euerlasting paines . But because of this hatred against sinne , enough hath ben said in the third treatise pag. 237. procure by the consideration thereof , to abhorre sinne so much as is possible for thee to doe , and praie God to encrease in the this hatred of sinne , and sorow for the same , for therein consisteth a greate part of true penance .

The sixt meane is to call to remembrance the paines of hell , and the vniuersall last iudgment , as also the particular iudgment at eche mans death , which things wil moue vs to conceaue hartie sorow and feare for our sinnes , sith that eche one of them doth threaten such great terrible calamities to him , that shall be found guiltie of anie one deadlie sinne . And therfore bette it is now for euerie one , to enter presentlie into iudgment with him self for his sinnes , that he be not then iudged for them of almightie God ; especiallie considering that the holie scripture assureth vs , 1 1 Cor. 11.31 . that in case we shall iudge our selues , we shall not be iudged .

The last meane is to consider the multitude of the benifits of almightie God , and especiallie of thy Creation , Conseruation , Redemption , Baptisme , Vocation , Diuine inspirations , Preseruation of thee from dangers and miseries , with other innumerable benifits . Now what thing is more to be lamented , then that thou hast liued so long time , in such a greate forgetfulnes and ignorance of such a louing Lord , in whome thou diddest moue , liue , & hadest thy being ? what greater iniquitie could be deuised , then to offend him whoe hath trauailled for thy sake so manie waies , fasted so manie and so long fastes , shedde so manie teares , made so manie prayiers , suffered so manie iniuries , taken so greate paines , susteined so manie dishonours , so manie in famies , so manie , yea and so greate torments ? For it is most certaine that al these he suffered for thy sinnes , as wel to satisfie for them , as to make thee vnderstand the hatred he beareth against them , sith he tooke such paines to destroye them . Consider therfore , whether thou hast not good cause to be sorie , and to resolue thy selfe wholie into teares .

OF CONFESSION , AND WHAT we ought to obserue in the same . CHAP. III.

HAVING treated of the firste parte of Penance , which is Contrition for our sinnes , let vs now speake of the second , which is Confession , wherein a man ought to obserue these things that folowe .

The first is that he take som time before to examin his conscience , and to cal to mind al his deadlie sinnes past , especiallie yf he haue discontinued anie long time from Confession ; in which examination he ought to attend with greate diligence and care , as in a matter of most great importance . This examination is so necessarie , that when it wanteth ( in case the Ghostlie father supplie not this want ) the Confession is of no effecte ; euen as that Confession should be , wherein the sinner doth willinglie leaue out of his Confession som deadlie sinne vnconfessed , and so is bounde toe make his Confession againe . Therfore to auoide this inconuemence a man ought to prepare him self , and to examin his conscience di●igentlie , by pervsing the ten Commaundements , and the deadlie sinnes , which he ought to consider euerie one , how often he hath sinned in eche of them by thought , woord , or deede , with al the circumstances that happened in the sinne ; when the circumstances be such , as of necessitie ought to be confessed .

The second aduise is to declare in Confession the number of the deadlie sinnes . And in case he doe not remember how often he hath committed such or such a deadlie sinne distinctlie , yet let him giue a ghesse thereof , as neere as he can possiblie , more or lesse , or els declare vnto his Ghostlie father how long time he hath continued in the same deadlie sinne ; or at the least let him declare whether he hath accustomed to offend in that kind of deadlie sinne as often as opportunitie was offered , or did some times vppon remorse of conscience refraine him selfe .

The third is to confesse and specifie the Circumstances , when they doe greatlie aggrauate the sinne , although the kind thereof be not thereby chaunged . For although the acte of deadlie sinne is but one thing , yet it maie be accompanied with som wickednes of such qualitie , that of necessitie it ought to be confessed . As for example ; yf one had stollen armour , with intent to kill an other man , and take awaie his wife from him : it is heere manifest , that albeit this be but one on lie act , which is to robbe , and consequentlie but one sinne , yet this act hath twoe other offences annexed vnto it , which be , a wil to commit murther , & to commit adulterie . But this is a thing that apperteineth more to the ghostlie father , then to the penitent , except he be such a one , as is able to knowe these circumstances .

The fourth is to confesse the kind of the deadlie sinne , as thefte , fornication , adulterie or such like , without rehearsall of the wholehistorie as it passed , by onlie saying , I haue often times robbed , killed , committed fornication , adulterie , periurie , &c. Likewise it is not necessarie to specifie in what manner the sinne was committed , especiallie being a sinne of the flesh , but to declare the kind onlie . And albeit this matter be verie lothsome and filthie , yet it is to be noted , that a dishonest sinne maie be committed by thought , by words , or by touching , or by doing the verie deede . If the act be donne in deede , it is sufficient to tell the name of the act , as Adulterie , Incest , simple fornication , &c. If it were by touching , it is sufficient to saie , I haue touched such a kind of person , vnles there folowed som thing that might change the kind of the sinne . If it were by wordes , it shal suffice to saie , I haue spoken filthie words , and such as prouoked to sinne , or to delite mie self therein ; and not to name the wordes .

The fift is , to confesse the sinnes of the thought , and heere I wildeclare how this ought to be donne . Note this wel It is then to be vnderstoode , that in an euil thought a man may behaue him selfe after one of these foure waies that folo● . The first is , when he endeuoureth speedilie to repell awaie the euil thought , in which case it is cleare , that , albeit this resisting & striuing should continue all a whole daie , yet therein is no sinne , but a merite and reward , and so it requireth no Confession . The second is , when he staieth himself in the euil thought for a short time ; and then it is a veniall sinne , which is more or lesse grieuous , according as the staying in it was more or lesse . The manner to confesse it is to saie . I accuse mie self to haue had a dishonest thought , or of anger , &c. and haue staied in it longer then I should haue donne . The third is , when he giueth consent to the euil thought , and determineth to put it in practise , though afterwards he doe it not in deede , and it is manifest that this is a deadlie sinne , and of the same kind , as if it had ben executed in acte . The last is , when one continueth willinglie , or suffereth him selfe to continue in thinking , & taking delite in an euil thought , albeit he intend not to put it in execution ; and this is also a deadlie sinne , called by the learned diuines a lingring delite ; which is , as they arwonte to sa●e . Though I drinke not in the tauerne , yet I take delite therein .

Now that we haue vnderstoode these foure differences of thoughts , it shal be easie to know how to confesse them , yf the penitent declare whether he staide him self in the euil thought , or consented thereunto , or whether he had anie lingring delite therein , by continuing willinglie in taking delite in the same euil thought .

The sixte is , that the penitent be careful to preserue the good name and fame of his neighbour , confessing his owne sinnes in such order , that he discouer not the sinnes of others , nor speake of anie person by name , but let him onlie saie , I haue sinned with a maried wife , or with a single woman , &c. And in case the circumstance be such , as the ghostlie father maie therby know whome he meaneth , then ought he to seeke for that time som other ghostlie father that knoweth not the person . And yf he can not possiblie so doe ( which yet he must endeuour as much as he maie ) then ( the ghostlie father being such a person ) he maie wel confesse vnto him this circumstance .

The seuenth is , that in his confession he excuse not his owne sinnes , nor yet charge him selfe with more then is true ; neither yet vtter that which is doubtful for certaine , nor such things as ar certaine for doubtful ; but let him declare eche thing in his place as it was in deede , without adding or diminishing .

The last is , that he be careful to seeke out a good phisition for his sowle , as he would if he were sick for his bodie , for this is a matter of more importance : and to seeke out an ignorant ghostlie father , is as much to saie , as to seeke for a certaine guide to bring one to hell : for so much as if the blind leade the blind ( as Christ saith ) both fall into the diche . Matth. 15.14 .

