decorative border, showing christogram and two kneeling angles atop an altar IHS 
AN INTRODUCTION TO A DEVOUTE LIFE  
COMPOSED IN FRENCH By the R. Father in God, FRANCIS SALES, Bishop of Geneva AND TRANSLATED IN TO ENGLISH, By I. Y.  
By JOHN HEIGHAM, With Permission 1613.    

TO THE RIGHT VIRTVOUS GENTLEWOMAN MISTRESS ANNE ROPER, DAUGHTER TO THE RIGHT WORSHIPFUL SIR WILLIAM ROPER, OF WELL-HALL IN ELTHAM.  
THIS excellent summary of spiritual life (Right worshipful and truly Religious) hath gained so great credit with all devout minds, for the exceeding profit and delight which they have found by perusing it: that no book whatsoever hath been in so short a time, so often, and in so many places reprinted; none by so many men, and those of so great judgement, and in such variety of books treating of the same subject, so much commended▪ Little indeed it is in quantity, but in substance, and effect, (as I may say) infinite. Like the philosopher's stone, which being but small in bigness, and not very beautiful in show, containeth in it the seeds of all metals, & with the only touch, changeth base metals into the soveraignest of all, which is gold, the sole governor now, of this iron world. For even so truly not only in my judgement, (which in these heaveuly matters reacheth but low) but in the judgement of great divines, and very holy men, th●re hath not come out any abridgement of devotion like this, containing so copiously in few leaves, so plainly in sweet language, so profitably and aptly for practise of all men, the rules and instruction of spiritual perfection, nor so pregnant in efficacy, to convert the iron affections of our souls, into the golden virtue of charity, and true devotion the queen of virtues, that enamoureth God himself with her heavenly beauty. This made me desirous to peruse it carefully, for the bettering of my own soul; and to translate it painfully, for the benefit of many souls in our poor distressed country: which more than any other country, standeth in need of such good books, for counter-poisons against so many venomous writings, as worldly and fantastical heads daily publish. This also made me so bold, as to dedicate the book, and my labour, taken in translating of it, unto your good self: as a treatise likely to be most pleasing to that excellent disposition which inclineth your mind to all holy & virtuous exercises: and an argument almost proper and peculiar, to the fervent zeal of God's glory, descending unto you, and all your worthy family by inheritance, and natural affection received from your glorious progenitor, that excellent true statesman, & learned councillor, englands honour, faiths zealous champion, and Christ's constant martyr, SIR THOMAS MOOR, your great grandfather. His admirable virtues may easily persuade any man, that you neither would nor could degenerate from so lively a pattern: and your devout and virtuous life, doth as easily prove you to be descended from that fair root, by so goodly branches as your worshipful father and grandfather; of whom as you have taken the worthiness of your blood, so have you learned their piety and godliness, which maketh you delight in nothing so much, as in the practise of devotion and Christian perfection. This I say, makes me so hardy as to desire you to accept of this my labour, and not only to patronize it with your title, as a thing vowed to your service: but also at your best leisure to read it, and practise it; that so I may be, not only repaid by your courteous acceptance of my good will, but likewise be partaker of those spiritual joys, and increase of piety, which I doubt not but you will reap out of this fertile field of devotion: which is the principal fruit that in this my poor labour, I desire to have, generally in all devout souls that shall read this book, and more particularly in yours; to whom I dedicate it, and myself, to remain always,  
Your servant in our Lord and Saviour Christ jesus, I. Y.   

A DEDICATORY prayer of the Author.  
O Sweet jesus, my Lord, my Saviour, and my God: behold here prostrate before thy divine majesty, I entitle and consecrate this writing unto thy glory; give spirit and life unto these lines by thy heavenly blessing, that those souls for whom I written them, may in reading these words, receive the sacred inspirations, which I wish them: & particularly may be moved to implore thy divine mercy for me: that showing unto other the way of devotion in this world, I become not a reprobate myself in the world to come; but together with all thy devout souls, who shall profit by this labour of mine, I may joyfully sing that triumphant song of the blessed Saints in heaven, which amidst the dangers of this mortal life I pronounce from my heart as a testimony of my faith and fidelity; Life and glory to my Lord and Saviour jesus; even so sweet jesus, live and reign graciously and gloriously in our souls for ever, and ever. Amen.   

MY DEAR READER, I beseech thee to read this Preface for thy satisfaction and mine.  
1. THE Paynim historians report of a maiden called Glycera, greatly delighted in making of nosegays, who could so fitly and properly vary and change the disposition and mingling of the sweet flowers in her posies, that with the self same flowers, she would frame many divers kinds of nosegays; in so much that the painter Pausias came short of his cunning, striving as it were by emulation to express the variety of her flower-workes, for he could not change his colours into so many fashions in his pictures, but Glycera would find more by a new manner of placing of her flowers in her nosegays. Even so doth the holy Ghost dispose and order with interchangeable variety the instructions of devotion which he giveth by the tongues and pens of his servants; that the doctrine which they teach being one, and the self same: the discourse notwithstanding which they make, and in which they deliver his doctrine do much differre, according to the diversity of methods, & fashions (that I may so say) in which they be couched and composed. I cannot therefore, neither ought I, or would I, in any sort write in this introduction, any thing but that, which hath been already published by our learned predecessors concerning this matter; they be the self same flowers that I present unto thee (gentle reader) which divers before me have offered unto thy view but the nosegay which I have framed of them, is of a different fashion from theirs, as being handled in another form, and wrought after another manner.  
2. Those that have treated of devotion before me, have almost all attended only to the instruction of persons altogether retired from worldly conversation; or at the least have taught a form of devotion, which properly and principally directeth and tendeth to that retired state of life. But my intention is particularly and principally to instruct such as live in cities and towns, busied with the affairs of their household, or forced by their place and calling to follow their prince's court; such as by the obligation of their estate, are bound to take a common course of life in outward show, and exterior proceeding; which kind of persons for the most part of them, under colour of a seeming, or pretended impossibility, will not so much as once think upon the undertaking of a devout life: persuading themselves, that as no beast (if we may believe the naturalists) dare taste of the seed of the herb called palma Christi, so no man ought to endeavour to obtain the palm of Christian piety, so long as he liveth in the press of temporal occupations. To these men do I demonstrate: that as the mother pearls do live in the sea, not taking one drop of salt-water into their shells; & towards the Chelidonian Islands there be fountains of sweet water in the midst of the brackish sea; and a small kind of fly called Pycaustes borne and bred in hot burning ovens and furnaces, flies in the flames without scorching her wings: so a vigorous and constant heart may live in the world, and yet not participate of the vain humours of the world; may find out fresh springs of sweet devotion, in the midst of the brinish waters of temporal affairs; & may fly without harm among the flames of earthly occupations, and yet not burn nor sear the wings of holy desires which lift up a devout soul to heaven, although the body necessarily, tread upon earthen mould. True it is in deed, that this is a thing of some difficulty: but therefore would I desire that many men would employ their cares in the attaining of so high a thing with more zeal then ordinarily they do, and they should find it not so uneasy as they imagine it. Myself, weak and feeble as I am, have endeavoured by this work, to contribute something of mine own cost, toward the helping of such, as with a noble heart will undertake this enterprise.  
3. Yet notwithstanding this present desire of mine, it was neither by mine own choice nor liking, that this introduction came to the public view of the world. A certain friend of mine, endued indeed with true honour and virtue, having some good while received the grace of God, to aspire unto a devout life; requested my particular aid & assistance in this kind: & I being many ways obliged unto him, and having long before noted in him à singular good disposition for this matter, easily suffered myself to be over-entreated by him, and took great care in teaching him to my power; & having conducted him through all the exercises, which I thought convenient to his holy desire, and agreeable to his estate, I left him in writing for to help his memory these few rules, that he might have recourse to them when so ever he needed. Since which time he communicated them, unto a great, learned, & devout person, who esteeming them so profitable that many other might reap commodity by them, did earnestly exhort me to publish them: and easy was it for him to persuade me, because his love had great power over my will, & his judgement had great authority over mine.  
4. Wherefore, that it might be more acceptable, I have took a review of it, interlacing many things in divers places, and adjoining some advices and instructions, fit for the purpose which before I said that I intend: and all this have I done, having all most no leisure at all to spare. For which cause look here for no exact or curious discources: but only a plain heap of good advertisements, simply and nakedly set down and declared in easy and intelligible words: at least wise I desired so to do. As for the adorning of the style and language, I could not so much as think of it, as having other things enough to do.  
5. All my words throughout the book are addressed to Philotheus. For my intention being to reduce to the common good many souls, that which I had first writ for one only: I think I may fitly use that name which is common to all such which will be devout and diligent in gods service: for Philotheus is as much to say as a lover of God.  
6. Therefore in all the treatise, laying before my consideration a soul which by exercise of devotion aspireth to the love of God: I have divided this introduction into five parts. In the first, I endeavour by persuasions and peculiar exercises, to allure and win the will of my Philotheus, to an entire and firm resolution of living well: which he maketh at length after a general confession, with a round and sound protestation, seconded by the receiving of the holy communion, in which giving up his soul unto his saviour, he receives his saviour into his soul, and so entereth happily into the retreat and closet of his heavenly love, That done, to lead him farther on, I show him two special means how to unite himself more & more every day unto his divine majesty: the one, the use of the sacraments, by which our good God cometh unto us: the other, the exercise of holy prayer, whereby he draweth us unto himself: and in this I spend the second part. In the third, I set before his eyes, how he may exercise himself in such virtues as be fit and convenient for his profit & advancement: in which yet I only busy my pen, in laying together some particular advices which I thought he could hardly have had of another, or found out of himself. In the fourth part, I discover the embushments and lurking dens of his enemies, showing him how he may escape their snares, & deliver himself from their enticements, that so he may go forward without hindrance in his worthy enterprise. In the fift and last part, I teach him to with draw himself as it were from other ordinary exercises to the cabinet of his soul, to refresh his weary devotions, and renew his holy purposes, taking breath as it were, and repairing his forces, that he may afterward courageously get ground & advance himself in his journey to perfection & devotion.  
7. Well do I see in this curious age of ours, that many will say, it appertaineth to religious votaries, to undertake the particular guidance of souls, unto this singular exercise of piety, which requireth more leisure than a Bishop can well spare, charged with a diocese so heavy as mine is; that these devout instructions too much distract the understanding, which should be employed in affairs of greater importance. But as for me, to speak what I think, I say (dear reader) with great S. Denis that it appertaineth principally to Bishops to conduct the souls committed to their charge unto perfection: since their rank and order is supreme among men, as is the order of Seraphins among the quyres of Angels; so that their leisure cannot be better spent, then about such business. The ancient Bishops & fathers of the church were at the least as much affectioned to their charge, as we: yet letted they not for all that to undertake the particular care of guiding many souls, which singulary had recourse unto their assistance, as it appeareth by their epistles. And herein they imitated the Apostles themselves, who in the midst of the general harvest of all the world, gathered notwithstanding many times with peculiar care and affection, certain notable scattered ears of corn; not only contented to tie the whole sheaves of wheat, but also not disdaining even to glean, as they say, where they perceived any remarkable soul, that in particular offered itself to their ●…are. Who knoweth not that Timotheus, Philemon, Onesimus, Thecla, and Appia were the dear children of the great S. Paul? as S. Marck and S. Petronilla of S. Peter? S. Petronilla I say, who (as Baronius learnedly proveth, Gallonius following him) was not the natural daughter, but only the ghostly child of S. Peter. And S. john the beloved disciple of our Lord, writeth he not one of his canonical epistles unto a devout Lady, whom for her piety he calleth electa, the elect, and chosen lady?  
8. It is a painful charge I confess, to take the particular care of souls, and conduct them in such singular manner in the way of perfection; but as painful as it is, it bringeth withal excessive comfort: much like unto the painful toil of thrifty husbandmen in time of harvest and vintage, who are never more merry, then when their hands are most full of such labours. It is a burden which recreateth and reviveth the heart of him that is loaden with it, through the abundance of delight which floweth from it: as the bundles of Cinnamom with sweet and recreative odour comforteth those that carry them through the boiling sands of Arabia. They report of the Tiger, that having recovered one of her whelps (which the crafty huntsman leaveth in the way, to busy her with all while he carries away the rest of the litter) she taketh it up presently be it never so great, and finds herself never a whit the heavier or slower, but rather lighter and swifter in her course, natural love as it were lightning her with her very load. How much more willingly than will a fatherly heart take upon him the charge of a soul, which he finds all melting with desire of holy perfection? why should he not most carefully bear such a soul in his bosom (as I may say) like as a loving mother doth her little child, being never weary of carrying the burden which she loveth so entirely? But it must be indeed a fatherly heart that undertakes so toilsome a task: and for that cause the Apostles and Apostolic men, do call their disciples not only their children, but with a term of more tender affection, their little children.  
9 To conclude (gentle reader) I confess that I writ of devotion, being myself without devotion, yet truly not without an earnest desire of attaining thereunto. And this very desire is that which hath given me courage to undertake to instruct thee in the way to devotion. For, as a great learned man said, it is a good means to become laarned, for a man to study hard: a better, to hear a learned master: but the best of all to teach another. And it often cometh to pass (saith S. Aug. writing to his devout Florentin) that the office of distributing to others, serveth us as a merit to receive the same things ourselves: and the office of teaching, becomes a foundation of learning. The great Alexander, caused his lovely Compaspe to be pictured by the pencil of the famous Appelles: who forced by often reflection to contemplate wishfully Compaspes perfection, as he drew the lineaments of her fair body upon his table, so imprinted he withal the love of her beauty in his heart, and became so passionately enamoured of her, that Alexander perceiving it, & pitying his case, gave him her in marriage, depriving himself for his sake, of the dearest love he had: showing herein (as Pliny judgeth) the greatness of his heart more plainly, then by any bloody victory over a puissant enemy. I persuade myself that it is the will of God, that I should procure in the best colours that I am able, to paint the forms of beautiful virtues upon the hearts of those which are committed to my charge, and especially the beautiful virtue of Devotion, most amiable and acceptable in his divine eyes. And I undertake the office willingly, as well to obey, and perform my duty, as for the hope I have, that engraving this lovely virtue in the minds of other men, mine own perhaps may wholly be enamoured of the sweetness thereof. And I doubt not, but if ever his divine majesty perceive my soul sincerely in love with this beautiful virtue, he will bestow her upon me, in a happy marriage for ever. The fair and chaste Rebecca watering Isaaks camels with a ready good will, was presently chosen to be his espouse, receiving out of hand in his name, precious earrings and golden bracelets, as pledges of his love. So do I persuade myself, through the boundless goodness of my God, that carefully leading his beloved sheep to the wholesome waters of devotion, he will make my poor soul his spouse, fastening in my ears the golden words of his holy love, and binding on my wrists, force and vigour to practise them, in which consisteth the essence of true devotion; which I humbly beseech his heavenly majesty to bestow upon me, and upon all the obedient children of his holy church. To whose decrees & correction I do, and will, alway submit my writings, my actions, my words, my wills, and my thoughts. At Necy, on S. Mary magdalen's day, 1609.   

THE FIRST PART OF THE INTRODUCTION: Containing advices and exercises requisite for the conduct of a soul from her very first desire of a devout life, until she be brought to a full resolution to embrace it steadfastly in all her actions.  

What a devout life is. CHAPTER I.  
1. YOU aspire to devotion (my dear Philotheus) because being a good Christian you know that devotion is a virtue most amiable and acceptable to God's divine majesty. But for so much as small faults committed in the beginning of any affair, in the progress thereof grow infinite, and in the end, become almost irreparable, and past all amendment: it is necessary before all things, that you learn what kind of virtue Devotion is; for since there is but one manner of true devotion, and many kinds of forged and false, if you know not which is the true and sincere virtue that you seek after, you may very easily be deceived, and entertain yourself with some impertinent superstition, instead of true and profitable devotion.  
2. Aurelius, a Roman painter, was wont to picture the faces of all the images which he made, to the likeness and resemblance of the women whom he loved: and so ordinarylie most men paint their devotion, according to the passion or fantasy which predominateth in them. He that is given to fasting, holdeth himself for devout enough, if he fast often, be his heart never so full of rancour and malice: and not daring to moisten his tongue in wine or water, for fear of transgressing his affected so brietie, makes no difficulty at all, to suck the blood of his harmless neighbour, by slanderous backbiting, and detracting from his good name. Another will account himself full of devotion for huddling up a multitude of prayers every morning, although all day after his tongue never cease throwing forth of way ward speeches, or arrogant and reproachefull taunts among his neighbours & familiars. Some there be, that can very easily pull an alms out of their putses to relieve a poor needy beggar, and therefore are esteemed devout men, whereas they cannot find any sweet disposition in their heart to forgive their enemies; or any readiness to satisfy their creditors, unless the force of law & the sergeants maze do constrain them. And yet are all these men in the deceivable judgement of the common people deemed devout persons: though indeed they be very far (God knows) from true devotion. The servants of king Saul seeking for David in his house, Michol his wife laid an idol in his bed, clothed in David's apparel, and made them believe it was her husband David, sickly and sleeping in his chamber: even so do these men, cover themselves with certanie external actions of seeming devotion, whereas in deed they are but vain shadows, and idle Idols of devotion.  
3. True and lively devotion (my Philotheus) presupposeth in our hearts the love of God: nay rather it is nothing else but a certain perfect and high degree of the true love of God: for when we consider the love of God, as the thing that beautifieth our souls, and maketh them lovely in the eyes of his majesty, then do we call it heavenvly grace: and because this self same love of God, if it be true and unfeigned love, giveth us strength & force to do good works, it is called charity: but when it grows to that degree of perfection, that it not only strengtheneth us to do well, but also urgeth us vehemently to do good works diligently, frequently, and fervently, then is it properly called devotion. Austriches because of their monstrous weight, never fly in the air, but only run upon the ground by help of their wings: Hens fly sometimes in the air, but very seldom, and then also low and slowly: but doves, & eagles soar aloft in the skies, with speediness, and delight to see themselves far from the ground, and nigh to the element: In like manner sinful men, loaden with the burden of offences, fly not at all to Godward, but make all their courses upon earth, and for earthly delights: Good honest men, that endeavour to abstain from mortal sins, but are not yet arrived to the height of devotion, fly to God with their actions and good deeds, but slowly, and rarely, and in ordinary things, as being hindered with the weight of their imperfections, and heavy winged thoughts from higher exercises. But devout souls fly to God with swift & nimble wings of holy affections, readily, and feruourously, soaring & mounting higher and higher to the heaven of perfection. Briefly, devotion, is nothing else but a spiritual swiftness and nimbleness of love, by which charity worketh our actions in us, or we by her, with readiness of will, and alacrity of mind; And as it is the office of charity, in what degree soever it be, to make us keep the commandments of God generally and universally: so is it the proper function of devotion, to fulfil the commandments with promptness, fervour, and nimble vigour of our minds, as it were delighting, and rejoicing in doing our duty towards, God & man. Hence it is, that he which keepeth not the commandments of God, can neither be esteemed good, nor devout: since to be good, he must be endued with charity; and to be devout, it is not enough to have any degree of charity whatsoever, but besides he must have a quick and ready affection and habit of exercising the highest and perfectest actions of charity: which readiness of mind, is the true virtue of devotion.  
4. Devotion then consisteth in a certain degree of excellent charity, making us prompt and ready, not only in the keeping of God's commandments: but besides that, it provoketh us to do with joy and delight all manner of good works, although they be not in any sort commanded by God's law, but only commended unto our free-will by his counsels and holy inspirations. For like as a man but newly recovered from a long and dangerous sickness, walketh now and then as much as is necessary for his health, but yet slowly and leisurely for want of strength and vigour: so a sinner but lately reclaimed from the diseases of iniquity, walketh in the way of God's commandments, but yet slowly, and faintly, no more than is necessary for his salvation, until such time as he gain the strength of devotion, for then like a man in sound & perfect health, he not only walketh lustily and cheerfully in the high way of God's commandments, but with exceeding courage, and earnest desire of pleasing his Saviour, runneth speedily, as it were leaping & dancing for joy and exaltation of mind, in the paths of God's counsels and heavenly inspirations. To conclude, charity and devotion do differ one from another, no more than fire from flame: for charity is a spiritual fire which God kindleth in our hearts, and when it breaketh out in to flames, then is it called devotion: So that devotion addeth nothing to the fire of charity, saving a bright flame of readiness and promptness of mind to exercise actively, speedily, with out delays, or difficulties, at all occasions, the commandments of God, and works of his councils, and inspirations, which it pleaseth his divine goodness to infuse into our hearts.   

The properties and excellency of Devotion. CHAPTER II.  
1. THEY that endeavoured to discourage the Israelits from going forward unto the land of promise, told them it was a country that devoured the inhabitants thereof, having an air so contagious, that it were impossible to live long in health there, and that on the other side, the inhabitants of that land, were huge monstrous giants, that did eat up other men, as if they were but shrimps or locusts. So plays the world (my deer Philotheus) it striveth by all means possible to defame holy devotion, painting us out devout persons with frowning, sad, and grisly countenances, and publishing maliciously that devotion engendereth melancholy humours, and unsufferable conditions. But as josua and Caleb, constantly protested, not only that the country was beautiful & fruitful, but also that the winning & possession thereof would both be easy, and agreeable to their wishes: so doth the holy Ghost by the mouths of all his saints, and our Saviour Christ himself by his own blessed mouth assure us, that a devout life is sweet, happy, and full of unspeakable delights and comforts.  
2. The world sees that the lovers of saintlike devotion, fast, pray, watch, serve the sick, give to the poor, bridle their anger, restranie their passions, deprive themselves of sensual pleasures, and do other such acts as are of themselves both sharp & rigorous. But the world sees not the inward cordial affection which rendereth all these actions most pleasant, sweet, and easy to perform. Look but on the little Bees, busily beset upon the thime, the juice whereof every man knows to be bitter: and yet no sooner have they sucked it from the herb, but presently they convert it into honey. Devout souls (o you worldlings) feel (no doubt) the bitterness of these mortifications: yet such is the nature of devotion, that even in the very exercise of these austerities, it transforms them into pleasant and sweet delights. The fires, and flames, the racks, and tortures, swords, and scourges, seemed flowers, and perfumes to the valiant martyrs, because they were devout: if then devotion can give so sweet a taste to the most cruel torments, yea even to death itself: how dainty and divine a taste will it give unto virtuous acts and exercises? Sugar sweeteneth sour and unripened fruit, and correcteth the crudity thereof when it is over-ripe: and devotion is the spiritual sugar, which taketh away all sowernes from mortification, and mendeth the surfeiting sweetness of consolation. It taketh away discontentment from the poor man, and the disordinat appetit and desire of riches: despair from the oppressed, and insolence from the favourised: sadness from the solitary, and dissolution from him that keepeth company. It serveth for fire in the winter of adversity, and for morning dew in the summer of prosperity. Devotion knows how to abound in plenty, and how to be patiented in poverty: devotion maketh equal esteem of honour and disgrace, and receiveth pleasure and pain, almost, with one and the same unchangeable mind; and finally filleth our souls brimful of inestimable delights.  
3. The mysterious ladder which jacob saw in his happy dream, (the true portrait of the devout life) the two sides whereof, signify prayer which obtaineth the love of almighty God, and the holy sacraments which confer it unto us, when we duly receive them: The staves, or steps fastened to the sides, betoken divers degrees of charity, by which devout souls do go from virtue to virtue: either descending by action to secure and help their neighbours, or ascending by contemplation up to the happy union with almighty God. Now look (my Philotheus) upon those which be on this ladder, and you shall find them men that have Angels hearts, or Angels, that have men's bodies; They seem young though indeed they be not, because they be full of force & spiritual vigour in all their actions: They have golden wings, to soar up to the very throne of God, and to dart themselves into him by fervent prayer, but they have feet also to walk among men, by an holy, amiable, and exemplar conversation; fair and goodly are their faces, for they receive all things with joy and sweetness. Their legs, their arms, & their heads at always uncovered, for as much as their thoughts, affections and actions are void of all other motive or designment, saving only a pure and naked intention to please God: The rest of their body, is covered with a fair and light rob, because though they use the self same world that worldlings do, yet take they but sparingly of worldly things, no more than is requisite for their estate. Such Angels as these, be devout persons. Believe (me loving Philotheus) devotion is the sweet of all sweets, the queen of virtues, for it is the ornament and perfection 〈◊〉 ●…aritie: for if charity be milk to feed our faint ●oules, devotion is the cream; if charity be the plant, devotion is the flower; if charity be the precious gem, devotion is the lustre of it; if charity be a healthful balm, devotion is the comfortable odour thereof, which recreateth men and refresheth the Angels.   

That devotion is an instrument, and an ornament befitting all vocations, and professions. CHAPTER III.  
1. GOD commanded the plants in their creation, to bear fruit, every one according to his kind: even so commandeth he all Christians, (who are the living plants of his Church) to fructify and bring forth the works of devotion, every one according to his kind and quality. For devotion ought to be exercised differently by the gentleman, by the artificer, by the servant, by the Prince, by the widow, by the maid, and by the married. And the practice of devotion is not only divers in divers estates, but even in the self same estate must it be accommodated, to the forces, affairs, leisure, and duty of every one in particular. For I pray thee, would it do well if the Bishop should be solitary like the Carthusian? or the married man should lay up no more in store for the maintenance of his family, than the Capuchin? or that the Artificer should be all day in the church like the monk: and the monk busy himself in all kinds of occurrents, for the service of his neighbour, as doth the Bishop? Were not such devotion ridiculous, disorderly, and intolerable? And yet is this preposterous manner of proceeding now a days most usual: and the world either not able, or not willing to discern devotion, from indiscretion, murmureth & blameth devotion, which notwithstanding, can neither help, nor redress these disorders.  
2. No (my Philotheus) true devotion never marreth any thing, but rather maketh and perfecteth: and devotion that is contrary to the lawful calling of any man, is undoubtedly forged and false devotion. The Bee (saith the philosopher) sucketh honey from herbs and flowers without hurting or endamageing them, but leaving them as whole & as fresh as she found them: but true devotion doth more than so: for it not only hurteth no state, vocation or affair, but contrariwise bettereth & adorneth it. All kind of pearls and precious gems being steeped in honey, become more glittering, every one after its native colour: and so every christian becometh more perfect, & excellent in his vocation, joining the same with true devotion: the care of family by it is made more quiet and peaceable; the love of man and wife more sincere and durable; the service of subjects to their prince more loyal and acceptable; and all kind of occupations become more easy and tolerable.  
3. It were an error, nay an heresy, to go about to banish devotion from the companies of soldiers, out of the shops of artificers, the courts of princes, and from the household or family of married folk. True it is, that the devotion, altogether contemplative, monastical, and religious, cannot be exercised in these vocations: yet are there many other degrees and exercises of devotion, which sufficiently and easily lead secular persons to perfection; Abraham, Isaak, jacob, David, job, Tobias, Sara, Rebecca, and judith, are witnesses hereof in the ancient law: and as touching the new, S. joseph, S. Lydia, and S. Crispin, were perfectly devout in their open shops; S. Anne, S. Martha, S. Monica, amonghst their families: S. Cornelius, S. Sebastian, S. Maurice, amidst the armies: and Constantin, S. Helen, S. Lewis, S. Ame, and S. Edward in their royal thrones & dukedoms. Nay it hath oftentimes happened, that many have lost their perfection in solitude (which not withstanding is so much desired to perfection) and have conserved it amidst the multitude, which seemeth little favourable to perfection. lot, (saith S. Gregory) that was so chaste in the city, defiled himself in solitude: wheresoever we be, or of whatsoever calling we are, we may and aught to aspire to perfection.   

The necessity of a guide to enter and go forward in exercises of devotion. CHAPTER FOUR  
1. YOUNG Tobias, commanded by his father to go to the city of Rages, said, I know no whit of the way: go then (replied his father) and seek out some faithful guide to conduct thee. The same say I to thee (my beloved Philotheus) desirest thou in good earnest to walk to the city of devotion? seek some skilful man to direct and lead thee. This is the rule of rules: and the advertisement of advertisements: for albeit thou search never so curiously (saith the devout Auila) thou shalt never so securely and certainly find out the will of God, as by this safe way of humble obedience, so much recommended and practised by all his devout and faithful servants in former times. The blessed Mother Teresa, foundress of the reformed Carmelits, seeing the strange and extraordinary penances, which the great Lady Catherine of Cardova, exercised in a cave, in a wilderness of Spanie, was much moved in heart to imitate her therein, contrary to the advice of her confessor, who had forbid her such kind of austerities: yet was she tempted not to obey him in that behalf: but God (who many times familiarly talked with her) said unto her: my daughter thou hast already begun a very fafe and assured way: seest thou the penance of that good lady? but I do make more account of thy obedience. And therefore this blessed woman ever after so loved this virtue, that beside the ordinary obedience due unto her superiors, she made one vow in particular, to a certain learned & excellent man, to follow in all things his direction, by which she found inestimable comfort and profit; as both before, and after her, many devout souls have done the like, who to subject themselves more perfectly to the will of God, submitted their own wills to the disposition of his servants: a thing which holy S. Catherine of Sienna highly commendeth in her spiritual dialogues. The most virtuous princess S. Elizabeth, submitted herself most extraordinarily to the direction of her ghostly confessor Conradus. And one of the last advices that great S. Lewis gave to his son before his death, was in this in kind: confess often & choose a confessor of learning, and discretion, that can, and dare advertise thee, to do such things as are necessary for thy salvation.  
2. A faithful friend (saith the holy scripture) is a strong protection: he that hath found him, hath found a treasure. A faithful friend is a medicine of life and immortality: such as fear God do find such a friend. These sacred words, as you may see, are principally spoken of immortality, for the obtaining whereof, it is needful above all things to have this faithful friend, who may guide our actions by his prudential council, and countergard us, against the ambushments and slights of our ghostly enemy. Such an one shall be unto us, as a treasure of wisdom in all our afflictions, desolations, and falls: he shall serve us as a medicine to ease and comfort our hearts in our ghostly diseases: he will keep us from evil, and make what is good in us, a great deal better: and if any infirmities chance to befall us, his careful assistance will procure, that it shall not be mortal, for he will lift us up again from our downfall.  
3. But who is he (say you) that shall be so happy as to find such a friend? The wise man in the same place tells us, saying. They that fear God, they that with an humble mind, affectuoufly desire their advacement in piety, and in the service and worship of their Creator. Seeing then that it importeth thee so much (my Philotheus) to go accompanied with a good guide in this holy voyage of devotion, pray unto God with very great instance, that he will furnish thee with one according to his heart, and doubt not, albeit it were needful for this end, to send an Angel from heaven, as he did to young Tobias, but that he will give thee a good one, and a faithful.  
4. And in very deed, in place of an Angel ought he to be unto thee, when thou hast once found him. Regard him not simply as a man, neither trust in him, nor in his humane prudence, but in the providence of almighty God, who will no doubt favour thy endeavours, and speak unto thee by the means and interposition of this man: putting into his mind, and into his mouth, that which shall be most expedient for thy spiritual advancement: so that thou oughtest to hearken unto him, as unto an Angel descended from heaven, to conduct and lead thee thither. Treat with him freely, and with an open heart, manifesting without all dissimulation or feigning, the good and evil which thou findest in thy soul: and by this means, thy good shall be more examined and assured, and thy evil corrected and amended: thou shalt be both eased and fortified in thy afflictions, and moderated and ordered in thy consolations. Place then an exceeding confidence in him, joined with a religious and respective reverence yet so, that the reverence diminish not thy confidence in him, nor thy confidence hinder the reverence due unto him: but trust in him with trembling, as a chaste maiden doth respect her severe, but loving father: and respect him with an assured trust in his love and care, as an obedient son, would do his dear and tender hearted mother. In a word, the friendship betwixt thee and thy ghostly instructor, must be strong and sweet, all holy, all sacred, and all celestial.  
5. For this cause, choose one among a thousand, saith Auilla, but I say unto thee, one among ten thousand, for there are fewer to be found then men imagine, who are fit and capable of such an office. He must be replenished with charity, knowledge, and with prudence, for if but one of these three parts be wanting in him, it will be dangerous for thy soul. Therefore once again I advise thee, to demand him instantly at the hands of almighty God, and having once obtained him, bless his divine majesty for so great a benefit. Stand firm and steadfast under his conduct, and change him not lightly for any other, but go to him simply, humbly, and confidently: and so shalt thou make a prosperous voyage.   

That the beginning of a devout life, must be taken from the purgation of the soul. CHAPTER V.  
1. FLowers appear in our ground, (sayeth the spouse in the Canticles) the time of pruning our vines is come. What be the flowers of our hearts (o Philotheus) but our good desires? So soon then as they appear, we must lay hand to the hook, and cut from our conscience, all withered, dead, and superfluous works. In the law of Moses, the stranger woman taken prisoner, that would marry with an Israelite, was to put of the rob of her captivity, to pair her nails, and to cut away the tresses of her hair: in like manner, the soul that aspireth to the honour to be the espouse of the Son of God, must first put of the old man, and put on the new, cast away and forsake sin, and then pair and shave of all kind of impediments, which do divert from the love of almighty God. It is the first beginning of our health, to purge our corrupt and peccant humours. S. Paul even in an instant, was purged and cleansed with a perfect purgation. So was S. Marie Magdalen, S. Pelagia, S. Gatharin of Genua, and certain others. But this kind of purgation, is altogether miraculous and extraordinary in grace, as is the resurrection of the dead in nature, and therefore we must not pretend thereunto. The ordinary manner of purging and healing either body or mind, is not wrought but by little and little, and by proceeding from degree to degree, with pain, leisure, and expectation.  
2. The Angels had wings, upon the mysterious ladder of the patriarch jacob, yet they flew not therefore, but ascended, and descended by order from one step to another. The soul which ariseth from sin to devotion, is fitly compared to the morning star, which in rising expelleth not the darkness in a trice or moment, but gradatim and by degrees. That cure (saith the Physiciens Aphorism) which is done fair and softly, is always most assured. The diseases of the soul, as well as those of the body, come to us, as a man may say, in post, or a horse back, but they depart from us on foot, and fair and softly. We must then be courageous (o Philotheus) in undertaking this enterprise. Alas, what pity is it of these souls, which seeing themselves subject to sundry imperfections, after they have been exercised some few months in devotion, begin to trouble, disquiet, and discourage themselves, suffering their hearts almost to be borne away unto the temptation of leaving of all, and returning back? But now on the other part, is it not an exceeding peril unto those souls, which by a contrary temptation, persuade themselves to be purged from their imperfections, the first day, as it were, of their purgation, reputing themselves to be made perfect, before, in a manner, they be scarcely made, and presuming to fly, before they have wings. O Philotheus, in what great danger are they, of falling again into their former diseases, for taking themselves to timely out of the hands of the phisicien? It is in vain to rise before the light (saith the kingly Prophet) rise after you have sitten. And he himself putting the same lesson in practice, having been washed & cleansed from his sin, yet humbly demandeth to be washed again.  
3. The exercise of purging souls, can not, nor may not end, but with our life. Let us never therefore afflict ourselves about our imperfections, for our perfection chiefly consisteth in resisting against them, and we can not resist them unless we do see them, nor can we van quish them, unless we encounter them. Our victory consisteth not, in not feeling them, but in not consenting nor yielding unto them: for to receive vexation and trouble from them, is not to consent unto them: nay it is necessary for the exercise of our humility, that we sometime receive some small blows or foils in this spiritual battle: but we are never to be accounted for overcome, but only when we lose either life or courage. Now certain it is, that imperfections and venial sins, can not take from us the life of grace, for that is never lost but by deadly sin. The only care then that remaineth is, that these imperfections do not daunt our courage. Deliver me o Lord, said David, from cowardliness, and faintness of heart. For this is the happy condition and advantage which we have in this ghostly war, that we shall ever be conquerors, provided always that we will combat.   

Of the first Purgation: which is, from mortal sins. CHAPTER VI.  
1. THE first purgation then which we must minister to our soul, is, to cleanse and void away the filth of sin: and the means to make this purgation, is the holy Sacrament of Penance. For the due receiving whereof, thou must seek out the best confessar that can be found. Then take in hand some little treatise, that hath been set forth, to help consciences to confess well, as Granada, Bruno, Arias, Augerius, or such like. Read it with good attention, and mark from point to point, in what thou hast offended, beginning from the time in which thou hadst first the use of reason, until this present hour of thy conversion. And if thou dost distrust thy memory, set down in writing what thou hast observed: and having in this sort prepared and gathered together the peccant humours of thy guilty conscience, detest them, and reject them by Contrition and displeasure, even as great and as profound as ever thy heart is able to suffer, diligently pondering these four points. That by sin thou hast lost the grace of God. Forsaken thy part of heaven. Accepted of the perpetual pains of hell. And renounced the vision, and everlasting love of almighty God.  
2. Thou perceivest, Philotheus, that I speak in this place of a general Confession of all thy life, the which truly, although I grant that it is not always absolutely necessary, yet do I consider, that it will be exceeding profitable unto thee in this beginning: and for this cause I do most earnestly exhort thereunto. It happeneth oft times, that the ordinary Confessions of such as live a vulgar life, are full of great and gross defaults: one while they prepare not themselves any whit at all, or at the least very little: another while they come, but not with that Contrition and sorrow that is requisite for their sins: nay, sometimes it happeneth that they go to Confession, with a secret purpose to return to sin, namely when they do not shun and avoid the occasions, nor use the necessary dispatches, which are meet and proper for the amendment of life: and in all these cases, a general Confession is very requisite to assure our souls. But besides this, a general Confession, recalleth us to the knowledge of ourselves: provoketh us to a wholesome confusion for our life past: and moveth us to admire the mercy of God, who hath expected us with such incredible and exceeding patience: furthermore, it pacifieth our consciences: easeth our spirits: exciteth good purposes: ministereth matter to our ghostly father, to prescribe us advises, fit and convenient for our condition: and openeth our heart, that we may with more confidence manifest our Confessions that be to come.  
3. Being then in this Introduction, to discourse of a general renewing and reforming of our hearts, and of an universal conversion of our souls unto God, by the enterprise of a devout life, I have great reason, as it seemeth to me, Philotheus, to counsel thee to make this general Confession.   