IN WHAT CASES THE CONFESsion is of no value , but ought to be made againe . CHAP. IV.

TO the end that euerie one may know of what importance the things before declared be , I shall heere brieflie expresse , in what cases the Confession is of no effecte , but must be made againe . The first is , when the penitent maketh a lie in confession , in a matter of deadlie sinne . The second is , if in confession he did willinglie conceale from his ghostlie father anie deadlie sinne , when he vnderstoode it to be a deadlie sinne . The third is , if being long time from confession , he hath not examined his conscience , before he commeth therunto : for in this case forgetfulnes excuseth not the penitent , but doth rather accuse him the more . The fourth is , when the penitent mindeth not to leaue the deadlie sinne , wherein he hath offended ; or intendeth not to make restitution of such goods as he ought to restore . The fift is , when the penitent is excommunicated , and procureth not to be first absolued from the excommunication . The sixthe case is , when the Ghostlie father being ignorant , and the penitent him selfe is not learned , there ar notwithstanding greate matters to be discussed in his Confession : for in this case it can not be , but that som errors wil happen , that haue neede of a further cure .

But heere it is to be noted , that in euerie one of these cases , wherein it is necessarie to iterate the confession , if it be donne with the selfe same ghostlie father , it is not needeful to repeate al those sinnes a freshe , which he confessed before , in case the ghostlie father be mindful of them ; but it shal suffice to saie , I accuse mie self of such sinnes , as at such a time I confessed to you mie ghostlie father , and besides I accuse mie selfe of such , and such a deadlie sinne , for which I am now bound to iterate mie confession .

Now for help of memorie it shall doe wel , that we laie doune heere a briefe memorial of deadlie sinnes , to the end that the penitent maie therebie more easilie examin his conscience , and prepare him self for this sacrament of penance , which is the first of the aduises that we haue before specified . Howbeit this we wil doe , not by discouering infinite kinds of exquisite sinnes , but by laying doune the most common sinnes that ar wont to happen , and leauing the rest to the penitent , and the Ghostlie father .

A MEMORIAL OF SINNES AS WEL TOVCHING THE TEN COMMAVNDEMENTS , as other matters wherein a man maie sinne mortallie .
Of the first commaundement . Thou shalt honour God aboue all thinges .

CONSIDERING that God is honoured with the three Theological vertues , Faith , Hope , and Charitie , let the penitent examine him self in these .

As concerning Faith , if he hath beleeued whatsoeuer the holie Catholique Romane Church beleeueth , or hath doubted , or with words , and outwarde signes hath made anie shew of infidelitie or heresie . If he hath ben ouer curious in searching the matters of faith . If he hath kept bookes of Heretiques , or such as ar forbidden by the Church . If knowing anie man to be infected with heresie , and incorrigible by other meanes , he hath not detected him to whome he ought . If he hath learned those necessarie things , which euerie Christian is bound to knowe , as ar the commaundements of God , and the principal misteries of oure faith . If he hath beleeued in dreames , enchauntments , deuinings , or anie sorts of superstition , or counseled others to credit them . If he hath caried about him superstitious writings for hauing his health , or for anie other end , or induced others to doe the like . If he hath blasphemed God or anie of his Saincts . If he hath ben angrie with almightie God , or murmured of him , for such aduersities and troubles , as he hath sent vnto him , as though he were vniust or vnmerciful . If in his rage he hath desired his owne death , or els wisshed that God would take him out of this life .

As concerning Hope . If in his troubles he hath had such confidence in God , as he ought . If he hath put more confidence in creatures , and in theire helpes , then in God . If he hath mistrusted to obteine pardon for his sinnes , or amendment of life . If hoping to haue pardon of his sinnes , he did perseuer in his euil life , or minded to differ his repentance vntil he waxed old , or vntil the houre of his death .

As concerning Charitie . If he hath not loued God aboue al things as he is bound to doe . If he hath persecuted , or iniuried with words such deuout persons , as doe frequent Confession , Masse , &c. Or if he hath mocked and scoffed at them ; and in particular , if he hath dissuaded or hindered anie from going into Religion . If he hath exposed him self to anie daunger of mortal sinne , or taken delight of anie sinne donne before .

Of the second commaundement . Thou shalt not take the name of thie Lord God in vaine .

IF he hath sworne falslie , knowing it was false , or doubting it to be soe , or being careles what he sware . If swearing he did promise anie lawful thing , and not fulfil it , nor hath intention to performe it . If he hath ben cause that anie did sweare false , or not keepe theire lauful oth once made . If he hath sworne in manner of cursing , to wit ; if I doe not such a thing , let such euil happen vnto me . If he hath sworne to doe anie sinne , or euil , or not to doe that which is good . If he hath made anie vowe with a mind of not fulfilling it . If he haue differred the fulfilling of his laufull vowe anie long time . If he hath vowed to doe anie wicked acte , or not to doe anie good deede , or to doe a good thing for an euil end , for such vowes bind not .

Of the third commaundement . Thou shalt keepe holy the Sabboth-daie .

IF he hath not kept the holiedaies , but either hath donne , or commaunded to be donne anie seruile worke vppon the same daies , vnles it were som litle thing . If he hath omitted to heare masse throughout euerie Sondaie and holidaie , without lauful cause . If being present at masse vppon anie holidaie , he hath ben for anie notable time voluntarilie distracted , by talking , laughing , or busying him self in impertinent things . If he hath not procured that such as be vnder his charge , should heare masse vppon the holidaies . If he hath not gone to Confession at the lest once a yeere , or hath gone without due examination of his conscience . If euerie yeere at Easter he hath receiued with due disposition , or rather with a conscience or doubt of mortall sinne . If he hath fasted the lent , vigils and Ember daies being bound thereunto , or hath eaten forbidden meates . If he hath spent all the Holidaies in pastimes , gamemings and vanities . If being excommunicated he hath ben present at Catholique diuine seruice , or receiued anie Sacrament during that time , or hath conuersed with excommunicate persons , or such as were suspected of heresie . If being bound to saie his office , he hath omitted or all , or anie part thereof , or in the saying of it hath ben voluntarilie distracted .

Of the fourth commaundement . Thou shalt honour thy father and thy mother .

IF he hath despised or not honoured his father and mother , or hath offended them in deedes or words , or not obeied them in matters that were iust , and such as might result to notable detriment of theire familie , or of theire owne sowle . If he hath not succoured his parents in theire necessitie when it was in his power . If he hath ben ashamed of them , by reason of the basenes of their familie , or poore estate . If he hath desired the●re death , to enioie theire lands or goods . If he hath performed theire testaments and last wills . If he hath so loued them , that for theire loue , he cared not to offend God . If he hath not obserued the iust lawes , and decrees of his Superiours . If he hath detracted , or spoken euill of Superiours , Ecclesiasticall , or Secular , of Religious persons , or Priestes , or Teachers , &c. If he hath not succoured the poore , if he could , especiallie in extreme or grieuous necessitie , or if he hath ben cruell vnto them in woords or deedes . If those which be fathers and mothers haue cursed : or wished euill vnto theire children . Also if they haue brought them vp as they should , teaching them theire praiers . and Christian doctrine , and reprehending and correcting them , especiallie in matter of sinne , and occupying them in som honest exercise , to the end they be not idle , and take som euil course . And that which is said of Children , is to be vnderstoode also of seruants , and others of the familie , of whome care is to be had , that they know things which be necessarie , and obserue the commaundements of God , and of the Church .

Of the fift Commaundement . Thou shalt not kill .

IF he haue spirituallie slaine his neighbour , by peswading him to Scisme or Heresie , or by prouoking him , or giuing him counsaile , or occasion to sinne deadlie . If he hath caried hatred towards anie person , desiring to be reuenged , and how long he hath staied therein . If he hath killed , or procured , or desired the death of his neighbour , or anie other greate euil or domage , as wel in his bodie , as in his good name , honour , temporal and spirituall goods , or geuen counsaile , aide , and fauour thereunto . If hauing offended others by woord , or deede , he hath refused to aske pardon or reconciliation , either by him self , or som other ; or hath not sufficientlie satisfied for the offence ; or hath not forgiuen such , as haue humblie desired pardon of him . If he hath ben occasion of factions , or fauoured them , or threatned anie with euil speeches , not being vnder his gouernment . If he hath refused to speake to anie , or to salute them , and hath thereby giuen scandall , or offence to his neighbour . If in aduersities and misfortunes he hath desired death , or with furie strooken & cursed him self , or mentioned the diule . If he hath cursed others either aliue , or dead , and with what intention . If he hath sowed discord , or caused enimitie betwene others , and what harme hath com thereof . If for hatred or enuie , he hath ben immoderatlie sorie for the good , and prosperitie of others , as wel Temporal as Spiritual , or hath reioiced at anie harme , or notable domage of his neigbour , manifesting anie secrete fault of his to discredit him , or cause him other harme . If he haue strooken iniuriouslie anie ecclesiastical person , wherein also there is Excommunication .

Of the sixt and ninth commaundement . Thou shalt not commit fornication . Thou shalt not desire they neighbours wife .

IF he hath had anie dishonest and vncleane thoughts , and voluntarilie hath staied and taken delite in them , or not resisted them sospeedilie as he ought . If with deliberate mind he hath desired to sinne with anie man or woman , which sinne is of the same kind , of which the woork it self woold be . If with libidinous intent he hath beheld women , or other persons . If he hath spoken lasciuious and dishonest woords , with intention to sinne , and to prouoke others ; or hath willinglie and with delite heard such speeches . If he hath actuallie sinned with anie woman , and of what qualitie she was ; or with anie person against nature . If he hath vncleanlie touched him self or others , or permitted the same ; & whether at that time he thought of anie person with vnlauful desire : for in this case there be twoe mortal sinnes . If with desire of sinne , he hath sent letters , messagers , orpresents , or hath kissed others ; or hath ben a meane to induce others vnto sinne , or giuen counsel or ayde thereunto . If he hath gone to anie place with euil intention , or passed by the same , or decked him self to som euil end ; where he must tel of dangers of sinne , to which he hath exposed him self , and of the occasions which he hath not auoided . If he hath had pollution in sleepe , or awake , or hath giuen anie cause , or voluntarilie taken delite therein : or reade anie bookes that might prouoke to fleshlie sinne . If he hath borne carnal loue to anie person , with desire of sinne , and how long he hath perseuered in the same , and yf by his occasion , such persons hath ben noted with anie infamie . Those that be maried must examine them selues in particular , if in theire mind thinking of other persons , or with intention not to beget children , but onlie for carnal delite , or with extraordinarie touchings and meanes , they haue sinned against the end , and honestie of mariage .

Of the seuenth & tenth commaundement . Thou shalt not steale . Thou shalt not desire they neighbours goods .

IF he hath taken anie thing belonging to others by deceite or violence , expressing the quantitie of the theft , and if he hath taken anie sacred thing , or out of anie sacred place . If he hath holden ought without the owners consent , and hath not restored it being able . If for not paying of his debts , his creditours haue sustained anie domage . If he hath not made restitution of such things as he hath found , or came to his hands , knowing them to belong to others . If buying , or selling he hath vsed anie deceite in the ware , in the price , measure , or weight . If he hath bought of those that could not sel , as ar slaues , or children vnder age . If onlie in respect of selling vppon credit , he hath sold aboue the iust price , or bought for lesse then the iust price , in respect of paiment made before hand . If he hath had a determinate will to take , or retaine anie thing of others , and this by right , or by wrong . If he hath committed anie vsurye , or made anie vsurarious contract , or entred into anie vniust trafficke of marchandise or partnershippe . If he hath reteined the wages due vnto others . If he hath plaied at prohibited games , or in playing vsed anie deceite , or plaied with persons which can not alienate , as ar children vnder age and the like . If he hath defrauded anie iust impost or tolles . If he hath committed symonie in anie sort . If he hath not trulie paied his tythes vnto the Church . If by vnlawfull meanes he haue goten anie thing that was not due vnto him ; or hath vniustlie hindred others , from the obteining anie benifit or commoditie . If he hath giuen anie help or counsel , or by anie other meanes abetted to such as haue taken other mens goods , or ( being able and bound thereunto ) hath not discouered or hindered anie theft .

Of the eight commaundement . Thou shalt not beare false witnes .

IF he hath borne anie false witnes in iudgement , or out of iudgement , or induced others to doe the like . If he haue spoken anie vntruthe , with notable preiudice or hurt of his neighboure . If he hath detracted from the good name of others , imposing falslie vppon them anie sinne , or exaggeratinge theire defects . If he haue murmured against anie other mans life and conuersation , especiallie in naughtie matters , and of qualified persons , as Prelates , Religious , and women of good name . If he hath disclosed anie greeuous and secrete sinne of others , where-vppon hath insued Infamie : which although it were true , & not spoken with euill intention , yet is the speaker bound to restore the good name . If he hath vttered anie secrete which was committed vnto him , or which secretlie he came to see or heare , in which case he is bound to restore all domages , that afterwards happen by such reuelations . If he hath opened other mens letters vnlawfullie , or with anie euil intention . If he hath rash●●e iudged the deedes or speeches of his neighbour , taking in euil part that , which might haue ben wel interpreted , and condemning him in his heart of mortal sinne . If he hath promised anie thing with intention to bind him self ; and afterwards , without lawful cause , hath omitted to obserue the same ; for it is a mortall sinne , when the thing which is promised is notable , or when , for want of performance of the promise , our neighbour hath had anie losse , or domage temporall , or spirituall .

Of Pride .

IF that good which he hath ( be it of the Sowle , of the Body , or of fortune ) he hath not acknowledged as of God , but presumed to haue it of him self , or by his owne industrie , or if of God , yet by reason of his owne merites . If he hath reputed vainelie to haue anie vertue , which he hath not ; or to be that , which he is not ; or gloried in anie thing , which is mortall sinne . If to be esteemed for a person of value he hath vaunted of anie good , or euil , which he hath donne , with the iniurie of God , or his neighbour , & whether trulie or falslie .

Of other mortal sinnes heere is nothing saied ; because enough hath ben spoken alredie in the Commaundements . Onlie such as haue anie special Office , degree or charge , must examin them selues of the defects and sinnes , which in like Estates and Exercises maie particularlie happen , according vnto the obligation , which euerie one hath .

A GENERALL ADVERTISMENT to discerne , which is a deadlie sinne , and which a veniall . CHAP. V.

BECAVSE we ar bound of necessitie to confesse al deadlie sinnes , but not venial sinnes vnles we wil ; and for so much as this thing , to wit , which is a deadlie , and which a venial sinne , can not be wel declared in few woords , it shal suffice to giue som general aduertisment concerning this point , for which there ar wont to be giuen two Rules .