The second Purgation: which is from the affections of sin. CHAPTER VII.  
1. ALL the Israelites departed in effect out of the Land of Egypt, but they departed not all in heart and affection; which was evident to be seen, in that many of them in the desert repined, for that they had not the onions & flesh pots of Egypt: even so there are certain penitents, who in effect go forth of sin, but nevertheless do not utterly leave nor forsake the affection: that is to say, they purpose indeed to sin no more, but it is with a certain harts-breake which they have, to deprive themselves, and to abstain from the accursed delights and contentments of sin. Their heart renounceth sin and standeth a loof of, but they leave not for all that, often times to look that way, as Lot's wife looked back towards Sodom. They abstain from sin, as sick men do from millons, which they forbear, because the phisicien threatens them death if that they eat them: but not withstanding this constrained abstinence, their fancy still longeth after those forbidden meats, they speak of them, cheapen them, and would likewise buy of them, if it were lawful, at the least they will sinel to them, and account them happy that are not bound to forbear them: even so these feeble and faint hearted penitents, refrain themselves from sin for awhile, but to their grief, they wish to God, that they might sin, and not be damned: they talk with a kind of taste and savour of sin, and account them contented that do commit them.  
2. A man resolved to be revenged, will change his will when he comes to Confession, but immediately after, one may find him amongst his friends, taking pleasure and contentment in recounting his quarrel, saying, that had it not been for the fear of God, he had done this, or he had done that: and that the divine law, in this point of pardoning is very hard, and wisheth to God that it were lawful for him to be revenged. Alas, who seethe not, that although this poor man be gotten faintly out of sin, yet that he is altogether incensed to the affection of sin? that being forth of Egypt in effect, he is yet there still in will and appetite, greedily desiring the rustic fare of the onions and garlic, which he was wont to eat: even as a wanton woman, that hath newly detested her lewd loves, finds still a delight to be courted and environed with her fond wooers: alas what exceeding danger are such people in?  
3. O Philotheus, seeing thou resolvest to undertake a devout course of life, thou must not only forsake sin, but withal, wholly purge thy heart from all affections, which any way depend or savour of sin. For besides the danger that there is of relapse, these miserable affections will continually tire thy spirit, and will make it become so heavy and lumpish, that it shall not do any good works promptly, diligently, and frequently, wherein not withstanding consisteth the true essence of devotion. Such souls as having gotten out of the estate of sin, and retain notwithstanding these bad affections and languishinges, resemble in my opinion, the maidens that have the green sickness, who are not sick, and yet all their actions are sick: they eat without relish, sleep without repose, laugh without joy, and drag themselves, rather than go or walk: even so these souls do well, but with a spiritual wearisomeness, and that so great, that it takes away all the grace from their good exercises: which are but few in number, and small in effect.   

Of the means of applying this second Purgation. CHAPTER VIII.  
1. NOW the foundation of this second purgation, is a lively and strong apprehension of the great harm which sin bringeth unto us, by means whereof, we enter into a profound and vehement Contrition. For as never so little Contrition (if it be true and unfeigned) especially conjoined with the virtue of the Sacraments, doth purge us sufficiently from the guilt of sin, so also when it is great and vehement, it purgeth us from all the affections depending of sin. A hatred or rancour which is feeble and weak, causeth our heart to rise at the very sight of him whom we do hate, and maketh us to fly his company, but if it be a violent and deadly hatred, it maketh us not only to fly his company, but even to be disgusted, and not to endure the conversation of any of his kindred, parents, or friends, no, not so much as his picture itself, or of any thing else appertaining unto him, but is abominable and odious unto us: even so when the penitent hateth his sin, only with a weak and cold, though true Contrition, he resolveth fully and truly indeed, never to offend nor sin any more, but when he hateth it with a Contrition vigorous and forcible, he not only hateth and detesteth the sin, but likewise all the affections, dependences, and paths of sin.  
2. We must then endeavour fervently, Philotheus, to augment as much as is possible for us, our sorrow, contrition, and inward repentance, to the end that it may stretch and extend, to the least appurtenance and spark of sin. So blessed Marie Magdalen in her conversion, lost so perfectly all taste of sin, and of the pleasures she had taken therein, that she never afterwards thought more upon them. And holy David protesteth, that he not only hated sin, but also all the ways and paths of the same. And in this resolution, consisteth the renovation of the soul, whereby she returns by innocency to her youthful days; which the same prophet compareth to the renewing of the eagle.  
3. Now to attain this apprehension and Contrition, thou must exercise thyself diligently in these meditations following, which being duly practised, will (by the help of God's heavenly grace) root out of thy heart all sin, as also the principal affections to the same: to this end have I principally ordained them. Thou shalt practise them therefore in order as I have placed them, taking but one for every day, and that in the morning, if it be possible, which is the time most proper for all the actions of the spirit: and the rest of the day following, ruminate and chew that which thou hast meditated in the morning. If thou be not yet accustomed to meditation, see that which afterwards shall be said in the second part.   

The first Meditation; of our Creation. Chap. 9  

Preparation.  

1. Place thyself with reverence before God.  
2. Pray him to inspire thee with his grace.    

Considerations.  
1. COnsider that there are but so many years past, when thou wast not yet come into the world, & thy being was a just nothing. Where were we (o my soul) in that time? The world had then lasted so many ages, and yet there was no news of us.  
2. God hath caused thee to be hatched of this nothing, to be this something which now thou art: without having any manner of need of thee, but moved thereunto by his only bounty.  
3. Consider the being that God hath given thee, for it is the chiefest and most excellentst in this visible world: capable to live eternally: and to unite thyself perfectly unto his divine majesty.   

Affections and resolutions.  
1. Humble thyself profoundly before the presence of God, saying from the bottom of thy heart with the Psalmist: O Lord before thee, and in comparison of thy majesty, I am just nothing? and how wast thou then mindful of me to create me? Alas my soul, thou wast hidden (as it were) in the abyss of nothing: and in this abyss of nothing shouldst thou have remained until this present, if God had not drawn thee forth from thence. And what couldst thou have done, within this nothing?  
2. Give thancks to God. O my great and good Creator, how infinitely am I indebted unto thee, for that thou hast taken me out of this nothing, to make me by thy mercy that something which I am? What shall I ever be able to do worthily, to bless and magnify thy name? and to render thancks to thine exceeding bounty?  
3. Confound thyself. But alas my Creator, instead of uniting myself unto thee by pure love and loyal service, I have always been rebellious by my unruly affections: separating and withdrawing myself from thee, to join and unite myself unto sin and iniquity; doing no more honour to thy goodness, then if thou hadst not been my Creator.  
4. Prostrate and debase thyself before God. O my soul, know that our Lord is thy God: it is he that hath made thee, and not thou thyself. O God, I am the work of thy hands. I will then no more henceforth take pleasure in myself, since in myself, and of myself I am truly nothing. Whereof dost thou brag and boast, o dust and ashes? whereof dost thou extol thyself, o mere nothing? Wherefore to humble myself I will do such or such a thing, I will support such or such contempt, I will change my life, and hereafter follow my Creator, and do myself honour with the condition and being which he hath given me, employing it wholly in the obedience of his blessed will, by such means as shall be taught me, and as I shall be informed of by my ghostly father.   

Conclusion.  
1. Give thancks to God. Bless thy God (o my soul) and let all my bowels praise his holy name, for his bounty hath drawn me forth of the abyss of nothing, and his mercy hath created me.  
2. Offer. O my God, I offer unto thee with all my heart, the essence and being, which thou of thy bounty hast bestowed upon me: with all my heart do I dedicate & consecrate the same unto thee.  
3. Pray. O my God, strengthen me in these affections and resolutions. O holy virgin mother of our Lord, commend them by thy blessed intercession unto thy merciful Son, together with all those for whom I ought to pray etc. Pater Aue. Credo.  
After thou hast ended thy exercise, walk a while, and of these considerations which thou hast made, gather and bind together a little nosegay of devotion to smell unto, and to recreate ●he sent of thy soul all the day following.    

The second Meditation; of the end, for the which were created. Chap. 10.  

Preparation.  

1. Place thyself with reverence before God.  
2. Pray him to inspire thee with his grace.    

Considerations.  
1. GOD did not place thee in this world for any need that he had of thee, who art altogether unprofitable to him, but only to exercise & declare his bounty in thee, in bestowing upon thee, his grace & glory. And therefore hath he enriched thee, with understanding to know him, remembrance to be mindful of him, will to love him, imagination to represent his benefits unto thy thoughts, eyes to behold the wonders of his works, & a tongue to praise him, and so forth of others.  
2. Being created, and set in the world for this intention, all actions contrary to this end, must be rejected and cast away: and such as serve not to obtain this end, aught to be despised as vain and superfluous.  
3. Consider then the miserable case of most men in the world, who never think of this end, but live as if they believed that they were not made, but only to build fair houses, to plant pleasant orchards, and to heap together riches, and such like fooleries.   

Affections and resolutions.  
1. Confound thyself, reproaching and objecting to thy soul her misery; which hath been so great heretofore that she hath seldom or never thought of any of all this. Alas what did I busy my thoughts upon (o my God) when I placed them not upon thee? what was I mindful of, when I forgot thee? what did I love, when I did not love thee? Ay me, I should have fed my soul with thy verity, and I have sild it with vanity, and have served the world, which was not made but to serve me.  
2. Detest thy life past. I defy you utterly o vain cogitations, and unprositable fancies: I abhor, and abjure you, o detestable and frivoulous imaginations: I renounce you unfaithful and disloyal loves, miserable and lost services, ungrateful gratifications, cumbersome and unpleasing pleasures.  
3. Turn thyself too God. And thou, o my God, and my Lord, thou shalt be for the time to come the only object of my thoughts: no, I will never more apply my spirit to any cogitations, which may be offensive or disliking to thee. My memory all the days of my life, shall be filled with consideration of thy excessive goodness, so lovingly declared in my behalf: thou shalt be the deliciousness of my heart, and the sweetness of my affections.  
4. Hence therefore from my sight for ever, such and such toys and trifles, whereunto I have vainly applied my mind: such and such idle exercises, in which I fond spent my days; such & such affections which entangled my heart, shall hen ceforth be a horror unto my thoughts: and to this end I will use such and such remedies.   

Conclusion.  
1. Thank God that it pleased him to create thee for so excellent an end. Thou hast made me o Lord for thyself, to enjoy everlastingly the immensity of thy glory: o when shall it be that I shall be worthy, and when shall I praise thee according to my duty?  
2. Offer. I offer unto thee (o my dear Creator) all these good affections and holy resolutions, with all my heart & all my soul.  
3. Pray. I beseech thee (o God) to accept these my desires and vows, and to give my soul thy holy blessing, that she may faithfully accomplish them, through the merits of the blood of thy blessed Son, shed for me upon the cross etc. Pater. Aue. Credo.  
Remember to make a little nosegay of devotion as aforesaid.    

The third meditation: of the Benefits of God. CHAP. 11.  

Preparation.  

1. Place thyself with reverence before God.  
2. Pray him to inspire thee with his grace.    

Considerations.  
1. CONSIDER the corporal graces which God hath given thee: what a body, what commodities to maintain it, what health, and lawful consolations to entertain it, what friends, what helps, and what assistance. But thou shalt consider all this, with comparison of many other persons in the world, which are far better and worthier than thou, who notwithstanding are destitute of all these benefits; some spoiled in their bodies, health, and members: other abandoned to the mercy of reproaches, contempts and dishonours: other oppressed and overwhelmed with poverty: And God would not suffer thee to become so miserable.  
2. Consider the benefits and gifts of mind; How many are there in the world, senseless, foolish, and besides themselves? and why art not thou one of the number? God vouchsafed to favour thee: How many are there whose education hath been rude, brutish, and barbarous, who have been nourished and bred up in gross ignorance, and clownish behaviour? whereas the providence of God hath so provided, that thou hast been brought up civilly, and in honour.  
3. Consider the supernatural benefits of heavenly grace. O Philotheus, thou art a child of the Gatholique church. God hath taught thee the knowledge of his true religion, even from thy infancy and youth. How many times hath he given thee his holy sacraments? how many times inspirations, internal illuminations, & for thy amendment gracious reprehensions? how often hath he pardoned thee thy faults? how often hath he delivered thee from occasions of casting away thyself, when thou wast in danger? And these last years of thy life, which he hath so liberally lent thee, did they not affored thee leisure enough, to advance thyself in the spiritual profit and good of thy soul? Consider at the least how sweet & gracious God hath been unto thee.   

Affections and resolutions.  
1. Admire the goodness of God. O how good and how merciful is my God in my behalf! O how gracious is he! O how rich is his heart in mercy, and liberal in bounty? O my soul, let us recount for ever how many favours he hath done unto us.  
2. Admire thy ingratitude. But who am I (o Lord) that thou hast been so mindful of me? Ah how great is my unworthiness, how into lerable is my unthankfulness? Alas I have trodden under foot these benefits, I have dishonoured thy favours, turning them into abuses, and contempt, of thy sovereign bounty: against the infinite depth of thy graces, have I opposed the bottomless depth of my ingratitude.  
3. Stir thyself up to acknowledgement of his benefits. Up then my heart, be no more unfaithful, unthankful, and desloyal unto thy great and gracious benefactor. And how shall not my soul, be subject wholly unto God, who hath wrought so many wonders and graces both in me, and for me?  
4. Go to then, Philotheus, from hence forward withdraw thy body from such and such voluptuous pleasures; subject it entirely, to the service of God, who hath done so much for it. Apply thy soul how to know and acknowledge the goodness of thy God, by such and such like exercises, which be requisite for that end. Employ diligently the means which are in holy Church, to save thy soul, and to profit in the love and worship of God. Yea, o my God, I will frequent the exercise of prayer, and the use of thy sacraments: I will hear thy holy word, I will practise thy holy inspirations and thy counsels, etc.   

Conclusion.  
1. Give God thancks for the knowledge he hath given thee at this present of thy bounden duty, and of the benefits heretofore received.  
2. Offer him thy heart with all thy good purposes and resolutions.  
3. Pray unto him to fortify thee, that thou mayst practise them faithfully, through the merits of the death and passion of his Son our dear Saviour. Implore the intercession of the blessed Virgin, and of the Saints, etc. Remember to make a little nosegay of devotion, as aforesaid.    

The fourth meditation: of sin. CHAPTER 12.  

Preparation.  

1. Place thyself with reverence before God.  
2. Pray him to inspire thee with his grace.    

Considerations.  
1. CALL to mind how long it is since thou beganst to sin, & examine how much from that beginning, sins have been multiplied in thy heart: how every day thou hast increased them, against God, against thyself, and against thy neighbour: by work, by word, by desire and thought.  
2. Consider thy naughty inclinations, & how much thou hast followed them. And by this means thou shalt plainly see, that thy sins are greater in number then the hairs of thy head, yea then the sands of the sea.  
3. Consider and ponder in particular the sin of ingratitude against God: which is a general sin, and extendeth itself above all the rest, & maketh them infinitely more enorm and heinous. Behold then how many benefits God hath bestowed upon thee, and how thou hast abused them all against the givers goodness: in particular consider how many good inspirations thou hast despised, how many good motions thou hast unprofitably neglected. But above all, how many times hast thou received the holy sacraments, and where are the fruits thereof? what are become of all those precious jewels wherewith thy dear spouse adorned thee? all these have been hid and covered under the filth of thy iniquities. With what preparation hast thou received them? Think I pray thee upon this ingratitude: that God having run so after thee, and that to save thee, thou hast outrun him, and that to destroy thee.   

Affections and resolutions.  
1. Be confounded, and ashamed of this thy misery. O my God, how dare I appear before thine eyes? Alas I am but an apostume of the world and a very sink of sin and ingratitude. Is it possible, that I have been so disloryall, that I have not left any one of my senses, nor any one of the powers of my soul, which I have not polluted, violated, and defiled? and that not so much as one day of my life hath passed, in which I have not brought forth such naughty effects? Is it thus that I ought to recompense the benefits of my Creator, and the precious blood of my redeemer?  
2. Crave pardon for thine offences. O my Lord, I cast myself downe before thy feet, like the prodigal child, like another Magdalen, like a woman convinced to have dishonoured her marriage bed with all kind of adultery O pitiful Lord, mercy on this poor sinful wretch. Alas o lively and never-ceasing wellspring of compassion, have pity upon this miserable suppliant.  
3. Purpose to live better hereafter. O my blessed Lord, no; never any more with the help of thy grace; no, never any more will I abandon myself to sin. Alas I have loved it but too too much: but now I detest it, & embrace thee. O father of mercy, I will live & die in thee.  
4. To blot out my sins past, I will accuse myself courageously I will not leave one, but thrust it head long out of my heart.  
5. I will do all that I can to pull up by the very roots, all the plants of sin from my heart: & in particular, such and such which do most annoy me.  
6. To accomplish this, I will constantly embrace the means which shall be advised me: and never think I have done evough, to repair the ruins of so great offences.   

Conclusion.  
1. Give God thanks, for expecting thy amendment, until this hour: and bless him that he hath given thee these good affections.  
2. Offer him up thy soul frankly and freely, that thou mayst put them in execution by the help of his grace.  
3. Desire him to strengthen thee with his heavenly aid, for his dear Sons precious death: for our blessed Lady's intercession, & the prayers of all his Saints, etc. Pater. Aue. Credo. Remember to make a little nosegay of devotion as aforesaid.    

The fift meditation: of Death. CHAPTER 13.  

Preparation.  

1. Place thyself reverently in the presence of God.  
2. Pray him to inspire thee with his grace.  
3. Imagine thyself to be extremely sick, lying upon thy deathbed, without any hope at all of ever escaping.    

Considerations.  
1. CONSIDER the uncertainty of the day of thy death. O my poor soul, thou must out of this body one day: but when shall that day be? Will it be in winter, or in summer? In city, or country? By day, or by night? Shall it be unawares, or with advertisement? by sickness, or by casuallity? Shalt thou have leisure to confess thee, or not? Shalt thou have the assistance of thy ghostly father, or not? Alas, o my soul, of all these things we know not one, only certain it is that die we must, and always sooner than we imagine.  
2. Consider that at that time the whole world shall have an end, so far forth as concerneth thee, that is, there shall be no more world for thee, yea, it will turn upside down before thine eyes: for then the pleasures, the vanities, the worldly joys, the fond affections of our life, will seem unto us like flying shadows, and fading clouds. Ah wretched caitiff that I am, for what trifles, and babbles have I offended almighty God? Thou shalt then evidently see, that we have offended him for just nothing. contrarywise, at that hour, all devotion, piety, and other good works, will seem unto thee the greatest and sweetest treasure in the world. O wherefore did I not follow this fair and pleasant path? At that sorrowful time, thy sins, which before seemed unto thee but little moule-hilles, will appear biggar then huge mountains: and thy devotion so little, that thou wilt scarcely be able to perceive it.  
3. Consider the long & languishing farewells, that thy distressed soul will then give to this world: how sorrowfully she will bid adieu to riches, to honours, to vanities, to vain company, to pleasures, to pastimes, to friends, to neighbours, to parents, to kinsfolk, to husband, to wife, to children, and in a word to all creatures, and finally to her own body, which she must likewise leave, all pale, wrinkled, hideous, loathsome, and most detestably stinking.  
4. Consider the impressions that one shall have, to lift up, or lay hand on this thy body: the great haste, that even thy best friends will make, to carry thy carcase out of doors, and to hide the same full deep under the ground, far enough from their sight & beholding: and this done, how seldom afterwards the world will think upon thee, surely no more than thou thyself hast thought upon other men, who have deceased before thee. God have mercy on his soul, say they, and there is all. O death how art thou to be pondered? How art thou terrible, pitiless, and without compassion?  
5. That at this departure from the body, the soul taketh his way on the right hand, or the left. Alas, alas, whither then shall thine go, what way shall it take? surely no other than that, which it hath heretofore begun in this world.   

Affections and resolutions.  
1. Pray earnestly to God, and cast thyself with trembling love beiwixt his arms. Alas o my Lord, receive me into thy protection at that dreadful day: make that last hour happy and favourable unto me, and let rather all the rest of my life be nothing else but days of sorrow, affliction, and calamity.  
2. Despise the world. Seeing I know not the hour wherein I must leave thee, o wretched world, I will no more set my love upon thee. O you my dear friends, knisfolkes, and allies, suffer me to bearge you only that affection, which is compatible with an holy amity, and may therefore last eternally: for why should I unite myself unto you in such sort, as that afterwards we should be forced to break the knot of amity betwixt us?  
3. I will therefore from this very instant, prepare myself for that perilous hour, and take that care which is requisite, to end this journey happily: I will secure the estate of my conscience, to the utmost of my ability, and take present order for the reformation and amendment, of such and such defaults.   

Conclusion.  
Give thanks unto God for these resolutions which he hath infused and given unto thee: and offer them again thankfully, lovingly, and lowly unto his majesty. Entreat him a new to give thee a happy death, for the death of his dearly beloved Son, our Lord and Saviour. Implore the assistance of the B. Virgin, thy Angel guardian, and all the Saints in heaven. Pater. Aue. Credo. And bind up a sweet posy of myrrh, to recreate thy soul the day following.    

The sixth Meditation, of judgement. CHAPTER 14.  


1. Place thyself in the presence of God.  
2. Pray him to assist thee with his grace.    

Considerations.  
1. AFTER the time that God hath ordained for the continnance of the world, and after a number of dreadful signs and horrible presages, the terror whereof shall make men whither for fear and anguish, a consuming fire, coming like aflood, shall burn and reduce to ashes, every thing that is upon the face of the earth, nothing which we see excepted, nothing to be privileged from this fiery deluge.  
2. After this flood of flames and lightnings, all men shall arise from their graves (excepting such as already be risen) and at the summoning of the Archangels voice, they shall appear before the judgement throne, in the valley of josaphat. But alas with what difference? For the one sort shall arise with glorifed bodies, casting forth rays of exceeding light, and the other in bodies, or rather in carrions, most hideous and loath some to behold.  
3. Consider the majesty where with the sovereign judge will appear, environed with all the armies of his Angels and Saints. Before him shall be borne triumphantly his sacred Cross, shining much more brighter than the sun: a standard of grace to the good, and of righour and terror to the wicked.  
4. This sovereign judge by his redoubted commandment, and which shall suddenly and in a moment be put in execution, shall separate the good from the bad, placing the one at his right hand, and the other at his left: everlasting separation, after the which these to bands shall never any more meet again together.  
5. This separation being made, and the books of consciences being laid open, all men shall see clearly the malice of the wicked, and the contempt which they have borne to the majesty of God: and on the other side, the penance of the good, and the effects of the grace of God which they have received, and nothing at all shall be hidden or kept secret in that great consistory. O good God, what a shameful confusion will this be fore the one, and what a glorious consolation for the other?  
6. Consider the last sentence pronounced against the wicked. Go you cursed into everlasting fire, prepared for the devil and his Angels Weigh well these words which are so weighty. Go, saith he, a word of eternal rejection and abandoning of those unfortunate wretches, bamnishing them eternally from his glorious face. Next he termeth them accursed: o my soul how dreadful a curse? how general a curse? a curse comprising in it all manner of mischief and misery; an irrevocable curse, comprehending all times and eternity. He addeth, into everlasting fire. Behold, o my heart, the grievous horror of this eternity; O eternal eternity, and boundless infinity of pains, how dreadful art thou?  
7. Consider the contrary sentence given and pronounced in favour of the good. Come, saith the judge; O sweet word, and beginning of salvation, by which God draweth us up unto himself, and receiveth us into the bosom of rest and glory. The blessed of my Father. O dear blessing, treasure of bliss. Posesse the kingdom which is prepared for you from the beginning of the world. O good God what excess of favour: for this kingdom hath no end.   

Affections and resolutions.  
1. Tremble, o my soul, at the remembrance hereof. O my God, who can secure me at that dismal day, in which the pillars of heaven shall tremble for fear?  
2. Detest and abhor thy sins, for only they can cast thee away at that dreadful hour.  
3. Ah wretched heart of mine resolve to mend all. O Lord I will judge myself now with all care and strictness, lest I be then judged far more rigorously. I will examine and condemn myself, accuse and chastise myself, that the eternal judge condemn me not in that latter day. I will with all sorrow and humbleness, frequent the Sacrament of Confession, and will accept all necessary penances and advices, etc.   

Conclusion.  
1. Thank the goodness of God, that hath given thee means to provide for that day, and time and opportunity to do penance.  
2. Offer him thy heart to perform it.  
3. Pray him to give thee grace, well and truly to accomplish it. Pater. Aue. Credo. And provide a posy for all the day.    

The seventh Meditation, of Hell. CHAPTER 15.  


1. Place thyself in the presence of God.  
2. Pray him to assist thee with his grace.  
3. Imagine to thyself a dark city, all on fire with pitch and brimstone, and thronged with miserable citizens, which cannot get out.    

Considerations.  
1. CONSIDER that the damned are within this bottomless pit of hell, as with in this unfortunate city, where they suffer unspeakable torments in all their senses, and in all their members: because as they have employed all their senses and members to commit sin, so shall they suffer in all their senses and members, the pains and torments due unto sin. There the wanton eyes and lascivious looks, shall be afflicted with the horrible vision of devils, and hellish spectacles. The ears for delighting in vicious discouses, detractions, and slanders, shall hear nothing but lamentable outcries, and desperate howlings: and so of others.  
2. Consider that over and above all these bitter torments, there is yet another greater than they all, which is the loss and privation of the glory of God, from whose most amiable face & fruition, they are for ever irrevocably debarred. Now if Absalon found, that the privation of the face of his father David, was more grievous unto him, than his very exile, o merciful Lord, what an infinite grief will it be, to be for ever deprived from beholding, of thy most delightful and lovely face.  
3. Consider withal, the eternity of these pains, which only thing maketh hell intolerable▪ Alas if a flea in our ear, or if the heat of a little fever, make one short night so long and tedious, how tedious and terrible shall the night of eternity be, accompanied with so many unspeakable torments? Of this eternity groweth in the damned, an eternal desperation, infinity rage, and most abominable blasphemy. etc.   

Affections and resolutions.  
1. certify thy soul, and stir thyself up to fear with the words of holy job. O my soul, art thou able to live for ever with everlasting flames, and amidst this devouring fire? Wilt thou willingly forsake the sight of thy God for ever?  
2. Confess that thou hast deserved it. And wretch that I am, how often? O my dear Lord, from henceforth I will take a new course, and tread a contrary way, for why should I descend into this bottomless pit of hell? I will therefore do this or that endeavour to avoid sin, which only can give this immortal death.  
Give thanks, Offer, Pray. Pater. Aue. Crede.    

The eight Meditation, of Paradise. CHAPTER 16.  

Preparation.  

1. Place thyself in the presence of God.  
2. Pray him to assist thee with his grace.    

Considerations.  
1. CONSIDER a fair and a clear night, and think how pleasant a thing it is to behold the sky all spangled with an innumerable multitude and variety of stars. Then again in thy imagination, join all this nights goodly beauty, with the beauty of a fair sunshine day, such an one, that the brightness of the sun beams, should not hinder the sight of the golden stars, nor the silver rays of the moon: and after all this, say boldly, that all this is nothing in regard of the excellent beauty of that great Paradise. O how this place is to be desired, and to be loved! O how precious is this noble city!  
2. Consider the nobility, beauty, and multitude of the inhabitants, and citizens of this blessed country, those millions of millions of Angels, and archangels, of Cherubins and Seraphins: those troops of Apostles, Prophets, Martyrs, Confessors, Virgins, and holy Matrons. O how blessed is this blessed company? The lowest and meanest whereof, is more beautiful to behold, than all this visible world: what a sight will it then be, to see them altogether? But o my God, how happy are they? They sing continually melodious songs of eternal love, they always enjoy, a constant and steadfast estate of gladness, they interchange one to another, unspeakable contentments, and live in the comfort of endless and indissoluble amity.  
3. In a word, consider what good they all have to enjoy God, who gratifieth them forever with his amiable countenance, and by the same, poureth into their hearts an abyss of delights. What a good is it, to be united everlastingly to their beginning? They are there like happy birds, which fly, chirping & singing perpetually in the heaven of the divinity, which encompasseth them on all sides with unspeakable pleasures: there every one striveth with an holy emulation, who may do best, and without any envy, sing the praises of their Creator. Blessed be thou, o sweet lord and sovereign maker, who art so bountiful unto us, & dost communicate unto us so liberally, the everlasting treasures of thy glory. And God on the other side, blesseth them all with an eternal benediction. Blessed be you for ever, saith he, my beloved creatures who have so faithfully served me, and who shall laud me everlastingly with so great love, courage, and contentment.   

Affections and resolutions.  
1. Admire and praise this heavenly country. O how beautiful art thou, my dear Jerusalem?  
2. reproach unto thy heart the little courage which it hath had unto this present, for having gone so much awry from the way of this glorious habitation. O wherefore have I so much estranged myself from my sovereign good? Ah wretch that I am, for these pleasures, so displeasant and pight, have I a thousand, and a thousand times, left the eternal and insinit delights. Where was my wit and understanding, to despise such goods so desirable, to desires so vain and contemptible:  
3. Aspire notwithstanding with uchement resolution to this delicious & desired abode. O my gracious God, since it hath pleased thee at the length to recall my wandering steps, and to direct them into the right way, never hereafter will I turn back to those by-ways, never hereafter will I stray from the true path. Let us go with courage, my dear soul, let us run towards this blessed country, which is promised us in the kingdom of heaven: what make we so long in this beggarly country of Egypt? I will therefore dispatch myself from all such things as may put me out of the way, or hinder me in so happy a journey. I will perform such and such things, as may bring me safely and speedily to my iornyes end. Give thanks. Offer. Pray. Pater. Aue. Credo.    

The ninth Meditation; by way of election or choice of Paradise. CHAPTER 17.  

Preparation.  

1. Place thyself in the presence of God.  
2. Humble thyself before his majesty, praying him to inspire thee with his grace.  
3. Imagine thyself to be in a plain field, all alone in company of thy good Angel, as young Toby going to Rages: and that he causeth thee to see above thee, Paradise open, with all the pleasures represented in the former meditation of Paradise: and beneath, that he makes thee see the pit of hell wide open, with all the torments described in the meditation of hell. Thou being thus placed upon thy knees before thy good Angel,    

Considerations.  
1. CONSIDER that it is most certain, that thou art in very deed in the midway to Paradise and hell, and that the one, and the other, is open to receive thee, according to the choice which thou shalt make.  
2. Consider that the choice which now thou makest, of the one, or the other place in this world, shall last for all eternity in the world to come.  
3. Consider that although both the one, and the other, be open to receive thee, according to thy choice, yet that God who is ready to give thee, either the one by his justice, or the other by his mercy, desireth not with standing, with an incomparable desire, that thou wouldst make choice of Paradise, and thy good Angel also, urgeth and presseth thee with all his power, offering thee on God's behalf, a thousand succours, and a thousand graces, to help thee to ascend and mount up thither.  
4. Consider that jesus Christ from heaven above, lovingly beholdeth thee, and inviteth thee sweetly, saying. Come o my dear soul to everlasting repose between the arms of my goodness, where I have prepared immortal delights for thee, in the multitude of my love. Behold likewise with thy inward eyes, the holy Virgin, who with a mother's tender love exhorteth thee, saying. Take heart & courage my child, despise not the desires of my Son, nor the manifold sighs which I have cast forth for thee, earnestly together with my Son, tendering thy eternal salvation. Behold the Saints also which exhort thee, and a million of holy souls courteously alluring thee, and wishing nothing else, but that one day thy heart may be joined with theirs in that happy company, there to praise God for ever and ever, assuring thee that the way to heaven, is not so uneasy as the world would make it. Come boldly dear soul, say they, forward with courage, for he that shall ponder diligently the way of devotion, by which we have ascended hither, shall perceive, that we arrived to these eternal joys, through pleasures, without comparison more pleasant, than all the delights, and pleasures of the world.   

Election.  
1. O hell I detest thee now and for evermore, I detest thy torments and pains, I detest thy unfortunate and accursed eternity, and above all, I detest those eternal blasphemies and execrations, which thou vomitest out eternally against my God. And turning my soul to thee, o beautiful paradise, everlasting glory, and endless felicity, I make choice for ever and irrevocablely, of my dwelling & habitation within thy fair and beautiful buildings, within thy holy and most lovely tabernacles. I bless thy mercy, o my God, and accept the offer which it pleaseth thee to make me O sweet Saviour jesus, I likewise embrace thy everlasting love, and agree to the purchase which thou hast made for me, of a happy lodging in this blessed jerusalem; not so much for any thing else, as to love and bless thee for ever and ever.  
2. In like manner accept the favours which the Virgin, and all the B. saints, present unto thee. Promise them that thou wilt walk towards them; and give thy hand to thy good Angel, that he may guide thee thither, and encourage thy soul to make this choice. Pater. Aue. Credo.    

The tenth Meditation; by way of election and choice which the soul maketh of the devout life. CHAPTER 18.  

Preparation.  

1. Place thyself before God.  
2. Prostrate thyself before him, and crave the assistance of his grace.    

Considerations.  
1. IMAGINE thyself once again to be in a plain field, all alone with thy good Angel, & that thou seest on thy left hand, the devil seated upon a great high throne, with many infernal fiends by him: & round about him, a great troop of worldlings, which all bareheaded, acknowledge him for their Lord, and do him homage, some by one sin, & some by another. Behold the countenances of all these unfortunate courtiers of this abominable king Behold some of them furious, and mad with hatred, envy, and choler: others killing one another with spite and rancour: others withered away, pensive & busy only to heap up riches: others attending only to vanity, led away with pleasures, altogether fond and unprofitable: others filthy, ugly, rotten, & putrefied, in their brutish affections. Behold how they are all without any repose, wihout order, and without contentment. Behold how they despise one another, & love but only from the theeths outward. In a word, thou shalt see a pitiful common wealth, miserable tyrannised by this accursed king, which may justly move thy heart to compassion.  
2. On the right side, behold jesus Christ crucified, who with most hearty love, prayeth for these poor people possessed of the devil, that they may be freed and delivered from that tyrannical thraldom, and calling them meekly and courteously unto him. Behold round about him, a great troop of devout persons, every one in company of his holy Angel. Behold the beauty of this kingdom of devotion. O what a goodly sight is it, to see this troop of virgins, of men, and women, whiter than the lilies, that assembly of widows full of holy mortification and humility. Behold the ranks of divers married folk, living so sweetly together with mutual comfort, which can not proceed but from heavenly charity. Consider how these devout souls, accommodate the care of their exterior house, with the care of the interior: and the honest love of the husband, with that of the celestial bridegroom. Behold them all universally, and thou shalt see in them all, a sweet, holy, and amiable countenance, all of them reverently giving ear to our blessed Lord, whom every one would willingly plant in the midst of his heart. They are all full of joy, but their joy is gracious, charitable, and well ordered: they abound in love one towards another; but their love is sacred, pure, and unspotted. Such as suffer afflictions amongst this devout company, neither torment nor trouble themselves, nor lose their courage. Lastly, behold those lovely eyes of our Lord and Saviour, which sweetly are cast upon them all to comfort them, and how they altogether aspire unto him.  
3. Thou hast already cast of Satan, with all his woeful and execrable troop, by the good affections and resolutions which through God's grace thou hast conceived: notwithstanding thou art not yet arrived to the palace of thy king, our Lord jesus, nor joined with his blessed court of devout souls: but hitherto thou hast always remained, between the one and the other.  
4 The blessed Virgin, with S. joseph, S. Lewis, S. Monica, & a hundred thousand other Saints, which are in the squadron of those that lived devoutly in the midst of the world, do invite and encourage thee.  
5. The crucified king of glory himself, calleth thee courteously by thine own name: Come my welbeloud, come hither that I may crown thee.   

Election.  
1. O vain world, o abominable troop, no; you shall never more see me under your banner. I have for ever left of your fooleries and vanities. O execrable king of pride, o cursed king, fiend of hell, I renounce thee with all thy vain pomps, I detest and defy thee, with all thy works.  
2. And humbly turning myself unto thee my dear Lord jesus, king of felicity and eternal glory, I embrace thee with all the forces of my soul, I adore thee with all my heart: I choose thee now and ever for my king, and for my only prince: I offer up unto thee my inviolable fidelity▪ I do homage irrevocably unto thy 〈◊〉 majesty, and submit myself wholly to the obedience of thy holy laws, and ordinances.  
3. O sacred ●…gin my dread and dear lady, I choose thee for my advocate & my guide: I render myself under thy colours: I offer from henceforth, a particular respect & reverence unto thy men●…rie.  
4. O my good Angel, pre●… 〈◊〉 unto this glorious and sacred asse●… and abandon me not until I arrive to the society of this blessed company: with whom I say from my heart, & will say for ever. Live for ever my Lord jesus, live for ever my Lord jesus. Pater. Aue. Credo.    

How to make a general Confession. CHAPTER 19  
1. HITHERTO (my deer Philotheus) have I set down the meditations which I thought requisite for our purpose: and when thou hast passed them over with diligence and devotion, then go with an humble, but yet courageous spirit, to make thy general Confession. But ● pray thee suffer not thyself to be troubled with any kind of apprehension. The Scorpion is venomous in the wound which ariseth from his sting▪ but himself being reduced into 〈◊〉 becomes a fingular remedy agai●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own stinging: ●o sin is no 〈…〉 full, but when it is cōm●…ed: but 〈…〉 converted into confessio●…▪ penaun●…●ecometh wholesome & honourable. 〈◊〉 and Confession are so precious, 〈…〉 sweet a smell, that 〈…〉 filth, and disperse the 〈…〉 of sin. Simon the leper, judged Mary Magdalen to be a sinner, and called her so: but our merciful Saviour denied it, and spoke no more of her sins, but of the sweet perfumes which she poured forth, and of the greatness, and odoriferous sent, of her inflamed charity.  
2. O my Philotheus, if we be truly humble in our own eyes and in the sight of God: our sins will displease us above all things, because God is highly offended with them: but the accusation of our sins willbe sweet and pleasant unto us, because God is greatly honoured with it. A kind of heart ease, and an assuaging of pain it is, to have declared plainly & sufficiently, the disease that tormenteth us, to a skilful physician, that can cure us.  
3 When thou comest before thy ghostly father, imagine thyself to be on the mount of Calvary, kneeling right under the feet of jesus Christ crucified, from whom distilleth his most precious blood on all sides, to bathe & wash thee from thy iniquity. For although it be not the very blood of our Saviour, yet it is the merit and valour of his blood, shed for us upon the cross, which washeth & watereth abundantly, the souls of the penitents, in every confessionarie. Open then thy heart well, to expel thy sins by virtue of Confession, for according to that measure, in which they go out of thy soul, will the grace of God enter in their room, to fill thee brimful with his blessing.  
4. But be sure to declare the state of thy soul, and all thy sins, simply, plainly, and fully: satisfy thy conscience in this, once for all thy life after: and that done, hearken to the advertisements and ordonances of the servant of God, to whom thou confessest, and say with holy Samuel in thy heart: Speak Lord, for thy servant hearkeneth unto thee. Yea (my Philotheus) it is God whose voice thou hearest in that place: for so said he unto his vicar's, he that heareth you, heareth me.  
5. After that, take in hand this protestation following, which serveth for a conclusion of all thy Contrition: ponder it well from the beginning to the ending, and read it attentively, and with the greatest feeling that possible thou canst.   

An authentical protestation, serving to engrave in thy soul a firm resolution to serve God, and to conclude the acts of Penance. CHAP. 20.  
1. I wretched sinner here personally appearing & standing in the presence of God everlasting, and of all the court of heaven; having considered the exceeding mercy of his divine goodness towards me, most unworthy and miserable caitiff, whom he hath created of nothing, preserved, sustained, and delivered from so many dangers, & endowed with so many benefits. But above all considering the incomprehensible sweetness & clemency wherewith this most good God hath so bountifully tolerated me in my iniquities, so often, and so lovingly inspired me inviting me to amendment, and so patiently expected my penance & conversion until this N. year of my age: notwithstanding all my unthankfulness, disloyalty, and infidelity, whereby differing my conversion, & despising his graces, I have so impudently offended him; Having moreover considered that at the day of my Christening, I was so happily & holily vowed and dedicated unto my God to be his child, and that contrary to the profession, which then was made in my name, I have so many and sundry times, so execrably and detestably profaned & violated my soul, employing it, & opposing it against his divine majesty; At length recalling myself, & prostrating myself in heart and mind before the throne of his divine justice, I acknowledge, confess, and yield myself lawfully attached & convicted of high treason against his divine majesty, & guilty of the death & passion of jesus Christ, by reason of the heinous sins which I have committed, for which he died, and suffered the torment of the cross: so that consequently, I am worthy to be cast away, and damned for ever.  
2. But turning myself towards the throne of the infinite mercy, of the self same eternal God; having detested from the bottom of my heart, & with all my force, the iniquities of my life forepassed, I most humbly require & crane pardon, grace, and mercy with entire absolution from my crime, through virtue of the passion and death of the same savour & redeemer of my soul, upon whom relying, as upon the only foundation of my hope, I confirm again, advowe, and renew, the sacred profession of loyal service and fidelity, made in my name & behalf, unto my God at my baptizing: renouncing the devil, the flesh, and the world, abhorring their execrable suggestions, vanities, and concupiscences for all the time of this present life, and for all eternity; And converting myself unto my most gracious and merciful God, I desire, deliberate, purpose, and fully resolve irrevocably, to honour him, serve him, and love him, now and for ever: giving him for this end, and dedicating, and consecrating, my spirit with all his faculties, my soul with all her functions, my heart with all his affections, & my body with all his senses: protesting never more to abuse any one part of my being or nature, against his divine will and sovereign majesty: to whom I offer up and sacrifice myself in spirit, to be to him a loyal, obedient, & faithful creature for ever, without ever unsaying revoking or repenting me of my promise.  
3. But if alas, through suggestion of mine enemy, or through human frailty, I chance at any time to transgress in any thing whatsoever, this my purpose and resolution, I protest and determine from this very hour, through the grace and aid of the holy Ghost, to arise again so soon as I shall perceive my fall, & so to return a new to the divine mercy, without any stay or delay whatsoever. This is my will, intention, and resolution irrevocable & inviolable, which I avow, and confirm without reservation or exception in the same sacred presence of my God, and in the sight of the triumphant church, and in the face of the church militant my mother, who understandeth & registereth this my declaration in person of him, who as her officer hearth me & taketh my confession in this action.  
4. Let it please thee o my eternal God, almighty and all good Father, Son, and holy Ghost, to confirm & strengthen me in this resolution, and to accept this my cordial and inward sacrifice, in the odour of sweetness. And as it pleased thee to lighten me with thy holy inspiration, & to give me the will to purpose fully, so grant me also force and grace to perform it perfectly. O my God, thou art my God: God of my heart, God of my soul, and God of my spirit: and for such do I reverently, thanckfully, and lovingly acknowledge, honour, and adore thee, now, and for ever. Live o jesus.   

A devout manner to receive absolution. CHAP. 21.  
1. THIS protestation ended, be very attentive, and open the ears of thy heart, to hear the words of thy absolution, which the Saviour of thy soul himself, sitting upon the throne of his mercy, will pronounce from above in heaven, before all his Angels and Saints, at the same time, that the priest in his name doth absolve thee here beneath upon earth. So that all that glorious troop of the blessed citizens of heaven, rejoicing at this happy success of thine, will sing a spiritual canticle with incomparable joy, and all give the kiss of peace & fellowship unto thy heart, now sanctified and re-established in grace.  
2. Behold here (my Philotheus) an admirable contract, which passeth between thee and thy God, by which thou makest so happy a peace with his divine majesty, for as much as giving thyself to him, thou gainest him & thyself also, for life everlasting. It remaineth only to take pen in hand, & subscribe with a joyful heart to the act of thy protestation, and afterward, thou shalt go to the sacred Altar, where God on the other side will reciprocally, sign and seal thy absolution, and the promise which he makes unto thee of the kingdom of heaven, putting himself by his venerable sacrament, as a sacred seal & signet upon thy renewed heart.  
3. Thus I trow (Philotheus) thy soul willbe wholly purged from sin, and all sinful affections. Yet because these affections are easily bred & borne a new in the soul, through our failtie, & our rebellious concupiscence, which may well be mortified, but never wholly extinguished while we live in this mortal life: I will give thee some instructions, which being well practised, may preserve thee hereafter from mortal sin, and from all inclination or affection thereof, so that it may never henceforth find place in thy heart. And for so much as the self same instructions, serve also for a more perfect and higher purification of the soul, before I deliver them, I will say a word or two of this absolute and perfect purity of mind, whereunto I would so willingly conduct thee.   

That we must purify ourselves from the affections which we have to venial sins. CHAPTER 22.  
1. AS the day light increasing, we see by degrees more clearly in a looking glass, the spots and blemishes of our countenance: even so as the inward light of the holy Ghost illustrates our consciences, we see more plainly and distinctly, the sins, inclinations, and imperfections, which may hinder us to attain unto true devotion. And the very same light which causeth us to discover those spots and deformities, inflameth us likewise with desire to cleanse and purge us from them.  
2. Thou shalt discover in thyself (my dear Philotheus) that besides mortal sins & the affection to them, from which by the afore mentioned exercises, thou hast been purged, there remain yet in thy soul, diverse inclinations and affections to venial sins. I do not say thou shalt discover venial sins, but inclinations to them: now the one is far different from the other: for we can never be altogether free from venial sins in this mortal life, at least so to continue in that purity for any long time, but we may be well without all affection unto venial sins: for (to give an example of this difference) it is one thing to lie once or twice merrily, in things of small importance, and another thing to take pleasure in lying, and to bear an affection to this kind of sin.  
3. I say then, that one must purge his soul from all the affections and inclinations that he feeleth to venial sins, that is to say, that he must not nourish, voluntarily a will to continue and persever, in any kind of venial sin: for it would be too too great a negligence, to keep wittingly and aware unto us in our conscience, a thing so displeasing unto God, as is the will to be willing to displease him: for a venial sin be it never so little, displeaseth almighty God, though not so heinously, that he will damn us, or cast us away for ever for the same. If then venial sin displease him, the will and affection which one hath to venial sin, is no other thing, but a resolution and purpose to displease his divine majesty. And how is it possible, that a generous and noble soul, should endure, not only to displease his God, but to bear an affection to displease him.  
4. Such affections (my Philotheus) are directly contrary to devotion, as affection and delight in moral sins, are opposite to charity: They weary and weaken the forces of the spirit, hinder the course of divine consolations, open wide a gate to temptations: and although they kill not the soul outright, yet they make it exceeding sick and feeble. Dead flies (saith the wiseman) mar the sweetness of an ointment: but those which eat thereof in passing, spoil nothing but that which they take, leaving the rest untainted: but when they linger long and die in the ointment, they mar both the virtue and value of it, and leave it nothing worth but to be cast away. So venial sins, chancing to fall in a devout soul, and not staying there any time, do not much harm unto it: but if the same sins dwell in the soul, through the affection & delight wherewith she entertaineth them, they make her without doubt, to lose the sweetness of the ointment, which is the grace of holy devotion.  
5. Spiders kill not the bees in their hives, but they spoil and corrupt their honey, and entangle their honniecombs with their cobwebs, so that the bees can not go forward in their work. This is to be understood, when spiders get into the hives so that they make their abode in them. So venial sins kill not our souls, but yet mar the honey of our devotion, and entangle the powers of our soul so strongly with naughty customs & bad inclinations, that it can no more exercise charity with promptness and alacrity, in which devotion consisteth: but this is to be understood when venial sins do dwell in our conscience, by the affection & delight which we bear unto them.  
6. It is no heinous sin (my Philotheus) to tell some little lie in pastime, to exceed somewhat in needless talk, in careless looks, in apparel, in mirth, in play, in dancing, and such like toys, so that as soon as we perceive these ghostly spiders entered into our souls, we chase them and drive them presently away, as the Bees drive away the corporal spiders: but if we permit them to stay in our hearts, and not only this, but if we bend our affections to retain and multiply them, we shall soon find our honey destroyed, and made bitter, and the hive of our conscience pestered and spoiled. But I say once again: what likely hood is there, that a noble and virtuous soul, would take pleasure in displeasing God: and delight herself in becoming disagreeable unto him, and to retain a desire and will to do that, which she knoweth to be grievous unto him.   

That we ought to purify ourselves from affection and delight of unprofitable and dangerous things. CHAPTER 23.  
1. GAMING, dancing, feasting, bravery, masks, comedies & such like pastimes, of them selves are not hurtful at all, but indifferent, and may be well and ill used: yet notwithstanding, these things be dangerous: and for one to bear an affection unto them, is yet more dangerous. I say then Philotheus, that although it be no sin at all, but lawful to play, to dance, to deck and adorn thyself, according to thy estate and the custom of times, to hear honest comedies, to banquet with sober company: yet to delight in such things, is exceeding dangerous, and altogether contrary to the exercise of devotion. It is no sin to do such things: but it is very ill to set thy affection that way. It is pity to sow such vain and foolish thoughts in the fertile field of our heart, which take up the room of virtuous impressions, and hinder the juice of the soul from nourishing good and wholesome inclinations.  
2. The ancient Nazarits abstained not only from all that which might inebriate or make them drunk, but from grapes also, and the veriuce of grapes: not that the grape of veriuce maketh drunk, but because it was to be feared least tasting the veriuce, they should be tempted to eat the grapes, and by eating grapes they should stir up an appetite of drinking wine. I deny not but we may sometimes use these dangerous things, but I avouch absolutely, that we can never settle our affection and delight on them, without detriment to devotion. The Stags when they feel themselves overfatt, retire to the bushes and thickets of the forests, because they perceive that being loaden with their own weight, they should not be able to run, if they should chance to be hunted. In like manner the hart of man surcharged with these superfluous, unprofitable, and perilous affections, cannot run after his God with promptness, facility, and willingness of mind, which is the true point of devotion.  
3. Little children sweat and tire themselves to catch butterflies, and no body thinks it ill in them, because they be little children: but is it not a ridiculous thing, nay rather is at not lamentable, to see men of understanding and years, to be besotted with the delight of such fond toys, and base trifles, as these of which we speak? which beside that they be altogether unprofitable, put us likewise in evident danger of erring, and disordering ourselves, in the pursuit of holiness and piety. For this cause (my deer Philotheus) I say that we must necessarily purify and cleanse ourselves from these affections: for though the acts them selves be not always contrary to devotion, the inclination & delight in such actions is always damageable unto it.   

That we must purge ourselves, from bad inclinations. CHAP. 24.  
1. BESIDES these vicious inclinations, we have (my Philotheus) certain natural inclinations to some kind of acts: which inclinations, because they proceed not in us from our particular sins, are not properly sins, neither mortal nor venial, but are only imperfections, & defects; for example the holy matron S. Paula, according to the relation of S Hierom, had a great inclination to grief and sadness, so that at the death of her children and husband, she was always like to die for sorrow: this was an imperfection in this blessed woman, but no sin at all, since she had it against her will, for no doubt she took no pleasure in this kind of sorrow.  
2. There be some that naturally are light of behaviour, others stubborn & sullen, others hard to receive & admit another man's council, other some prone to indignation, others to choler, others to love: & to be brief, few shalt thou find, in whom some such imperfection may not be noted. Which although they be as it were proper & natural to every one, yet by a care & contrary affection, they may be moderated & corrected, yea & be altogether purged & delivered of them.  
3. And I tell thee (o Philothee) that it is necessary that thou endeavour so to do. Men have found the means to change bitter almond-trees into sweet, only by piercing them close by the root, to let out the bitter juice of them: why may we not them, let forth our perverse inclinations, from the root of our heart to become better? There is not so good a nature, but may be corrupted by vicious customs: nor so bad & stubborn a condition but may first by the grace of God & next by good industry & diligence, be corrected, and surmounted. To this end therefore will I now set thee down some instructions & exercises, by which thou mayst purge thy soul from all affections to venial sins, & from these natural imperfections & withal fortify & arm thyself against all mortal sin. God give thee grace to practise them well & effectually.    

THE SECOND PART OF THIS INTRODUCTION, Containing divers advices for the lifting up of the soul to God by prayer, and by use of the Sacraments.  

Of the necessity of prayer. CHAPTER I.  
1. THE exercise of prayer placeth our understanding in the clearness of the divine light, and exposeth our cold affection, to be warmed by the heat of heavenly love; there is nothing that so much purgeth our understanding from ignorance, and our will from depraved affections. Prayer is the water of benediction which being sprinkled upon our soul, maketh the plants of our good desires to flourish, washeth our minds from imperfections, and tempereth the inflamed alteration, which passions produce in our hearts.  
2. All prayer hath these good effects, but above all I counsel thee to apply thyself to mental and cordial prayer, and especially that which hath for its matter or subject, the life and passion of our Lord: for beholding him often by meditation, thy soul willbe filled with him, thou wilt learn his carriage, as it were and gestures, and conform all thy actions according to the measure and model of his. He is the light of the world: it is in him then, by him, and for him, that we must be cleared and illuminated; he is the lovely tree of life: under his shadow then, must we refresh ourselves; he is the living well of jacob, to wash away all the ordure and stains of our soul. To be short, we see that little children by hearing their mothers speak and prattling often with them, do come to learn their language: and so we continually conversing with our Saviour by meditation, observing and pondering reverently, his words, his works, & his affections, shall soon, by the help of his grace, learn to speak, to work, to will & desire as he did. We must rest upon this resolution my Philotheus, & believe me we can not come unto God the father by any other gate but this: & even as the glass of a mirror cannot stay or retain the rays of our eyesight, unless the back be seeled with tin or lead: so the deity cannot well be contemplated by us in this world, if it were not joined to the sacred humanity of our Saviour, whose life & death is the most proportionable, delicious, sweet and profitable object, that we can choose for our ordinary meditation Our Saviour, not for nothing called himself the bread of heaven: for as bread is to be eaten with all sorts of meats: so our saviours life must be meditated, considered, and sought after, in all our prayers & actions. This life & death, hath been disposed and distributed, into divers points and passages to serve for meditation, by many authors: those whom I council thee to use, are S. Bonaventure, Bellitan, Bruno and Capilia.  
3. Employ in it every day an hour, & that before dinner, if it may be, betimes at the beginning of the morning: for then shalt thou find thy spirit less troubled and distracted, & more fresh & disposed after the repose of the night. But spend no more than an hour, unless thy spiritual father expressly command it.  
4. If thou canst perform this exercise in the church, and find leisure and tranquillity there, it would be a place most commodious: for no body, neither father nor mother, nor wife nor husband, nor any other whosoever, can with any reason hinder thee to stay at the least one hour in the church: whereas being subject by any obligation ordutie to such parties as I have named in thy own house, thou wilt not be able peradventure, to promise thyself an hour so free and quiet.  
5. Begin all thy devotions, be they mental or vocal, with the presence of God: keep this rule without fail, and without exception: and in short time thou shalt perceive, what inestimable profit thou shalt reap by it.  
6. If thou wilt believe my council, accustom thyself to say thy Pater, ave, and Creed in Latin: but learn likewise to understand well the words contained in them, and what they signify in thine own language: to the end that saying them in the common language of the church, thou mayst jointly taste and relish, the admirable and delicious sense of those holy prayers: which thou must use to say, fixing profoundly thy thoughts upon every word of them, and procuring to follow the sense of them with an inflamed affection: not making post haste, or striving to say a great many; but rather studying and endeavouring to say those which thou sayest, from thy heart: for one only Pater noster, said with feeling and heedful attention of mind and desire, is better worth by fair, than many recited hastily and with little ponderation of the meaning of them.  
7. The beads or rosary of our lady, is a very profitable kind of prayer, if it be used as it ought: which that thou mayst practise, provide thyself of some little treatise or other, of many which be set forth for that purpose. It is good also to say the litanies of our Lady, of the Saints, of our Saviour, and other such vocal prayers, as are in approved manuals & primers allowed of by the church: with this item, that if God have bestowed upon thee the gift of mental prayer, thou reserve always the principal place and time for it. So that if after thy mental exercise, either for multitude of thy affairs, or for any other respect, thou be not able to say thy accustomed vocal prayers: be not therefore troubled or disquieted, but rest content to say before, or after thy meditations, the Pater noster, ave, and Creed of the Apostles.  
8. If in making thy vocal prayers, thou feel thy heart drawn and invited to inward mental prayer, refuse not to go where this good motion inviteth thee, but let thy spirit decline fair and softly on that side: and care not much for missing thy vocal prayers, which thou didst intend; for the mental prayer which thou hast made instead thereof, is much more pleasing to God, and more profitable for thy soul. I except from this rule, the ecclesiastical office, for if thou be bound to say it by obligation of order, or state of life, that duty must first of all be paid and performed.  
9 If it should so happen, that all the whole morning should pass away, without performance of this sacred exercise of mental prayer, either for the multitude of thy affairs, or any other cause (yet procure by all means possible that such causes hap but seldom) endeavour to repair this loss after dinner, in some hour furthest after meat: for doing it presently after repast, before digestion be well made, thy health would be much impaired, and thou shouldst find thyself overcharged with drowsiness. But if all the day long, thou canst not recover this loss, recompense it at least by multiplying iaculatory prayers, and by reading of some book of devotion, with some penance or other for committing this fault: and therewithal make a strong resolution, to set thyself in good order all the day following.   

A brief method of meditation. And first of the presence of God, which is the first point of Preparation. CHAPTER 2.  
1. BUT perhaps (Philotheus) thou knowest not, how thou shouldst make this mental prayer, which we so much commend unto thee: for it is a thing that in this our unhappy age, very few are acquainted withal. For this cause I present thee a brief & simple method to that end: until such time as by reading of many good books that have been composed upon this subject, and above all by often use & exercise, thou be more amply instructed. And first I set thee down the Preparation, which consisteth in two points: whereof the first is to place thyself in the presence of God; and the second, to invoke his aid and assistance. To place thyself in the presence of God, I propound unto thee the four principal means following, wherewith thou mayst help thyself in this thy beginning.  
2. The first consisteth in a lively & feeling apprehension of the omnipresence of God, that is to say, to conceive and acknowledge, that God is in all, and every where, and that there is neither place nor thing in the world, wherein he is not most assuredly & certainly present: so that as the birds, wheresoever they fly, encounter always with the air, wherewith they are always compassed: in like manner, where ever we be, we find God still present. Every one knoweth this verity, but every one is not attentive to apprehend, and ponder it. Blind men that see not a Prince who is present with them, omit not to respect & honour him, when they are admonished of his presence: but because they see him not with their eyes, they easily forget that he is present, and forgetting him, more easily omit their due respect and reverence. Alas we see not God (my Philotheus) who is present alway with us, though faith do advertise us of his presence: yet not seeing him with our eyes, we often forget ourselves, and therefore comport and carry ourselves, as though God were very far from us. For although we know well enough that he is present in all things; yet not pondering, nor weighing this presence, it is even as much as if we knew it not. Therefore ever before prayer, we must provoke our soul, to an attentive sight (as it were) and consideration of God's presence: so did holy David, when he cried out: If I mount into heaven, O my God, thou art there: if I descend into hell thou art there present: we must then use the words of jacob, who after he had seen the mystery of the sacred ladder, he said: O how holy and dreadful is this place! verily God is in this place, and I knew it not: that is, he thought not of it: for he was not ignorant, that God was in all, and every where. When thou comest them to prayer (Philotheus) say inwardly to thy own heart: O my heart, my heart, God almighty is here present in very deed.  
3. The second mean to place thyself in this sacred presence is, to think, and consider, that God is not only in the place where thou art: but that he is by a most particular and peculiar manner in thy heart, and in the very bottom of thy spirit, which he quickeneth and animateth with his divine presence, being there as the heart of thy heart, and the spirit of thy spirit. For as thy soul is as it were spread through all thy body, and in every part and parcel thereof, and yet is in a more special and remarkable manner present in the heart: so likewise God being verily present in all things, assisteth notwithstanding with a more particular & notable presence in our spirit. For this cause David calleth God, the God of his heart, and S. Paul sayeth, that, we live, we move, and we are in God. In consideration then of this verity, stir up in thy heart, a great reverence towards thy God, who is so inwardly present in thy soul.  
4. The third manner of presence is, to consider and behold our blessed Saviour, who in his sacred humanity, beholdeth from heaven all persons in the world, but especially all Christians, who are his children, and most particularly such as be in prayer: whose actions and behaviour, he marketh most lovingly. And this is not a simple imagination of our fantasy, but an infallible verity: for although we see not him, yet he from thence above considereth & looketh upon us. S. Stephen saw him in such sort, viewing & marking his comportment in his martyrdom. So that we may truly say with the espouse: Behold him there behind the wall, look where he is looking through the windows, seeing through the lettuce.  
5. The fourth manner of presence, consisteth in helping ourselves with a simple imagination, by representing to our thoughts, our Saviour in his sacred humanity, as if he were hard by us, according as we are accustomed to represent our friends to our fancy, and to say, me thinks I see such a one doing this or that, it seems unto me that I behold him thus or thus attired, and such like. But if the venerable sacrament of the altar were present, than this presence were real, & not by mere imgination, for the forces and appearance of bread should be as a tapistry, behind which our Lord being really present, seethe & marketh our actions, although we see not him in his own likeness.  
6. Use then, (my Philotheus) these four manners of placing thy soul in the presence of God before prayer: but they must not be all employed at once, one only at one time will suffice, and that briefly and simply, not staying long, or spending much time in calling this presence to thy mind.   

Of Invocation, the second point of Preparation. CHAPTER 3.  
1. INVOCATION, is made in this manner. Thy soul remembering and conceiving herself to be in the presence of God, prostrate before his divine majesty with all reverence, acknowledgeth herself most unworthy to abide before so sovereign and glorious an excellency: yet knowing notwithstanding, that his goodness will have it so, she humbly demandeth grace of him, to serve him well, and adore him purely in this her meditation.  
2. If thou wilt, to this end thou mayst use some short and inflamed words, such as be these of holy David. Cast me not (o God) from thy face: take not from me the favour of thy holy spirit. Suffer thy face to shine upon thy servant; and I will consider thy meruaites. Give me understanding, and I will ponder thy law: and keep it with all my heart. I am thy servant, give me understanding: and such like as these.  
3. It would be good also to call upon thy good Angel, and upon the sacred persons which were present at the mystery that thou dost meditate on. As for example; in the meditation of the death of our Lord, thou mayst invocate our blessed Lady, S. john, S. Mary Magdalen, the good thieefe: that the inward feelings, and motions, which they received in their souls at that time, may be likewise at this instant communicated unto thee. So in the meditation of thine own death, thou mayst invoke thy good Angel guardian, (who will be present at thy departure) desiring him to inspire thee with convenient considerations. And the like may be done in other like mysteries.   

Of the third point of preparation, consisting in proposing the mystery which we mean to meditate. CHAPTER 4.  
1. AFTER these two ordinary points of preparation, there is a third, which is not common unto all sorts of meditations which some call, the forming or figuring of the place, or an interior lecture, or reading of the passage to be meditated on. And this is nothing else, but to represent unto thy imagination, the sum and substance of the mystery which thou wilt meditate, and to paint it out in thy thoughts so lively, as though it passed really & verily in thy presence. For example sake: if thou wouldst meditate our Lord upon the cross, imagine thyself to be present upon the mount of Calvary; and that there thou beholdest and hearest, all that is done or said in the passion of our Lord; or if thou wilt (for it cometh all to one end) imagine to the self, that in thy very same place where thou art, they crucify our Saviour, in such manner, as the holy Evangelists do describe.  
2. The like may be done, when thou wilt meditate of death, as I have noted in the meditation thereof: and likewise in the meditation of hell: and in all such mysteries, in which visible and sensible things are handled; for as touching other sorts of mysteries, of the greatness of God; of the excellency of virtue; of the end for which we were created, and such like, which be invisible things, and not subject to the apprehension of our senses; in these questionless, we cannot use this kind of imagination. True it is, that we may use some similitude or comparison, to help our consideration withal in such invisible mysteries, but those similitudes are hard to be met with; and my meaning is to deal with thee but plainly, so that thy spirit be not wearied, and over-laboured in searching out curious inventions.  
3. By the means of this imagination, we lock up our spirit as it were, within the closet of the mystery which we mean to meditate: to the end it range not idly hither, and thither; even as we shut up a bird in a cage, that she fly not away; or as we tie a hawk by her leash, that so she be forced to tarry quietly upon the hand.  
4. Some cunninger masters will perchance council thee, that it is better to use only a simple thought or act of faith, in believing the mystery, and a brief apprehension altogether mental and spiritual, thereof; Others that we frame within ourselves the place, and manner, or the history proposed to meditate, and not considering it as if it passed in some other place without thee, or far distant from thee: But these ways are to subtle and hard for young beginners; and therefore until such time as God's grace do lift thee higher, I council thee (o Philotheus) to keep thee in this low valley, which I have showed unto thee.   

Of the considerations and discources of our understanding; which are the second part of meditation. CHAPTER 5.  
1. AFTER the acts of imagination, which we have described in the former chapters, follow the act of our understanding, which we call properly meditation: and is no other thing, but one, or many considerations made by our reason, to stir up our affections to God, and Godly things. For in this is meditation different from study, and discourcing, which are not undertaken to obtain virtue, or the love of God, but for other respects, and intentions, as to become learned, to write, dispute, or talk intelligiblie, of such like matters.  
2. Having then shut up thy mind and thought (as I said before) within the bounds, and limits of the subject, which thou wilt meditate on, either by imaginary representation, if the matter may be subject to the senses; or by a simple proposing and conceit of it, if it be a matter above sense, and wholly spiritual: begin to make considerations, and discourses thereof, according to the examples which thou mayst see ready made in the meditations above written.  
3. And if so be thy soul find taste, fruit, and light enough in any one of the considerations or points which thou hast discourced upon: stay there without going any further to any other point; doing in this as the thrifty bees do, which never leave the flower they once light on, so long as they find any honey to be sucked out of it. But if thou find not taste enough according to thy desire in any point, after thou hast tried a little by discourcing on it, & like a good merchant, having as it were cheapened a while in that point, for to gain some sweetness of devotion, then pass on fair and softly to some other point or consideration, and all without forcing thy thoughts to much, making to speedy haste, to run over all the points of thy meditation. For one point well pondered, is enough for once, and the other points may serve thee for another time.   

Of the affects and resolutions of our will, the third part of meditation. CHAPTER 6.  
1. MEDITATION poureth out abundance of good motions in our will, or the affective part of our soul: such as are, the love of God & of our neighbour; the desire of Paradise, and eternal glory; zeal of the salvation of souls; imitation of the life of our Lord; compassion, joy, fear of judgement, of hell, of being in the disgrace of God; hatred of sin; confidence in the goodness, and mercy of God; shame and confusion for our naughty life passed; In these and such like affections, our spirit must burst out, and extend and stretch itself, as much as is possible And if thou desire to learn an easy method how to do so, read the preface of the meditations of Andrew Capillia, where he showeth plainly the manner and trace of dilating and amplifying, and extending these affects of out soul: and more largely doth Arias declare the same in his treatise of prayer.  
2. Now thou must not content thyself with these general affections, be they never so feruourous and holy, nor stand only upon them, but descend to special and particular resolutions, for thy correction and amendment. For example; the first word that our Lord spoke upon the cross, will doubtless stir up in thy soul a good affect of imitation, and a desire to pardon thy enemies, and to love them for thy Saveours sake and example: but this general affect and desire is to small purpose, if thou add not to it a particular resolution, in this manner; Well since my blessed redeemer so lovingly did pardon these obstinate enemies of his, hanging upon the bitter cross, I will not hereafter be troubled or vexed when I hear my neighbour, or my servant, or fellow N. use such or such tanting words against me: I will not be aggrieved at this or that despite, or contemptuous trick, that he, or she doth use against me: but rather I will endeavour to say & do such and such a thing, to gain his good will, and to mollify his anger or indignation conceived against me. And the like descent to particular purposes of amendment, must be made in all other general affections. By this means (Philotheus) thou shalt correct and amend thy defects in very short time: whereas otherwise, by only general affects and desires, amendment will be made but hardly and slowly.   

Of the conclusion of the exercise, and spiritual posy to be gathered out of it. CHAPTER 7.  
1. LAST of all, we must conclude our meditation by three acts, which must be done with the greatest humility that we can. The first act is, Thanksgiving unto God for the holy affections, and resolutions, or purposes, which he hath inspired into us: and for his goodness, and mercy, which we have discovered in the discourse of our meditation.  
2. The second act, is an oblation, wherein we present and offer unto God, the self same goodness, & mercy of his, which we have tasted in meditating; the death also, and passion, virtues, and merits of his only Son our redeemer; and consequently with them, all the affections and resolutions which by his holy grace, we made in our exercise.  
3. The third act, is a petition or supplication; in which we demand of God, and earnestly conjure him (as it were) to communicate and impart unto us, the graces, virtues, and merits of his dear Son; and to bless the affections and resolutions which we have made in his honour, and name, to the end we may faithfully put them in execution. After these three acts, we must pray for the whole church of God, for our country, pastors, parents, and friends: employing and imploring to that end, the intercession of our blessed Lady, of the glorious Angels, & holy Saints of heaven. Lastly I have advised that thou shouldst say a Pater, an ave, and a Creed; which is the general and necessary prayer of all the faithful.  
4. To all these acts I have added, that thou shouldst gather a little nosegay of devotion; my meaning in this may be understood by this example. Such as have delighted themselves walking in a pleasant garden, go not ordinarily from thence, without taking in their hands, four or five flowers to smell on, and keep in their hands all the day after. Even so, when our mind hath spiritually recreated itself, by affective discourcing and meditation of some sacred mystery, we should cull out, one or two points which we have found most pleasing to our taste, and most agreeable to our understanding, upon which we might busy our mind, and as it were mentally smell thereon all the rest of the day. And this must be done immediately in the self same place, where we made our meditation, walking alone a turn or two, and binding those points in our memory, as we would do flowers in a little nosegay.   

Some profitable instructions and advices for meditation. CHAPTER 8.  
1. ABOVE all things Philotheus, when thou arisest from thy meditation, remember carefully the resolutions & purposes which thou hast deliberated, and made: endeavouring to put them in practise that very day. This is the chiefest fruit of meditation, without which oft times, it is not only unprofitable, but hurtful; for virtues meditated, and not practised, do puff up the mind, and make us overboldlie presume that we be such in deed, as we resolved, and purposed to be: which doubtless is true, when our resolutions be lively & solid: but they are not such, but rather they are vain and dangerous, if they be not brought to practise and exercise. We must therefore use all means, and search out all occasions of executing our good purposes: so that, if in my meditation I resolved by God's grace, to win the minds of such as have offended me, by fair means, and sweet behaviour: I must cast this very day how to meet with them, to salute them courteously; or if I cannot meet with them, to speak well of them, and to pray unto God for them.  
2. At the end of thy exercise, take heed thou give not thy heart scope to range and wander; lest thou spill the delicious balm of good thoughts, and holy desires which thou hast received by prayer. My meaning is, that for some time after, thou keep thyself silent and quiet, & not presently with hastiness, but fair & softly, remove thy heart from thy prayers, to thy affairs: and in the very entrance into other business, endeavour to keep as long as is possible, the feeling and taste of those good affects, which thou hast received in meditation. Any man that had received some precious liquor in a fair porcelaine, or china platter, to carry home to his house, would go with it, fair and softly, never almost looking aside, but always either before him, for fear that by stumbling he should mar all; or else upon his vessel, to see that he spill not the liquor which he so much esteemeth: Even so must thou do when thou hast ended thy meditation; not distract thyself all at once, but looking simply before thee; as for example. If thou chance to meet with any whom thou art bound to hear or entertain, so that there is no remedy but thou must needs accommodate thyself to his conversation, yet look oftentimes also upon thy heart, that the precious liquor of holy prayer, be not poured out, but the lest that may be.  
3. Accustom thyself to pass with facility and easiness, from prayer to all kind of business, which thy vocation and profession justly and lawfully requireth of thee, be they never so different from the affections which thou receauest in prayer: So let the advocate learn to pass from prayer to pleading, the merchant to his traffic, the married woman to her houswifrie, and care of her family, with that sweetness and tranquillity, that their minds be never a whit troubled or vexed therewith: for since the one and the other, that is, prayer and our necessary occupations, are according to the will of God, we must learn to go from the one to the other, with an humble and devout spirit, and follow the will, and ordnance of God, both in the one and the other.  
4. Many times immediately after preparation, thy affection willbe altogether fired, and inflamed, with devotion to God: and then Philotheus, thou must let go the bridle to thy affections: that they may run freely after the inviting of God's spirit, without keeping that method which I have set down. For although ordinarily, considerations ought to go before affections and resolutions: yet nevertheless, when the holy Ghost poureth forth devout affections, and holy motions in to thy soul without discourse and consideration, thou must not then spend time in discourcing the points of thy exercise; for those discources serve for no other end, but to sture up good affections, which in this case the holy Ghost graciously stirreth up, and therefore need no discourse at all. In a word, when so ever good affects, and devout motions offer themselves unto thee, receive them presently, and make them room in thy heart, whether they come before, or after▪ all the considerations proposed in thy exercise. Though I have placed in the abovewritten examples of meditation, the affections in order after all the considerations and points of discourse: I did it only to distinguish more plainly and intelligiblie the parts and acts to be used in prayer: so that notwithstanding that order there set down, take this for a general rule, never to restrain, or withhold thy affections once inflamed with any devout motion, but let them have their free course: And this is to be understood, not only of the affections following the considerations, but also of the three acts of thanks giving, oblation, and petition, which may likewise be used amid the considerations when they offer themselves fervently: although afterward, for the conclusion of the meditation, thou must repeat them again.  
5. As for resolutions and particular purposes drawn from those general affections, make them always after the affections themselves, and about the end of thy exercise, before the conclusion of it: for if we should present unto our thoughts particular and familiar objects, in the heat of our meditation and affection, they would put us in danger of cooling our devotion, and to enter into distractions.  
6. Amid these affections and resolutions, it is good to use colloquies, or familiar talk, as it were sometime with God our Lord, sometime with our blessed Lady, with the Angels, and persons represented in the mystery which we meditate, with the Saints of heaven, with ourselves, with our own heart, with sinners, yea and with insensible creatures: as we see that holy David doth in his psalms, and other devout Saints in their prayers and meditations.   

Of the dryness of affection, which often happeneth in meditating. CHAPTER 9  
1. IF it chance thee to find no taste or comfort in thy meditation: I charge thee Philotheus notwithstanding, to be in no sort troubled or vexed therefore, but in such occasions sometimes open the door to vocal prayers, and with devout words in the best manner thou canst, complain of thyself unto our Lord, confess thy unworthiness, desire him to be thy helper; somtme kiss reverently some image of his, and say unto him these words of jacob: I will not leave thee Lord, until thou give me thy blessing. Or those of the Cananaean woman: yes in deed Lord, I am a dog, but yet dogs eat the crumbs that fall from their masters table. Other times take some spiritual book in thy hand, read it with heed and attention, until such time as thy spirit be awakened, and re-established in itself again; stir up thy heart other times with corporal gestures of outward devotion, prostrating thyself upon the ground, laying thy arms a cross before thy breast, embracing a crucifix; which exterior acts are only to be used when thou art retired alone into some secret closet.  
2. But if after all this, thou obtain no comfort, be the dryness and barrenness never so great, afflict not thyself with it, but persever constantly in as devout a manner as thou canst, before almighty God. How many courtiers be there, that go a hundred times in the year into the Prince's chamber, with out hope of once speaking unto him: only to be seen of him, & that he may take notice of them, that they endeavour to show their duty to him? So must we (my dear Philotheus) come to the exercise of prayer, which is as it were God's chamber of presence, purely and merely to do our duty, and testify our fidelity. If it will please his divine majesty to talk with us, to entertain himself with us by his holy inspirations and interior consolations, it willbe doubtless an inestimable honour to us, and a pleasure above all pleasures: but if it please him not to do us this favour, leaving us without once speaking unto us, no otherwise then if he saw us not, or if we were not in his presence: we must not for all that go our way grumbling, or melancholy, but continue still patiently and with devout behaviour, in the presence of his sovereign goodness; And then without fail our perseverance will be acceptable unto him, he will take notice of our constancy and diligence, so that another time when we shall come before him, he will favour us, and pass his time (as we may say) with us in heavenly consolations, and make us see and taste the beauty and deliciousness of holy prayer. And all though he should not show us this favour, let us content ourselves Philotheus, it is an overgreat honour for such silly earth-worms as we are, to be in his sight and presence.   

A morning exercise. CHAPTER 10.  
BESIDES this main exercise of mental prayer and vocal, which thou oughst to perform once every day, there be five other sorts of shorter prayers, which be as it were helpps, and branches of the other principal exercise: amongst which the first is, that which we use to make every morning, as a general preparation to all the works and actions of the day: which thou must make in this wise.  
1. Give thancks and adore God profoundly from thy heart, for the favour that he hath done thee, in preserving thee the night passed, from all kind of dangers: and if in that time thou have committed any sin, crave pardon of him humbly for it.  
2. Consider that this present day enswing, is lent unto thee, that in it thou mayest by living well, gain the day that is to come, of eternity in heaven: and make a steadfast purpose to employ every part of this day to this intention.  
●…nour I consecrate this day following, & all the residue of my life. Then call upon our blessed Lady, upon thy good Angel, and the Saints thy protectors, to the end they may all assist thee this day with their intercession.  
5. All these spiritual acts and affections, must be done briefly, and feelingly, before thou step out of thy chamber, if it be possible: that by this holy prevention, all that thou art to do the whole day following, may be bedewed, and watered with the blessing of God: and I pray thee my Philotheus, never omit this exercise.   

An exercise for Evening. And of the examination of our conscience before bed time. CHAP. 11.  
1. AS before thy corporal dinner in the morning, thou must make a spiritual dinner for thy soul by meditation: so likewise before thou give thy body his supper, provide a little supper, or at least wise a spiritual collation for thy soul. Gain then so much time from other affairs, a little before supper time, as may suffice to prostrate thyself before God, and to recollect thy spirit, before thy Lord jesus Christ crucified (whom thou mayst represent unto thyself, by a simple consideration & an inward view of thy mind) kindle again the fire of thy morning meditation, by a dozen of lively aspirations, humiliations, & loving glances upon this beautiful Lord and savour of thy soul: Or else by repeating the points of thy meditation, in which thou feltest most savour; or by sturing up thy devotion by some new spiritual object, according to that which thou best likest.  
2. Touching the examination of our conscience, which must alway be done immediately before thou go to bed: every one knoweth how it is to be performed.  
1. We give thancks to God, for having preserved us the day past.  
2. We examine carefully how we have behaved ourselves in every hour of the day: and to do this more easily, we must consider where, with whom, in what, & how long we have been employed.  
3. If we find by our examination, that we have done any good, we must give God thancks therefore, by whose grace we did it: and contrariwise, if we find ourselves guilty of any evil, in thoughts words, or deeds; we must ask pardon of his infinite mercy, with a true resolution and purpose, to confess it at the first occasion, and to amend it carefully.  
4. After this, we commend unto his divine providence, our soul and body, the holy church, our parents, friends, and country: we pray unto our Lady, our Angel guardian, the Saints our protectors, that they would watch over us, and for us: and so with the blessing of God we go to take that corporal rest, which he hath ordained requisite for us.  
This exercise must never be forgotten, no more than the other morning exercise before mentionned: for by that of the morning, thou openest the windows of thy soul to the sun of justice: and by this of the evening, thou shutest them warily, against infernal darkness.   