The first and most generall Rule is , that whatsoeuer is contrarie to Charitie , that is to the loue of God , and of our neighbour , is a deadlie sinne . And so by this Rule , whatsoeuer is against the honour of God , or the profit of our neighbour , in anie matter of importance , be it thought , woord , or deede , is a deadlie sinne ; for this quencheth Charitie , wherein consisteth the spirituall life of the sowle . But whatsoeuer is not against Charitie , but besides the same , is a veniall sinne ; as idle woords that hurt no man ; or som kind of little vaine glorie , of anger , of negligence , &c.

The second Rule is more speciall ; to wit , that whatsoeuer is contrarie to anie one of the Commaundements of almightie God , or of the Catholique Church , is a deadlie sinne . But heere it is diligentlie to be noted , that that which is of his owne nature a deadlie sinne , maie be a veniall sinne , by one of these two waies ; either because the matter is of small importance ( as yf one should steale a pinne , or a point ) or because the work is imperfect , by reason that it wanted a ful consent , as it maie happen in euil thoughts , without anie consent giuen vnto them , but yet euil resisted .

Likewise it is to be considered , that the Commaundements be of three kinds . Som ar negatiue as Thou shalt not kill &c. Which doe bind vs for euer and euer , that is in euerie time , and at all times . Others be affirmatiue , as to giue almes , to haue contrition for our sinnes , &c , and these doe bind vs euer , but not in euerie time , but in time of necessitie , and then we ar bound of dutie to doe them . There be other compounded of both , to wit of negatiues , and affirmatiues , as to restore other mens goods . For this commaundeth to restore , and also not to withhold our neighbours goods . And these commaundements doe bind vs to obserue them , in both manner of waies , to wit euer , and at all times .

A BRIEFE MANNER OF CONFESsion , for such as be wont to confesse often . CHAP. VI.

MANIE deuoute persons be sore vexed & troubled with scruples , because in examining theire consciences , they find not , som times , whereof to make theire Confession . For as on the one side they know , and beleeue certeinlie that they ar not without sinnes , and on the other side , at the time of confession , they find them not , they ar in great perplexitie , and doe fullie perswade them selues , that they ar neuer rightlie confessed .

Of this wee may gather two thinges . The one is , that it is in deede a verie hard matter for a man to know him selfe , and to vnderstande throughlie all the secrete corners of his conscience , in so much that the Prophet said not in vaine , Psalm. 18.13 . whoe is he that knoweth his sinnes ? deliuer me , o Lord , from my secrete offences . Another is , that the sinnes of iust persons ( of whome the wise man saieth , Prouerb . 24.17 . vhat they fall seuen times in the daie ) ar rather sinnes of omitting then of committing ; which kinde of sinnes ar hard to be knowen . For vnderstanding whereof , it is to be noted , that all sinnes ar committed by one of these two waies , to wit , either by waie of Committing ( that is by doing some wicked thing , as by robbing , killing &c. or by waie of Omitting ( that is by leauing some good thing vndonne , as for not louing God , not fasting , not praying &c. ) Now of these two kind of sinnes , the first ( because they consist in doing ) ar verie sensible and easie to be knowen ; but the second ( which consist not in doing , but in leauing vndonne ) ar much harder to be knowen ; because that thing , which is not , hath no meane to shew it self . Wherfore it is not to be maruailed at , that spirituall persons ( especiallie if they be simple ) doe not find , som times , anie sinnes , wherof to accuse them selues . For as these persons fall not so often into those sinnes of Committing , of which we haue spoken , and the others , which be of Omitting , ar not so easie to be vnderstoode : hence it commeth that they know not wherof to confesse them selues , and therfore ar so much vexed .

Wherfore , for remedie of this , I haue thought good to ordeine this Memorial , for such persons , wherein is chieflie treated of this kind of sinnes , which concerne Omitting . And because these sinnes maie be either against God , or against our selues , or against our neighbours ; therfore is this Memorial diuided into three parts , which doe treate of these three kinds of negligences . And for this end we must vnderstand , that there is a difference betwixt imperfections , and venial sinnes , wherof it ensueth , that som things maie be imperfections , which be not sinnes , as it chaunceth when we leaue to doe som good works , which we might haue donne , to which wear not alwaies bound . For it maie be , that one might bestow more almes , then he doeth , and praie more then he praieth , and fast more then he fasteth , and so in other things ; and to leaue these things is not sinne , but it is a fault and imperfection , because by doing them , a man might auance him self , and profit much , which he doth not in leauing them vndonne . Yet let no deuout person leaue to accuse him self for this of such things , as wel because som times they maie be venial sinnes , as also to acknowledge his imperfections , and so to humble him self before the Vicar of God , and to endeuour to get out of them . Howbeit this is not conuenient to be donne at al times , but at certeine times , ( and especiallie vppon principall feastes ) to the end they wearie not theire ghostlie fathers with theire superfluous length : but at anie other ordinarie times , euerie one maie heere take his choice of that , which he shal thinke best for the discharge of his conscience .

Of that wich goeth before Confession .

AT the beginning of his Confession , let a man accuse him selfe of that which foloweth . First , for that he commeth not to this Sacrament with such sorow & repentance for his sinnes , and with so sted fast a purpose to forsake them , as he ought ; and that he hath not so wel examined his conscience , as reason would he should haue donne . Let him accuse him self , that the daie of his last Communion , he was not so deuout nor recollected , as was necessarie for so soueraigne a ghest ; and that now he commeth not prepared as he ought to communicate , nether with such feare and reuerence , as to so excellent a Sacrament is required . Also of the smal amendment of his life , and that he doth not profit in the seruice of God more one daie then an other .

Towards God .

LET him accuse him self for not louing God with all his hart , with all his soule , and with al his forces as he was bound . For that he hath not giuen him thankes for the benifits receaued , and those which he doth dailie receaue , especiallie for hauing redeemed him , and giuen him knowledge of himself , as he was bound . For not doing that which apperteined to his seruice , with that puritie of intention , nor with that feruour and deuotion , which he ought , but rather sluggishlie & coldlie . For not answering of his parte to the good inspirations of God , and to the holie resolutions which he doth send him , and to the preparations & opportunities , which he gaue him to liue wel ; by al which he might haue profited him self much more , yf it had not stoode by his owne greate negligence . For not hauing assisted at masse , and at the diuine seruice , and in halowed places in the presence of the most blessed Sacrament , with such Deuotion , Attention , Feare and Reuerence , as the presence of so greate a maiestie demaunded .

Towards him self .

A MAN consisteth of manie parts ; for he hath a bodie with al his senses ; and a sowle with al her appetites , and a spirite with al his powers , which ar Vnderstanding , Memorie and Wil ; and so he maie offend against the order , which he ought to keepe in euerie one of them . Let him then first accuse him self , for that he hath not gouerned his bodie with such rigour , and seueritie as he should haue donne , as wel in eating , drinking , clothing , and sleeping , as in al other things . For that he hath not his imagination , and other exterior senses so recollected , as he ought , but hath suffred them to range , and wander abrode , in hearing , seeing , talking and imagining manie things which were idle , and not to the purpose . For that he hath not mortified his appetites , and resisted his owne wil , as he ought to haue donne . For that he is not so humble in his hart , and woorkes , as he should be ; nor esteemed him self for so vile , and miserable as he is , nor handled him self as such a one hath deserued . For that he hath not procured anie litle deuotion , nor geuen him self so much to praier , nor hath ben in the same with such closenes of mind , and diligent attention , as was requisite , but rather hath ben slow , to rise at dew time to praier .

Towards his neighbour .