Of the spiritual retiring of the soul. CHAPTER 12.  
IT is in this place (my deer Philotheus) that I most affectuously desire thee to follow my council: for in this article consisteth one of the most assured means of thy perpetual profit.  
1. As often as thou canst in the day time, recall thy soul home to her withdrawing chamber, there to appear in the presence of God, by one of those four means which we set down in the 2. chapter of this 2. part; and consider what God doth, and what thou dost: and thou shalt find his eyes turned to thee wards, and perpetually fastened upon thee, by an incomparable love. O my God (mayest thou say) wherefore do not I look always upon thee, as thou always lookeest upon me? wherefore thinkest thou so much upon me, o my Lord? and wherefore think I so little upon thee? where be we, whether wander we o my soul? Our proper place is God himself, and whether do we straggle, and run abroad?  
2. As birds have their nests upon trees, to retire themselves unto, when they stand in need; & deres have bushes & thickets to hide & shroud themselves, & to take the coolness and shadow in the summer's heat: even so, my Philotheus, should our hearts choose out every day some place, either upon the mount of Calvary, or in the wounds of our redeemer, there to make our spiritual retreat at every occasion; there to recreate & refresh ourselves amidst the turmoil of exterior affairs; there to be as in a fortress, to defend ourselves against the poursuit of ghostly temptations. Blessed is that soul that can truly & unfeignedly say to God: Thou art my house of refuge, my secure rampart, my covert against rain and tempests, & my shadow & shelter against heat.  
3. Remember then Philotheus, to make every day sundry retreats and retire into the solitary closet of thy heart whiles thou art outwardly busied in temporal affairs & conversations: for this mental or spiritual solitariness, cannot be hindered by the company of such as are about thee, for they are not about thy heart, but about thy body: thy heart for all their presence, remaineth alone by itself in the presence of God. This is the retreat that king David made oftentimes admist so many occupations as the cares of a kingdom bringeth with it so he signifieth in a thousand places of his psalms: O lord, for me, I am always with thee. I he hold God always before me. I have lifted up mine eyes unto thee, o my God that dwellest in heave: Mine eyes be always toward God. And again it is certain, this inward retreat is not so hard to make many times a day, since our conversations ordinarily are not so important, but one may sometimes break them of, & with draw his heart to retire it into this spiritual solitude. When the father & mother of S. Catherine of Sienna, had taken from her all commodity of place, & opportunity of leisure, to pray & meditate: our Lord inspired her how to make a little interior oratory within her heart, within the which retiring herself mentally, she might amids these exterior affairs, attend to this holy solitude of heart: & when the world assaulted her, than received she no hurt nor inconvenience, because she had shut up her thoughts & affections in her interior closet, where she comforted and solaced herself with her heavenly spouse. From experience of this exercise, she afterwards counseled her ghostly children, to build them a closet and chapel in their heart, and to dwell there alone in presence of their Lord.  
5. Accustom thyself then to withdraw thyself often into thyself, where sequestered from all men, thou mayst, heart to heart, deal in thy soul with all mighty God, and say with David: I have been made like the Pelican in the wilderness: like the night-raven or screech-owl within the house: I have watched, & been like the solitary sparrow in the roof of the house. Which words (beside their literal sense, which telleth us that this great king took some hours from other affairs, to spend in the solitaire contemplation of spiritual things,) do moreover show us in their mystical sense, three excellent retreats, and as it were three devout eremitages, wherein we may exercise out solitariness; imitating our Lord and Saviour, who upon the mount of Calvary was like a Pelican in the desert, that quickeneth her dead chickens with her own blood: In his nativity in the forsaken stable, he was like the screech-owl in a ruinous house, weeping and bewailing our sins and offences; And at the day of his ascension, he was like to the sparrow, retiring himself, and flying up to heaven, which is as it were the roof of the world. And in all these three places may we make our spiritual retreat, even amidst the labours and turmoils of our exterior occupations.  
6. Holy Elzear Count of Arian, in Provence, having been long absent from his devout and chaste Delphina: she sent expressly a messenger unto him, to know of his health: and the blessed Count made her this answer. I am very well, my dear wife, but if thou desirest to see me, seek me in the wide wound of my blessed Saveours side, for there dwell I, and there thou shalt find me: otherwise thou wilt search for me but in vain. This was a right Christian knight in deed.   

Of aspirations, iaculatory prayers, and good thoughts. CHAP. 13.  
1. WE retire ourselves into God, because we aspire unto him: and we aspire unto him, to retire us into him; so that the aspiring of the soul unto God, and the spiritual retreat, do mutually entertain one another, and both of them proceed and issue from holy thoughts.  
2. Aspire then very often from the bottom of thy heart unto God (o my Philotheus) through brief and short, yet burning & inflamed desires, darted from thy soul: admire his beauty; call upon him for his assistance; cast thyself in spirit at the foot of the cross; adore his goodness; question with him often about thy salvation; give thy soul unto him a thousand times a day; fasten the inward view of thy soul upon his inestimable sweetness; stretch forth thy band unto him, as a little child doth to his Father, that he may conduct thee: place him in thy bosom like a sweet-smelling posy; plant him in thy soul like an encouraging standard: finally make a thousand sorts and diversities of motions in thy heart, to enkindle the love of God within thee, and to engender in thy soul a passionate and tender affection of this divine spouse. Thus are iaculatory prayers made, which that great S. Austen so carefully counseled the devout lady Proba to use. O Philotheus, our spirit once giving itself entirely to the company, haunt, and familiarity of his God, must needs be all perfumed, with the odoriferous air of his perfections.  
3. This exercise is nothing hard or uneasy: it may be interlaced with all our occupations, without any hindrance of them at all: for whether we retire ourselves spiritually, or whether we use only these fervorous desires & darts of devout love; we do no other thing, but make certain short digressions, as it were stepping a little from our business in hand, to talk aword or two with our God: which cannot hinder, but rather help forward, the prosecuting and performance of the affairs which we were about. The weary Pilgrim that taketh a little wine to comfort his heart, and refresh his mouth, although he make some little stay in drinking, breaketh not off his journey for all that stay, but gaineth more force to end it more speedily, he only resting, to travail afterwards so much the better.  
4. Many authors have gathered together abundantly, store of vocal aspirations, which out of all doubt are very profitable: but in my judgement, it is better not to bind thyself to any sort of words, but only pronounce either in heart, or by mouth, those words that fervent and holy love shall by the way suggest unto thee, for true love will furnish thee, with as many as thou canst desire. True it is that there are certain words, with have a particular force and efficacy to content and satisfy the heart in this behalf: such are the dainty sighs, and passionate complaints, and loving exclamations that are sowed so thick in the psalms of David; the often invocation of the sweet & delightful name of JESUS; the lovely passages which be expressed in the Canticle of Canticles; and spiritual songs also do serve for this end, when they be song with attention.  
5. To conclude, as they that be enamoured with human and natural love, have almost always their thoughts fixed upon the parson beloved, their heart full of affection towards her, their mouth flowing with her praises; when their beloved is absent they lose no occasion to testify their passions by kind letters, and not a tree do they meet with all, but in the bark of it, they engrave the name of their darling: even so such as love God fervently, can never cease thinking upon him, they draw their breath only for him, they sigh and sorrow for their absence from him, all their talk is of him: and if it were possible, they would grave the sacred name of our Lord JESUS, upon the breasts of all the men in the world.  
6. And certainly all creatures do invite them to this, and not one but in its kind, declareth unto them the praises of their beloved: and as S. Augustin saith (taking it from S. Anthony) all things in this world speak unto us with a kind of language, which though dumb, in that it is not expressed in words, yet intelligiblie enough in regard of their love: for all things provoke us and give us occasion of good & godly thoughts, from whence afterward do arise many motions and aspirations of our soul to God. Behold a noble example of this verity. S. Gregory Bishop of Nazianzen, (as he himself related to this people,) walking upon the seashore, & considering how the waves floating upon the sands, left behind them many little cockleshells, periwinkles, stalks of herbs, little oysters, and such like stuff which the sea cast up, & spit as it were upon the shore: & then returning with other waves, swept them away & swallowed them up again, while in the mean time the rocks round about him continued firm and immovable, though the billows never so rudely beat & battered upon them: out of this sight & consideration (I say) S. Gregory deduced this goodly cogitation: that feeble & weak minded men, like cockle shells, & stalks of rushes, suffer themselves to be tossed up & down, & carried sometime by affliction, sometime by consolation, living always at the mercy of the unconstant waves of chance and fortune, but that great & well grounded courages, persevered stable, & unmoved against all kind of storms & tempests: And then presently out of this thought, he drew & derived those aspirations & affections of holy David: Save me o Lord, for the waters have pierced even to my very soul. O Lord deliver me from the depth of these waters. I am plunged in the depth of the sea, and the tempest hath overwhelmed me. For at that time this glorious Saint was in great trouble, by the wicked usurpation which Maximus intended over his bishopric. S. Fulgentius Bishop of Ruspa, being present at a general assembly of the nobility of Rome, to whom Theodoricus king of the Goths made an oration, & marking the splendour of so many worthy lords, gathered together, & ranked each one according to their state & quality. O God (said he) how beautiful & gorgeous is the heavenvly Jerusalem above, since that earthly Rome hear below, is so glorious in her pomp & majesty? if in this transitory world the lovers of vanity be permitted to shine in such prosperity: what glory, what felicity is reserved and laid up in the world to come for the true lovers of virtue and verity? S. Anselme Archbishop of Canterbury, whose birth hath highly honoured these mountains of ours, was admirable in the practice of these good thoughts. A Leveret, started, and sore pressed by hounds, as this holy prelate went on a journey, ran under his horse, as to the best place of refuge that the imminent danger of death suggested; and the hounds barking & baying round about, durst not presume to violate the sanctuary, to which their prey had taken recourse: a sight truly very extraordinary; whereat when all the train laughed, great S. Anselme, answered weeping & sighing: Ah (said he) you laugh at the matter, but the poor beast laugheth not; the enemies of the soul (combated & ill-handled on all sides by multitudes of temptations & sins) do expect & besiege her at the narrow passage of death: & she wholly affrighted, seeketh succour and refuge on every side, which if she find not, then do her ghostly enemies laugh and mock at her: which when the good bishop had said, he went on forward in his journey. S. Francis on a time seeing a sheep all alone amidst a heard of goats: behold (said he to his companions) how meek is this little poor sheep among those wanton kids: our blessed Lord went in such meek manner among the proud Pharisees. And at another time, seeing a little lamb devoured by a hog: ah little silly Lambkin (said he weeping for compassion) how lively dost thou express the death of my savour? That great and excellent parsonage of our days, Francis Borgia, while he was yet duke of Gandia, going a hunting, made to himself a thousand of these devout conceits. I was wont to admire (said he, recounting it afterward) how the falcons come to hand, suffering their eyes to be hood-winckd, and their talents to be bound to the perch: & that men are so stubborn & rebellious to the voice & call of almighty God. S. Basil the great saith, that the rose among the thorns & briars, seemeth to make this exhortation to men. Whatsoever is most pleasant in this world, o mortal men, is intermingled with serow: nothing is pure and unmixed: griefs be always companions of mirth, and widdowhead of marriage, and care of education is joined with fertilty & ahoundance of children, shame follows glory, expenses wait upon honours, disgust is the sauce of delicate dishes, and sickness pue-felow of health. A fair flower is the rose (saith this holy man) but yet it filleth me with sadness, putting me in mind of my sin, for which the earth hath been condemned to bring forth thorns and briars. Adevout soul beholding the sky and the stars in a fair moonshine night, represented in a clear fountain, O my God (said she) these self same stars shall one day be under my feet, when thou shalt vouchsafe to lodge me in thy holy tabernacle, and as the stars of heaven are represented in this fountain upon earth: Even so all men of this earth are livenly represented in heaven in the living well of the divine charity. Another soul seeing a river swiftly flowing, cried out in this manner: my soul shall never take rest, until she be swallowed up in the boundless sea of the deity, from whence she had her beginning. S. Francisca considering & viewing attentively a pleasant brook, upon the bank whereof she kneeled to pour forth her prayers, was rapt into an ecstasy, repeating oft times to herself these words: thus sweetly, & pleasantly floweth the grace of my God unto our hearts, as this riverett danceth down his channel. Another looking upon the fruittrees of an orchard, which were all bedecked with their timely blossoms, sighed & said, ay me wretch that I am, wherefore am I alone without blossom or bud in the orchard of holy church? Another seeing little chickens gathered together under their mother's wings, that sat lovingly couring over them: O Lord (said he) preserve us under the wings of thy divine providence. Another looking upon the heliotropium, that openeth and shutteth his leaves with the rising and setting of the sun: when shall the time be (said he) O my God, that my soul in this manner shall wholly follow the invitement of thy goodness, and attraction of thy holy spirit? Another seeing the flowers which we call pansies, fair to the eye, but without any sweet odour. Ah (said he) such are my thoughts, such are my deeds, fair in conceit and show, but in effect fruitless, and unprofitable.  
See my Philotheus, how easily and readily a man may draw good thoughts and holy inspirations, from all things great and small that are presented to our senses and understanding in the variety of this mortal life. Most unhappy be they which do turn aside the creatures from their creator, to change & apply them to sin: And happy are they that turn all the creatures to the glory of their creator, and do employ their fading vanity, to the honour of the everlasting verity. My custom (saith S. Gregory Nazianzen) hath been always, to accommodate and apply all things to my spiritual profit. Read the Epitaphe or funeral sermon, which S. Hierom hath made in honour of holy Paula, for it is worthy the reading to see how it is all as it were powdered with sacred affects, aspirations, and devout conceits, which that blessed matron was wont to draw from all occasions and occurrences whatsoever.  
Well then, in this exercise of spiritual retiring, iaculatory prayers, fervently darted from an inflamed desire, consisteth the great work of devotion; this exercise may supply the want of all other prayers: but the want of it, can not almost be repaired by any other exercise: without it, we cannot well lead a contemplative life, and but badly perform the active life; without it, repose is but idleness, and labour is but drudgery: therefore I charge and conjure thee of all love, to embrace this exercise from thy heart, & never to omit it, or leave it of.   

How we ought to hear the holy Mass. CHAP. 14.  
1. HITHERTO I have not spoken any thing of the bright Sun of all spiritual exercises, I mean the most holy, dreadful, & sovereign sacrifice and sacrament of the mass, the very centre of Christian religion, the heart of devotion, and soul of piety, an unspeakable mystery, which comprehendeth in it the bottomless depth of God's charity, and by which God uniting himself really unto us, doth most liberally communicate his graces and favours to our souls.  
2. The prayer made in union of this divine sacrifice, hath an unspeakable force and efficacy: so that the soul (my Philotheus) by the aid hereof, aboundeth with heavenly favours, as leaning and reposing upon her well-beloved, who filleth her heart brim full of odours and spiritual sweetness; that she may be rightly resembled to a pillar of smoke proceeding from aromatical wood, from myrrh, and incense, and all the powders of sweetest perfumes; as it is said in the canticles.  
3. Use then all diligence to assist every day at the holy mass, that thou mayst jointly with the priest offer up thy Redeemer unto God his Father, for thyself, and for all the church; The Angels of heaven (as S. john Chrysostom saith) be always present in great number, to honour this sacred mystery: & we being present with them, & assisting with the same intention, cannot but receive many excellent influences by such a society, the two quires of the triumphant and militant church join themselves to our Lord in this divine action, with him, in him, & by him to ravish the heart of God the father, & to make us owners of his mercy. O what felicity enjoyeth that soul that with so glorious a company contributeth her devout affections, for so precious and desired a good.  
4. If upon some urgent necessity thou be forced to be absent from the celebrating of this sovereign sacrifice; at the least, though thou canst not be really present, yet send thy heart and desire thither, to assist there with a spiritual presence. At some time then of the morning, when thou forseest any impediment of hearing mass, go in spirit, (if otherwise thou canst not) into the church, & there unite thy intention with the intention of all faithful Christians: & use the same interior actions in the place where thou hast thus retired thyself, which thou wouldst use if thou wert really present in some church at the office of the holy mass.  
1. Now to hear either really or mentally the holy mass as we ought: first from the beginning, until the priest go up to the altar, prepare thyself with him: which preparation consisteth in placing thyself reverently in the presence of God, in acknowledging thine own unworthiness, and craving pardon for thy sins and offences.  
2. From the time that the priest ascendeth to the altar, until the gospel: consider the advent, or coming of our savour into this world, and his life amongst us, by a simple and general apprehension thereof.  
3. From the gospel to the end of the Creed: consider the preaching of our Lord, and protest that thou dost purpose by his good grace, to live and die in the faith, and obedience of his holy word, and in the unity of his Catholic church.  
4. From the creed unto the Paternoster, apply thy consideration heartily to the death and passion of our Redeemer, which are actually and essentially represented in this holy sacrifice: which with the priest, and the rest of the faithful people thou shalt offer up unto God the Father, for his eternal honour, and thine own salvation.  
5. From the Pater noster, unto the Communion, endeavour to produce a thousand fervent desires from thy heart, wishing ardently to be for ever joined & united to thy savour, through everlasting love.  
6. From the Communion until the end, give thancks unto his divine majesty for his incarnation, life, death and passion: and for the infinite love which he abundantly witnesseth unto us in this holy sacrifice: suppliantlie beseeching him, for his own selves sake, to be merciful unto thee, to thy parents, and friends, & to all the whole church: and humbling thyself from the bottom of thy heart, receive with devotion the heavenly blessing, which our Lord giveth unto thee, by the means of the priest his lieutenant in this sacrifice.  
But if thou purpose during the mass, to make thy meditation upon the mysteries, which thou prosecutest from day to day: it will not then be needful that thou divert to make all these particular actions and considerations; but it will suffice, that at the beginning thou rectify thy intention, to adore and offer up this heavenly sacrifice, by the exercise of thy meditation; for in all meditations are found the aforesaid actions, either expressly, or else virtually and equivalentlie.   

Of other public and common exercises. CHAP. 15.  
1. BESIDES all these exercises, Philotheus, on holy days and sundays thou must be present at the ecclesiastical office of the morning hours, and evensong: so far forth as thy state and opportunity will permit. For these days be dedicated unto God peculiarly, therefore in them thou must perform many more acts of his honour and worship, then upon other days. So doing thou shalt feel a thousand diversities of pleasures in thy devotions, as S. Austen did; who confesseth of himself, that when he assisted at the churche-seruice in the beginning of his conversion, his heart did melt in sweet content, and his eyes overflowed with tears of devotion. And (to say the verity once for all) there is ever more comfort and merit to be gained at the public service of the church, then in our other particular actions. God having so ordained, that the community be preferred before all kind of particularity.  
2. Enter thyself willingly into the devout confraternities which are instituted in the place where thou dwellest: principally in those whose exercises be of most fruit and edification: so thou shalt exercise a kind of obedience, very acceptable unto almighty God. For though these confraternities be not commanded, yet are they commended by holly church: which to witness how much she desireth that many should enrol themselves in such sodalities, giveth large indulgences and privileges unto all such as enter into them. And besides these indulgences of the church which are gained by them, it is a deed of excellent charity in itself, to concur with many in welldoing, and to cooperate with others in their good works and designments. And although it may so happen, that one doth as good exercises alone, as in the confraternity with others; and perchance feeleth more spiritual delight and comfort by performing them alone in particular: yet is God much more glorified by the union and contribution which we make with our brethren and neighbours, in good works and devout exercises.  
3. The like do I say of all other kind of public prayers, and acts of religion: which (as much as is possible) we should honour, and grace with our example, for the edification of our neighbour, and our own soul, and for the glory of God, and for the common intention, both of the church and all the faithful.   

Of honour and invocation of the Saints. CHAPTER 16.  
1. SINCE God doth oftentimes send down to us his holy inspirations by ministery of his Angels: we should likewise be diligent, to send up unto him our devout aspirations by the self same heavenly messengers. The holy souls of the dead, which are in Paradise, in company of the blessed Angels, and are (as our Saveoursayth) equal and fellows of the Angels, do likewise do us the same good office of inspiring us, and aspiring for us by their sacred intercessions.  
2. My Philotheus, let us join our hearts unto these heavenly spirits and happy souls: for as the little young nightingales, learn to sing by chirping in company of the old ones, so by the holy association which we frequent with the Saints and Angels of heaven, we shall learn far better to pray and sing Gods divine praises: I will sing to thee o Lord (saith David) in the sight and company of thy Angels.  
3. Honour, reverence and respect the sacred and glorious virgin Mary, with an especial love: she is the mother of our sovereign Father, & consequently our Grand mother. Let us run then unto her, and like her little nephews, cast ourselves about her, & in her lap with perfect confidence, in all affairs, and occurrences. Let us call upon this sweet mother of ours, let us invoke her motherly affection towards us: and endeavouring to imitate her excellent virtues, let us bear a true filial heart and affection toward her.  
4. Make thyself very familiar with the holy Angels, behold them often times in spirit and in thought, as if they were visibly present with thee: above all, love and reverence the Angel of the Diocese where thou dwellest, and the Angels of those persons with whom thou livest, but especially thy own Angel guardian: beseech them often, praise them ordinarily, request their assistance and succour in all thy affairs, spiritual, or temporal, that they may cooperate with thy intentions.  
5. That great parsonage, Peter Faber, the first priest, first preacher, first divinity reader of the holy company of the name of JESUS, and first companion of B. Ignatius, the founder of that institute; coming on a day out of Germany, where he had done great good service to the glory of our Lord, and going through this diocese (the place of his nativity) related, that having passed many heretical places, he had received thousands of consolations by saluting at the entry of every parish, the Angel's protectors of the same; and that he sensibly perceived them to have been favourable unto him; both by preserving him from the ambushments of the heretics, as all so in mollifiing many souls, and making them supple and docil, to receive from him the doctrine of salvation. This did he tell with so lively an affection, that a gentlewoman, than very young, hearing it from his own mouth, told me it but four years passed, (to wit above threescore years after he had told it himself) with an extraordinary feeling of devotion. I myself had the comfort this last year, to consecrate an altar in the place, on which God appointed this blessed man to be borne, at a little village called Villaret, among these craggy mountains of our country.  
6. Choose some particular Saints among the rest whose lives thou mayst more peculiarly read, taste, and imitate: and in whose intercessions thou mayest place an especial trust and confidence: the Saint, whose name thou bearest, is already assigned to be thy devote intercessor even from thy Christening.   

How we ought to hear and read Gods holy word. CHAP. 17.  
1. BEAR always an especial devotion to the word of God: whether thou hear it in familiar discourse, among thy spiritual friends, or at a public sermon in the church: hear it always with attention, and reverence, and make thy profit and commodity of it, to thy uttermost power: suffer it not to fall upon the ground, but receive it thanckfullie into thy heart as a sovereign balm; imitating in this the blessed Virgin our Lady, who kept carefully in the treasure house of her heart, all the words which she heard spoken in praise of her Son. Remember, that our Lord esteemeth of the words which we speak to him in our prayers, according as we esteem of those which he speaketh unto us in holy sermons.  
2. Have still lying by thee, some good book of devotion, as some work of S. Bonaventure, of Gerson, of Denis the Charterhouse monk, of Lewes Blosius monk of S. Benet, of Grenada, Stella, Arias, Pinelli, Auila, the spiritual Con●…t, S. Augustins confessions, S. Hieroms epistles, and such like. Read every day a little, in some one of them, with great devotion, as if it were a letter missive, which some Saint in heaven had sent unto thee, to show thee the way thither, and to encourage thee in thy journey.  
3. Reed also the lives of the Saints, in which as in a mirror, thou mayst see the pourtraicture of Christian perfection: and accommodate all their actions, to thy own profit, according to thy vocation. For although very many actions of the Saints be not absolutely imitable by such as live in the world; yet all of them may be in some degree followed, either near or far of: so the solitarienesse of S. Paul the first eremite, is imitated in some sort, by the spiritual retreats of which we have spoken: and the extreme poverty of S. Francis, may be imitated by these practices or exercises of spiritual poverty which we will hereafter set down.  
4. True it is, that there be some Saints lives, which more directly serve to guide and order our lives, than other do: as the life of the blessed Mother Teresa, which is most admirable for that purpose: as also the lives of the first jesuits, of the holy cardinal Borromeus, S. Lewes, S. Bernard, the chronicles of S. Francis, of S. Dominck, of S. Benet, and such like. Other Saints lives there are which contain more matter of admiration, then of imitation: as the life of S. Mary of Egypt, of S. Simeon Shilites, of the two Saint Catherines of Sienna, and of Genua, of S. Angela, and such like: which nevertheless, do minister unto us great occasions, to taste the sweetness of the love of God.   

How to receive inspirations. CHAPTER 18.  
1. WE call inspirations, all those inward allurements, motions, reproaches, remorses, lights, and knowledges, which God worketh in us, preventing our heart with his blessings, through his fatherly care and love of us, to the end he might awake us, stir us up, drive and draw us to virtue, to heavenly love, to good resolutions, and in a word, to all those things which lead and direct us to our everlasting good. These inspirations in the scripture, the bridegroom calleth, knocking at the gate, and speaking to the heart of his espouse; to wake her when she sleepeth; to cry and call after her, when she absenteth herself: to invite her to his honey, and to gather apples in his orchard, and flowers in his garden; to sing, and cause to sound her sweet voice to delight his ears.  
2. I need a comparison to declare my meaning. Three things are required to the matching, or striking up of a marriage, on the maiden's behalf that must be married. First, the party is propounded unto her: secondly, she likes of the proposition: thirdly, she giveth her consent. Solikewise God, intending to work in us, by us, and with us, some act of charity, first of all he proposeth it unto us by inspiration; secondly, we accept it with delight; and thirdly, we give our full consent unto it. For as to descend unto sin, there are three steps or degrees, tentation, delight, and consent: so there are three other stairs to ascend unto grace and virtue inspiration, which is opposite to tentation; the delight felt in the inspiration, contrary to the delight taken in dallying with the tentation; and consent to the inspiration, contrary to the consent given to the tentation.  
3. For, though the inspiration should endure all our life long, yet should we not be acceptable unto God, if we took no delight nor contentment in it, nay contrariwise, his divine majesty would be highly offended with us, as he was with the Israelits, with whom he had been labouring, forty years (as he saith himself) and soliciting their conversion, in all which time they would not give ear unto him: whereupon he swore against them in his wrath, that they should never enter into his rest. So likewise, the gentleman that had long time served his mistress, should be much disobliged, if after all this she would in no case hearken to the marriage which he desired.  
4. The pleasure which one taketh in inspirations, is a great advancement to the glory of God, and by it one beginneth already to please his divine majesty. For although  
Consent to the motion which he inspireth and propoundeth, but with a perfect, constant, and resolute consent, that admitteth no wavering or doubting: For so God almighty, whom thou canst not oblige with all thy forces, will not with standing lovingly hold himself obliged unto thee for thy affection.  
7. Before thou give plenary consent to those inspirations, which propound unto thee important matters, or extraordinary motions, lest thou be deceived, ask council of thy guide & spiritual master, that he may warily examine, whether the inspiration be true or false: for oftentimes the enemy perceuing a soul prompt and willing to consent to good inspirations, proposeth traitorously of his part, as if thy came from God, false inspirations, to deceive her: but he can never compass his drift, so long as she with humility obeyeth her conductor.  
8. Thy consent being given, thou must procure with all good endeavour the effect, for which thou gavest consent, & go about diligently to put the inspiration in execution: which is the height & perfection of true virtue: for to have consented in heart, and not to attain to the effect & fruit thereof, would be even as if one should plant a vine, and not desire that it should fructify. To all this the morning exercise and spiritual retreat which I have described, do serve exceedingly: for by those means as by ordinary forecasts, and preventions, we prepare ourselves not only in general, but in particular also, to execute all the good we can.   

Of holy Confession. CHAPTER 19  
1. OUR savour hath left in his church the holy sacrament of Confession, or Penance, that in it we may wash ourselves from all our sins, when soever we be defiled with them. Suffer not thy heart (my Philotheus) any long time to continue soiled with the ordure of sin, since thou hast so easy a remedy to cleanse thee with all.  
2. The Lioness having lain with the leopard, goeth presently to some brook to wash away the stench which that disloyal fact of hers leaves in her body, lest her Lion finding it by the smell, should be offended therewith. The soul which hath consented to sin, should feel a horror and abomination of herself, and procure to wash away that filth, for reverence and respect of the eyes of God's divine majesty, which behold her. And what should make us to die this ghostly death, having so sovereign a remedy to revive us?  
3. Confess thyself humbly, and devoutly once every seven-night, and ever before thou communicatest, if it be possible: although thou feel not thy conscience charged with guilt of any mortal sin. For by confession, thou dost not only receive absolution of thy venial sins, which thou mayst then confess: but also jointly great force and vigour to avoid them hereafter, and a clear light and knowledge to judge and discern them, and abundance of heavenly grace, to repair all the damage which thou hast incurred by them. By confession thou practizest the noble virtues of humility, obedience, simplicity, and charity: in a word, in this only act of confession, thou exercisest more virtues, then in any other whatsoever.  
4. Procure always to bring with thee to confession a true sorrow and abomination of the sins which thou wilt confess, be they never so little: and a firm settled resolution to amend them hereafter. Many of custom confess their venial sins in a kind of bravery, not purposing at all to amend them, continuing therefore all their life charged with the burden of them, and lose by that means infinite benefits and graces of the spirit. If then thou confess to have lied in matter of small importance, without harming any man, to have spoken some inordinate or idle word, or to have played overmuch: repent thyself heartily for these sins, and purpose in very deed to amend. For it is a great abuse of the sacrament, to confess any kind of sin, be it mortal, or be it venial, without any will or desire to be purged and cleansed from it; since Confession, was instituted for no other end, but to purify us from sin.  
5. Make not those superfluous accusations which many do of custom: I have not loved God so well as I ought: I have not prayed with so great devotion as I should. I have not made much of my neighbour as I ought to have done: I have not received the sacrament with so great reverence as I ought, and such like. For saying such like accusations, thou bringest nothing in particular, that may make thy confessor understand the estate of thy conscience: for all the men upon earth, and all the Saints of paradise, may say the self same with all truth, if they should come to Confession. Consider therefore what particular subject or cause thou hast to accuse thyself in that general manner, and when thou hast discovered it, then accuse thyself of that default simply and plainly. For example, when thou accusest thyself not to have cherished thy neighbour as thou oughtest to have done, peradventure, because having seen some poor body in great necessity, whom thou mightest easily have succoured and comforted, thou didst neglect that good occasion of doing that work of mercy. Well then in this case, accuse thyself thus in particular. Having seen a poor man in necessity, I did not assist him as I could well have done, through my mere negligence, or hardness of heart, or contempt, or ill will borne to the party; or according as thou knowest the occasion of that default. So likewise accuse not thyself that thou hast not prayed unto God with such devotion, as thou oughtest; but if thou hast admitted any voluntary distractions, or neglected to take convenient place, due time, and leisure requisite for attention in prayer, accuse thyself with all plainness and simplicity of that particular cause of thy default, not alleging those general terms, which make the confession neither hot nor cold.  
6. Think it not enough to confess thy venial sins, but accuse thyself also of the motive which induced thee to commit them. For example, be not content to say that thou hast lied without endamaging any person: but declare whether it was for vainglory to praise, or to excuse thyself: or for vain mirth, or for wilful stubborness. If thou have sinned in gaming, express whether it were for greediness of lucre, or for conversation and company sake: and so forth of other sins. Manifest likewise how long thou hast persevered in the sin which thou confessest; for continuance of time, is a circumstance noteablie increasing and aggravating the guilt of the sin. Because there is great difference betwixt a light vanity or foolery, that presently is given over, and laid a side, or which slippeth into our spirit for some quarter of an hour: and one wherein our heart hath been steeped and soused for two or three days. We must then confess the particular fact, the motive, and the continuance of our sins. For though ordinarily we are not bound to be so punctual in explicating our venial sins, nay we are not absolutely bound to confess them at all: yet they that desire to cleanse and purify their souls in good sort, the better to attain to the perfection of true devotion, must be careful to manifest and lay open to their spiritual Physician, the disease whereof they wish to be healed, be it never so little.  
7. Spare not to tell plainly what soever is requisite to declare purely the quality of thy offence, as the cause, subject, or occasion which thou hast taken to be angry, or to support and maintain one in his fault. For example: A certain parsonage to whom I bear no liking at all, by chance speaketh to me some merry word in jest, and I construe it in the worsle part, rising into choler for it: whereas if an other man that had been more agreeable and acceptable to me, had spoken a shrodder word, I should have taken it in good part. In such a case, I will not omit to say: I have used choleric and angry speeches against a certain parson, taking in ill part at his hands some words which he spoke to me, not so much for the quality of the words in themselves, as for the little good will or liking I had of the party that spoke them. And if it were moreover needful to express the very angry terms, used against that party, to declare thyself the better, I will think it were good to express them: for accusing thyself so plainly and clearly, thou dost not only discover the fault committed, but with all the naughty inclinations, customs, and habits and other roots of sin: so that by this means thy ghostly father cometh to have a perfecter knowledge of the conscience which he dealeth with, and of the remedies most convenient to be applied unto it. Yet must thou always procure to conceal the third persons, who have been partakers with thee in the offence, as much as is possible.  
8. Take diligent heed of many cowert sins which reign so secretly and insensibly in our consciences, that we scarcely perceive or discover them: And that thou mayst find them out, and know them when thou meetest with them, read attentively the 6. 27. 28. 29. 33. & 36. chapters of the third part, and the 8. th'. chapter of the 4. th'. part.  
9 Change not lightly nor easily thy Confessor, but having made choice of a sufficient one, continue constantly, rendering him account of thy conscience on the days and times appointed, opening to him freely and plainly, the sins thou hast committed from time to time: and monthly, or from two months, to two months, tell him likewise the estate of thy inclinations, though thou have not sinned by them: as whether thou be tormented with sadness, or with peevishness: whether thou be given to over much mirth, or desirous of gain, or such like inclinations.   

Of frequenting the holy Communion. CHAPTER 20.  
1. IT is said, that Mithridates' king of Pontus, having invented the Mithridate, so strengthened his body by the means of the same, that endeavouring afterward to poison himself, so to avoid the servitude of the Romans, he could not possibly do it. Our blessed Saviour hath instituted the venerable Sacrament of the Eucharist, which containeth really and verily his flesh and his blood, to the end that he that eateth it, should live eternally. Who so ever then shall use it often with sincere devotion, so confirmeth his health, and secureth the life of his soul: that it is all most impossible he should be empoisoned with any kind of naughty affection. One cannot be nourished with this flesh of life, and yet live in affections of death. Man dwelling in the terrestrial paradise, could never have died corporally, through virtue of the tree of life, which God had planted there: so cannot good Christians in the church of God die spiritually, through the efficacy of this Sacrament of life. If the tenderest fruits that be, and most subject to corruption, as cherries, strawberries, and apricocks, be preserved easily all the year long, being confited in sugar or honey: it is no wonder that our hearts, though never so frail and feeble, be preserved from the rot of sin, when they be candied and sugared with the incorruptiblie flesh and blood of the Son of God. O Philotheus, those Christians that must be damned for their naughtiness, will be without reply, when the just judge shall make them see the wrong that they did themselves, to incur spiritual death: seeing it was so facile a thing for them to maintain themselves in life and health, by the sacramental manducation or eating of his body, which he had left unto them, for that end. Miserable wretches (will he say) why would you needs die, having, the fruit and food of life at your commandment.  
2. To receive the communion of the eucharist every day, neither do I commend, nor discommend: but to communicate every sunday; I would wish it, and would exhort every one so to do, if his soul be without any affection to sin. These be the very words of S. Augustin, with whom I likewise, neither blame, nor praise absolutely those that communicate every day: but I leave that point to the discretion of the ghostly father of him, that would be resolved there upon. For the disposition requisite for such frequent use of the holy communion requiring such exactness; it is not good to council it generally or commonly to all. And because even this exquisite and exact disposition, may be found in many good souls, it were not well done to divert or dissuade generally all men from it; but this must be handled and ordered by consideration and knowledge of the inward estate of every one in particular. It were no wisdom to council every one without any distinction, to frequent the communion every day: and it were impudency on the other side, to blame any one for it, especially if he follow therein the advice of any worthy and discreet director. S. Catherine of Sienes answer was commendable and gracious in this case: when it was objected against her often communicating, that Saint Austin did neither approve nor disallow communicating every day: well (quoth she) since Saint Austin disalloweth it not, do not you dispraise it, and I am content.  
4. But Saint Augustin, as thou hast heard (my Philotheus) exhorteth and counseleth very earnestly to communicate, every sunday: follow his council then, and do so as near as it is possible: for I presuppose thou hast no kind of affection at all to mortal sin, nor any delight or affection to venial sins, and therefore thou art in the true disposition which S. Austin thinketh sufficient; yea, and in a more excellent, because thou hast not so much as an affection to sin venially: so that if it please thy ghostly father, thou mayst profitably communicate more often then every sunday.  
4. Yet many lawful impediments may befall thee not of thine own part, but of theirs with whom thou livest, which may give occasion to a sage and discreet conductor, to forbid thee to communicate so often. As for example, if thou live in any kind of subjection, and those to whom thou owest this subjection, reverence, or obedience, be so ill instructed in affairs of the soul, or so wayward, that they be troubled, or disquieted to see thee communicate so often: peradventure, all things well considered, it would be good to condescend to these men's infirmity, and so to communicate but once every fifteen days; when thou canst by no means overcome this difficulty of these men's opinion. In a word it is hard to give a general rule in this case: the surest is to remit it always to our ghostly father's advise; though I think I may boldly say, that the greatest distance between the times of communicating, among such as desire to serve God devoutly, is from month to month.  
5. A discreet and prudent person thould not be hindered, neither by father, nor mother, husband, nor wife, from often communicating: for since the day of communion, takes not from thee that care and forecast of affairs which are convenient to thy calling; nor makes thee less mild, sweet, and amiable toward them, nor forceth thee to deny them any kind of dutiful office or respect; there is no likelihood, that they should seek to withdraw thee from this exercise, with any profit or pleasure of their own; unless they be of a spirit exceeding froward and intractable: for then perhaps thy ghostly father would council thee, to condescend somewhat to their frailty.  
6. A word or two for married folk. In the ancient law, God would not have the creditors exact that which was owing unto them, upon feasts and holidays, but he forbade not debtors to pay and restore that which they ought, to such as demanded it. It is an undecency, though no great sin, to solicit the payment of the marriage due, the day that one hath communicated, but it is no indecency at all, nay it is meritorious, to render it being demanded. Therefore for rendering this nuptial debt, none should be debarred from the communion, if on the other side their devotion vigeth than to desire it. Certainly in the primitive church, all Christians did communicate every day, were thy unmarried, or married, and blessed with many children. For this cause I said right now, that often communicating, bringeth not any inconvenience at all, to father or mother, husband or wife: so that the party communicating be endued with discretion and wisdom, to know what belongs to his estate and duty.  
7. As for bodily diseases, none are lawful impediments from participation of this holy Sacrament, save only those which provoke much vomiting.  
8. To communicate every eight days, it is requisite, neither to be guilty of mortal sin, nor of any affection to venial sin, and to have a fervent desire of coming to this heavenly banquet; But to communicate every day, it behoveth moreover to have surmounted and mortified the greatest part of our naughty inclinations, and to come so often not of our own head, but by leave and advise of our spiritual father.   

How we ought to Communicate. CHAPTER 21.  
1. BEGIN to prepare thyself to the Communion, the evening before, by many aspirations and throws of love: retire thyself from exterior labours somewhat earlier, that thou mayst rise sooner in the morning. If thou chance to awake in the night time, by & by fill thy heart, & thy mouth with some devout words, which like sweet odours, may perfume thy soul, as it were, to receive thy spouse: who watching whilst thou sleepest, prepareth himself, to bring thee a thousand gracious favours, if on thy part thou dispose thyself to receive them.  
2. In the morning get up with great joy, for the happiness which thou hopest to participate: and being confessed, go with great confidence, accompanied with great humility, to receive this heavenly food, which nourisheth thee to immortal life. After thou hast recited the sacred words, O Lord I am not worthy, move not thy head or lips any more, neither to pray, nor yet to sigh, but opening thy mouth handsomely, and lifting up thy head as much as is needful, that the priest may see what he doth, full of hope, faith, and charity, receive him, in whom, by whom, and for whom, thou believest, hopest, and lovest.  
3. O Philotheee, think with thyself, that as the Bee gathering from flowers the dew of heaven, and choicest juice upon the earth, converteth it into honey, and carrieth it into her hive: just so the priest, taking the savour of the world from the altar, true Son of God, as dew come from heaven, and true Son of the Virgin, like a flower sprung from the earth of our humanity, converteth him into delightful meat, in thy mouth, and in thy body. Having thus received him, summon all thy thoughts and desires, to come and do homage to this king of salvation: treat with him of thy inward affairs and necessities: confer with him, as a noble guest now lodged within thee for thy souls good. To conclude, do him all reverence possible, and carry thyself with such behaviour, that men way judge by thy actions, that God is within thee.  
4. When thou canst not have the benefit and commodity, of communicating really and indeed at the holy sacrifice of the mass, communicate at least in heart and spirit: uniting thyself with an ardent desire, to this life-bringing flesh of our B. Saviour.  
5. Thy principal intent in communicating must be, to advance, comfort, and strengthen thyself in the love of God. Thou must receive only for loves sake, that which only love hath caused to be given. Thou canst not consider out Saviour in any action more amiable, more tender hearted towards thee, then in this sacrament: in which he annihilateth himself, in a manner, and turneth himself into meat, that so he might penetrate our souls, & unite himself most straightly and intrinscicallie, with the hearts & bodies of his faithful servants.  
6. If worldlings demand of thee, why thou communicatest so often? tell them thou dost it, to learn to love God, to be purified from thy imperfections, to be delivered from thy miseries, to be comforted in thy afflictions, and to find rest, repose, and ease in thy weakness. Tell them, that two sorts of persons, should communicate very often: the perfect, because being well disposed, they should do themselves wrong, in not approaching to the wellspring and source itself of perfection: the imperfect, that they might with better reason and title aspire to perfection; the strong lest they become feeble, and the feeble to become strong; the sick to be healed, and the healthy, lest they fall into sickness. Tell them, that for thy own part, as one very unperfect, feeble, and sick, thou hast great need to communicate often with him, who is thy only perfection, strength, and health. Tell them, such as have not many worldly affairs, should communicate often, because they have good leisure: and such as have many temporal occupations, should likewise so do, because they have need: and that he that laboureth much and taketh great pains, must use often to eat, and strengthen himself with hearty meat. Tell them, that thou receauest the blessed Sacrament, to learn to receive it well: for no man can do an action well, which he hath not often practised.  
7. Communicate often Philotheus, and as often as thou canst, with counsel and advice of thy ghostly father; for believe me, the Leverettes in these mountains of ours, become all white, because they neither see nor eat any thing but driven snow: so by adoring and eating beauty, goodness, and purity itself in this divine sacrament, thou wilt become altogether, virtuous, pure, and beautiful.    

THE THIRD PART OF THE INTRODUCTION, Containing sundry rules and advices, concerning the exercise of virtues.  

Of the choice which we must make in the exercise of virtue. CHAPTER I.  
1. THE king of the Bees never goeth a progress into the fields, but environed with all his little people: and charity never entereth into the heart of man, but she lodgeth with her, all the whole train of other virtues, exercising and setting them a work, as a Captain doth his soldiers. But she setteth them a work, neither all at once, nor all alike, nor in all seasons, nor in every place: for the just man is like a tree planted upon the water side, which bringeth forth fruit in due season: and charity as it were watering the soul, bringeth forth in her the actions and works of virtue, every one in their proper time. Music, being so pleasant a thing in itself, is troublesome in time of mourning, saith the proverb. It is a great fault in many, who undertaking the exercise of some particular virtue, enforce themselves to practise the acts thereof, at every encounter and in all occurrences, imitating the ancient philosophers Democritus and Heraclitus, always laughing, or always weeping; and (which is yet worse) blaming and censuring such, as do not always exercise the self same virtues. One must rejoice with the joyful, and weep with the sorrowful, saith the Apostle: and charity is patiented, bountiful, liberal, discreet, and condescending or accommodating itself, to all occasions, and exigences of our brethren.  
2. There are notwithstanding some virtues, whose use is almost universal, and must not work their actions only severally and a part, but must spread and extend them amid the qualities and operations of all other virtues. Occasions are seldom presented to exercise the virtues of fortitude, magnanimity and magnificence: but meekness, mildness, temperance, modesty, and humility, are virtues, with which all the actions of our life, should be died and coloured. Many virtues may be more excellent than this one, but the use of this one may be more necessary. Sugar is of more excellence than salt, but salt is more often and generally used. We must always therefore have good store, and ready provision of these general and common virtues, since the use of them is so ordinary.  
3. Among the virtues which we would exercise, we must prefer that, which is most conformable to our calling, not that which is most agreeable to our own taste and will. Saint Paula delighted in the exercise of asperities, and corporal mortifications, that so she might more easily enjoy the sweet tranquillity of the spirit: but she had more obligation to obey her superiors, then to seek her own contentment; and therefore S. Hierom amid her commendations saith, that in this she was to be reprehended, that she used immoderate abstinences, against her Bishop's advice. The Apostles on the other side, appointed by God to preach the gospel, and distribute the bread of heaven to hungry souls, judged exceeding well, that they should do wrong to this great function of theirs, if they should employ their time, in serving & looking to the poor, although to do so, were the act of an excellent virtue. Every calling and vocation standeth in need of the practice of some peculiar virtue. Difference is there, between the virtue of a Prelate, and of a prince, or a soldier: the virtue of a married man, is different from the virtues of a widow: and although every man should be endowed with all virtues, every one notwithstanding, is not bound to practise them alike, but each one must give himself in more particular manner, to those virtues that belong to that kind of life where unto he is called.  
4. Of the virtues which appertain not peculiarly to our particular estate, and duty, we must prefer those which are most excellent in deed, not those which excel only in appearance. Blazing stars ordinarily, seem greater and goodlier than the very stars of heaven, and occupy much more place, at least wise in our eyes; whereas in deed they are neither in greatness, not in quality, and influence, comparable to the stars of the sky; neither seem they great for any other reason, but because they are nearer unto us, and in a more gross subject in respect of the stars. There are likewise certain virtues, which because they are nearer to our senses, and (if I may say so) somewhat material, are highly esteemed by the vulgar people: for so commonly they prefer corporal alms, before the spiritual works of mercy: haircloth fasting, nakedness, disciplins, and other such bodily mortifications, before meekness, courtesy, modesty, and other mortifications of the mind, which notwithstanding in true judgements censure, are much more excellent. Choose then, Philotheus, those virtues which are best, not those which are only esteemed so by the unskilful vulgar; those which are more excellent, not those which are more apparent; the substantial'st, not the bravest.  
5. It is exceeding profitable, that every man should make choice of some particular virtue, not neglecting or abandoning the rest, but procuring to be most conversant, in the exercise of some one peculiar virtue, to which he thinks himself most apt, all things well considered.  
6. A beautiful damosel shining like the sun, royally adorned, and crowned with a garland of olives, appeared in a vision to S. john Bishop of Alexandria, and said unto him: I am the king's eldest daughter, if thou canst gain my good will, I will conduct thee to his presence. He perceived that this was Mercy, towards the poor, which God commanded unto him by this vision: and therefore ever after, he gave himself in such sort to the exercise of the works of mercy, that he is now commonly called amongst all S. john the Almoner.  
7. Eulogius of Alexandria, desiring to do some peculiar service, to the honour of God, and being not able to embrace a solitary eremitical life, or to resign himself up to the obedience of of an other, took unto him in his house a miserable person, all infected with leprosy, to exercise his charity and mortification upon him; and to perform this with more perfection, he made a vow to entertain him, honour, and serve him, as any servant doth his Lord and master. Now upon some tentation happening, as well to the lazar, as to Eulogius, to departed one from the other, they went unto great Saint Anthony for his council. Who said unto them. Beware my children, that you separate not yourselves one from the other, for both of you, approaching nigh to your end, if the Angels find you not together, you are in great danger of losing your crowns.  
8. The holy king Lewes, visited the hospitals, and served the sick, with his own hands, as if he had been a hireling, that for wages & gain had been induced to that service. S. Francis above all things loved poverty, which he was wont to term, his lady and mistress: S. Dominick most affectioned to preaching to the ignorant, whereof his order takes the name. S. Gregory the great, took pleasure in entertaining pilgrims and strangers, following the example of Abraham, and had the same grace granted him, that Abraham had, to receive the king of glory in form of a pilgrim. Tobias exercised his charity in burying the dead: S. Elisabeth, as great a princess as she was, delighted so much in nothing, as in the abiecting and abasing of herself. S. Catherine of Genua in her widowhood, dedicated herself to serve an hospital. Cassianus recounteth, that a devout gentlewoman desirous to exercise the virtue of patience, came to S. Athanasius, who at her request, placed a poor widow with her, so wayward, choleric, troublesome, & intolerable, that she gave the devout dame, matter and occasion enough, to practise the virtue of meekness and sufferance.  
9 Finally among the servants of God, some apply themselves principally to attend and visit the sick; others with alms and favour, secure the needy and poor; others procure to instruct little children, in the necessary knowledge of Christian doctrine; others endeavour to recall home to God and his church, souls that are lost and gone astray; others solace themselves in adorning churches, and decking the holy altars; others to make peace and agreement, amongst such as are fallen at strife and variance. Wherein they imitate skilful imbroderers, who upon divers grounds, with admirable variety, entermingle silk, silver, and gold twists, whereof they draw sundry sorts of flowers: and so these godly souls, undertaking some particular exercise of devotion, do make it serve them, as a groundwork of their spiritual embroidery, upon which they work the variety of all other virtues: holding by that means all their actions and affections, better united and ordered, by the careful application of them to their principal exercise, and in this, endeavour to show their excellent art, and singular cunning. 
Her garments bordered all with flowers of gold.  
And curious needle work fair to behold.  Saith the psalmist, describing the costly apparel of the spouse of God, which is the soul exercised in variety of virtues.  
6. When we are afflicted and combated by any kind of vice, it behoveth us, as much as it lieth in us, to give ourselves wholly to the practise of the contrary virtue, and to order and apply all other virtues, to the perfecting of that particular virtue. For so we shall overcome the enemy against which we fight, & advance ourselves likewise in other virtues. If I feel myself impugned with pride, or choler, in all my actions I will bend myself to the contrary side, that is to humility, and meekness: and to obtain that virtue I will apply all my other exercises of prayer, receiving the sacraments, of prudence, of constancy, sobriety and the rest. For as the wild Boars to sharpen their tusks, do scour and whet them with their other teeth, so that all of them do reciprocally become sharp, and piercing: so a virtuous man, propounding to perfect himself in one virtue, of which he findeth most need, doth as it were whet it and sharpen it, by the exercise of other virtues, which confirming and strengthening that one, which he particularly seeketh, become all of them more polished and excellent. So it happened unto holy job, who exercising himself peculiarly in patience, against so many vehement temptations wherewith he was assaulted: became perfect in all kind of virtues and holiness. Yea oft times it happeneth (as S. Gregory Nazianzen saith) that by one only act of some virtue, well and perfectly performed, a man may attain to the height of virtue: and he allegeth in proof of this saying, the example of Rahab, who having exactly practised the virtue of hospitality, attained unto a glorious sovereignty in holiness. Which is to be understood, when such acts are practised, with excellent fervour of charity.   

An addition to the former discourse, about choice in the exercise of virtues. CHAPT. 2.  
1. SAINT Augustin saith excellently well, that young beginners in devotion, do commit certain faults, which according to the rigour of perfect laws, are in very deed blame worthy, and yet in these beginners are very commendable, as tokens and presages of a future excellency in godliness, to which these petty faults, do serve as a kind of disposition. That base and servile fear, which engendereth excessive scruples, in the souls of those that are newly escaped from the custom and thraldom of sin, is a commendable virtue in beginners, and a sure and certain sign, of a future purity of conscience in them: but the self same fear would be very reprehensible in those, that have profited in good life and devotion, in whose hearts that perfect love should reign and predominate, that by little and little, driveth this servile fear out of doors.  
but I call jesus to witness, whom she served, and whom I desire to serve, that I lie not, either on the one side, or on the other: but do set down clearly what she was, as a Christian, writing of a Christian: that is, that writ an history, and not a panegyrical oration of her life, and that her vices, be the virtues of others. His meaning is, that the defects and imperfections of S. Paula, would have borne the name and nature of virtues, in a soul of less perfection; As in very deed, there are actions which are deemed imperfections, in such as be perfect, which not with standing, would be esteemed great perfections, in those which yet are imperfect. It is a good sign in a sick man, when at the end of his sickness, his legs do swell, for it shows that nature now strengthened, casteth out her superfluous humours: but the very same sign, is bad and ominous in him, that were not sick at all, for it betokeneth the weakness of nature, not having force enough, to dissolve and dissipate those corrupt and naughty humours.  
4. My Philotheus, we must have always a good opinion and estimation of them, in whom we see the practise of virtues, although exercised with some defects and imperfections, since the great Saints themselves, have often times exercised them in such manner. But for our own parts, we must procure to exercise our selves in them, not only diligently, but discreetly, and for that end, observe carefully and faithfully the advise and council of wise men, not leaning to our own prudence, but to the skill and wisdom of such, whom God hath given us for our conductors.  
5. There are certain other per●… which many esteem and account virtues, though in deed they be no virtues at all: of which it is needful to speak a word or two. I mean those perfections, which are called ecstasies, ravishments in spirit, insensibilities, languishments, or impossibility of exterior actions, deifical unions, elevations, transformations of the soul, and such like; of which some books do treat, promising to elevate and promote the soul to contemplation, purely intellectual, to the essential application of the spirit, and of the supereminent life of the soul. Mark me well what I say, my Philotheus, these perfections, be not virtues, but rather rewards and recompenses, that God giveth his servants in this life for their virtues: or as it were scantlings, and lists, of the happiness of the life to come, which sometime are presented unto men, to make them desire to buy the whole pieces them selves, which are above in Paradise. We must not pretend to come unto-such high favours and graces, since they are not any wise necessary to serve and love God well and truly, which should be our chief and only pretence: Neither are they graces' which may ordinarily be obtained, by our own travel or industry, since they are rather passions, than actions, which therefore we may well receive, but work them or produce them in us, we can not. I add more over that we have not undertook any higher matter, then to make ourselves virtuous, devout, and good men and good women: and therefore it behoveth us to bestow all our endeavour to that end; and if it please God to elevate & extol us to these Angelical perfections, we shallbe then also good Angels: but in the mean time, let us exercise ourselves simply, humbly, and devoutly in these lower human virtues, the conquest and gaining of which, our savour hath left to our own power and diligence; such as are the virtues of patience, courtesy, meekness, mortification of our hearts, and wills, humility, obedience, poverty, chastyty, compassion towards our neighbours, and bearing with their imperfections, diligence, and holy fervour in fulfilling the will of God. Let us leave these supereminences, for superexcellent souls, we merit not so high a place in God's service; it willbe happiness for us, to serve our God, in his kitchen (as they say) or in his pantry, to be lackeys, porters, torche-bearers, grooms of the chamber, in his house. It is his mercy and inestimable goodness only, if afterwards he please to remove us higher to his closet, and privy chamber, or to be of his council. Yea, my Philotheus, this must be the resignation of our heart; for this king of glory, doth recompense his servants, not according to the dignity of the offices which they bear under him, but according to the measure of the love and humility, with which they execute them. Saul seeking after his father's Asses, found the crown and kingdom of Israel. Rebecca by watering Abraham's Camels, became the espouse of his son Isaac. Ruth, the Moabitesse, gleaning after the harvest men of Boos, and lying at his feet, was exalted to lie by his side, and made his wedded wife. Surely the pretensions and desires of such lofty, extraordinary, and admirable things, are obnoxious and subject unto illusions, deceits, and errors; and it chanceth oft times, that these sublimated persons, that think themselves Angels, are scantly so much as good men, and that there is more excellence and sublimity in their words, and rare terms, then feeling, and substance, in their works and actions. Yet must we not lightly dispraise, or rashly censure any thing, but blessing God for the supereminence of other men, rest our selves humbly in this low, plain, and easy way, which is indeed more plain, but yet more secure; less excellent, but yet more suitable to our insufficiency and weakness: wherein if we converse humbly and faithfully, God will lift us up to greatness, great enough for our souls good.   

Of Patience. CHAPTER 3.  
1. PATIENCE is necessary for you, that performing the will of God, you may obtain the promise, saith the Apostle: yea, for as our Lord himself pronounced, In your patience you shall possess your souls. It is the happiest thing that can befall to man (Philotheus) to have his own soul in sure and secure possession: and the more perfect that our patience is, the more secure is the possession of our souls: we must endeavour then to perfect this virtue in us, to the uttermost of our power. Call to mind continually, that our blessed Redeemer saved us, by suffering and enduring: and that we therefore in like manner, must work our salvation, by suffering afflictions, and enduring injuries, and bearing contradictions, and displeasures, with the greatest meekness that possible we can.  
2. Limit not thy patience, to such and such kind of injuries, and afflictions: but extend it magnanimously and universally, to all those that God shall send, and suffer to befall thee. There be some men that will suffer no tribulations, but such as be honourable: As for example, to be wounded in battle, to be taken prisoner in war, to be persecuted, and ill handled, for religion sake, to be impoverished by some suit or process, in which they have got the upper hand: these men love not tribulation, but the honour which the tribulation bringeth. He that is patiented in deed, and a true servant of God. Suffereth indifferently those tribulations, that are coupled with infamy and shame, as well as those that be honourable. To be reprehended, accused, slandered by naughty and wicked men, is a pleasure to a man of courage: but to suffer these accusations and persecutions at the hands of our parents and friends, and of such as are good and virtuous, and esteemed so, there is the right trial of true patience, there it is in deed, that we must play the men. I esteem more of the meekness, wherewith the blessed Cardinal Borromaeus, suffered a long time the public reprehensions, which a great preacher of an order, exceedingly well reform, thundered against him out of the pulpit: them of all the combats which he had with any other. For like as the stinging of a Bee, is far sorer and full of ache, than the biting of a fly: so the evil that one receiveth of good men, and the contradictions that they raise against one, are much more unsupportable than others; and yet it chanceth very often, that two good and virtuous men, having both of them right intentions, through diversity of opinions, do stir up great persecutions & contradictions, one against the other.  
3. Be patiented, not only in the great, and principal afflictions which arrive unto thee, but also in the accessories and accidents which depend thereon. Many could be content to have afflictions happen unto them, so that they might not be hurt, troubled or vexed by them. I am not grieved saith one, that I am fallen into poverty, but that by that means I cannot pleasure my friends, nor bring up my children in such honourable education as I desire. I care not (saith another) were it not that the world will think, that this is befallen me by mine own fault. Another would be content some should speak ill of him, and would suffer it patiently, so that no man would believe the detractor. Others there are, that could willingly away with some part of the tribulation, as they suppose, but not with the whole. They are not impatient, or vexed (say they) that they are sick: but that they want money to cure themselves of their sickness, or that they that be about them, are too importunate and troublesome to them. But I say (my Philotheus) that we must have patience, not only to be sick, but even to be visited with that disease that God will lay upon us, what ever it be, and in that place wheresoever he will have it happen to us, and amongst such persons, and with those wants and incommodities, which he will; and the like is to be understood of all other tribulations. When any damage or harm shall chance unto thee, oppose against it a God's name, those remedies which thou canst apply, for to do otherwise, were to tempt God almighty: but having done thy diligence in the matter, attend with an entire resignation, that success & event, which it shall please God to send: if he permit the remedies to overcome thy harms, give him thancks with reverence, if it please him that thy harms surmount the remedies, bless him with patience.  
4. I am of the advice of Saint Gregory. When thou art justly accused for any fault which thou hast committed, humble thyself for it, and confess unfeignedly, that thou deservest more than the accusation that is laid against thee. But if thou be accused falsely, excuse thyself with all meekness, denying thyself to be guilty of that which is laid to thy charge, for thou owest that duty to the truth, and to the edification of thy neighbour; But withal, if after thy true and lawful discharge, men continued notwithstanding their accusation against thee, strive not much to make thy excuse be admitted and believed, for having complied with the duty thou owest unto the truth, thou must render also the duty thou owest to humility. Thus thou shalt neither offend, against the care that thou oughtest to have of thy good renown, nor against the love and affection, which thou shouldst have to tranquillity of heart, meekness, and humility.  
5. Complain as little as thou canst of the wrongs that be done thee; for ordinarily he that complaineth of them, sinneth: because self love always maketh us believe the injuries offered us, to be worse than indeed they be. But above all things complain not to such persons, as are apt to take indignation, and to turn all to the worst. If it be expedient to make thy moan to any, either to get the offence remedied, or thy mind eased, let it be done to quiet & peaceable souls, that love God sincerely; for otherwise, instead of easing and discharging thy griefs, they will provoke thee to greater disquiet: in steed of pulling out the thorn that pricketh thee, they will fasten and slick it deeper into thy foot.  
6. Many being sick, afflicted, or molested, refrain themselves from complaining, or showing any delicateness, judging (& that rightly) that it would evidently testify want of courage and generosity in them: but for all that, they desire exceedingly, and by slights and subtleties procure, that other men bemoan them, take compassion of them, and esteem them to be not only afflicted, but patiented, yea, and courageous also in their afflictions. This is a kind of patience indeed, but a false one, which in effect, is nothing else but a fine subtle and secret pride and vanity: They have glory (saith the Apostle) but not before God. The true patiented man, neither complaineth of his griefs and harms, nor desireth to be pitied and bemoaned: he speaketh of his case clearly, truly, and simply, without lamentations, or aggravations: if he be pitied, he thancketh God for the charity and comfort showed him, and patiently suffereth himself to be pitied, unless they bemoan the harm or evil, which he hath not: for than will he modestly declare, that he suffereth no such grief, as they imagine; and in this sort continueth peaceably, betwixt truth and patience, confessing, not complaining of his afflictions.  
7. In the contradictions which befall thee in the exercise of devotion, (for they will not be lacking one time or other) remember the words of our Saviour jesus Christ: A woman when she is in travail, hath anguish because her hour is come: but when she hath brought forth her child, than she remembreth not the anguish, for joy that a man is borne into the world. Thou conceivest spiritually in thy soul the noblest child in the world, to wit, jesus Christ; until he be brought forth altogether, thou canst not choose but suffer excessive pangs: but be of a good heart, these dolours once past, thou shalt find everlasting joy, for having brought forth such a child to the world. And he shallbe wholly brought forth and borne in thee, when thou framest, and conformest thy heart and thy actions, to the imitation of his life.  
8. When thou art sick offer up all thy griefs, pains, aches, & languishments, to the honour and service of our Lord: and beseech him to join & unite them with the torments which he suffered for thee. Obey thy physician, take those medicines, meats and remedies which he prescribeth, for the love of God, calling to mind the gall which he tasted for our sakes: desire to amend, that thou mayst serve him; refuse not to languish, that thou mayst obey him: and dispose thyself to die (if so it please him) that thou mayst praise and enjoy him. Consider that the Bees when they make their honey, do live and eat of a bitter provision: and that we in like manner, can never exercise sweeter acts of patience, nor compose more excellent honey of true virtues, than when we eat the bread of bitterness, and live in the midst of afflictions. And as the honey which is gathered from thyme, a little bitter herb, is the best that is: so virtue exercised in the bitterness of vile, base, and most abject tribulations, is the finest and excellentest of all.  
9 Reflect often times the inward eyes of thy soul, upon Christ jesus crucified, naked, blasphemed, slandered, forsaken for thy love, and in a word, overwhelmed with all sorts of sorrows, griefs, and persecutions. Consider that all thy sufferings, neither in quality, nor quantity, are in any sort comparable unto his: and that thou canst never suffer any thing for his sweet sake, in comparison of that which he hath endured for thine.  
10. Consider the pangs and torments, which in old time the martyrs suffered; and the dolours and griefs which at this time many endure, more grievous without all proportion, than those which thou endurest, and say to thyself: Alas, my pains be consolations, and my briars be roses in comparison of them, which without all succour, attendance, or relief, do live in a perpetual death, overcharged with afflictions infinitely heavier than mine are.   

Of exterior Humility. CHAPTER 4.  
1. BORROW and take many empty vessels (said Elizaeus unto the poor Widow) and power oil into them. To receive abundance of the grace of God into our hearts, they must be void of self pride and vainglory. The Kesterell crying & looking constantly upon the hawks, and other birds of prey, doth terrify than by a secret property or virtue which it hath by nature, therefore the fearful Doves, do love it above all other birds, and live in security in company of it so humility rebutteth the eager onsett of Satan, and conserveth the graces and gifts of the holy Ghost in us, and therefore all the Saints of heaven, but especially Christ the king of Saints and his blessed mother, made more esteem of this virtue, then of any other amongst all the moral virtues.  
2. We call that glory vain, which one taketh of himself, either for that which is not in him, or for that which is in him, but is none of his; or for that which is in him, and is his own, but deserves not that one should glory of it. Nobility of race, favour with great potentates, popular honour, be things that are not in us, but in our progenitors, or in the estimation of other men. Some men there be, that show themselves fierce and stout, because they be mounted on a lusty courser, or for a great goodly feather in their cap, or for their costly and sumptuous apparel: but who seethe not this to be folly? For if there be any glory at all in these cases, it is glory for the horse, for the bird, and for the tailor: and what great want of wit is it, to borrow credit and estimation from a horse, from a bird, from a new fashioned ruff? Others brag, and behold themselves with great satisfaction, for a goodly long moustaches, or a trim beard, for their curled locks, and soft hands: or for skill in dancing, singing, playing: but are not those heartless, and base minded men, who fetch their estimation and reputation, from such frivolous and fond trifles? Others for a little knowledge and learning, would be honoured & respected in the world, as if everybody should come to school to learn of them, and account them their masters, for which cause they are rightly termed pedantical companions. Others carry themselves like peacocks, proud of their beauty, and think all the world is fond of them. All these humours are vain, foolish, and impertinent: and glory grounded upon such weak and feeble foundations, is vain and frivolous.  
3. A man may know true virtue like true balm: for balm is tried by dipping it into the water; if it sink to the bottom, it is counted the most excellent and precious. Even so to know whether a man be in deed wise, learned, generous, noble, mark whether these good gifts and qualities tend in him to humility, modesty, and submission, for than they be true in deed: but if they swim above water, if they strive to appear and show themselves, they are so much the less substantial, and more superficial, by how much more apparent they are, or would be. Pearls that be conceived and grow in the wind, or in time of thunder, have nothing but the bark, or shell of a pearl, and are void of substance: so these virtues and good qualities bred and nourished in pride, boasting, and vanity, have nothing but a simple show and appearance of good, without juice, without marrow, without solidity and substance. Honours, estates, and dignities, are like to saffron, which is best, & groweth most plentifully, when it is trodden under feet. It is no honour to be fair in a man's own eyes: beauty, to have a good grace in deed, should be somewhat neglected: knowledge dishonours us, when it puffeth us up, and degenerateth then to plain pedanterie.  
4. If we stand curiously upon our points, touching precedence and pre-eminence in place and titles, besides the exposing of ourselves to the danger of having our qualities too narrowly sifted, examined, and contradicted, we make them vile and contemptible: for honour, which is indeed honourable, when it is freely given and granted, becomes foul, infamous, and shameful when it is affected, sought after, and in a manner begged, and wrested, from them in whose company we are. When the Peacock brustles up his gay starry wheel, lifting up his goodly painted feathers to be looked upon, he forgetteth himself, that in the mean while he showeth other parts, which are most ill favoured in him. Flowers that be beautiful, growing upon the ground, or in the garden-beds, whither away with much handling. The sweet smell of the Mandragora taken a far of, & but for a short time, is most pleasant: but they that smell to it very near, and a long time, become altogether drowsy, faint,   

Of Humility more internal than the former. CHAP. 5.  
1. BUT thou desirest I see Philotheus, to be farther endoctrined in humility: for that which we have hitherto said, is rather wisdom and good manners, than humility: let us therefore pass on farther.  
2. Many there are, that will not, and dare not ponder and consider, the graces that God hath given them in particular, fearing lest they should thereby fall into vain glory, & self conceited love, whereas in deed they deceive themselves: for since the true direct means to attain to the love of God (as S. Thomas the Angelical doctor teacheth) is the consideration of his benefits, the more we consider them, the more we shall love him; and as particular benefits do more efficaciously move and win affection, than such as are common to other: so ought they to be pondered and weighed more attentively. Certain it is, that nothing can humble us so much before the mercy of God, as the knowledge of the infinite multitude of his benefits, neither can any thing so much humble us before his justice, as the multitude of our offences. Let us then consider what he hath done for us, and what we have done against him: and as we consider and way our sins one by one, so let us acknowledge & survey his graces one by one. Never fear that the knowledge which he gives us of his graces, will puff us up in pride, so long as we be attentive to this known and acknowledged verity, that whatsoever is good in us, is altogether from God, and not from ourselves. Alas, Mules and Camels, cease they to be lumpish and brute beasts, though they be never so loaded with the precious and perfumed movables of the prince? What hast thou which thou hast not received? saith the Apostle; and if thou hast received it, why dost thou glory? Nay contrariwise, the lively and feeling consideration, of the favours received from God's hand, humbleth us; because knowledge engeadreth acknowledgement.  
3. But if in this review and accounting (as it were) of the graces of God, any kind of vanity should tickle us: the infallible, and easy remedy is, to pass by and by, to the consideration of our ingratitude, of our imperfections, and of our miseries; If we consider what we have done, when God was not with us, we shall soon acknowledge, that all which we have done, since he hath been with us, is not our handy work, nor is not of our own stock; we shall enjoy them, and rejoice that we have them, but we shall glorify God alone, for being the sole auth our and giver of them. So the blessed virgin, confessed and professed, that God had wrought great and admirable things in her, and for her, but she confessed it for no other cause, then for to humble herself, and to glorify God: My soul (saith she) doth magnify our Lord, because he hath done great things to me.  
4. We use to say many times, that we are nothing, that we are misery itself, that we are the scum and outcasts of the world: but we would be loath any man should take us at our word, and publish us abroad to be such as we say we are: Nay we make as if we would hide ourselves, to the end men may run after us, and search us out; we make show as if we would indeed be the last, & sit at the lovest end of the table: but we do so that with more credit we may be set at the upper-end of all. True humility never showeth herself, nor useth many words of humble sound, because she intendeth not only to hide other virtues, but withal and above all, to hide her own self And if it were lawful for her to lie, to dissemble, or scandalise her neighbour, she would use many an action of arrogancy, and bravery that under them she might hide herself, & so be altogether covered & unknown. My advice therefore is this Philotheus, either let us use no words of humility at all, or let us use them with an inward feeling, meaning in our heart, as we pronounce with our mouth. Let us never cast our eyes down to the ground, but humbling our hearts with all: let us not seem to desire the lowest room, unless we desire it from our heart. And I hold this rule so general, that I bring no exception only I add, that courtesy requireth, that we present the advantage sometime to those, whom we know manifestly will refuse it: for this is no double dealing, nor false humility, for in this case the only proffer of the advantage in place, or precedence, or such like, is an honouring of them to whom we proffer it and since then, one cannot give them entirely that which in heart we would, we do not ill to give it them in part. The like I understand of some terms of honour, and respect, which (to examine them in rigour) seem not to be true, & yet are in deed true enough, if the heart of him that pronounceth them, have a true intention, to honour, and respect him, for whose sake he useth those terms. For although the words do signify with some excess, that which we would say: yet it is not ill done to use them, when common custom of civility requireth it. I wish that our words, were always joined to our intention and affection, as near as it is possible, so to follow in all, and through all, the pure and naked simplicity of a virtuous heart.  
5. A man that is truly humble, would rather that another should say of him that he is a miserable wretch, that he is nothing, nor worth nothing, then to say so much himself: at least, if he know that any man say so of him, he doth not gainsay it, but agreeth to it with all his heart: for since he believeth firmly & unfeignedly, that he is in deed worth nothing, he is right glad to have others of his mind and opinion.  
6. Many say that they leave mental prayer, for those that are perfect, that they themselves are not worthy to frequent such an exercise. Others protest they dare not communicate often, because they feel not themselves pure enough. Others that verily they fear lest they should disgrace devotion, if they should intermeddle with it, by reason of their great misery and frailty: Others refuse to employ their talon in the service of God, and of their neighbour, because (say they) they know their own weakness, and feebleness: and that they fear to become proud, if they should be instruments of any good: & that in giving light to others, they should consume themselves. All this is an artificial kind of humility, not only false, but also malignant, whereby one seeketh secretly and subtly, to blame the gifts of God, or at the least with the cloak of humility, to cover the love of his own humour and slothfulness. Demand of God a sign, either, from heaven above, or from the depth of the sea below: said the prophet to unhappy Achaz, and he answered: I will demand none, neither will I tempt God. O wicked man, he would seem to bear great reverence to God, and under colour of humility, excuseth himself from aspiring to the grace which Gods goodness offereth unto him: but he understood not, that when our Lord offereth us his graces, it is pride to refuse them; that the gifts of God, oblige us to receive them, and that true humility, is to obey and follow his will and desire the nearest we can. But God's desire is, that we become perfect, uniting ourselves unto him, and imitating him the best we can. The proud man which trusteth in himself, hath just occasion (if he knew it) to undertake take nothing: but he that is humble, is so much more courageous, by how much more unable he acknowledgeth himself: and according to the measure that he measureth his own frailty, his boldness in God increaseth; for all his trust is in God, and God (he knows) delighteth to exalt his omnipotency, in our infirmity, and to magnify his mercy, by our misery. We must then humbly and holily dare and undertake, what soever is judged fit and convenient to our spiritual advancement, by them that have the guiding of our souls.  
7. To think one knoweth that, which he knoweth not, is an express folly: to play the learned man in that, in which it is manifest we have no skill nor experience, is an intolerable vanity. For my part, I would not take upon me a learned man's person, even in things which I were certain that I knew well enough: as contrariwise, I would not counterfeit myself altogether ignorant. When charity requireth, we must readily and sweetly communicate to our neighbour, not only that, which is necessary for his instruction, but withal, that which is profitable for his consolation: for humility, which hideth and concealeth virtues, to conserve them in their purity, doth nevertheless discover them, and make them show themselves, when charity commandeth, to increase and perfect them. Wherein she resembleth a tree in the Isles of Tylos, which all night long, locketh and encloseth up her fair carnation flowers, and doth not open them, but at the rising of the sun, so that the inhabitants of the country do say, that these flowers do sleep by night: for even so humility, covereth and hideth all our virtues and human perfections, and letteth them not be seen abroad, but when charity commandeth: and charity being a virtue not human, but heavenly, not moral but divine, is the very true sun of all other virtues, upon which she must therefore ever predominate: so that humility which is preiudicious to charity, is without all doubt false humility.  
8. I would neither sergeant a fool, nor a wiseman: for if humility forbidden me to counterfeit myself wise, simplicity and plainness forbidden me likewise, to sergeant myself a fool: for as vanity and pride are contrary to humility; so are affectation and dissembling contrary to simplicity, and plain-dealing. And if some great servants of God have made as if they had been fools, to render themselves more abject in the eyes of the world, we must admire them, and not imitate them: for they had motives that induced them to this excess, which were so peculiar unto them, & extraordinary, that no man ought from thence to infer any consequence for himself. As for David, when he danced before the ark of the testament, with some more demonstration of mirth, than seemed to beseem the majesty of a king, he did it not as counterfeiting any foolish mirth, but simply and plainly used he these exterior motions, conformable to the extraordinary gladness which he felt in his heart. True it is, that when Michol his wife up braided him for this fact, as to base and fond for a king, he was never a whit sorry to see himself despised, but persevering in the true and sincere representation of the joy which he had conceived in his soul, he protested that he was likewise glad to receive a little shame for the love of his God. And consequently I say, that if for acts of true and profound devotion, thou be esteemed simple, abject, and base-minded, humility will make thee rejoice at this happy shame, the cause whereof is not in thee, but in them that lay it upon thee.   