LET him accuse him self , for that he hath not loued his neighbours with such loue , as he would that others should loue him , as God hath commaunded . For that he hath not succoured them in theire necessities , with the help and reliefe that he might , or with the counsel that he ought . For that he hath not had such compassion vppon theire miseries , and praied God for them , as he was bound to doe . Of the publique Calamities of the Catholique Church , such as be Heresies , Captiuities and the like ; for that he hath not had such inward feeling of them , as reason required , nor so recommended them vnto almightie God , as they deserued to be commended . Such as haue Superiours , let them accuse them selfes , for not hauing obeied them , nor borne them such reuerence , nor succoured them as in deede they ought . And those that haue subiects , children and seruants , for not hauing taught , and chastised them , & prouided for them such things as were necessarie , and ben so careful of them as reason would they should .

Of sinnes of Committing .

AFTER that the penitent hath so accused him selfe of the sinnes of Omitting , then let him accuse him self of those of Committing , running ouer the ten commaundements , and seuen deadlie sinnes , accusing him self of that in eche one , wherein his conscience shall find remorse . And yf he wil goe more briefelie to worke , he maie examin his thoughts , words , and deedes , wherein he shal think he hath offended , and so accuse him self of the same . After all this he must accuse him selfe , of all such sinnes as apperteine to the state and office that he is of , declaring wherein he hath sinned against the lawes and dewties of his state . As if he be a Religious person , of his three vowes , or anie other thing belonging to his Rule . If he be a Iudge , Phisition , or marchaunt , of such things as apperteine to his office . If a Prince , of that which concerneth his gouernement . When he hath ended all these accusations , let him then conclude as foloweth , saying . Of al these sinnes , and of all others wherein I haue offended in thought , woord , or deede I , grieuouslie accuse mie self , and doe acknowledge mie fault before God , mie fault , yea mie most grieuous fault , and desire you mie ghostlie father to giue me penance and absolution .

OF SATISFACTION THE THIRD part of Penance . CHAP. VII .

SATISFACTION is a ful & intiere paiment , of that which a man oweth for his sinnes committed . Now sinne bringeth with it twoe euils . The one is the spot or fault ; the other is the paine and punishment due to the fault . In Confession by the vertue of the bloud of Christ , which worketh in this Sacrament , we ar clensed from the spot or filth of sinne , and the fault is forgiuen vs , and so we ar deliuered from euerlasting paine , due vnto mortal sinne . But because all Temporall paine is not alwaies released , when the fault is pardoned , therfore Satisfaction is necessarie , which must be made or heere , or in the life to com , in the paines of Purgatorie , which ( as S. Augustine affirmeth ) ar so greate , that they exceede all the torments , which the holie martyrs suffered in this life . Now al sortes of Satisfactions ar reduced vnto these three onlie : Fasting or other corporal austerities , Almes , and Praier , which be correspondent to the goods of the Sowle , of the Bodie , and of Fortune ; and by Almes a man offereth to God his external goods ; by Fasting he maketh a Sacrifice of his proper flesh , and by Praier he offereth to God his mind , & so consequentlie doth sacrifice to God him self , and al that which he hath .

And although this Satisfaction maie be made in twoe manner of waies ; as first when a sinner voluntarilie , and of his owne deuotion doth anie of these works ; or secondlie when he doeth the same being enioined him by his ghostlie father in Confession ; yet the Satisfaction which is made for Obedience of the Confessor , in respect of the Sacrament , is much more fruiteful . Finallie al manner of scourges , and chastisements , which almightie God sendeth vs , as Sicknes , Pouertie , and the like , yf they be borne with Humilitie and Patience , ar of greate force , not onlie to satisfie for the temporal paines , dew for our sinnes , but also for increase of Grace and mercie .

THE SIXTH TREATISE , HOW WE OVGHT TO PREPARE OVR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altare .

AS amongst al the other Sacraments , the blessed Sacrament of the Altare is the greatest , so is there requisite greater puritie and preparation , for receauing of the same : because in the other Sacraments , the vertue of God worketh , but in this Sacrament is the real , and true presence of God him self ; and therfore , besides the cleannes of the sowle , which must goe before , by meanes of the Sacrament of Penance , it requireth also especial deuotion , to which deuotion three things doe serue verie notablie .

The first of these things is , the feare and Reuerence of that diuine maiestie , which is in this Sacrament , for somuch as we doe trulie beliue , that in that little host is almightie God , the Creatour of heauen and earth , the lord of the world , the glorie of the Angels , the repose of all those that be blessed , the iudge of the world , whome the Angels , Archangels , Cherubines , and Seraphines doe praise , before whose sight the powers of heauen doe tremble , not for that they haue offended him , but for that considering the highnes , and greatenes of that soueraine maiestie , they acknowledge them selues to be but so manie wormes before the same . True it is , that this feare causeth not in them anie paine , but a most high Reuerence ; because they know , that as there is dew all loue to that infinite goodnes and bountie , so to his greatenes there is due all feare . This affection is also much increased in a man , by consideration of the greate number of his sinnes , and dailie negligences . For yf the Angels and Principalities of heauen doe feare him , without hauing donne anie thing wherefore , since theye were created , how much more ought a vile and wretched worme to feare , which so oftentimes , and in so manie manners offendeth his creator ?

This is then the first thing which a man ought to consider , when he commeth to this table , saying within him selfe with greate Reuerence . I goe now to receaue almightie God , not onlie into mie sowle , but also into mie bodie .

But now this feare must be tempered with Hope , which the same lord of ours giueth vs , by considering that he with the bowels of pitie , and compassion vppon our weakenes and miserie , inuiteth vs to his table , & calleth vs with those most sweete words , which are . Com ye to me , al that labour , Matth. 11.28 . and ar burdened , to wit with the heauines of your mortalitie , and of your passions , because I wil restore and refresh your soules . And in an other place , when the Pharisees murmured of this lord , because he did eate and drinke with sinners , he answered them , that They that ar whole , Luc. 5.31 . neede not the Phisition , but they that ar yll at ease ; and that he came not to cal the iust , but sinners to penance . So that with these words , the sinners , that repent them selues of theire sinnes , maie take hart and confidence , to be bould to approche neere to this heauenlie bankette .

But touching the hunger & desire which this heauenlie bread requireth , a greate motiue maie be to consider the effects thereof , and the greate benifits , which by the same ar communicated to those , that deuoutlie doe receaue it ; which be so greate , that no man is able to recount them . Effects of Communion For by the same the Grace of God is giuen vs ; by it we becom vnited , and incorporated to our head ; which is Christ . By it we ar made partakers of the merites , and trauails of his most sacred passion , and by it is renued the memorie therof . By it Charitie is inflamed , our weakenes is strengthned , and spiritual sweetenes is tasted euen in his owne proper spring which is Christ ; and by it ar stirred vp in our sowles new purposes and desires towards all goodnes . By it is giuen vs a most pretious pawne of euerlasting life . By it ar forgiuen the sinnes , and negligences which we dailie commit , and by it also a man becommeth of Attrite , Contrite , which is as much as to rise from death to life . By it likewise is diminished the flame of our passions and concupiscences , and ( that which is more ) by it Christ entreth into our sowles to dwel in them , and dwelling there ( as he him self signified when he saied , Ioan . 6.57 . that as his father was in him , and therfore his life was like to the life of his father ) to make like him self in purenes of life , all those that worthilie receaue him into them selues , by meanes of this Sacrament , that now they maye saie eche one in particular , I liue , now not I , Gal. 2.20 . but Christ liueth in me .