That humility maketh us love our own debasement and abjection. CHAPTER 6.  
1. I PASS farther Philotheae, to tell thee, that above all things thou love thy own abjection. But thou wilt ask me, what it is to love our own abjection. In latin abjection is all one with humility, and humility with abjection: for so when our Lady in her sacred hymn, saith, that all generations should term her blessed, because God had seen the humility of his handmaid: her meaning is, that our Lord beheld with great love her abjection, her baseness, and lowness, to endow her with favours & inestimable graces. Yet there is great difference between the virtue of humility, and abjection: for abjection is the littleness, baseness, poornes, & the nothing that is in us of our own selves, we not knowing nor considering it: but as for the virtue of humility, it is a true feeling knowledge, and voluntary acknowledgement of our abjection and vileness.  
2. But the principal point of humility consisteth not only in this willing acknowledgement of our abjection, but to love it, and take a delight and contentment in it: not for want of courage or magnanimity, but to extol so much the more the divine majesty, and to esteem much better of our neighbour in comparison of ourselves. This point is that which I exhort thee to insist in most of all: and that thou mayst the better understand and conceive it. Consider that amongst the afflictions and troubles which we suffer in this life, some of them be base, contemptible, and abject, other be honourable, and glorious, and many apply themselves willingly to honourable tribulations, but scarce any at all will abide those that be abject & ignominious. So a devout hermit all ragged, and shivering for cold, every body honoureth his torn habit, taking compassion of that which he endureth: but if a poor tradeseman, a decayed gentleman, or a poor gentlewoman be in the same case, men despise and mock them: and so thou seest how their poverty is abject, and ignominious. A religious man receiveth devoutly a rigorous reprehension of his superior, and a child of his father, and all men count it and call it mortification, obedience, and good manners: but let a knight, or some great lady, suffer the like of another, and although they do it for the love of God, men will call it cowardliness, pusillanimity, & lack of courage: behold here is another abject evil. One hath a canker on his arm, and another upon his face: the first hath only the disease, which is bad enough; but this other jointly with the disease, hath contempt, shame, and abjection in all company. What say I then of loving abjection? I say, that we must not only love the harm itself, which we do by the virtue of patience: but we must also love the contempt, the shame, the vileness, baseness, and abjection thereof, which we do by the virtue of humility.  
3. Again there be some virtues, that seem abject and contemptible, other that are honourable and respected by all men. Patience, meekness, plaindealing, simplicity, & humility itself, are of the number of those virtues, which worldly men hold as vile, and abject: contrariwise they make great estimation of wisdom, fortitude, and liberality. There be also diverse actions of the self same virtue, whereof some be contemptible, and others honourable; to give alms, and to pardon injuries and offences, are both of them acts proceeding from charity: and the first is honoured of all men, the last most base in the eyes of the blind world. A young gentleman or gentlewoman, that will not disorder themselves, with a company of dissolute mates in prating, dancing, drinking, superfluous pomp, and curiosity of apparel, shallbe scoffed at and censured by others, and their laudable modesty, termed hypocrisy or affected sanctity: To love these censures, to rejoice in that the world hath this opinion of us, is to love our own abjection. Behold again another sort of abjection which we must love. We go to visit the sick, many of us together: if I be sent to the most miserable, that is to me an abjection in the judgement of the world, and for that cause will I embrace it more willingly: but if I be sent to visit a person of more quality, it is an abjection according to judgement of the spirit, for there is not 〈◊〉 so much virtue nor merit, and therefore I will love this abjection likewise. One falleth in the midst of the street, and not only receiveth damage thereby, but is also shamefully laughed at: this is an abjection which we must make much of.  
4. There are some defects also, which have no other harm in them, but only the shame that they bring with them: and humility, though it require not that one should commit them of set purposes; yet it requireth that one disquiet not himself, for having fallen into some such defect. These defects which I now speak of, be certain fooleries, incivilities, inconsiderate acts, or words, which as we ought to eschew before they be committed, to obey civility and prudence: so when they are once committed, we must be content with the reproach that cometh thereby, and accept it willingly, that so we may follow the rule of holy humility. I say yet more: if I chance to disordre myself through passion, or dissolution, or to speak some undecent words, where with God and my neighbour are offended: I will repent myself heartily, with true sorrow for the sin committed, and procure to repair the harm or offence done to my neighbour the best that possible I can: but I will be content, and right glad, with the shame, contempt, and abjection which thereby I have incurred; and if the one could possibly be separated from the other, I would sincerely cast away the sin, and earnestly retain the abjection.  
5. But though we love the abjection and contempt, which followeth some evil or defect of ours: we must not neglect the redress of the ill (that caused it) by convenient and lawful means, especially, when the evil is of some consequence and importance. As if I have some deformed loathsome disease upon my face, I will procure to have it cured, but not to have men forget the deformity which it caused. If I have committed some foolery, which is offensive to no man, I will not excuse myself at all: because although it was a defect, and a fault, it is not permanent, and therefore it needeth no excuse but only for the abjection, shame, or contempt which befalls me for it, and to excuse that, is against humility. But if through my unadvisedness and folly, I have offended, or scandalised any man: I will make amends for the offence by some probable excuse, because it containeth a permanent ill; and that charity obligeth me to blot out and deface if I can.  
6. To conclude it happeneth some times, that charity commandeth us to remedy and wipe away, the abjection & contempt which we incur, because our reputation & good name, is necessary for the edification of our neighbours. And in that case, though we remove abjection & contempt, from our neighbour's eyes, lest he should be scandalised or troubled thereby: yet must we carefully lock it up like a precious jewel in our heart, that we ourselves may be edified thereby.  
7. Perchance thou wouldst learn of me, Philotheus, which abiections amongst all are to be esteemed best? and I tell thee plainly in one word, that those are most profitable to our souls, and most acceptable to God, which happen to us as it were by chance, or by the course, condition and estate of our life, because we choose them not, but receive them only from the hands of God, that sends them, whose election and choice we know, is always better for us, than our own. But if we were to choose them ourselves, than the greatest are the best for us: and those are to be esteemed greatest, which are most contrary to our inclinations, (so that they be conformable to our vocation) for to speak the truth once for all, our own choice spoileth in a manner, and bringeth to nought all our virtues. O who will give us the grace, to say from our heart in all sincerity with that great king: I have made choice to be an abject in the house of God, rather than to dwell in the tabernacles of sinners? None certainly can give us this grace (dear Philothee) but he that to exalt us, lived and died for us in such manner, that he was esteemed the outcast of men, and the most abject of the people.  
I have told thee many things Philotheus, which no doubt will seem somewhat hard unto thee when thou considerest them: but believe me, they will be sweeter than sugar or honey to thee, when thou dost put them in practise.   

How to keep our good renown in the practise of humility. CHAPTER 7.  
1. HONOUR, praise, and glory are not given to men for every ordinary virtue, but for some excellent and notable virtue: for by praise we seek to persuade others to esteem the excellency of some man in whom such a virtue excelleth: by honour we protest that we ourselves do esteem him therefore: & glory in my judgement, is nothing else, but a certain lustre, splendour, or shining brightness of reputation, which ariseth from the concourse of many praises & honours. So that honours and praises, are as it were precious stones and pearls, from whence glory produceth his lustre, and varnish, like to enamel. Now humility, not being able to endure, that we should have any opinion, of our own excellence or precedence before others, cannot likewise suffer, that we should hunt after praise, honour, nor glory, which be due only to some kind of excellency: but yet she consenteth to the advertisement of the wiseman, who admonisheth us, to have care of our credit: because good renown is an estimation, not of any excellency, but absolutely, of an ordinary prudence, and integrity of a well-governed life, which humility forbiddeth not to acknowledge in ourselves, and so consequently willeth us to desire this reputation. True it is that humility would likewise contemn this renown, if charity stood not in need of it: but because it is one of the foundations of human society, and without it, we are not only unprofitable, but also damageable to the community in which we live, through the scandal which it receiveth by our ill name, there charity requireth, and humility accordeth, that we procure and most carefully conserve our good renown.  
2. Again, as the leaves of trees, though in themselves of no great value, yet serve for very much, not only to beautify the trees, but also for the conservation of their fruits, whilst they be yet young and tender: so good renown, of itself not much to be desired, is not with standing exceeding profitable, both for the ornament of our life, as also for the guard and conservation of our virtues, especially while they be yet tender and feeble, as being but newly habituated in us. The obligation of maintaining our reputation, and of procuring to be such in deed, as men think us to be, forceth a noble courage, in a manner, with a sweet king of violence. Let us conserve our virtues my Philotheus, as jewels very acceptable to God, the chief and sovereign object of all our actions; But as they that would keep fruit very long, are not content to stew, confit, and conserve them with sugar, but with all put them into vessels, fit and commodious for the preservation of them: so albeit the love of God be the principal preserver of our virtues, yet may we with all employ our good name and renown, as a thing most convenient to keep them in vigour.  
3. Yet must we not be over-punctuall, nor too curious and exact in conservation of our reputation: for such as be so tender and ticklish in their good name, are like unto them, that for every slight infirmity do take physic. For as these imagining by such extraordinary care, to conserve their health, do utterly overthrow it: so these jealous defenders of their reputation, do altogether lose it by standing so much upon it, becoming therefore fantastical, murmurours, pick-quatrells, and provoke the malice of bad tongues against them. To dissemble an injury offered, or to contemn it, is ordinarily a far better remedy, than the revenging or quarreling upon it, for contempt of calumniations, maketh them vanish away: whereas if we be moved and angered with them, we seem to confess and advow them as deservedly offered us. Crocodiles hurt none but those that do fear them: neither doth detraction endamage any, but such as are aggrieved therewith. Excessive fear of losing our estimation, argueth great distrust of the true foundation thereof, which is the sincerity and unfeigned uprightness of a virtuous life, and good conscience. Towns that have wooden bridges over great rivers, do fear lest they should be borne down by every flood, or increase of waters: but they that have bridges built of stone, do not care but only for extraordinary inundations: So they that have a soul well grounded in Christian perfection, do contemn the ordinary excess and overflowing of injurious tongues; but such as know themselves weak in perfection, are disquieted with every blast of broad-mouthed companions. And indeed (Philotheus) he that will have the good opinion of all men, looseth it with all men, since it is impossible to please all men with one manner of carriage; and he deserveth to lose his reputation, that seeks to keep it, or have it among them, whose vices make them infamous.  
4. Reputation and good renown, is but a sign whereby we may understand where virtue is lodged, it is virtue then that must be preferred before all. Wherefore if any call and count thee an hypocrite, because thou givest thyself to devotion; or hold thee for a coward, and base-minded person, because thou hast put up an injury for God's sake: laugh at such men's words and opinions; for beside that such judgements are only made by fools, contemptible idiots, or vanie braggars, a man must not forsake virtue, nor stir out of the path of true piety, although he should lose his reputation and fame; we must make more esteem of fruit, then of leaves, and prefer interior and spiritual virtues, before external and corporal goods. It is lawful to be zealous, but not to be idolaters of our credit; as we must not offend the eyes of the good, so must we not seek to content the opinion of the malicious. The beard is an ornament to the face of every man, and large tresses of hair grace women's heads: if one pull away by the roots (as it vere) the beard from the chin, or the hear from the head, it will very hardly grow again: but if it be only cut and polled, nay though it should be shaved away all together, it would soon grow again, and wax as copious as it was before. So although our credit and reputation be cut and shaven, as a man may say, by a detracting tongue (which David saith is like to a sharp razor) we must not therefore be disquieted, for by and by it will spring forth again, not only as fair as ever it was, but much more found and beautiful. But if our vices, dissolute manners, and wicked life, take our reputation from us, it will scarce grow again, or be restored entirely, because it is so in a manner pulled up by the root. For the root of true reputation, is virtue and good life, and therefore, as long as that is alive in us, our fame and credit will always sprout and grow, and bring forth fruit of honour and estimation, due to virtue. When vain conversation, unprofitable familiarity, fond friendship, & haunting of idle company, hurt our reputation: we must presently renounce and forsake them, for a good name is of more price and value than all vain contentments and pass times; But if for the exercise of piety, for profit and increase in virtue and devotion, for marching cheerfully towards eternal happiness, men grumble, repine, murmur, and cavil at us: then suffer these mastiffs to bark against the moon, for though they may be able for a time, or among soon men, to raise an ill opinion against our good name, and by that means as it were shave and pol away that ornament of our virtues; they will notwithstanding spring up again as abundantly as before, and the razor of these malicious back biting tongues, willbe to our credit, as the gardeners hook to the vine; which by cutting of leaves, and pruning some superfluous branches, makes it become more fructifull.  
5. Let us fix our eyes always upon our Saviour jesus Christ crucified for us, and march on confidently in his service, simply and plainly, yet prudently and discreetly: and he willbe the protector of our reputation; if he suffer it to be taken from us; it is either to honour us with a far more glorious renown, or at least wise to make us profit in the exercise of holy humility, whereof one only ounce, is better than a thousand pounds of honours and estimations. If we be unjustly defamed, let us meekly and quietly oppose the plain truth against false calummation: if then never the less cavils persever, let us likewise persever in humbling ourselves, resigning our reputation, together with our soul into God's hands, we cannot place it in better security; Let us setue God in infamy or good fame, according to saint Paul's example, that we may say to God with David, for thee (o Lord) have I suffered shame, and confusion hath covered my face. I except nevertheless certain enormous crimes, so infamous, that no man ought to sufferre himself to be falsely charged with them: when he can lawfully disprove the defamers; and certain persons likewise, upon whose reputation and credit the edification of many souls dependeth: for in these cases we must with tranquillity and discreet moderation, stand upon the defence of our honour and good name, according to the doctrine of all divines.   

Of meekness and gentleness to wards our neighbours; and remedies against anger. CHAP. 8.  
1. THE holy, Chrism which by apostolical tradition we use in the church of God for confirmations and consecrations, is composed of oil of Olives, mingled with Balm: which beside other things, representeth unto us, the two dear and lovely virtues which shined in the sacred person of our Lord, and which he most particularly did commend unto us, as if by them our heart were especially to be consecrated to his service, and applied to his imitation: Learn of me (saith he) for I am meek & humble of heart. Humility perfecteth us to Godward, and mildness, or meekness towards our neighbour. The Balm which (as I said before) sinketh to the lowest place in all other liquors, representeth humility: and the oil of Olives, which swimmeth always above other liquors, signifieth mildness and affability, which among all virtues is most excellent and of delightfullest appearance, as being the flower of charity: for charity (according to S. Bernard) is then most perfect, when it is not only patiented, but mild also and courteous.  
2. But take heed, Philotheus, that this mystical Chrism, composed of meekness & humility be indeed with in thy heart, for it is one of the greatest subtleties of the devil, to make many a man very cnriously study, to make a show of these two virtues in words and exterior compliments, who not examing thoroughly their inward affections esteem themselves humble and meek, where as in deed they be nothing so; which we may well perceive, because for all their ceremonious mildness and humility, at the least cross word given them, at the very lest injury proffered them, they puff and swell like toads, with marvelous arrogancy and impatience. They say, that those who have taken the preservative, commonly called, the grace of S. Paul, swell not at all by the biting and stinging of vipers, provided that the preservative be not counterfeit: in like manner, when humility and mildness are true and unfeigned, they preserve us from the burning sores and swelling humours, which injuries are wont to raise in men's hearts. But if being stung and bit by the slanderous and malicious tongues of our enemies, we swell with fierceness, spite, and rage: it is an evident sign, that our humility and meekness, is not frank and free, but artificially counterfeited.  
3. That holy and illustrious patriarch joseph, sending back his brethren from Egypte to his father, gave them this only advice: Be not angry by the way. I say the self same to thee, Philotheus, this wretched life, is but a way to the happy life of heaven: let us not be angry one with another in this way, but march with the troop of our brethren and companions sweetly, peaceably, and lovingly: and I mean we should do so roundly without all exception. Be not angry at all, if it be possible, take no occasion or pretext what soever be offered, to open the gate of your heart to anger, for. S. james tells us very briefly, and without any distinction or reservation: the anger of man worketh not the justice of God.  
4. We must indeed resist the evil, and suppress the vices of them that are under our charge, constantly and stoutly: but yet mildly, and peaceably. Nothing so soon tameth the Elephant being angered, than the sight of a little lamb: nothing breaketh so easily the force of canon short, as soft wool: we esteem not so much the correction that proceeds from passion, though it be accompanied with never so much reason, as that which hath no other cause or beginning but reason. For the soul of man being naturally subject to the rule of reason, is never subject to passion but tyrannically: and therefore when reason is accompanied with passion she maketh herself odious, her just government being abased & vilyfied, by the fellowship of the tyrant passion. Princes do honour & comfort their people exceedingly when they visit them with a peaceable train: but when they come guarded with armed troops, though it be for the good of the commonwealth, their coming is always displeasing and damageable; for let them keep military discipline never so rigorously among their soldiers, yet they can never bring it so to pass, but some disorder will always chance, whereby the good poor man is injuried. Even so, as long as reason ruleth, and exerciseth sweetly and mildly the chastissements, corrections, and reprehensions due to offences, although they be inflicted exactly and with rigour, every man loveth and liketh of it: but when she brings with her those armed passions of wrath, choler, spite, and rage, taunts, and frownings (which S. Austin calleth the soldiers of reason) she maketh herself more dreaded then loved, and even her own heart becomes thereby afflicted, and ill handled.  
5. Better it is (saith the same glorious Saint writing to his friend Profuturns) to deny the entry to anger, be it never upon so just & reasonable a cause, then to receive it, be it never so little into our hearts: for being once admitted, it is hardly got out adores again: for it entereth like a little branch, and in a moment waxeth a great tree: and if it can but gain the night of us, that the sun do but set upon our anger (which the Apostle forbiddeth) converting itself into hatred and rancour, there is almost no remedy to be freed from it: for it nourisheth itself with ae thousand surmises and false persuasions: because never was there yet any angry man, that thought his anger to be causeless, or unjust. It is better then and easier, to learn and accustom our selves, to live without choler, then to use our choler and anger moderately, and discreetly. But if through imperfection and frailty, we find ourselves surprised and overtaken therewith, it is better to chase it away speedily, then to stand dalliing and as it were copning with it. For give it never so little leave, and it willbe mistress of the fort, and like the serpent, which can easily draw in his whole body, where he can once get in his head.  
6. But thou wilt say, how shall I repress and refrain my anger once heated and inflamed? Thou must Philotheus, at the first assault of choler, speedily assemble thy forces together, reflecting upon that which thou hast in hand, not rudely nor violently, but mildly and gently, though seriously and in all earnest. For as we see in the audiences & assemblies of the senates or courts, the ushers, with crying of peace, make more noise a great deal, than those whom they bid to be silent: so it happeneth many times, that endeavouring with impetuosity and many force to assuage our choler, we stir up more perturbation and trouble in ourselves, than the motion itself of choler had done before, so that the heart being thus troubled, is no more master of itself.  
7. Secondly after this soft and sweet straining of thy powers, to reflect upon themselves, practise the advice which S. Austin being now old, gave unto the young bishop Auxilius. Do (saith he) that which a man should do. If that cb chance thee, which the man of God said, in the psalm. My eye is troubled for anger, have recourse unto God crying, have mercy upon me o Lord, that he may stretch forth his right hand to repress thy choler. I mean, that we should invoke the assistance of God, when we perceive ourselves shaken with choler; imitating the Apostles, when they were tossed with winds and tempest upon the waters, for he will command our passions to cease, & cause a quiet calm to ensue. But I admonish thee, that always the prayer which thou makest against this passion of anger which them possesseth & presseth thee, be exercised meekly, leasurly, & calmly, not violently, hastily, or turbulently, & this self same rule must be observed in all remedies which are applied against this passion of anger.  
8. Thirdly, so soon as thou perceivest, that thou hast done some act of choler, repair and redress the fault immediately, with another contrary act of mildness, exercised promptly and sweetly towards the same person, against whom thou wast angry. For as it is a sovereign remedy against lying, to unsay it, and go back from the lie, even in the very place where thou toldest it: so is it an excellent salve against anger, to apply suddenly, and out of hand, a contrary act of mildness and courtesy: for green wounds (they say) are easiest to be cured.  
9 fourthly, when thou art at repose and tranquillity, and without any occasion or subject of choler, make great store and provision (as they say) of meekness, and gentleness, speaking all thy words, and working all thy actions, and using all thy behaviour, in the sweetest, softest, and mildest manner thou canst: calling to mind that the spouse in the canticles, had honey, not only in her lips, but also under her tongue, that is in her breast: nor honey only, but milk too; for so we must not only have sweet and courteous words to our neighbour, but they must proceed also from the bottom of our heart. Neither must we have this 〈◊〉- prince mildness, which is pleasant and odoriferous, in our conversation with strangers, & foreigners abroad, but with all the milk sweet behaviour, and fatherly, or brotherly carriage also within doors, amongst our domestical friends, and near neighbours: wherein they are greatly to seek, who in the street be like Angels, and within their house, seem almost devils.   

Of sweetness and gentleness towards ourselves. CHAPTER 9  
1. ONE of the best exercises of meekness, is that which we may practise towards our own selves: never despitefully fretting against our own imperfections. For though reason command, that we should be displeased & sorry when we commit any faults, yet we must alway eschew all melancholy, despiteful, & bitter displeasure: wherein many do egregiously offend, who stirred up a little to choler and anger, are angry that they be angry, & fret & chafe, to see themselves chafe; for by this manner of proceeding, their heart is (as a man may say) soaked in choler; and though it seems to them, that the second anger, conquers and bannishes away the first, yet notwithstanding it openeth an entrance and a passage, for a new choler at the first occasion that shallbe offered. Besides that these angers, frettings, and bitter chafing against ourselves, tend to pride, and have no other root nor beginning but self love, which troubleth and unquieteth the soul to see itself unperfect.  
2. The dislike then which we must have of our faults, must be a sober, quiet and settled dislike. For as a judge, punisheth much better any malefactor, when he giveth sentence, his reason being untroubled with passion, and his spirit in calm, then if he should pronounce the sentence with a passionate mind, because judging in passion, he chastiseth not the faults according as they are, but according as he himself is: so we correct ourselves much better, by calm & settled repentance, then by sour, fretting, and fuming dislike; for repentance done with violence of passion, is never according to the heaviness of our fault, but according to the sway of our inclinations. For example, he that much affecteth chastity, will vex himself with an unspeakable bitterness, for the least fault that he should commit against it: and will but laugh at a gross slander and detraction proceeding from him. On the other side, he that hateth the sin of detraction, will afflict his soul for murmuring a little, and make no reckoning of a grievous fault committed against chastity: & so of others. And this springeth from no other fountain, than that they judge not their conscience by reason, but by passion.  
3. Believe me Philotheus, as the good advises of a father, given sweetly & heartily to his child, have far more operation to correct him, than choler & indignation: so when our soul shall have done any fault, if we reprehend it with a quiet & sweet reprehension, more by compassion, than by passion, & gently encouraging ourselves to amendment, the repentance conceived thereupon, will penetrate farther, and sink deeper in us, than a frettfull, angry and storming repentance.  
4. For my part, if (for example) I had a great affection and desire, not to fall into the sin of vainglory, and yet notwithstanding should have fallen grievously into the self same vice: I would not reprehend my soul in this manner: Art thou not a miserable and abominable caitiff, that after so many resolutions, hast suffered thyself to be carried after this vanity? fie for shame, lift not up thy eyes to heaven, blind, impudent, traitorous, and disloyal to thy God; and such like chafing fumes of reprehension; but I would reprehend it rather with reason, and compassively in this sort. Ah my poor heart, we are now fallen into the ditch, which we, had so resolutely determined to escape. Well, let us out again, and forsake it hereafter for ever. Let us yet again call upon the mercy of God, and trust in it, and hope that he will lovingly assist us, to make us hence forward more constant, and so let us turn into the plain way of humility. Courage my soul, from this day we will stand upon our watch and guard, God will aid us, we shall prosper by his grace. And upon this gentle reprehension, would I build a sound and firm resolution, never to fall again into that fault, using to that end, the means convenient, and especially the advice of my director.  
5. But if notwithstanding; one finds, that his heart is not sufficiently moved with this sweet manner of reprehension: he may reproach the fault to himself, & check his soul somewhat roughly, to raise a virtuous shame in it: provided that after he hath thus roundly rated & reviled his heart, he end sweetly and meekly, concluding all his chiding, with a mild quiet confidence in God, imitating that great penitent, who seeing his soul afflicted, eased it in this manner: Why art thou sad, o my soul, and why dost thou trouble me? Hope in God, for I will confess unto him, the saveing health of my countenance, and my God.  
6. Raise up again thy heart therefore from his fall, with all reposed quiet, humble thyself heartily before God, acknowledging thine own misery, not much wondering at thy fall; for it is not strange, that weakness should be feeble, or misery wretched. Yet for all that, detest from thy heart, that thou hast so often offended God, and with cheerful courage, and humble confidence in his mercy, return to the path of virtue from which thou hast swerved.   

That we must handle our affairs with diligence, but not with too much eagrenes, and solicitude. CHAPTER 10.  
1. THE care & diligence which we ought to have in our business, are things much different from solicitude, cark, and overmuch earnestness. The Angels have care of our salvation, & do procure it diligently: but for all that they take no thought, they are not solicitous therefore, for care and diligence in our cause belong to their charity: solicitous, & vexing thoughts, be clean contrary to their felicity: for care & diligence may be accompanied with tranquillity & peace of mind, but solicitude is always joined with trouble of spirit.  
2. Be careful then and diligent in all thy affairs, for since God hath commended them to thy trust and charge, it is his will that thou take care of them: but if it be possible, be not solicitous, take no thought for them, undertake them not with anxiety, and too much fervour: force not thyself in the matter, for all violent impressions trouble the judgement and blind reason, and hinder us from doing well, that which we desire to do over earnestly.  
3. When our Lord reprehended S. Martha, he said: Martha, Martha, thou art solicitous, and troublest thyself about, many things. Where thou seest, if she had been only careful, she had not been troubled, but because she was full of solicitous thoughts, & unquietness, she vexed & troubled herself, and for that cause did our Lord reprehend her. Rivers which glide smoothly through the dale, bear great boats, & rich merchandise, & the rain which falleth gently in the champion country, maketh the ground to abound in grass & corn; but brooks & rilles, which run with violent downe-falles, or great overflowings, ruin the bordering villages, and are unprofitable for traffic; as likewise tempestuous and stormy showers, spoil both fields and meadows: Never came work to be well done that was followed with too much earnestness. We must dispatch with leisure, and soft fire, maketh sweet malt (as the old proverb saith:) he that maketh too much haste, (saith Solomon) is in danger of stumbling, or hurting his feet: we end our affairs soon enough, when we end them well enough. Drones make more honey than Bees, and fly much more hastily, but they make combs only and not honey: so they that take excessive thought, and go about their business with overmuch solicitude, ordinarily, neither do much, nor well.  
4. Flies disquiet us not by their strength, but by their number: and great affairs do not vex us so much, as a number of affairs of little value; what soever affairs than befall thee, receive them contentedly, with meekness, and repose of spirit, & endeavour to dispatch them by due order, one after another, for if thou strive to do them all at once, the overmuch labour will tire & weary thee, & make thee groan under the burden, & disable thee from bringing any thing to good end.  
5. In all thy business, repose thyself wholly upon God's providence, by whose only means thy designments will grow to a good effect: yet nevertheless for thine own part be diligent, & do thy endeavour fair and softly, cooperating with God's help: & thus doing, believe what success so ever follows thy endeavour, is most profitable for thee (if thou placest thy confidence in God as thou shouldest) how ever it seem good or bad, according to thy own particular judgement. Like as little children who with one hand hold fast by their father, & with the other gather strawberries or primroses along the hedges: so whilst thou managest the affairs of this world with one hand, lay hold with the other upon the providence of thy heavenly Father: turning thyself toward him from time to time, to see if thy husbandry and labours be pleasant unto him. And take heed above all things, that thou let not go his hand, or become unmindful of his protection: for so thou wilt not be able to go one only step without falling to ground. My meaning is (my Philotheus) that amidst thy affairs, & common occupations, which require not so earnest attention, thou think upon God more than upon thy affairs: and when thy affairs be of so great importance, that to be well done, they require thy whole attention, than also oftentimes thou must reflect upon God; And as they that sail upon the sea, to arrive at the desired coast, look more often up to heaven, than down upon the sea where they sail: do thou so, and God will work with thee, in thee, and for thee, and all thy labours shallbe seconded with consolations.   

Of Obedience. CHAPTER 11.  
1. CHARITY only placeth us in the height of perfection, but obedience, chastity, and poverty are three excellent instruments to attain unto it. Obedience consecrateth our soul, chastity dedicateth our body, poverty apply our goods & substance, to the love, & service of almighty God. These be the three branches of the spiritual cross, which every man must bear, all three grounded upon the fourth underbraunche, which is humility. I will not say any thing of these three virtues as they are vowed solemnly, for so they appertain only to religious persons: nor as they are professed by a simple vow, for though always a vow giveth a peculiar value and metit unto all virtues, yet for the purpose which here we pretend, it is not necessary they should be vowed, so that they be well observed. When they are vowed solemnly, they place a man in state of perfection, but to come to perfection itself, it sufficeth that they be well observed: for there is great difference betwixt the state of perfection, & perfection itself; all bishops & religious are in the state of perfection, and yet all attain not to perfection, as we see but too too often. Let us endeavour then, Philotheus, to practise well these three virtues, every one of us according to our vocation: for though they promote us not to the state of perfection, they will bring us to perfection itself, and we all have obligation to practise these virtues, though not all after one fashion.  
2. There are two sorts of obedience the one necessary: the other voluntary. By necessary obedience, thou must obey thy ecclesiastical superiors, as the Pope, Archbishops, Bishops, Pastors, and such as are their deputies: thou must obey thy civil superiors, to wit, thy Prince, and his magistrates, which he hath established over thy country: and finally, thou must obey thy domestical superiors, father and mother, master and mistress. This obedience is called necessary, because no man can exempt himself, from the debt and duty of obeying the aforesaid superiors, whom God hath placed in authority, to command and govern, each one according to the charge appointed unto him over us. Do then that which they command, and that is necessary obedience: but to do this more perfectly, their counsels also, must be followed & their inclinations and desires, so far as charity and prudence will permit thee. Obey them, when they command such things as are agreeable to thine own will, as to eat, to recreate thyself: for though it seem no great virtue to obey in these occasions, yet would it be a great vice to disobey in them. Obey them when they command things that are indifferent in themselves, or in thy judgement, as to wear this, or that habit, to go this way, or that way, to sing, or to be silent: and it willbe very commendable obedience. Obey them when they command hard, displeasant, and uneasy things: and it willbe perfect obedience.  
3. Obey I say sweetly without reply, promptly without delay, cheerfully without repining, and above all, obey lovingly, for love of him, who for our love made himself obedient, even to the death of the cross, and who (as S. Bernard saith) choose rather to lose his life, then to lose obedience.  
4. To learn to obey easily thy superiors, accustom thyself to condescend and follow the will of thy equals, giving place to their opinions, when they are nor vicious, or naughty, without all strife wrangling or contention, accommodate thyself willingly to the desires of thy inferiors, so far as reason may permit, and never exercise any imperious commands over them, so long as they be good and virtuous.  
5. It is a great deceit and error in us, to imagine that we would obey more easily, if we were religious, when we find ourselves rebellious to such as God hath placed over us.  
6. We call that obedience voluntary, where unto we bind and oblige ourselves by our own choice, and election, and which is not imposed upon us by any other. Men choose not ordinarily their prince, their bishop, their father or mother, nor many times men their wives, nor women their husbands: but they choose their ghostly father, and spiritual director. If then thou choose by vow to obey, (as we said above, that the holy mother Theresa, besides her obedience solemnly vowed to the superior of her order, bound herself by a simple vow to obey father Gratian) or if without a vow thou dedicate thyself to the obedience of some guide and governor, yet always is this obedience termed voluntary, because it is grounded, upon our free will, and depends upon our own election.  
7. We must obey all our superiors, but every one in that, in which he hath charge over us: as in that which belongeth to civil policy, and public affairs, we must obey our prince; our prelates in that which belongeth to ecclesiastical matters; our father, our husband, & our master in domestical business; and our ghostly father or spiritual director, in the peculiar guidance of our conscience, and soul.  
8. cause thy ghostly father, to order dispose, and impose, all the actions of piety, which thou shouldest exercise, for so they willbe more excellent, clothed with a double beauty and merit; the one taken from themselves, because they are good of their own nature and substance; the other taken from thy obedience to thy director, in virtue whereof thou dost perform them. Happy are the obedient, for God will never suffer them to go astray.   

Of the necessity of Chastity. CHAPTER 12.  
1. Chastity is the lily of virtues; it maketh men equal to Angels. Nothing is beautiful but by purity: and the purity of men, is chastity. Chastity is called honesty, and the profession thereof, honour: it is named, integrity; and the contrary thereof, corruption. In few words, chastity hath this excellency a part, to be jointly, the beautiful and lovely virtue of soul and body.  
2. It is never lawful to receive any unchaste delight from our bodies in any sort whatsoever, but only in lawful marriage: for the sanctity of that sacrament by just recompense, repaireth the loss we receive in that kind of pleasure. And yet even in marriage, the honesty of the intention must always be kept, that though there be some indecency in the delight taken, yet there be always purity and cleanness, in the intention and will that receiveth it. The chaste heart, is like the mother-pearle, which receiveth no drop of brackish water, but only the dew that falleth from heaven: and a chaste heart admitteth no pleasure, but only in marriage, which is ordained from heaven: Excepting only the lawful delight of marriage, it is not lawful so much as in thought, to entertain voluntarily, and deliberatlie, any voluptuous or carnal delight.  
3. The first degree of this virtue, may be (my Philotheus) to take heed of entertaining any kind of pleasure, that is prohibited, or forbidden; as all those, are, which are received out of marriage; and those likewise which are taken in marriage, but not according to the rule of marriage. For the second degree, refrain as much as is possible, from all unprofitable and superfluous delights, although lawful, and permitted. For the third degree, fix not thy affection upon the pleasures and delights ordained and commanded in marriage itself, for though it be lawful to use those delights, which are necessary for the end, and institution of matrimony, yet for all that, we must never fix our heart thereupon.  
4. All persons and estates need this virtue. They that be in widowhood, must have a courageous and strong chastity, to avoid not only the present or future objects, and occasions of delights, but to resist the imagination which lawful pleasures, received in marriage in former times, may breed in their remembrance, their minds therefore being more subject to unclean allurements, and unchaste impressions. For which cause S. Augustin admireth the purity of his dear friend Alypius, who had wholly despised and forgotten the pleasures of the flesh, though tasted by him sometimes in his youth. And truly we see, that when fruits are not yet tainted with rottenness, they may be well preserved, some in straw, some in sand, & some in their own leaves: but being once tainted with a little rot, it is almost impossible to preserve them long, but by confiting or conserving them in honey and sugar. Even so chastity which is not yet violated, may many ways be guarded and kept whole, and untouched: but being once corrupted, though but a little, can not be preserved, but by an excellent devotion, which (as I have oft repeated) is the honey and sugar of the mind.  
5. Virgins have need of a marvelous simple and tender chastity, not suffering the touch of any thing contrary to their cleanness, but to bannisbe without all delay from their very thoughts, all sorts of curious conceits, representations, or remembrances of carnal pleasures: which indeed, deserve not that men should desire them, since Asses, and swine be more capable of them, than men. Let these pure and lovely-cleane souls therefore, never doubt, but that chastity is incomparably better, more delightful, & more honourable, than any pleasure contrary thereunto. For, as great Saint Hierom saith, the devil endeavoureth violently, to force virgins to desire the trial of these fleshly pleasures, presenting and painting them to their thoughts, infinitely more pleasant and delicious, then indeed they are: which many times troubleth them much, esteeming (as this Saint saith) that to be more sweet, which they have not as yet tasted. For as the little Butterfly, seeing the flame of a candle, honereth curiously about it, to prove whether it be as sweet, as it is fair; and forced with this fantasy, ceaseth not, till she burn herself to death   

●…ching one another, without danger of breaking; and like fruits, which be they never so sound and well-seasoned, yet by touching one another, are tainted with rottenness. Water itself in a vessel, be it never so fresh, being once touched by any beast, cannot long time be preserved in his freshness. Never suffer any man (o Philothee) to touch thee uncivilly, either for mirth, or for favour: for though peradventure chastity may be preserved in those actions, that are more of lightness then of malice: yet the purity and flower of chastity, receiveth some detriment & loss by them. But to suffer thyself to be touched dishonestly by any, is the utter ruin and overthrow of chastity.  
3. Chastity dependeth of the soul as of her original root, and respecteth the body, as the matter about which she worketh. This is the cause that she may lose herself by all the exterior senses of the body, and by the temptations and desires of the soul. It is lasciviousness to behold, to hear, to speak, to smell, or touch any dishonest thing, when the soul observeth it, dallieth in it, and taketh delight and pleasure therein. Saint Paul in one word saith: Let not fornication be so much as once named amongst you. The Bees not only refuse to touch any carrion, but hate extremely, and therefore fly hastily, from all unsavoury smells proceeding from it. The sacred spouse in the Canticles is said, to have her hands full of myrrh that it droppeth down from her fingers, and myrrh preserveth from corruption; her lips are coloured with a blushing vermilion, betokening modesty and shamefastness in words; Her eyes are of Doves, for their purity; she weareth golden earrings, as never daring to hear of any uncleanness; her nose is compared to the cedars of Libanus, that are incorruptible: such aught to be the soul of Christ's servant, chaste, honest, clean in hands, lips, eyes, ears, and all her body.  
4. To this purpose will I tell thee what the ancient father john Cassian reporteth, as from the mouth of Saint Basil the great: who speaking of himself, said: I know not what belongeth to women, yet am I not a Virgin. For truly chastity may be lost as many ways, as there be kinds of lasciviousness, and fleshly delights: which according as they are great or little, so dye they weaken, wound, or kill it out right. There are certain particular friendship's, and undiscreet, foolish, sensual passions, which to speak properly, do not violate and corrupt chastity, but yet do greatly weaken it, and stain the beautiful white of this pure virtue. There are other familiarities and passionate friendship's, not only indiscreet, but vicious; not only fond, but dishonest with all; not only sensual, but carnal: and by these chastity is at least sorely hurt, and wounded: I say at the least wounded, because it dieth and perisheth altogether, when these dalliances and wanton actions, do cause in the flesh the uttermost effect of voluptuous delight: for than it is lost more vildly, wickedly, and detestably, then when it is corrupted by fornication, by adultery, by incest; since these latter kinds of dishonesty, are only sins; but the former (as Tertuallian saith in his book of chastity, or shamefastness) are certain monsters of iniquity. Now neither Cassian, nor I myself thihck, that S. Basils' words are to be understood of any such filthy disorder, when he said of himself, that he was no virgin: but he said so only for unchaste & voluptuous thoughts, which though they defiled not his body, yet did they contaminat his soul, of the purity and chasteness whereof, all generous and noble spirits are exceeding jealous.  
5. Haunt not the company of unchaste persons, principally, if withal they be shameless, and impudent, as for the most part they be. For as the he Goats, licking the sweet Almond trees with their tongues, do make them degenerate into bitter Almonds: so these wanton souls, infected with the stench of fleshly lusts, do scarce speak to any of either sex, but they make them in some sort, fall from the cleanness of their chastity: they bear poison in their eyes, and in their breath like Basilisks. But contrariwise, keep company with chaste & virtuous people: meditate & read often holy things: for the word of God is chaste, and maketh them chaste, that delight therein: which made David compare it to the Topas, a precious stone, whose property, is to assuage the ardour of concupiscence.  
6. Keep thyself always near and close to jesus Christ crucified: spiritually by meditation: and really by holy communion: for as they that lie upon the herb Agnus castus, become themselves chaste: so thou resting and reposing thy heart in, and upon God, (who is the true chaste and immaculate lamb) thou shalt soon perceive thy soul cleansed from all kind of lasciviousness.   

Of povertitie of Spirit, to be observed in riches. CHAP. 14.  
1. BLESSED are the poor in Spirit, for theirs is the Kingdom of heaven: accursed then be the rich in spirit, for the misery of hell is for them; I call him rich in spirit, who hath riches in his spirit, or rather hath his spirit wholly busied and buried in his riches. The Halcyons make their nests no bigger than the palm of a hand, and leave but one little hole in them, on the upper side: then do they place them upon the edge of the seashore, and frame it so firm and sound in all parts, that when the waves do chance to hoist themselves up, yet the water can never get in, but they remain floating above the waves; having always as it were, the upper hand of the sea, even in the midst of the sea. Thy heart (dear Philotheus) must be in the self same manner, open only to heavenward, and impenetrable, never giving place to riches & transitory goods; with which if thou chance to abound, yet keep thy heart free from doting on them with too much affection: let it in the midst of great wealth, be always master of thy wealth, above thy riches, not beneath, frank and free out of them, not entangled in them. No, no, lodge not this celestial spirit of thine, in these base earthly goods, let it be always over them, never in them.  
2. There is great difference betwixt having poison, and being poisoned. All Apothecaries almost, have poison to use at divers occasions, but they are not for all that empoisoned; because they have not poison in their bodies, but in their shops. Even so thou mayst have riches, without being empoisoned at all with them: if thou keep them in thy bags, or in thy house, and not in thy heart. To be rich in deed, and poor in thought, and desire, is the greatest felicity of a Christian: for he hath by that means, the commodity of riches for this world, and the merit of poverty, for the world to come.  
3. Ah Philotheus, no man will confess himself to be covetous, every one contemneth in words that baseness and vileness of heart: they lay their excuse upon the great charge of children which urgeth them; upon the rule of wisdom, which requireth, that men should diligently lay up means to live; they never have too much, some necessities are always found out to get more. Nay the most covetous wretch of all, will not only not confess himself to be such, but thinketh in his conscience he is not covetous. No, forsooth, is he not; for covetousness is a monstrous ague, which maketh itself so much more insensible, by how much more violent and burning it is. Moses' saw that holy fire, which burned in the bush, and yet consumed it not at all: but this profane fire, consumeth and devoureth the covetous person, and yet burneth him not; nay in the midst of his heats, and ardour, he boasteth of the coolest refreshing air that heart could wish, and esteemeth his insatiable and unquenchable drought, to be a natural and delectable thirst.  
4. If thou desire long, ardently, and unquietlie the riches which thou hast not, it is but a jest to say, that thou desirest not to come by them unlawfully, neither dost thou leave to be covetous for all that. He that desireth a long time, with burning thirst, and unquiet wishes, to drink, albeit he desire cold water only, yet he giveth sufficient witness that he is  
content which we show for the loss.  
8. Desire not then with a full deliberate, and earnest desire, the wealth and commodity, which thou hast not: and settle not thy heart upon that which already thou hast; discomfort not thyself for the losses which befall thee: and then thou shalt have some reason to say and believe, that being rich in effect, thou art not withstanding poor in affection; that thou art in deed poor in spirit, and consequently, that the kingdom of heaven appertaineth unto thee.   

How to practise true and real poverty, remaining not withstanding really rich. CHAPTER 15.  
1. THE painter Parrhasius, represented in his pictures, the people of Athens by a most witty invention, painting out their diverse and variable humours, choleric, unjust, unconstant, uncourteous, merciful, highminded, proud, humble, and cowardly: and all this together. But I (my dear Philotheus, would do more than all this, for I would put into thy heart riches and poverty both at once, a great care, and a great contempt, of temporal affairs.  
2. Take much more care to make thy temporal goods profitable, and gainful, then worldly men do. Tell me, the gardiner's of great princes, are they not more curious, and diligent to deck and trim up the gardens they have commended to them in charge, then if they were their own in propriety? And what is the reason thereof? because without doubt they consider those gardens, as Kings and Princes gardens, unto whom they desire to make themselves acceptable, by their good service. My Philotheus, the wealth and possessions which we have, are none of ours, God hath committed them unto our charge to cultivate them, and his will is, that we make them profitable and gainful: and therefore we do him good service when we take care of them. But this care must be in us greater, & constanter than worldlings have of their riches. For their labours are for the love of themselves, and ours must be for the love of God. Now as self-love is violent, trouble some, and hasty; so the care that we take to satisfy this self-love, is full of vexation, of anguish, and disquiet; And as the love of God is sweet, peaceable, and quiet: so the care which proceedeth from it, although it be even about worldly goods, is both amiable, sweet, and gracious. Let us then have this gracious care of preserving, yea and of increasing our temporal commodities, whensoever any just occasion shall present itself, and so far forth, as our estate and condition requireth: for God will that we do so, for the love of him.  
3. But take heed that self love deceive thee not, for sometime it counterfaiteth so craftily the love of God, that thou wouldst verily think it were the same. Now that it deceive thee not; and that this care of thy temporal goods, turn not into secret avarice, over and above that which I said in the chapter going before, we must very often practise, a true, real, and actual poverty, in the midst of all the riches and wealth, that God hath given us.  
4. Always then abandon some part of thy goods, bestowing it upon the poor with a willing heart, for to give away that which one hath, is to impoverish himself willing lie, and the more one giveth, the more poor he becometh. True it is that God will pay it & tender it all again, not only in the next world, but even in this present life; (for nothing so much prospereth our temporal estate, as almsgiving) but notwithstanding, until such time as God doth restore & repay that which thou hast thus given, thou remainest by so much poorer in deed them thou wast. O how holy & rich is that poverty, which cometh by almsdeeds?  
5. love poor folk, & poverty, for so shalt thou become poor in deed, because as the holy scripture teace, we are made like the things which we love. Love makes lovers fellows, & equals; who is weak (saith S. Paul) with whom I am not weak? he might have said likewise: who is poor, with whom I am not poor? for love made him like those whom he loved. If then thou love the poor from thy heart, thou shalt be truly partaker of their poverty, & become as poor, as they. But if thou love the poor, witness this thy love, by going oftenn among them: be glad to see them in thine own house, and visit them in theirs; keep them company willingly, rejoice that they approach nighthee in the church, in the street, and else where. Be poor in talking, speaking, and conversing, courteously among them: but be richehanded, giving them liberally of thy goods, as having more abundance.  
6. Wilt thou go one step farther, my Philotheus, content not thyself to be poor, but procure to be poorer than the poor themselves. And how may that be? The servant is inferior to his master: be thou then a servant of the poor: go and attend on them in their beds, when they are sick, I say attend on them, and serve them with thine own hands: be their cook thyself, and at thine own expenses, be their laundress, and bleacher of their linen. O Philotheus, this manner of service, is more glorious than a kingdom. I cannot sufficiently admire the ardent affection, with which this council was put in practise by S. Lewes, one of the greatest kings under the son, & I mean, one oft the greatest in all kind of greatness & excellence. He waited oft times at the table of the poor, whom he nourished, & caused three poor men almost every day, to dine at his own table, & eat himself often the relics of their pottage, with such a love as the like hath not been seen. When he visited the hospitals of sick folk; (which he did very often) he served them ordinarily, which had the most horrible and loathsome diseases, as lazars, cankers, and such like: and performed all this service unto them bareheaded, and kneeling on the ground, considering and respecting in their persons, the savour of the world: and cherrishing them with as tender a love, as any sweet mother could do her one child. Saint Elisabeth daughter to the king of Hungary, often times put herself amongst the poor, and for her recreation, sometimes would apparel herself like a poor woman amongst her ladies, saying unto them, if I were poor, thus would I attire myself. O good God (Philotheus) how poor were this Prince and princess, amidst their royal riches, and how rich were they, in this their admirable poverty! Blessed be they that be poor in this sort, for unto them belongeth the kingdom of heaven. I was hungry, and you gave me to eat: I was naked and you clothed me; possess you the kingdom prepared for you, from the foundation of the world: will the king of the poor, and of kings, say at his great dooms day.  
7. There is no man but upon some occasion, one time or other, shall stand in need of some commodity. Sometimes comes a guest whom we ought, or would entertain royally, and for the present, we have nothing to receive him in good sort withal; Sometime our best apparel is in one place, and we ourselves in another, where occasion requireth, that we should go better clothed. It happens another time, that all the wines of our cellars do work, and lose their taste: so that there remain only low, and green wines, for our own use. Another time in a long journey, we light upon some cottage to lodge in, where all things are lacking; where there is neither table, nor chair, nor bed, nor chamber, nor any to serve us. To be brief, it is a very ordinary thing, to stand oft times in need of some necessary commodity, be we otherwise never so rich; well, this is to be poor in effect, and in very deed, when we lack these things. Philotheus, rejoice in such occasions, and accept them with all thy heart, and suffer them cheerfully, for God's love.  
8. When some inconvenience befalls that empouerisheth thee, either of a great deal or of a little, as tempest, fire, inundations, dearth, thieves, process, persecution, or the like, o then Philotheus is the time indeed, to practise poverty of spirit, receiving with mildness this loss & diminishing of our wealth, and accommodating ourselves, patiently and constantly, to this unexpected empoverishement. Esau presented himself to his father, with his hands all hairy, and so did jacob likewise: but because the hair that covered jacobs' hands, stuck not to his own skin, but to his gloves, one might have taken away the hair from him without hurting him: but because the hair of Esau's hands, grew upon his own skin, and not upon his gloves, being hairy by nature, he that would have endeavoured to pull of his hair, should have put him to pain and torment, and he would have strived and sweat to defend himself from flaying. When our riches cleave to our very soul, if a tempest, if thieves, if a catch pole do but snatch any piece from us, what complaints, what stirs, what impatience presently show we? But when our riches cleave but only to the care that God would have us take, and do not stick to our heart, if they fleece us, and despoil us of them, we do not fall beside ourselves therefore, nor lose the quiet and tranquillity of mind. This is the difference betwixt beasts, and men as touching their clothes: for beasts clothes, stick to their flesh, and men's apparel, are only cast about them, so that they may be put of and one at their pleasure, without any pain or inconvenience.   

How to practise richness of Spirit, in real poverty. CHAPTER 16.  
1. BUT if thou chance to be verily poor in deed, Philotheus, O God, be then poor likewise in spirit: make a virtue of necessity, and value this precious pearl of poverty at the high rate and estimation which it deserveth. The lustre thereof is not discovered perfectly in this world, and yet never the less it is exceeding rich and beautiful.  
2. Be patiented, because thou art in good company. Our Lord, and our Lady, the Apostles, so many Saints, both men, and women, have been exceeding poor, though they had means to be rich, yet they contemned riches. How many great worldlings have there been, and are, who even with mighty contradictions and resistance of their friends, have endevoued, and do intend with incomparable care, to find out holy poverty, and enjoy her company in cloisters and hospitals? Witness S. Alexis, holy Paula, holy Paulinus, S. Angela, and a thousand others; And behold here, Philotheus, holy poverty more favourable to thee then to them, she presenreth herself unto thee of her own accord; thou hast met with her, without searching painfully after her: embrace her then as a dear friend of jesus Christ, who was borne, who lived, and died in poverty, poverty was his nurse, and his hostess all his life.  
3. Thy poverty Philotheus, hath two great privileges, by which she can make thee rich in merits and deserts. The first is, that she came not unto thee at thy own inviting, or election, but by the only will and choice of God, who made thee poor, without any concourse of thy own will. That then, which we receive purely from God's holy will, is all way most acceptable unto him, provided that we receive it cheerfully, and for love and reverence of his holy will; where there is least of our own will, there is most of God's pleasure: the simple and pure acceptance of God's will, maketh patience most excellent, and meritorious.  
4. The second privilege of thy poverty is, that it is a poverty poor in deed, and in good earnest. poverty that is commended, cherrished, esteemed, succoured, assisted, & is not altogether poor, it hath yet some riches in it. But poverty which is despised, eschewed, reviled, reproached, and abandoned of all, is poverty in dead. Well such is ordinarily the poverty of worldly men, for because they are not poor by their own choice, but by mere necessity, men make no great account of their poverty, and making no great account of it, their poverty is poorer than the poverty of religious men: notwithstanding that religious poverty, hath a very great excellency, and much more recommendab●… by reason of the vow and holy in●…ion, for which it was chosen.  
5. Complain not then (my dear Philotheus) of thy poverty. For we complain not, but of that which displeaseth us: and if poverty displease thee, thou art no more poor in spirit, but rich in affection.  
6. Be not discomforted, that then thou art not so well souccoured and assisted, as is meet and requisite, for in this want consisteth the excellence of poverty. To have a desire to be poor indeed, and yet not willing to have incommodity, is an overgreat ambition: for that were to be willing, to have the honour of poverty, and the commodity of riches.  
7. Be not ashamed to be poor, or to ask alms for God's sake. Receive with humility that, which shallbe given thee, and take the denially meekly and quietly. Remember often the voyage, which our Lady made into Egypte, to carry thither her dear child, and how much contempt, poverty, and misery she was driven to suffer. If thou live thus, thou shalt be most rich amidest thy poverty.   

Of friendship: and first of fond, and fruitless friendship. CHAPTER 17.  
1. LOVE hath the first and chief place among all the passions of the soul: it is the king of all the motions of the heart, it changeth all the other into itself, and maketh us altogether such, as is the thing which we love: take heed then, O Philotheus, that thou love no bad thing, for than thou thyself wilt become altogether bad. Now of all love, friendship is the most dangerous, because other love may be built upon communication, hardly can one have friendship with another, without participating of his qualities and conditions.  
2. All love is not amity or friendship for one may love, and not be beloved, and then is there love, and not friendship: because friendship, is a mutual love, and if the love be not mutual, it is nor, friendship. Neither is it enough that it be mutual, but the parties that love one another, must know and acknowledge the affection that is between them: for if they know it not, they have love one to the other, but not friendship. There must be also some sort of communication between them, for that is the ground of amity: and according to the diversity of communications, friendship also is diverse: & communications are diverse, according to the diversity of goods which they do mutually communicate: if they be false, vain, and forged goods, then is the friendship false and forged: if they be good indeed, them is the friendship true; and the more excellent the goods communicated be, the more excellent is the friendship. The honey is best, that is gathered from the blossoms of the sweetest and excellentest flowers: and as there is honey in Heraclea a Province of Pontus, which is poisonous, and maketh them senseless that taste of it, because it is gathered from the venomous herb Aconitum; which groweth in great abundance in that country: even so frindshipp grounded upon the communication of false and vicious things, is altogether false and wicked friendship.  
3. The communication of carnal pleasures, is a mutual propension & enticement to such delights: which can no more bear the name of friendship among men, than the self same communication of pleasures among asses & horses. And if there were no other communication in marriage, there were also no friendship at all: but because beside that communication of those delights, necessary for the procreation of children, there is also in the estate of marriage, mutual & indivisible communication of life, labour, goods, affections, & of indissoluble faith & loyalty, therefore is the love of marriage a true and holy friendship.  
4. Frindshipp grounded upon the communication of sensual pleasures, is very gross, & unworthy the name of friendship, as also is that which is founded upon frivolous and vain virtues, which depend only of the judgement of the sense, I call those pleasures sensual which principally & immediately are received by the operations & actions of the exterior senses of the body, as is the beholding of fair beauty, the hearing of sweet voices, touching dainty bodies, & the like. I call frivolous virtues, certain abilities & vain qualities, which feeble and ignorant wits call virtues, and perfections. hearken to the greater part of maidens, women, & young folk, they will not fail to term such a gentleman wondrons virtuous, and endued with great perfections, because he danceth well, he playeth well at all games, he goeth decently appareled, he singeth well, he discourseth well, he is of a courtely behaviour. And jesting wits esteem him most virtuous amongst them, that is the greatest scoffer. But as all other things which depend on the corporal senses of men, so also these amities, which belong to them, are rightly termed sensual, vain, & frivolous, & deserve rather the name of folly, or fancy, then of frindshipe and amity. Such are ordinarily the amities of young folk, which respect and affect a trim beard, fair lock, or goodly trammels of hair, lovely looks, smiling eyes, gay apparel, idle behaviour, & fond prattling: friendship's only fit for the green age of those lovers, whose virtue is but yet penn-feathered, & whose judgement is yet in blossom: & such amities, as they are slightly grounded, so they lightly pass away, & melt like snow in the sun.   

Of love, and love toys. CHAPTER 18.  
1. WHEN these foolish amities pass among persons of diverse sex, without pretence of marriage, they be called rightly love-toys: for being but certain abortive, or untimely images, or rather shadows of amity, they deserve not the name of true love or friendship, for their incomparable vanity & imperfection. And yet by them are the hearts of men & women engaged, chained, and entangled the one with the other in vain, upon foolish affections, founded upon these frivolous communications, & fond delights, of which but even now I spoke. And although these foolish loves do ordinarily melt, and turn into carnal actions, and filthy lasciviousness: yet that is not the first design & intention of the persons betwixt whom they pass, for than they would no more be love-toys, but manifest and detestable lechery. Some times many years pass, ere any such gross wickedness happen between them, that are infected with this folly: and no action willbe committed directly contrary to bodily chastity: the parties only contenting themselves to steep their hearts, (as it were) in wishes, desires, sighs, wooing speeches, and such like vanities, and all this for sundry motives and pretensions.  
2. Some have no other design then only to satisfy their hearts in giving and taking love, following their amorous desires: and these take not much consideration in choice of their loves, but only follow the cast of their own inclination: so that at the first encounter of any object pleasing their humour, never examining the inward conditions, or qualities, of the party, they will out of hand begin this frivolous communication of wanton love, and thrust themselves so far into those miserable snares, from which afterward they shall have much a do to deliver themselves. Others suffer themselves to walk that trade of vanity, esteeming it no small glory, to take & link hearts together by love: and these persons, making election of their love for glories sake, set up their snares, and spread their sails, in great, eminent, rare, and illustrious places. Others are carried away both by their amorous inclination, and vain glory jointly: for though their heart is all together inclined to love, yet will they not talk of it, without some advantage of glory. These amities are all nought, foolish, & vain: nought, because they end and die at length in the sin of the flesh, and steal away the noble passion of love, and consequently, the heart from God, from the married wife, & from the husband, to whom it was due; foolish, because they have neither reason, nor foundation: vain, because they yield no profit, nor honour, nor contentment: nay contrarily, they lose time, stain honour, and give no other pleasure, but only a vain desire to hope for they know not what, and pretend, they understand not wherefore; for it seemeth still to these base & feeble spirits, that there is I wots not what, to be desired in the testimonies & signs which are showed them of mutual love: but they cannot tell what it is: so that their desire is endless, & hath no bound, going still onward, and vexing their hearts with perpetual distastes, jealousies, suspicions, and disquietness.  
3. S. Gregory Nazianzen, writing against vain women, & love-wantons, saith marvelous well of this matter; a little parcel of the much, that he directly speaketh against women (but may as directly be applied against men) is this that followeth: Thy natural beauty is sufficient for thy husband: but if it be for many men, like to a net spread out for a flock of foolish birds, what will become of it? he will be pleasing to thee, that hath pleased himself in thy beauty: thou wilt render him glance, for glance, one wanton lock for another: soon after will follow pretty simles, and often times, languishing love-tearmes shot forth at random, for an entrance, or first beginning: but soon after wilt thou pass to plain & manifestidle talk. Take heed o my prating tongue, to tell what usually follows: yet will I say this one truth; nothing of all those things which young men and maidens, say, and do together in these foolish passetimes, is exempted from great and stinging motions of the flesh; all the tricks of wanton love, are linked one with another and do follow one another, even as one piece of iron drawn by the loadstone, draweth divers other pieces likewise after it. O how well saith this great and godly bishop, what dost thou intend to do? to make love? but no body maketh love voluntarily, that doth not receive it necessarily. He that catcheth in this sport, is likewise caught himself. The herb Aproxis receiveth fire so soon as it cometh near it: our hearts do the like; so soon as they see a heart inflamed with love for them, they are presently inflamed with love for it. Well (will another say) I will take but a little of this flame of love. Alas thou deceivest thyself, this love-fire is more active than thou imaginest, when thou makest account to have received but one sparkle thereof into thy heart, thou wilt be amazed to see that in a moment, it will have seized upon thy whole heart, and burnt to ashes all thy resolutions, and turned thy reputation into smoke. The wiseman crieth out: who will have compassion upon an enchanter, stung by a serpeut? I also cry after him: O fools and senseless hearts, think you to charm love, and tame it as you list yourselves? you would play and dally with it, but it will bite and sting you to the heart: & what think you then will bespoken of you? every one will deservedly mock and scoff at you, that would needs untertake to enchant love, that upon a false assurance, would put into your bosom so dangerous a snake, which hath envenomed your soul, and poisoned your honour and estimation.  
4. O good God how miserable a blindness is it, to trifle away in this sort, upon so frivolous an advantage, the principal jewel of our soul? Philotheus, God careth not for man, but in regard of his soul: nor for the soul, but in regard of the will: nor for the will, but in regard of the excellent acts of love. Alas how much want we of that store of love which we need? the defect of our love to Godward is infinite, and yet in the mean time, wretches that we be, we lavish it out and misspend it riotously upon vain & frivolous things, as if we had enough, and too much to spare. But consider that our great God, who hath reserved to himself the love of the soul, only for an acknowledgement of our creation, conservation, & redemption: will exact a very strait account, for all these foolish expenses of so precious riches: if he make so rigorous an examination of idle words, what will he do of idle, impertinent, foolish, and pernicious loves?  
5. The walnut tree endamageth the vines and fields where it is planted: for being so great a tronk, it draweth all the fat & sap of the ground where it groweth, and maketh it afterward unable to nourish other plants: the leaves thereof are so stuffed together, that they make too large and thick a shadow; and allureth travailers unto it, who to beat down the nuts, spoil & tread down all round about it. These wanton loves do the very same harm to the soul: for they do wholly possess the soul, & so vehemently draw all the other motions unto it, that she is not able to employ her powers in any other good work their entertainments, communications, parleys, and amorous toys, are so frequent, that all their golden time, all their good leisure is spent in them; & finally they draw so many temptations, distractions, suspicions and other such bad adherents, that the whole heart is tired & trampled therewith. To be brief, these wanton loves do not only thrust out of doors the heavenly love of God, but with all banish the fear and reverence of his majesty, and weaken the spirit, impair their reputation: they are in a word the may game and pastime of courts, but the mischief, destruction, and pestilence of hearts.   

Of true friendship. CHAP. 19  
1. LOVE every one (Philotheus) according as charity commandeth, & that with as fervent a love as thou canst: but have friendship only with those, with whom thou mayst communicate in good and virtuous things: & the more exquisite the virtues be, in which this mutual communication is made, the perfecter will the friendship be, that is grounded thereon. If the communication between you, be in sciences & learning, the friendship grounded thereon, is indeed very commendable: & more commendable, if the communication be in virtues, with prudence, justice, and discretion. But if the mutual communication, be exercised in the acts of charity, devotion, & true Christian perfection, O God, how precious & excellent will this friendship be? it willbe excellent because it cometh from God, excellent because it goeth to God, excellent because it is placed in God, excellent because it shall last everlastingly with God. How good is it to love upon earth, as they love in heaven: to learn to cherish one another in this world, as we shall do eternally in the next. I speak not here of the simple love of charity, for that must be borne unto all men, but of spiritual friendship, by which two, or three, or many souls, do communicate their devotion, their spiritual affections, & make themselves to be but one spirit in diverse bodies. Such happy souls may justly sing; Behold how good a thing it is, and how pleasant for brethren to dwell together. For the delicious balm of devotion, distilleth from one heart to the other, through continual participation: in so much that it may be said, that God hath powered out upon this friendship, his blessing and life for ever. All other friendship's, are but shadows in comparison of this: their bonds be but chains of glass or jest, in comparison of this great bond of holy devoton, whose links are all of gold.  
2. Make no other friendship but this, I mean of those amities, which thou makest anew hereafter; for thou must not therefore forsake, or despise the friendship, and amity which either the bond of nature, or the obligation of forepassed duties do bind thee unto toward thy parents, knisfolks, benefactors, neighbours, and others.  
3. Many peradventure will say unto thee, that we should have no kind of particular friendship or affection, because it distracteth the mind, occupieth the heart, engendereth envy and emulation: but they are deceived in their advise, for having seen in the writings of many devout authors, that particular amities, and excessive affections, do infinite harm unto religious persons, they imagine therefore, that it is so with the rest of the world. But there is great difference between both cases. For seeing that in a well ordered monastery, the common intent and design of all the religious, is to tend to true devotion: it is not requisite to make any particular and private communications, of their end, and means to attain unto it: lest searching in particular, for that which is common to them all, they fall from particularities to partialities. But for those which live in the world, and desire to embrace true virtue: it is necessary to unite themselves together, by a holy friendship, to back and encourage one another, to help, & support themselves naturally, for the obtaining of all piety and goodness. And as they that go upon plain ground, need not to be led by the hand, though they which go upon craggy rocks, or slippery ways, do hold one by the other, to walk more steddilie, and securely: so they that be in religion, stand in no need of particular friendship's, but they that walk in the slippery paths of the world, must of necessity have some friend or companion thereby, to secure and assure one another amongst so many dangerous passages which they are to go through. In the world all aspire not to the same end, all are not of one mind: one must then doubtless withdraw himself from some, and join himself to other, and so make friendship according to the pretension of the end which he intendeth: This particularity, maketh a partialicie indeed, but a holy partiality which maketh no division, but only betwixt good and bad, sheep & goats, bees and drones which is a separation that is most necessary for our souls.  
4. No man can deny, but that our blessed Lord with a more sweeter, tender, & particular amity loved S. john, Lazarus, Martha, and Magdalen, than he did others of his friends and acquaintance, for the scripture testifieth so much. All men know that S. Peter tenderly loved S. Mark & S. Petronilla: & S. Paul his Timothee, & S. Tecla, S. Gregory Nazianzen boasteth a hundred times, of the incomparable friendship which he had with S. Basil the great, & describeth it in this manner: It seemed that in either of us there was but one soul dwelling in two bodies: for although you must not believe those philosophers, who said that all things were in every thing: yet of us two you may believe, that we were both of us in each one of us, & one with in the other: we had both of us the same pretension, to exercise virtue, & to apply all the enterprises & designs of our life to future hopes, departing in this manner out of this transitory world, even before we came to die corporally it S. Augustin testifietht that S. Ambrose loved S Monica exceedingly, for the rare virtues which he marked in her, & that she likewise esteemed of S. Ambrose, as of an Angel of God. But I am too blame to hold thee so long in a matter that is so clear S. Hierom S. Augustin, S. Gregory, S. Bernard, & all the greatest & devoutest servants of God, had most particular amities, with outany breach at all of their perfection. S. Paul reproaching the ill behaviour of the Gentiles, accuseth them, that they were people without all affection, to wit, that they had no true friendship. And S. Tho. with all other good Philosophers confess, that friendship is an excellent moral virtue: and he and they speak of particular friendship, since they all say that perfect frindshipp cannot be extended to many persons: so that perfection doth not consist in having no particular amity, but in having none but good, virtuous, and holy.   

The difference betwixt true and vain friendship. CHAPTER 20.  
1. BUT now mark an excellent & necessary adverticement, my Philotheus; The honey of Heraclea (of which we spoke before) which is so venomous, is like the other which is wholesome, so that there is danger to take the one for the other, or to mingle them both together; for the goodness of the one, would not hinder the harm which might come by the other. He must be upon his guard, that will not be deceived in these friendship's, principally when they are contracted betwixt persons of divers sex, under what pretence soever: for the devil oftentimes changeth one friendship into the other. They begin by virtuous love, but if they be not very wary, fond and idle love will first mingle itself, then sensual love, and afterward carnal and fleshly love. Nay there is danger in spiritual love, if one be not very discreet: though in this it be more difficulty for the devil to cozen us in the change, because the purity and milk-white cleanness of this love discovereth very easily the filth that satan offereth to mingle with it: and therefore when he enterprizeth to deceive us in this, he doth it more craftily, and maketh impure affections to slide into us, almost without our notice or feeling.  
2. Thou mayst discern worldly friendship, from holy and virtuous amity, as the Heraclaean honey, is known from the wholesome: the honey of Heraclaea is sweeter to taste, than the ordinary honey is, because of the luscious juice of the Aconite, for whence it is gathered: and so worldly amity floweth with a stream of honey words, bringeth always abundance of passionate speeches, & affectionate commendations, drawn from beauty, from well favourednes, from gracious behaviour, and other sensual qualities: but holy friendship, speaketh simply, plainly, & frankly, & commendeth nothing but God's grace & virtue, the only foundation upon which herself is grounded. The honey of Heraclea swallowed down, causeth a dizziness in the head: & false friendship breedeth a giddiness in the mind, making men to stagger in chastity, to stumble in devotion, transporting true and holy affection, to dainty languishing looks, sensual allurements, disordered sighs, petty complaints that they are not beloved, to alluring gestures of love terms, poursuite of kisses, & other too familiar and uncivil favours, which are assured and undoubted signs of a near overthrow of honesty. But as for holy friendship, it hath no eyes but simple, chaste, & shamefast: no entertaniments or embracements, but such as be pure & frankly offered in sight of all men; no sighs, but for heaven; no favours, but spiritual; no complaints, but when God is not loved; infallible and evident tokens of honest and chaste love. The honey of Heraclea troubleth the sight, and this worldly friendship blindeth the judgement, so that they which be infected therewith, think they do well, when they do ill, and esteem their excuses and pretexts to be true and irreprocheable reasons; they fear the light, and love darkness. But holy friendship hath a clear eye sight, and never hideth herself, but appeareth willingly before honest people. In fine the honey of Heraclea, leaveth a bitter relish in the mouth: and so false and wanton friendship's, turn to carnal words, & fleshly requests, and, if they receive the denial, into injuries, cavilles, slanders, sadness, confusions, jealousies, which oft times provoke wildness & madness of mind. But chaste & true friendship, is always alike honest, mannerly, amiable, and never changeth, but into a perfecter and purer union of spirits, and is a lively image of the blessed friendship used in heaven.  
3. Saint Gregory Nazianzen sayeth that the cry of the Peacock, when he showeth his starrie-wheeled tail, provoketh the peahennes to lust: when we see a man play the peacock, deck, and trim up himself, and then come to parley and prattle with a woman without pretence of marriage, without, doubt it is but to provoke her to dishonesty, and a chaste woman should stop her ears, to the end she might not hear this peacocks ill favoured noise, nor the voice of this false enchanter, who would subtly enchant and charm her soul: but the woman that hearkeneth, o God, what an ill sign it is, that the overthrow of her reputation is at hand?  
4. Young folk, which use sweet looks, wanton gestures, secret court, or speak words which they would not have heard or marked by their fathers, mothers, husbands, wives, or spiritual masters: give sufficient witness, that they deal about other matters, then of honour and conscience. Our blessed lady was troubled in thought when she saw an Angel in a man's likeness: because she was all alone, and he gave her extraordinary, though heavenly praises. O savour of the world, purity feareth an Angel in the shape of a man, and why should not impurity and frailty, fear a man, though he come in shape of an Angel, when he praiseth her with human and sensual commendations.   

Advices and remedies against naughty friendship's. CHAP. 21.  
1. BUT what remedy against this wicked seminary of foolish loves, and wanton impurities? As soon as ever thou feelest thyself surprised with this infection, turn thyself away immediately, and with an absolute detestation of this vanity, run unto the sacred Cross of our Saviour, and take his crown of thorns to put about thy heart, to the end these little foxes approach no nigher.  
2. Take heed of coming unto any kind of composition with this false enemy; say not: I will give him the hearing, but will do nothing that he shall will me; I will lend mine ears unto him, but deny him my heart. O no Philotheus, for Gods love be rigorous and stiff in these occasions. The heart and the ear maintain one another: and as it is impossible to stop a strong stream, that taketh his descent from a steep mountain: so it is hard to hinder, that the love which entereth into the ear, make not likewise his entry into the heart. Alcmaeon said, that Goats do breath by the ears, and not by the nostrils: true it is that Aristotle denieth it, and for my part I know nothing thereof: yet this I am assured, that our heart breatheth by the ear; and that as it aspireth, and sendeth forth his thoughts by the mouth, so it respireth and taketh breath by the ear, by which it receiveth other men's thoughts. Let us then keep our ears diligently from the air of foolish words, lest it infect our heart. hearken not then to any kind of wanton motion or preposition, under what pretext so ever it be made, only in this case it makes no matter, to be uncourteous and unmannerly.  
3. Remember that thou hast vowed thy heart to God, and sacrificed all thy love to him, it should then be sacrilege to take one dram thereof from him: rather offer it again & again unto him, by a thousand hearty resolutions & protestations; and keeping thyself close within them, as Dear within their thickets, call upon God; he will help thee, his love will take thine into his protection, that thy love may live for him only.  
4. But if thou be already ensnared in the nets of these foolish loves: O God what difficulty will it be to shift thyself out? Present thyself before the divine majesty, acknowledge in his presence, the greatness of thy misery, frailty, and vanity. Then with the greatest force that thy heart is able to make, detest these loves, which thou hast begunn, abjure the vain profession, which thou hast made of them; renounce all the promises made or received: and with a firm and resolute will, determine in thy heart, and resolve thyself, never any more, to enter into these fond disports, and toyish entertainments of wanton love.  
5. If thou couldst withdraw thyself from the object, it were an excellent remedy. For as they that have been bitten by serpents, cannot easily be cured in the presence of them which have been other time hurt with the same biting: so the person which is bit with love, shall have much a do to be healed of this passion, so long as he is nigh the other, which is hurt with the same sting. Change of place is a sovereign remedy to appease and allay, the tormenting heats of grief and love. The boy, of whom S. Ambrose, speaketh in his second book of penance, having made a long voyage, returned altogether freed and delivered from his foolish loves, in which he was before entangled, and became so changed, that his fond sweet heart meeting him, and saying, knowest thou not me? I am the same that I was. I marry answered he, but I am not the same that I was: his absence had brought him, to this fortunate mutation. And Saint Augustin witnesseth, that to mitigate the grief which he suffered for the death of his friend, he withdrew himself from Tagasta, where his friend died, and came to Carthage.  
6. But he that cannot withdraw him self, what must he do? he must absolutely cut off all particular conversation, all secret familiarity, all amiable glances of the eyes, all dalliing smiles, and generally all sort of communications, and baits, or enticements which may nourish this sulphurous & smoky fire. Or at least, if he be forced to speak and talk with the party, let him in a round, rough, and resolute protestation, declare the eternal and irrevocable divorcement, that is for ever sworn between them: I cry as loud as I can to every one that is fallen into this miserable thraldom of wanton love, that he cut, break, and rend them asunder, and not stand dreaming to unrippe, or unsewe these foolish amities: they must cut, and not stand to unloose the knots, break them I say, or cut them, because cords, and strings are nothing worth. One must not be sparing, or courteous, towards a love, which is so contrary to the love of God.  
7. But when I have broken the chain of this infamous bondage, there will yet remain unto me some scars some marks, and prints of the slavish chains and shackles wherewith I was bound; they will stick still imprinted in my feet, that is in my affections. No my Philotheus, care not, they will not remain long if thou conceive as great a detestation of thy sin, as it deserveth: for so thou shalt never be shaken with any motion, but only this motion of an extreme horror of this infamous love, and of all things that depend of it: and thou shalt remain free from all other affection to the object which thou hadst abandoned, saving only the affection of charity, purely for God's cause. But if for the imperfection of thy repentance, there shall yet remain in thy soul any naughty inclinations: procure for thy soul a solitary ermitage, as before I have taught thee, and retire thyself thither, the oftenest that thou canst; and by a thousand iterated resolutions of spirit, renounce all thy bad inclinations, reject them with all thy forces; read holy books more than thou wast wont, go to confession oftener, & communicate more frequently: confer humbly and plainly all thy suggestions and temptations, which arrive unto thy soul in this behalf, with thy spiritual master, if thou canst, or at least with some faithful and prudent friend. And doubt not, but God will set thee free from all passions, so that thou persever faithfully in thy good exercises.  
8. Ah (wilt thou say unto me) but will it not be ingratitude, to break so violently an old friendship? O blessed ingratitude which maketh us acceptable unto God Nay in the name of God, Philothee, this willbe no ingratitude, but an infinite benefit, which thou shalt do to the party that loves thee: for in breaking thine own bonds, thou burstest a sunder also theirs, in as much they were common to you both: and though at that hour, the other party seethe not the happiness, yet he will acknowledge it soon after, and jointly with thee, will sing for thankfulness to almighty God: O Lord thou hast broken my bonds, I will sacrifice to thee a sacrifice of praise, and will call upon thy holy name.   