If therfore this celestiall bread , woorke all these effects in the sowles of those , that with a pure conscience doe eate it , what man is there so insensible , or so great an enimie of him self , that wil not haue hunger of bread , that worketh so great effects in him , that doth worthilie receaue it . A man ought therefore to occupie him self in the consideration of these things , the daie and the night before the blessed Communion , to stirre vp by meanes of the same these three affects aforesaid , in which doth consist actual deuotion , that is so greatlie requisite for this meate . To which purpose the twoe praiers folowing wil help verie much , yf they be read with as much attention and deuotion as is possible ; because in them the deuoute sowle shal find woords , and considerations to stirre vp in it selfe those three affections and feelings afore mentioned .

A DEVOVT PRAIER TO BE SAID before the receiuing of the blessed Sacrament .

I Giue vnto thee , o my Sauiour and Lord , most hartie thankes and praise , for all the benifits which it hath pleased thee , to bestowe vppon this so vile and miserable creature . I giue the thankes for all the mercies , which thou hast vsed towards mankind , for the misterie of thy holy Incarnation , and chiefelie for thie most holie Natiuitie , for thy Circumcision , for thy Presentation in the Temple , for thy Flight into Egypt , for the trauails of thy voiages , for thy going vp and downe in preaching , for the persecutions of the world , for the tormentes and sorowes of thie passion , and for all that which thou diddest suffer in this world for me , and much more for the loue , with which thou diddest suffer , which without comparison was farre greater .

Aboue all this I giue the thankes , that thou hast vouchsafed to set me at thy table , and to make me partaker of thy selfe , and of the inestimable treasures and merites of thy passion . O my God , O my Sauiour ! wherewith shall I repaie this thy new mercie ? whoe was thou , o Lord , & whoe were we , that thou , being the king of maiestie , wouldest com doune to these our houses of claie ? Heauen is thy seate , and the earth thy footestoole , and the glorie of thy maiestie doth fill all this . How then wilt thou repose thy self in so vile cotages ? maie a man think ( saith Salomon ) that God wil dwell in earth with men ? If the heauen , 3. Regu . 8. and heauens of heauens be not sufficient to giue the place , how much les shall this so straite roome suffice for thee ? O how maruailous a thing is it , that he which sitteth aboue the Cherubines , and from thence beholdeth the depths , doth now com doune to these depths , and place in them the seate of his maiestie ?

Seemed it little to thy infinite goodnes , to haue appointed vnto vs the Angels for owre safegard , if thou thy self , being the lord of Angels , hadst not com vnto vs ? and entred into our sowles , and handled there , with thine owne hands , the affairs of our saluation ? There thou doest visit the sicke ; thou doest raise vp those that ar fallen ; thou doest instruct the ignorant ; thou doest teach those that haue erred , the right waie ; and finallie thou thy self art he , that dost heale vs of all our diseases , and this with no other hands , then with thine owne , nor with anie other medicine , then with thine owne most pretious bodie and bloud . O good pastour ! how faithfullie hast thou fulfilled thy word , which thou diddest speake vnto vs by thy Prophet saying , Ezech. 34 I will feede my sheepe , and giue them a sweete repose ; I will seeke that wich was lost , and will bring back againe that which was cast out .

But whoe maie be worthie of such rewards ? Whoe maie be worthie to receaue so greate benifits ? Thie onlie mercie , o Lord , maketh vs worthie of so greate goodnes . And forasmuch as without it no man can be worthie , let thie mercie , o mie good God , be fauorable to me , and let the same make me partaker of this misterie , and thankful for this so greate a benifit . Let thie grace likewise supplie mie defects ; let thie mercie pardon mie sinnes ; let thy holie spirite prepare mie soule ; let thie merites enriche mie pouerties ; and let thie most pretious bloud wash al the spots of mie life , that so I maie worthilie receaue this venerable Sacrament .

I doe exceedinglie reioice , o mie God , when I remember that miracle , which Heliseus did after his death , 4. Reg. 1● 21. when he raised one that was dead , by touching him . For if the bodie of the dead Prophet was of such force , of how much more force is the liue bodie of the lord of Prophets ? Thou , o lord , vndoubtedlie art not of lesse power , then was thy Prophet ; neither is my sowle lesse dead , then was that bodie ; neither is this touching of thine , of les vertue , then was that of his ; wherfore then should I not hope herehence an other like benifit ? wherfore should a bodie conceaued in sinne , woork greater wonders , then that bodie which was conceaued by the holie Ghost ? wherfore should the bodie of the seruant , be more honoured then the bodie of the lord ? wherfore should not thie most sacred bodie , raise againe the soules that approche vnto thee , seeing that the bodie of thie seruant , raised the bodies that approached vnto it ? And for somuch as that dead bodie , without seeking for life , did receaue that which it sought not for , through the vertue of that holie bodie ; let it please thie infinite mercie , o mie lord , that sith I seeke the same by meanes of this most blessed Sacrament , through it I be so raised vp and quickned , that hereafter I liue no more vnto mie self , but wholie vnto thee . O good IESVS , by that inestimable charitie which made thee to take our flesh vppon thee , and to suffer death for me , I most humblie beseeche thee , that thou wilt vouchsafe to make me cleane from al mie sinnes ; and to adorne and decke me with thie vertues and merites ; and to giue me grace , that I maie receaue this most venerable Sacrament , with that humilitie and Reuerence , with that feare and trembling , with that sorow and repentance for mie sinnes , and with that purpose and resolution to leaue them , and with that loue and charitie , which is requisite for so highe a misterie .

Giue me also , o lord , that puritie of intention , with which I maie receaue this misterie to the glorie of thie holy name , to the remedie of al mie weakenes , and necessities , to defend me from the enimie with this armour , to susteine mie self in spiritual life with this foode , and to make mie self one thing with thee , by the meanes of this Sacrament of loue , and to offer vp to thee this sacrifice for the saluation of all faithfull Christians , as wel liuing , as dead , that all maie find help through the inestimable vertue of this Sacrament , which was instituted and ordeined for the saluation of all . Thou whoe liuest and raignest world without end , Amen .

AN OTHER PRAIER OF S. BONAuenture after Communion .

O LORD God almightie , mie Creator , and mie Sauiour , how haue I ben so bould as to approche vnto thee , being so vile , so filthie , and so miserable a creature , as I am ? Thou , o Lord , art the God of Gods , the King of Kings , and the Lord of Lords . Thou art the hight of al goodnes , of al vertue , beutie and pleasure . Thou art the fountaine of light , the spring of loue , and the embracing of most hartie Charitie . And being as thou art , thou dost praie me , and I doe flie from thee ; thou hast care of me , and I haue no care of thee ; thou dost alwaies regard me , and I doe alwaies forget thee ; thou dost bestow manie fauours vppon me , and I doe not esteeme them ; and finallie thou dost loue me , that am vanitie and nothing , and I doe make no account of thee , which art an infinite and vnchangeable good . I preferre the basenes of this world , before thee most gentel spowse ; and the creatures moue me more , then doth the Creator ; more detestable miserie , then the highest felicitie ; and more boundage , then libertie . And albeit it be true , Prouerb . 27. that the woundes of a frind ar to be more esteemed , then the deceitful kisses of an enimie ; yet I am of such a condition , that I rather desire the deceitfull wounds of him , which abhorreth me , then the sweete embracings of him , which loueth me . But remember not , o lord , mie sinnes , nether those of mie forefathers , but be mindful of thie merciful entrailes , and of the griefe of thie pretious wounds . Consider not that which I haue donne against thee , but that which thou hast donne for me : for if I haue donne manie things for which thou maist condemne me , thou hast donne manie moe for which thou maist saue me . Seeing then , o lord , that thou dost so loue me , as thou shewest , wherfore dost thou withdrawe thy self from me ? O most louing lord hold me with thy feare , constraine me with thy loue , and quiet me with thy sweetenes .

I confesse o Lord that I am that prodigall sonne , Luc. 15. whoe liuing ouer rankly , and louing mie self and thy creatures disorderedlie , haue wasted all the substance which thou diddest giue me . But now that I doe know mie miserie and pouertie , and doe returne pined with hunger to the fatherlie bowels of thy mercie , and doe approche to this celestial table of thy most pretious body , vouchsafe to looke vppon one with eyes of pittie , and to com forth to receaue me with the secrete beames of thy grace , and to make me partaker of the maruailous fruites and effects of this most worthie Sacrament ; for somuch as by it is giuen the grace of the holie Ghost ; by it ar forgiuen sinnes ; by it ar pardoned the debts dew vnto sinnes ; by it deuotion is increased ; by it is tasted spiritual sweetenes , euen in the verie spring of the same ; by it arrenued all good purposes and desires ; and by it finallie the sowle is ioined with her heauenlie spouse , and receaueth him into her self , that by him she maie be ruled , defended , and guided in the waie of this life , vntil he bring her to the desired harbour of his glorie . Receaue then , o pitiful father , this thy prodigal sonne , whoe trusting in thy mercie , returneth to thy house . I acknowledge , o my father , that I haue sinned against thee , & that I am not worthie to be called thy sonne no nether a hired seruant ; yet for al this , haue mercie vppon me , and forgiue me my sinnes . I beseeche thee , o Lord , commaund that the garment of Charitie , the ring of liuelie faith , and the shooes of ioiful Hope be giuen me , with which I maie goe securelie through the rough and cragged waie of this life . Let the multitude of vaine thoughts and desires depart out of me ; for one is mie beloued , one mie desired , & one mie God and Lord . Let nothing heereafter be sweete to me , nor delite me but onlie he . Let him be al mine , and I alhis , in such sort that mie hart doe becom one thing with him . Let me not know anie other thing , nor loue anie other thing , nor desire anie other thing , but onlie mie sweete Sauiour IESVS Christ , and him crucified . Whoe with the father and the holie Ghost liueth and raigneth world without end . Amen .

HEERE FOLOWETH A PROFESSION OF THE CATHOLIQVE FAITH , SET out according to the decree of the holie Councell of Trent .

I . N . doe with a stedfast faith beleeue , and professe al and euerie point , conteined in the Simbole of the Faith , that the holie Romane Church doth vse ; to wit . I beleeue in God the Father almightie , maker of heauen and earth , of al things visible , and inuisible ; and in one Lord IESVS Christ the Onlie begotten Sonne of God , and borne of the father before al worlds ; God of God , light of light , true God of true God ; begoten not made , of the same substance with the father , by whome al things were made ; whoe for vs men , and for oure saluation came downe from heauen , and was incarnate by the holie Ghost of the Virgin Marie , and was made man ; was crucified also for vs vnder Pontius Pilate , suffered , and was buried ; and rose againe the third daie according to the Scriptures ; & ascended vp into heauen ; sitteth at the right hand of the father ; and he shal come againe with glorie , to iudge the liue and the dead , of whose kingdom there shal be no end ; and in the holie Ghost our lord and giuer of life , whoe proceedeth from the father and the sonne , whoe with the father and the sonne is together adored , and conglorified , whoe spake by the Prophets ; and one holie Catholique , and Apostolique Church . I confesse one Baptisme for the remission of sinnes , and I expect the Resurrection of the dead , and the life of the world to come . Amen .

I doe most stedfastlie admit and embrace the Traditions of the Apostles and of the Church , and all other obseruances , and Constitutions of the same Church . I doe likewise admit the holie Scripture , according to that sense , which our holie mother the Catholique Church hath holden , and doth holde ; vnto whome it doth appetteine to iudge of the true sense , and interpretation of the holie Scriptures : nether wil I euer vnderstand , nor interprete the same , otherwise then according to the vniforme consent of the fathers .

I doe also professe that there be trulie , and properlie Seuen Sacraments of the new lawe , instituted by IESVS Christ our Lord , and necessarie for the saluation of mankind , ( although they be not all necessarie for all men , ) to wit , Baptisme , Confirmation , Eucharist , Penance , Extreme Vnction , Order , and Matrimonie ; and that these Sacraments doe giue grace ; and that of them , Baptisme , Confirmation and Order can not be reiterated , without sacrilege . I doe also receaue , and admit all the receaued , and approued Cermeonies of the Catholique Church , in the solemne administration of al the a foresaid Sacraments . I doe embrace and receaue al , and euerie of those things , which in the holie Councel of Trent haue ben defined , and declared touching Original Sinne , and Iustification . I doe professe also that in the Masse is offered vp vnto God a true , proper , and propitiatorie sacrifice , for the li●e and the dead ; and that in the most holie Sacrament of the Altare , there is trulie , reallie , and substantiallie the bodie and bloud , together with the sowle and diuinitie of our lord IESVS Christ ; and that there is made a Conuersion of the whole substance of bread into the bodie , and of the whole substance of wine into the bloud ; which Conuersion the Catholique Church doth cal Transubstantiation . I doe also confesse , that vnder ether kind onlie , is receaued Christ whole and intire , and the true Sacrament .

I doe constantlie hold that there is Purgatorie , and that the sowles , which be there deteined , ar holpen by the praiers of the faithful . Also that the Saincts , whoe reigne together with Christ , ar to be worshipped , and called vppon , and that they offer vp praiers to God for vs , and that theire Reliques ar to be worshipped .

I doe most stedfastlie affirme , that the Images of Christ , of the mother of God alwaies Virgin , and of other Saincts , ar to be had and reteined , and that due honour and reuerence is to be giuen to them . I doe affirme that the authoritie of Indulgences , was left by Christ in the Church , and that the vse of them is verie behofeful for Christian people .

I doe acknowledge the holie Catholique , and Apostolique Romane Church , to be the mother and mistresse of al Churches ; and doe promise and sweare true Obedience to the Bisshop of Rome , whoe is the Succesfor of S. Peter Prince of the Apostles , and the Vicar of IESVS Christ . All other things also defined , and declared by the holie Canons , & Oecumenical Councels , and chiefelie by the holie Councel of Trent , I doe vndoubtedlie receaue and professe ; and also al contrarie things , and whatsoeuer heresies condemned , reiected , and accursed by the Church , I likewise doe condemne , reiecte and accurse .

This true Catholique faith , without which no man can be saued , which now I doe willinglie professe and hold , I the same N. doe promise , vow , and sweare to hold and confesse most constantlie , by Gods helpe , intiere and vncorrupted euen to the last end of mie life ; and to procure , as much as shal lie in me , that mie subiects , or those of whome I shal haue care in mie office , shal hold , teache , and preache the same . So God help me , and these holie Ghospels of God .

Laus Deo & Beatissimae Virgini Mariae Dei Matri .
A TABLE OF THE THINGS CONteined in the sixe Treatises of this booke . In the First Treatise , and first part of the same . OF the fruite which we reape by praier and meditation . pag. 1. Of the matter requisite to be vsed in meditation . p. 6. The first seuen Meditations for the daies of the weeke . Wondaienight . Of the knowledge of thy sinnes and thy self . pag. 8. Tewsdaienight . Of the miseries of mans life . p. 15. Wensdaienight . Of the howre of death . pag. 22. Thursdaienight . Of the daie of Iudgement . pag. 28. Fridaienight . Of the paines of Hell . pag. 33. Saturdaienight . Of the glorie of Heauen . pag. 38. Sundaie night . Of the benifits of almightie God . 44. Of the time and fruite of the foresaid meditations . pag. 51. Of other seuen meditations of the sacred passion , & of the manner which we must obserue in them . pag. 53. Mondaie morning . Of our Sauiours entring into Ierusalem ; washing his Apostles feete ; and Institution of the most blessed Sacrament . pag. 57. Tewsdaie morning . Of our Sauiours praier in the garden ; his Apprehension , and Presentation before Annas , pag. 68 Wensdaie morning . Of the Presentation of our Sauiour before the high priest Cayphas ; of the iniuries he receaued that night ; of Saint Peters denial ; and of his whipping at the pillar . pag. 74. Thursdaie morning . Of our Sauiours Coronation wit● thornes , of the woords , Ecce Homo , and bearing of the Crosse vppon his shoulders pag. 80. Fridaie morning Of the Crosse , & the seuen woords which our Sauiour spake vppon the same . pa. 87. Saturdaie morning . Of the pearcing our Sauiours side ; of his taking doune from the Crosse ; of the pitiful bewailing of our Ladie , and of Cristes burial . pag. 97. Sundaie morning . Of the descending of our Sauiour into Limbus ; of his appearing to our Ladie , to S. Marie Magdalen , to the Disciples , and of his Ascension . pag. 103. Of sixe things that maie concurre in the exercise of praier . pag. 109. Of Preparation which is requisite before praier . pag. 112. Of Reading . pag. 114. Of Meditation . pag. 116. Of Thankesgiuing . pag. 120. Of Offering . pag. 122. Of Petition . pag 124 An especial petition of the loue of God . pag. 126. Of certaine aduises which ar to be obserued in meditation . pag 132 In the second part of the first Treatise . WHat thing Deuotion is . pag 142. Of nine things which help vs greatlie , to atteine vnto deuotion . pag 146. Of nine things that hinder praier . pag. 149. Of the most common temptations , which be wont to wearie such as giue them selues to praier , and of theire remedies . pag. 152. The first remedie against want of spiritual consolations . pag. 153. The 2. remedie against importunate thoughts p. 155 The 3. remedie against temptations of Biasphemie . pag. 156. The 4 remedie against temptations of Infidelitie , pag. 157. The 5. remedie against temptations of diffidence and presumption . pag. 159. The 6. remedie against excessiue desire of spiritual tast and consolation ; and against the contempt of such as haue them not . pag. 160. In the second Treatise . OF the vtilitie and necessitie of vocal praier . pag 164. A preamble to the praiers that folow , treating of the preparation and minde with which they must be saide . pag. 166. The first praier , for the first daie of the weeke , seruing to stirre vp in our soule a holie feare of God , by considering those things that induce vs therevnto . pag. 169. The 2. praier , for the 2. daie , of the praises of God . pag. 176. The 3. praier , for the 3. daie , to giue thanks to God for his benifits pag. 180. The 4. praier , for the 4. daie , of the loue of God . pag. 183. The 5. praier , for the 5. daie , of Hope in God . pag. 188. The 6. praier , for the 6. daie of Obedience . pag 191. The 7. praier , for the 7. daie , in which a man offereth him self , and al things that he hath to God . pag. 193. A praier to the holie Ghost . pag. 199. A praier whiles wee heare masse , or at anie other time . pag. 201. A deuout praier to our Blessed Ladie . pag. 206. A praier of S. Thomas of Aquine to demaund all vertues . pag. 231. In the third Treatise . DIuers Remedies against sinne , and the occasions thereof . pag. 236. The first Remedie , is to consider how great an euil mortal sinne is . pag. 236. The 2. remedie is , to auoide the occasions of sinnes . pag. 238. The 3. remedie is , to resist euil thoughts in the beginning . pag. 239. The 4. remedie is , to examine our Conscience euerie daie . pag. 240. The 5. remedie is , to eschew venial sinnes as much as we maie . pag. 240. The 6. remedie is , to vse seueritie towards our bodie . pag. 241. The 7. remedie is , to take straite account of our toung . pag. 242. The 8. remedie is , to withdraw our hart from the loue of temporal things . pag. 244. The 9. remedie is , to exercise almes-deedes and woorks of mercie . pag. 245. The 10. remedie is , to reade deuout & good bookes . pag. 246. The 11. remedie is , to walk alwaies in the presence of God . pag. 247. The 12. remedie is , to frequent the Sacraments . pag. 250. The 13. remedie is Praier . pag. 251. Three other remedies which be , to flie idlenes , to loue Solitarines , and to breake with the woorld . pag 252. 253. In the fouerth Treatise . THe preface to the Reader . pag. 254. An instruction or Rule of good life , for those that begin to serue God in Religion . pag. 257. In the first part . OF mortification of our vices and passions , and of the meanes that serue for this purpose . pag. 267. In the second part of this fourth Treatise OF diuers vertues which a Religious person ought to plant in his soule . pag. 277. Of Charitie . pag. 277. Of Hope . pag 281. Of Humilitie . pag. 282. Of Patience . pag. 283. Of Pouertie . pag. 284. Of Chastitie . pag. 285. Of Mortification . pag. 287. Of Austeritie . pag. 288. Of Silence . pag 290. Of Solitarines . pag. 291. Of inward composition . pag. 292. Of inward affection to the ceremonies of our religion . pag. 294. Of imitating the first founders of our Religion . pag. 296. Of Discretion . pag. 297. Of Obedience . pag. 298. Of such things as maie help vs , to put in practise that which had ben said . pag. 300. Of Deuotion . pag. 300. Of diuers meanes whereby to get deuotion and first of the vse of the holie Sacraments . pag 305. Of the meditating of heauenlie things . pag. 306. Of Reading spiritual and deuout bookes . pag. 308. Of Attention in the time of the diuine seruice . pag. 309. Of hearing and seruing masse . pag. 310. Of dailie exercise . pag. 311. Of fridaies exercise . pag. 311. A breefe summe of al that which hitherto hath ben said . pag. 313. Of diuers temptations of those that be new in Religion . pag. 314. Of temptation in matters of faith . pag. 315. Of temptation of Blasphernie . pag. 316. Of temptation of Scruples . pag 317. Of temptation of Scandales . pag. 317. Of temptation of ouermuch desire of spiritual consolations . pag. 318. Of temptation of vttering Gods fauours . pag. 319. Of temptation to flitte from place to place . pag. 320. Of temptation of Indiscretion , and of too much discretion . pag. 321. Of temptation of forsaking a mans first vocation . pag. 322. Of temptation which is couered with the cloke of vertue . pag. 324. How a man ought to behaue him self towards God towards him self , and towards bis neighbours . pag. 326. Of our dewtie towards God . pag. 326. Of our dewtie towards our selues . pag. 329. Of our dewtie towards our neighbours . pag. 330. In the fift Treatise . THe preface . pag. 332. Of Contrition and of the two partes which it conteineth . pag. 335. Of the meanes by which Contrition is obteined . pag. 337. Of Confession and what we ought to obserue in the same . pag. 344. In what cases the Confession is of no value , but ought to be made againe . pag. 350. A memorial of sinnes as wel touching the ten Commaundements , as other matters wherein a man maie sinne mortallie . pag. 353. A generall aduertisement to discerne , which is a deadlie sinne , and which is a veniall . pag. 366. A briefe manner of Confession , for such as be wont to confesse often . pag. 368. Of Satisfaction the third part of penance . pag. 377. In the sixth Treatise . HOw we ought to prepare our selues for the receiuing of the most blessed Sacrament of the Altare . pag. 379. A deuout praier to be said before the receiuing of the blessed Sacrament . pag. 384. An other praier of S. Bonauenture after Communion . pag. 389. A profession of the Catholique faith , set out according to the decree of the holie Councel of Trent . pag. 393. FINIS .