Other advices of the same subject, of fond amities. CHAPTER 22.  
1. I HAVE yet a note of imporance to give thee touching this self same matter. Friendship requireth great communication between friends, otherwise it will neither grow, nor continue. It happeneth oftentimes that jointly with this communication of friendship, other communications do pass unseen, and unfelt from one heart to another, by a mutual infusion and interchange of affections, inclinations and impressions. This happeneth especially, when we greatly esteem of the party whom we love: for than we open our heart in such sort to his amity, that withal, these inclinations and impressions, enter very easily altogether, be they good, or bad. verily the Bees that store up honey in Heraclea, do search nothing else but honey, and yet together with the honey, they suck up unawares, the venomous quality of the Aconite, upon which they make their harvest.  
2. O my Philothee, in this case, practise the words which the savour of our souls was wont to say, as the ancient doctors have taught us: be good bankers, or good exchangers of money: that is to say, receive not false money with the good, nor base gold with fine: separate the good from the bad, and the vile from that which is precious. For there is no man almost, but hath some imperfection: and what reason is there, to receive the stains and imperfections of a friend, together with his friendship? We must love him indeed, notwithstanding his imperfection, but we must neither love, nor receive his imperfection, for friendship requireth communication of good, & not of ill: wherefore as they that take gravel out of the river Tajo in spain, separate the golden grains which they find, to carry with them, and leave the sand upon the shore: so in this communication, even of good and virtuous friendship, we must separate the gold of virtues, from the sand of imperfections, and receive those, and reject these, that they enter in no case into our soul.  
3. S. Gregory Nazianzen recounteth, that many loving and admiring S. Basil the great, suffered themselves so far to be carried away with desire of imitating him, that they sought to follow even his outward imperfections, as in his slow manner of speaking, with an abstract and pensive spirit, in the fashion of his beard, in his strange manner of gate. And we see likewise, husbands, wives, children, and friends, who having great estimation of their friends, parents, husbands, and wives, do learn either by condescendence, or by imitation, a thousand such like humours, only by the frequent communication which they have one with another. Yet ought not this to be done, for every one hath naughty inclinations enough of his own, without surcharging himself with other men's faults: and friendship doth not only, not require any such matter, but contrariwise, it bindeth us to help one another mutually from these imperfections. We must indeed meekly suffer our friends in their imperfections, but we must not throw them into them, and much less pull them into ourselves. I speak only of imperfections: for as for sins, we must neither bear them ourselves, nor suffer them in our friends.  
4. It is either a naughty, or a feeble friendship, to see our friend ready to perish, and not secure him: to see him ready to die of an impostume, & not to dare to lance it with the razor, of correction, so to save his life: true & lively amity, cannot live amongst sin. They say the Salamandra, putteth out the fire in which she lieth: and so doth sin destroy that friendship, wherein it lodgeth: if it be a sin that quickly passeth, friendship will presently banish it by correction: but if it be a sin that abideth and sojourneth in our friends heart, than friendship soon perisheth, for it cannot subsist but upon true virtue: and how much less than ought we to sin ourselves, for friendship's sake. Thy friend is a foe, when he would induce thee to sin & he deservedly loseth all the privileges of friendship, that seeketh to destroy & damn his friend. Nay it is one of the assured marks of false friendship, to see   

an almond-tree from its kernel, will bring forth all her actions, which are her fruits, engraved and superscribed with that same word of salvation. And as this sweet jesus will live in thy heart, so will he live in all thy gesture, and behave our, and will appear in thine eyes, in thy mouth, in thy hands, and even in thy hair, and thou wilt be then able to say with Saint Paul: I live now, not I; but Christ liveth in me. To be brief, he that hath gained the heart of a man, hath gained the man himself wholly.  
2. But the same heart, by which we would begin, requireth to be instructed, how it should behave and govern itself in exterior occasions: to the end men may not only see devotion, but wisdom also, and discretion in it: for this cause I will lay down unto thee, a few brief advices.  
3. If thou art able to endure fasting, accustom thyself to fast some times, beside the fast which holy Church enjoineth; for so besides the ordinary effects of fasting, which are to elevate the spirit, to tame the flesh, to practise virtue, to win greater recompense in heaven; it is a sovereign means, to chain up the devouring monster of gluttonnie: and to bridle the sensual appetite, and to keep the body subject and pliable to the law of the spirit. And although one fast not with extraordinary rigour; yet the enemy feareth us, when he perceiveth we can find in our heart to fast something. Wednesdays, frydays, and saturdays, are the days, in which the ancient Christians did exercise themselves in abstinence: take some of them therefore to fast in, as much as thy devotion, and thy ghostly councillors discretion shall council thee.  
4. I would willingly say, as holy S. Hierom said to the devout lady Laeta: Long and immoderate fastings do much displease me, especially in those that are yet tender in years. I have learned by experience, that the little Ass being weary in his journey, seeketh to go out of the way: I mean, that young folk being brought low through excess of fasting, do fall willingly to rest and delicateness. The Deer run ill in two seasons, when they are charged with overmuch fat, and when they become over-leane. We are likewise most subject to temptations, when our body is to much pampered with dainty fare: and when it is over weakened: for the one excess, maketh it insolent with ease, and the other maketh it desperate with affliction; And as we can scantly bear it, when it is unwieldy through fatness: so can it not bear us, when it is enfeebled by leanness. The back of this moderation in fasting, in disciplining in hairclothes, and other austerities, make the best years of many to be unprofitable in the chief works of charity; (as it did in S. Bernard himself, who repent that he had used overmuch austerity) the more unreasonably they afflicted their bodies in their beginning, the more were they constrained in the end to spare and favour them. Had they not done better, to have mortified their body indifferently, and proportionably to the offices and labours, whereunto their state obliged them.  
5. Fasting and labour both do turn and subdue the flesh. But if the labour which thou art to do, be necessary, or very profitable to the glory of God, I had rather thou wouldst suffer the toil of labour, then of fasting. This is at least the intention of holy church; which for labours that are profitable to the service of God and our neighbour, dischargeth such as are busied in them, from the fasts otherwise enjoined. It is painful indeed to fast, but bodily labour suffereth this pain in serving the sick, in visiting prisoners, hearing confessions, assisting the desolate, preaching, praying, & in such like exercises: this painful toil is better than the other; for besides that it weakeneth the body as much as fasting, it hath many more fruits, and much more desirable. And therefore speaking generally, it is better to preserve more bodily forces than are precisely needful, then to weaken them more than one should: for we may always abate them and pull them down when we will: but we cannot repair them always when we would.  
6. Me thinks we should greatly reverence the words which our blessed savour saith unto his disciples: Eat that which shallbe set before you. It is (as I imagine) a greater virtue to eat without choice, that which is presented unto thee, be it for thy taste or no, then to choose alway the worst. For although this later kind of mortification, do seem more austere: the other notwithstanding hath greater resignation; for thereby one renounceth, not only his own taste, but his own election withal; neither is it a small mortification, to alter a man's taste at every hand, and to have it in subjection at all occurrences. Moreover this kind of austerity, is not so much marked, nor troubleth any man with ceremonious refusals, and exceedingly befitteth a civil life. To put by one meat, and take another; to scrape and lick every dish, to find no mess well enough dressed for us; to use ceremonies at every morsel: betokeneth a nice nature, and too attentive to the dishes and platters. I esteem more that of S. Bernard, who dranck oil in steed of water or wine, then if he had drunk wormwood of purpose: for it was a plain sign, that he thought not upon that which he dranck. And in this carelessness of that which one eateth or drinketh, consisteth the perfect practise of this sacred rule of our savour, Eat that which shallbe set before you. I except notwithstanding such meats as endamage our health, or trouble the spirit, as hot meats do to many men, and such as be spiced, fumie, and windy; and likewise I except certain occasions, in which nature standeth in need to be recreated, and strengthened, to support some great labour for God's glory. A continual and moderate sobriety, is better than violent abstinences, made at interrupted times, intermingled with many recreations and refresh.  
7. Disciplining the body likewise hath a marvelous efficacy, to stir up in us a desire of devotion, when it is moderately used. Haircloth tameth the flesh very much, but the ordinary use thereof, is neither for married persons, nor delicate complexions, nor for such as are exercised with painful labours. True it is that upon the principal days of penance, one may well use it, with advice of a discreet confessor.  
8. Every one according to his complexion, must spend as much of the night to sleep in, as is requisite to make all the day after profitable. And because the holy scripture in a hundred places, the examples of God's Saints, and natural reasons, do seriously commend the morning unto us, as the best and most profitable season of all the day, and our Lord himself is named the sun-rising, and our Lady is termed Aurora, or dawning of the day: I think it is a virtuous forecast, to take our rest somewhat timely overnight, to awake and arise early in the morning; for that time is most favourable, quiet, and fittest for prayer: the very Birds do then invite us to our duty, and to the service of God, to omit, that rising in the morning, is a great help for health and helthsomnesse.  
9 Balaam mounted on his Ass, went to find out Balaac, but because he had no good intention, the Angel waited for him in the way, with a naked sword in his hand to kill him. The poor Ass that saw the Angel so dreadfully expecting, stood still three sundry times, as weary and tired: whereat Balaam in rage beat her cruelly with his staff, to make her go forward: until the silly beast, the third time falling down under Balaam of purpose, miraculously spoke unto him, saying: What have I done to thee, for which thou hast beat me now three several times? and by and by Balaams' eyes were opened, & he saw the Angel, which said unto him: wherefore didst thou beat thy Ass? if she had not turned back before me, I had killed thee, and saved her. Then Balaam said unto the Angel. Lord I have sinned, for I knew not, that thou hadst placed thyself in the way against me. Dost thou see Philotheus? Balaam is the cause of all this harm, and he striketh and beateth his poor Ass, that could not do with all. The very same chanceth oft times  
but above all it is necessary well to purify our affections, & refresh our souls. In all, and over all, keep this rule, never to undertake corporal austerities, but with advise of our spiritual conductor.   

Of company, and solitariness. CHAPTER 24.  
1. TO seek company, and utterly to fly from it, are two extremes to be blamed in civil devotion, which is that whereof I discourse: for shunning all company, savoureth of disdain and contempt of our neighbour: and seeking after it, smelleth of idleness. We are bound to love our neighbours as ourselves, and to show that we love him, we must not fly from his company: and to testify that we love ourselves, we must take pleasure with ourselves when we are alone. Think first of thyself (saith S. Bernard) and then of others. If then no reason or cause urge thee, to enter into any company, stay in thyself, and converse with thy own heart: But if company chance thee, or any just cause invite thee to be present, go thither in God's name Philotheus, & see thy neighbour willingly and lovingly.  
2. They call that evil conversation, which is kept for some evil intent: or when they that keep it, are vicious, indiscreet, and dissolute: and such we must avoid, as the Bees do use to turn away from a swarm of Harnets' or Butterflies. For as they that are bitten by mad Dogs, have their sweat, breath, and spittle very contagious, but principally dangerous for little children, and for those of delicate complexion: so vicious, unmannerly, and immodest persons, cannot be frequented, but with hazard, and danger, and in especial by those, whose devotion is yet but tender and delicate.  
3. There be some kind of conversations, profitable for nothing, but for mere recreation, which are made by a simple turning or abstracting of our minds from serious affairs: for such, though a man must not be totally addicted unto them, yet we may lend them so much leisure, as is convenient for recreation.  
4. Other recreations, have some honesty and good respect for their end: as are mutual visitations, and certain assemblies, made to do some honour to our neighbour. Touching these, as one should not be superstitious in practising them, so one must not be uncivil in contemning them, but satisfy with modesty, the obligation, to eschew equally the note of lightness, or rusticity.  
5. There remain now the profitable recreations, such as are kept with devout, and virtuous persons: O Philothee, it will always be an exceeding good turn for thee, to encounter oft times such recreations. The vine planted by an Olive-tree, beareth a fat kind of grape, that savoureth something like the olives: and a soul that happeneth to be in virtuous company, cannot choose but be partaker of their good qualities. Drones cannot make honey alone by themselves, but by the help of the Bees they make it: it is a great help for weak souls to exercise devotion, to converse and haunt with virtuous persons.  
6. In all conversation and company, sincerity, simplicity, sweetness, and modesty, are still to be preferred. There be some so curious, that no one motion they use, but is done so artificially, that they make the company weary; And as he that would not walk but telling his steps, or never would speak but singing, would be tedious to other men: so they that ever use an artificial demeanour, and will do nothing but in print, trouble the company in which they are, and are always subject to some spice of presumption. Let a modest mirth for the most part predominate in our conversation. Saint Romuald, and Saint Anthony are highly commended and admired, that notwithstanding all their most rare austerities, they had always their countenance pleasant, and their words adorned with cheerful alacrity. Rejoice with them that rejoice. I say, once again with the Apostle: Rejoice in our Lord always, again I say, rejoice: Let your modesty be known to all men. To rejoice in our Lord, it is needful the cause of thy joy be not only lawful, but honest also: and this I say, because there are some things that be lawful, which yet are not honest: And to the end that thy modesty may appear, keep thyself from all manner of insolency, for it is always blame worthy. To give one a fall in sport, to begrime another's face, to pinch one, and such tricks as these, are fond, foolish and insolent merriments.  
7. Besides the mental solitude, or spiritual hermitage whereunto, thou mayst withdraw thyself, even amid the greatest conversations that are (as I have already declared) thou must love to be locally, really and in very deed solitary: not to go to the desert or wilderness, as S. Marie of Egypt, Saint Paul, Saint Anthony, Arsenius, and the other fathers of the desert: but to be sometime in thy garden, or in thy chamber, or else where, as thou likest best; where thou mayst withdraw thy spirit into thy soul, and recreate they self with good thoughts, and holy considerations, or some spiritual lecture, according to the example of the great Nazianzen bishop, who speaking of himself saith: I walked myself with myself about sunn-setting, and passed the time upon the sea shore: for I accustomed to use this recreation, to ease my mind, and to shake of, at least for a little while, my ordinary troubles. And upon this point he discourseth of the good meditation, which I declared unto thee in another place; and according to the example of Saint Ambrose, of whom Saint Augustin recounteth, that himself entering oft times into Saint Ambrose his chamber (for entrance was denied to no man) he beheld him reading in silence; and expecting sometime, for fear of troubling him, he returned home without speaking a word: thinking that the little time which remained to this great Pastor, for refreshing and recreating his spirit, after the multitude of his affairs, should in no wise be taken from him. So after the Apostles one day had told our Lord, how they had preached and laboured: Come (said our Lord) into the desert, and repose yourselves a little.   

Of decency and handsomeness in attire. CHAPTER 25.  
1. SAINT Paul admonisheth devout women (and the same must be understood of men) to be attired in decent apparel, clothing themselves with shamefastness and sobriety. Now than the decency of apparel, and other ornaments, depend of their matter, fashion, and cleanliness. Touching cleanliness, it should almost always be a like in our apparel, upon which as near as may be, we should not permit any kind of uncomely foulness, or slovenrie. Exterior neatness ordinarily signifieth the inward cleanness of the soul. God himself requireth corporal cleanliness, in those that approach nigh his altar, and have the principal charge and care of devotion.  
2. As for the stuff, and fashion of attire the comeliness, and decency thereof is to be examined and considered according to many circumstances, of time, age, estate, company, occasion. Men apparel themselves ordinarily better upon festival days, according to the solemnity of the feast which is celebrated. In time of penance as in lent, they rather humble and abase themselves: at weddings they put on wedding-garments, at burials, morning robes; with princes men set forth themselves according to their estate, at home they use themselves more homely. The married woman may, and must adorn herself in her husband's presence, when he desireth it: but if she doth so in his absence, one might ask her, whose eyes she meant to please with that particular care? The manner is to permit more gallant ornaments to young maidens: because they may lawfully desire to please many, with intent honestly to win one alone for holy marriage. Neither is it esteemed amiss that widows, which pretend marriage, deck up themselves handsomely: so that they show no lightness or fondmes in their attire; for having already been married, and charged with government of a family, and passed the mourning state of widowhood: they are held to be, and indeed should be, of a more ripe and settled judgement. But as for those which are widows indeed, not only in body, but in heart and purpose, no ornament better becometh them then humility, modesty and devotion: for if they intent to allure men with their bravery, they are not true widows; and if it be not their intention to allure men, why do they use such instruments? He that will not receive guests in his inn, must pull down the sign from his lodging. Old folk be always ridiculous, when they will play tricks of youth: for these follies are not to be tolerated, but only in young persons.  
3. Be handsome Philotheus, and suffer nothing about thee to trail undecentlie, or to sit out of order: we dishonour them with whom we converse, to come into their company in uncomely apparel. But take heed withal of wantonness, curiosities, fooleries, and vanities. As far as thou art able, keep thyself always on plain simplicities side: for modesty without duplicity is the greatest ornament of beauty, and the best excuse for hard-favour.  
4. Saint Peter advertised young women especially, that they should not wear their tresses of their hair curled, frizzled, toured, and tormented, as now is the ordinary fashion: but if men should affect such fondness in their own locks, they should justly be styled effeminate persons. Even vain women, given to these toys affectionately, are counted scant of chastity, or if they have any, it is not perceived among so many fooleries. They say they have no ill meaning in it. But I reply (as I have else where said) that the devil hath enough in it always.  
5. I would have my friend whom I affect, to be appareled best of all the company: but yet with the least pomp and curiosity; and, (as they commonly say) that he were adorned with good carriage, comeliness, and worthiness. Saint Lewes saith in one word, that one should be appareled according to his calling; so that grave   

4. Above all things perform this Angelical office, mildly, and sweetly, not in manner of correction, but by way of inspirations. For it is wonderful how powerfully a lovely and sweet manner of proposing good matters, draweth and allureth the hearts of the hearers.  
5. Whensoever therefore thou art to speak of God, and of devotion, do it not slightly, by way of common talk, but with attention, and care: which I say, to take from thee a notable vanity, that is to be found in many that make profession of devotion: who at every occasion abound in holy and feruourous words, upon a kind of bravery, little minding in heart, that which they speak with their mouths: and after they have spoken such spiritual braveries, they imagine themselves to be such, as their great words seem to make boast; which indeed is nothing so.   

Of courtesy in talk, and due respect of persons. CHAP. 27.  
1. IF any sinneth not in word (saith. S. james) he is a perfect man. Beware thou let not fall any unseemly word, for although it proceed not from thee with an ill intention, yet they that hear it, may interpret it far otherwise. An unseemly word overheard by a weak and feeble heart, spreadeth and enlargeth itself like a drop of oil, falling upon a piece of cloth: and sometime it so seizeth upon the heart, that it filleth it with a thousand, unclean thoughts and imaginations; For as the poison, which infecteth the body, entereth by the mouth: so the poison which intoxicateth the soul, entereth by the ear: and the tongue which produceth this poison is a murderer. For although peradventure the poison which it hath spit forth, hath not wrought his effect, because it found the hearts of the hearers fortified with some preservative: yet there was no want of malice on his part, to commit the murder. And let no man excuse himself by saying, that he, for his part, thought no harm: for our Lord, who knoweth men's thoughts, hath said: That out of the abundance of the heart the mouth speaketh. And though we think no harm in doing or saying so, yet the devil thinketh a great deal: and oft times doth secretly make use of those wicked words to wound the heart of some feeble hearer. They say, such as have eaten the herb called Angelica, have always a sweet pleasant breath: and they that have honesty and chastity (which is the virtue of Angels) in their hearts, have their words always pure, civil, and chaste. As for indecencies and scurrilities, the Apostle will not once have them named among us, assuring us, that nothing: so much corrupteth good manners, as wicked talk.  
2. If these unseemly words be uttered cunningly, with willie conceits, or subtle curiosity, then are they far more venomous. For as a Dart, the sharper it is, the more easily it pierceth our body: so the more sharp and wittily that a wanton or unseemly word is couched in conversation, the deeper it penetrateth into our hearts. And they that esteem themselves gallant fellows, for multiplying such unseemly jests in conversation, know not indeed wherefore conversations are ordained; for they should be like swarms of Bees, gathered together, to make honey of some pleasant and virtuous entertainment, and not like a multitude of Wasps, who come together to suck some unsavoury carrion. If any bad companion, speak some misbeseeming words unto thee, declare that thine ears be offended therewith, either turning thyself to some other matter, or leaving the company, or by some other means, which thy prudence and discretion shall dictate unto thee.  
3. It is one of the worst conditions that a man can have, to be a scoffer. God himself professeth extreme hatred against this vice, and hath made very strange punishments already thereof. Nothing is so contrary to charity, and especially to devotion, as the despising and contemning of our neighbour: but derison and mockery, is never without this contempt, and therefore it is a grievous sin: so that the Doctors do say with great reason, that scoffing and flouting, is one of the greatest offences that a man can commit against his neighbour, by words: for other offences are committed always with some respect, and interest of the offender, but this is done only of mere despite and contempt.  
4. As for jesting words, which be spoken one to another, with modest and cheerful mirth, they proceed from a virtue called Eutrapelia by the Greeks, which we may call, good conversation: by which we take an honest and pleasant recreation, upon frivolous occasions, which human imperfections do offer: only this we must beware, least from this honest mirth, we pass to immodest scoffing and flouting. For scoffing, provoketh to a spiteful kind of laughter, in contempt and disdainful mockery of our neighbour: but modest jesting provoketh to laughter, by a simple confidence, and frank familiarity, joined with some witty conceit, without injuring any man.  
S. Lewis, when religious persons offered to talk with him after meals of great and high matters: It is not now a time to allege texts (would he say) but to recreate our spirits, with some merry conceit, and quodlibetical question: let every man talk decently of what he list. Which this holy king was wont to say for the nobilities sake, that were then about him, expecting the favour of his maiefties amiable conversations. But let us so pass our time my Philotheus, in recreation, that we keep for all that, a certain perpetuity of devotion.   

Of rash judgement. CHAPTER 28.  
1. JUDGE not, that yourselves be not judged, saith the savour of our souls: condemn not, and you shall not be condemned. No, saith the holy Apostle; judge not before the time, until our Lord do come, who will light the hidden things of darkness, and lay open the secrets of hearts. O how displeasing be rash judgements unto almighty God Therefore are the judgements of the children of men rash, and temerarious, because they are not judges one of another, so that in judging they usurp and arrogate to themselves the office that is proper and peculiar to our Lord. They be rash likewise, because the principal malice and wickedness which is in sin, dependeth of the intentions and councils of the heart, which is a dark and unsearchable dungeon for our eyes. They be rash, because every one hath enough to do to judge his own self, he need not undertake withal to judge his neighbour. Not to judge others, and to judge our selves, are two things equally necessary for us, not to be judged ourselves: for as our blessed Lord forbiddeth us the one, so his holy Apostle inioineth us the other, saying that. If we did judge ourselves, we should not be judged. But o good God, we do quite contrary: that which is forbid us, we cease not to do, judging our neighbour at every occasion: and that which is commanded us, to judge our selves, we do not so much as once think of.  
2. The remedies against this vice of rash judging, must be applied according to the diversity of causes, from whence rash judgements use to proceed. Some men there are of so sharp and sour a condition by nature, that whatsoever they receive, turns bitter in their hearts, changing judgment (as the prophet saith) into wormwood, never judging their neighbour, but with rigour and bitterness. Such men have great need of the help of some spiritual physician, that may teach them how to vanquish this bitterness of heart which because it is natural unto them, is hardly amended: And though in itself it be no sin, but only an imperfection, yet is it very dangerous, because it causeth this vice of rash judgement to reign in the heart. Other some judge rashly not for harshenes of condition, but of mere pride, imagining that by diminishing and suppressing other men's honour, they advance and increase their own, arrogant, and presumptuous spirits, which admire themselves, and place themselves so high in their own estimation, that they hold all men in comparison of them, to be abject, base, and of no worth at all: so said the fond pharisee in the gospel, I am not as other men. Some there are that have not in them this manifest pride, but only of a vain complacence or delight which they have in their own excellence, consider other men's imperfections, to taste (as it were) with more content the contrary perfections wherewith they presume themselves to be endowed. This self-pleasing conceit is so secret, and so hard to be perceived, that unless one have great insight in diseases of the soul, he can not discover it: and they themselves that are sick of it, do not know it, until it be showed unto them. Other there be, that to flatter, and excuse themselves, and to mitigate the remorse of their own guilty consciences, gladly judge other men faulty in the same vice, whereunto they feel themselves to be addicted, as if the multitude of offenders made their sins less to be blamed. Many give themselves to judge rashly of others, only of a vain pleasure which they take, to discourse, and prognosticate other men's humours, and behaveours, exercising their wits, at the cost of their neighbour's credit and good name. And if by mischance they chance to giesse aright in their judgement: they willbe bold thereafter in like judgements, that one shall very hardly draw them from this folly. Others judge of passion, thinking that best which they love, and that stark nought which they hate: saving in one case only admirable, yet true, and daily experienced; whetin the excess of love maketh men judge ill of that which thy love; A monstrous effect, proceeding always from an impure and sensual love, troubled and sick with jealousy, which as every man knoweth, upon a bare look, upon the least smile in the word, condemneth the party beloved of disloyalty, or adultery. To conclude, fear, ambition, and other such like defective passions, and diseases of the mind do ordinarily contribute toward the oreeding of suspicions and rash judgements.  
3. But what remedies do we prescribe to this disease? There is an herb in Ethopia, called Ophiusa, the juice whereof being drunk, maketh men imagine, that they see themselves all environed with hotrible serpents: so they that have swallowed down pride, envy, ambition, & hatred, imagine all things which they see, to be faulty and defective. These to be healed, must drink wine made of palms, and these others must drink as much as they can of the sacred wine of charity, and it will purge them of these naughty humours, which cause them to make such rash and perverse judgements. Charity feareth to meet with evil, so far of is she from seeking after it; when she meeteth with it, she turneth away her face, and maketh as if she saw it not; nay at the first noise of evil, she shutteth her eyes that she may not see it: & afterward with a holy simplicity believeth, that it was not evil, but only the shadow or likeness of evil. And if by no means she can excuse it, but evidently seethe it to be evil, she turneth away her sight, & endeavoureth presently to forget the ugly shape thereof. Charity is the sovereign remedy against all evils but especially against this. All things seem yellow to their eyes that are sick of the iaunders, and they say, to heal them, they must wear the herb Celydonia under the plants of their feet. The sin of rash judgement, is a spiritual iaunders, & maketh all things appear reprehensible to their eyes that be infected therewith: he that willbe cured of it, must apply the remedies not to his eyes, nor to his understanding, but to his affections, which are the feet of the soul. If thy affections be mild, & gentle, such will thy judgement of things be: if thy affections be charitable, thy judgement will also be charitable. I present unto thee three admirable examples; Isaac had said that Rebecca was his sister: Abimelech saw him playing with her, that is making very much of her, & he judged persently that she was his wife: a naughty eye would rather have judged her to have been his stroumpet, or if she were his sister, that he had been incestuous. But Abimelech, followed the most charitable opinion, that he could gather of such an action. We must always do the like (my Philotheus) as much as is possible, in censuring our neighbour's actions: and if one action had a hundred faces, we should always cast our sight upon the fairest. Our Lady was great with child, and S. joseph perceived it well enough; but because on the other side he saw her to be pure, holy, and of an Angelical life, he could not believe that she came to be with child otherwise then became her sanctity, in so much that he resolved to forsake her secretly, and leave the judgement of her innocence to God, though the appeeraunce of the thing, was a violent argument to make him conceive an ill opinion of the Virgin, yet would not he judge her, lest he should judge rashly. And why so? because (saith the spirit of God) he was just. A just man, when he can no longer excuse neither the action, nor the intention of him, whom otherwise he knoweth to be an honest man: yet will not he judge of the matter, but wipeth the remembrance of it out of his mind, and leaveth it for God to judge. Nay our blessed Saviour upon the cross, though he could not altogether excuse the sin of them that crucified him: yet did he diminish the malice of it, alleging their ignorance. When 〈◊〉 cannot excuse the sin itself, let 〈…〉 least (according to our Lord's example) make it worthy of compassion, attributing it to the most tolerable cause we may, as to ignorance or infirmity.  
4. But what? may we never judge of our neighbour? no verily: never. It is only God that judgeth, even when malefactors are judged in public tribunals True it is, that he useth the magistrates voice, to make himself the better understood by us: they be his interpreters, and aught, to pronounce nothing, but what they have learned of him, as being his oracles: But if they do otherwise, following their own passions, than it is they indeed that judge, and consequently shallbe judged. For men are forbidden, as they are men, to judge any man.  
5. To see or know a thing, is not to judge or censure it: for judgement, at least according to the scriptures phrase, presupposeth some true or apparent controversy to be ended: and this is the reason of that manner of speech, in which our Saviour saith, that they which believe not, are already judged; because there is no doubt of their damnation. Is it not lawful them to doubt of our neighbour? it is not always unlawful, for we are not forbidden to doubt, but to judge: yet must we neither doubt nor suspect our neighbour, but when force of reasons, and evident arguments, do constrain: otherwise even doubts, and suspicions, are rash and temerarious. If some suspicious eye had seen jaacob kiss Rachel by the well, or Rebecca receive earrings and bracelets at Eliezers hands, being a man unknown in that country: he would doubtless have thought ill, of these two rare patterns of chastity; but without sufficient cause or ground; for when the action is indifferent of itself, it is rash suspicion to draw bad consequence from it, unless many circumstances give force to the argument. It is also a rash judgement, to draw an argument from the action, to blame the person; of which we will by and by speak more clearly.  
6. To be brief, all men that have diligent care of their conscience, are not much subject to make rash judgements of other men's matters. For as Bees in foggy mists, or cloudy weather retire to their hives, to busy themselves with their honey: so the thoughts of devour souls, never wander abroad to censure or to mark the doubtful and secret actions or intentions of their neighbour: but lest they should by marking them, fall in danger of censuring them, they retire themselves by a careful introversion (as spiritual men call it) into themselves, there in the closet of their souls, to view and order the good resolutions of their own amendment.  
7. It is the part of an idle and unthrifty soul, to busy herself in examinge other men's lives: excepted always such as have charge of others, as well in common wealths, as in private families, and communities: for a great part of the quiet of their consciences, consisteth in watching diligently over the consciences of other: Let such men do that careful duty with love and mildness: that done, let them keep themselves with in themselves, to be at more tranquillity, and safer from excess in this matter.   

Of slander and back biting. CHAPTER 29.  
1. RASH judgement, breedeth disquiet, disdain and contempt of our neighbours, pride and self conceit, and a hundred other pestilent effects: among which backbiting, and speaking ill of other men, hath the first place, as the very plague of all conversations. O that I had one of the burning coals of the holy altar, to touch therewith the lips of men, and take away their iniquities, and cleanse their sin: imitating the Seraphin, that purified the mouth of the prophet Esay, with a coal taken from the altar of God: for he that could banish slanderous lips out of the world, would take away one of the greatest causes of sin and iniquity.  
2. He that unjustly robbeth his neighbour of his good renown, besides the sin committed, is bound to repair the damage though differently, according to the diversity of slanders used: for no man can enter into heaven with other men's goods: and amongst all exterior goods, a good name is the most precious. Slander is a kind of wilful and perfidious murder: for we have three lives, one spiritual which consisteth in the graces of God: another corporal, which cometh from our soul; the third a civil or moral life, which consisteth in our good name; sin robbeth us of the first, death taketh from us the second, and an ill tongue depriveth us of the third. Nay a slanderous tongue at one blow, committeth ordinarily three several murders; he killeth his own soul, and his that hearkeneth to him, and taketh away the civil life of him whom he slandereth: for as S. Bernard saith, he that detracteth, and he that hearkeneth to the detractor, both of them have the devil upon them: but the one hath him in his tongue, and the other in his ear. They have whetted their tongues like serpents, saith David, speaking of detractors: for as the serpent's tongue is forked, and double pointed, as Aristotle saith; so is a detractors tongue, who at one time stingeth and poisoneth the ear of him that heareth him, and the reputation of him whom he backbiteth.  
3. I charge thee therefore (most dear Philotheus) that thou never speak ill of any man, directly or indirectly: never impose false crimes and feigned faults upon thy neighbour: never discover his secret sins, nor exaggerate those that are notorious; never interpret in ill part his good work: never deny the virtue & good parts which thou knowest to be in him, nor dissemble them maliciously, nor diminish them enviously: for by all these manner of ways, thou shalt offend God grievously: but most of all by denying the truth to the prejudice of thy neighbour, or by accusing him falsely: for it is a double sin, of lying, and robbing thy neighbour both at once.  
4. They that to speak ill of another, make prefaces of honour, excusing their intentions; or mingle secret and sly jests, and the praises which they would seem to recount of another, are the most venomous and mischievous detractors of all. I protest (say they) I love him with my heart, and as for other matters, he is a right honest man: but yet one must tell the troth. I must needs say he did ill to play so treacherons a part. She is a very virtuous maiden (saith another) but she was overreached in such an occasion: and such like diminishing additions, which are most ordinarily used. Seest thou not this slight of theirs? The archer drawing his bow, draweth likewise the arrow as nigh to himself as he can: but it is only to shoot it with greater force. It seems these fellows do draw their tongues to themselves, but it is only to let them overshoot with greater violence, and pierce more profoundly into the hearts of the audience, or company where they talk. Detraction uttered in a jesting & scoffing manner, is yet more wicked than the former Seney (they say) is not a present poison of itself, but slow in working, and easily remedied, but being taken with wine it is remediless: So speaking ill of our neighbours, which would otherwise pass lightly in at one ear and out at another (as they say) sticketh firmly in the remembrance of them that hear it, when it is craftily couched with some subtle & merry quip: They have (saith David) the venom of asps under their lips. The stinging of the asp is almost without any feeling, & his venom at the first breedeth a delectable kind of itching, through which the entrails and heart open themselves, and receive the poison, against which afterward there is no remedy.  
5. Do not say, such a one is a dronckard, although thou have seen him drunk: nor, he is an adulterer, though thou have seen him taken in that sin; nor, that such a one is an incestuous person, because he hath been once found in that crime: for one only act giveth not name & title to a thing. The sun stood still once in behalf of josuas' victory; and lost his light another time for our Saveours death upon the cross: yet for all that, no man will say that the sun is immovable, or darksome. Noah was once drunk; and Let another time, and withal committed horrible incest with his own daughters; yet neither the one, nor the other were drunkards: nor was the latter an incestuous person. So Saint Peter was not a blood shedder, though once he shed blood: nor a blasphemer, though once he blasphemed. To bear the name of a vice or a virtue, one must have frequented the acts thereof, and gotten a habit of it: so that it is an abuse of terms, to say, one is choleric, because we have once seen him angry, or a thief, because he hath once stolen.  
6. Although a man have been a long time vicious, yet we incur danger of lying, to term him a vicious man. Simon the leper, called Marie Magdalen a sinner, because she had been so not long before: yet lied he, for she was then no longer a sinner, but a most holy and blessed penitent, and therefore our Lord himself took upon him the defence of her cause. The presumptuous pharisee held the humble publican for a sinner, peradventure for an unjust oppresser, a fornicator, or given to some other heinous vice: but he was foully deceived, for when he thought so badly of him, at that very time was he justified. Alas seeing the goodness of God is so great, that one moment sufficeth to obtain and receive his holy grace, what assurance can we have, that he, who yesterday was a sinner, remaineth a sinner to day? The day past, must not judge the day present: nor the present, judge the day to come: it is only the last day, that judgeth all days. Thus we see, that we can never say a man is nought, without probable danger of lying: that which we may say, in case that we must needs speak, is, that he did such a naughty act, he lived ill such a time; he doth ill for the present: but we may draw no consequence from yesterday, to this day, nor from this day, to the morrow following.  
7. Now though we should be wondrous careful, never to speak ill of our neighbour, yet must we take heed of the other extremity, into which some do fall, who to avoid ill speaking, commend and speak well of vice. If thou meet with one that is indeed a slanderer of his neighbour, do not say, as it were excusing his vice, that he speaketh his mind frankly, and freely; Of one that is notoriously vain and arrogant, say not, that he is a gallant courtly gentleman: dangerous familiarities, must not be termed plain and simple dealings; mask not disobedience, with the name of zeal; nor pride with the name of magnanimity; style not lasciviousness with the honest title of friendship; No, my dear Philotheus, think not that thou auoidest the vice of ill-speaking, by favouring, flattering, and cherishing other men in their vices: but roundly and freely, speak ill of evil, and blame that which is blameworthy, for in so doing we glorify God; so it be done with the conditions following.  
7. To reprehend another man's faults and vices lawfully, it is needful, that it be profitable to him of whom we speak, or to them unto whom we speak. There be some, that recite before maidens, indiscreet privities of such and such, which be manifestly dangerous, others recount, some man's dissolute gestures, or wanton speeches, tending manifestly to dishonesty; if I should not freely reprehend this abuse, or that I should excuse it, these tender young souls who hear it, would take thereby occasion, to give themselves leave to say, and to do the like. Their profit then requireth, that I rebuke such things freely, before I stir from the place, unless I may prudently defer this good office, to do it with more deliberation, and less interest of them, of whom those things were recounted, at an other occasion.  
8. Moreover it is requisite, that in some sort it belong unto me to speak of that matter, as when I am one of the principal of the company, and that if I speak not, it would seem that I approve their vices: But if I be one of the meaner sort, than I must not undertake to give the sentence.  
9 But above all it is requisite, that I be exact, and wary in my words, and not to use one too much: as for example, if I blame the familiarity of this young man, and that young maid, and call it indiscreet and dangerous; O God (my Philotheus) we must hold the balance very even, that we make not things heavier than they be indeed, although it be but the weight of a grain. If in the fault I am to speak of, there be but only a bare appeeraunce, I will say no more than so: if but a simple indiscretion, I will give it no worse name; if neither indiscretion, nor probable appeeraunce of ill be in the matter, saving only that some malicious spirit may thereby take occasion to speak ill, I will say nothing at all, or only say the same. My tongue so long as I judge my neighbour, is like a razor in a chirurgeons hands, that pretends to cut between the sinews and the veins: so the cut that I make with my tongue in censuring or reprehending my neighbour's actions must be so wary, that I lance no deeper than needs, that I speak neither more nor less, then that which the thing itself indeed requireth. And in a word, be careful to keep this rule, that in reprehending the vice as it deserveth, thou spare the person, in whom it is, as much as discretion and civility teacheth.  
10. True it is, that of infamous and notorious public sinners, we may speak more freely: so that still we declare in our words, the spirit of charity and compassion, without all arrogancy or presumption, nor taking delight in other folk's miseries, which is always an affection proceeding from a base & abject heart. I except always those that are denounced to be God's enemies and disloyal to his holy church: for we may and aught in conscience disgrace, and debase all heretical and schismatical sects, and the authors of them: it is charity to cry against the wolf, not only when he is among the sheep, but whensoever we espy him.  
11. Every one is bold to take so much licence as to censure princes, and speak ill of whole nations, according to the diversity of affections that men bear them: but thou (my Philotheus) must beware also of this defect: for besides that God is offended therewith, it may raise thee up a thousand quarrels, from which thou canst not deliver thyself, without great unquietness.  
12. When thou chancest to hear any man speak ill of another, procure if thou canst, to make his accusation doubtful: if thou canst not do that justly, endeavour to excuse the intention of the party censured: if that cannot be done neither; show thy compassion toward his frailty, cut off the discourse remembering thyself, and bringing the hearers in remembrance, that if they have not offended in that sort, that they are the more beholding to the grace of God for the same, and withal recall courteously the detractor to himself: and lastly if thou knowest any good of the party detracted, endeavour to set it forth.   

Other advices and instructions to be observed in talk. CHAPTER 30.  
1. LET our talk be courteous, frank, sincere, plain, & faithful: without double dealing, subtlety, or dissembling; for though it be not good always to tell the truth in all matters, and in all occasions: yet is it never lawful to speak against the truth. Accustom thyself never to lie wittingly, and of set purpose, neither to excuse thyself, nor for any other cause, calling always to mind, that God is the God of truth. If thou chance to tell a lie, and canst handsomely correct it out of hand, either by recalling it merrily, or by some good explication, do it: a true excuse, hath much more grace and force to give satisfaction, than a lie never so smoothly told.  
2. Though sometime a man may prudently and discreetly disguise and cover the truth, by some artificial colour of speech, yet must that be used only in matters of importance, when the glory and service of God manifestly requireth it. Excepting only those occasions, such artificial equivocation is dangerous, for as holy writ sayeth: the holy Ghost dwelleth not in a dissembling and double spirit: No cunning is so much to be desired as simplicity; the wisdom of the world, and subtility of the flesh, belong to the children of this world: but the children of God, walk plainly, without going awry, their heart is free from all doubleness. He that walketh simply (saith the wiseman) walketh confidently. lying, double dealing, & dissembling, are always signs of a weak, and base spirit S. Austin had said in the 4. book of his Confessions, that his soul, and his friends soul, were but one soul; and that his life was tedious unto him after the death of his friend, because he would not live by by halves; and yet that for the self same cause he feared to die, lest his friend should die wholly in him. These words afterward, seemed unto him too artificial, and affected, in so much that he corrected them in the books of his Retractations, censuring them with a note of folly. Seest thou not Philotheus, what a lively and delicate feeling, this holy and pure soul had of curious painted speeches? Surely it is a great ornament of a christian soul to be faithful, plain, and sincere in talk: I have said, I will observe and keep my ways; that I may not offend in my tongue. Set (o Lord) a watch before my mouth, and a door of strength and closeness to shut my lips, saith David.  
3. It is an advise of the holy king S. Lewes, to contrary or gainsay no man, unless it were either sin or damage, to let his words pass without contradicting them: and by this means, a man may be sure to escape all quarrels and debates. But when necessity constraineth to oppose thy opinion against another man's, use mildness, wariness and dexterity, not seeking to vex his spirit, whom thou gainsayest, nor to confound him: for nothing is gained by sharp reprehension, or too much stomach in contradicting.  
4. The ancient sages highly commended them that spoke little, which is to be understood, not of them that speak few words, but of them that use not many needless, and unprofitable words; for in this matter of talk, we regard not so much the quantity, as the quality: and in my opinion, we ought for to fly both extremes. For to show one's self a grave profound doctor, refusing to condescend to familiar talk, used in honest recreations, argueth either some distrust or disdain. And on the other side, to prate always, and give neither place nor occasion unto other men to speak their pleasure, smelleth either of vainglory, or of folly and lightness.  
5. S. Lewes allowed it not for good manners, when one is in company, to talk to any man in secret, and in counsel, principally at the table: lest he give some cause to suspect, that he speaketh ill of others. He that is at table (saith he) in good company, and hath any good and merry conceit to say, let him speak, that all the company may hear him: if it be any thing of importance, that he would not have all men know, let him conceal it altogether, and tell it no man while the company is not dissolved.   

Of honest and commendable pastimes and recreations. CHAPTER 31.  
1. IT is sometimes necessary to ease our spirit, and afford it, and the body also, some kind of recreation. S. john the Evangelist (as the devout Cassianus reporteth) was upon a time found by a huntsman, to have a partridge in his hand, and to make much of it, and play with it for his passetine: the huntsman demanded wherefore he, a man of such quality, took delight in so low and base a recreation; well (said S. john) and wherefore dost not thou carry thy bow always bend? marry, (quoth the huntsman.) lest if it should be always bend, it would lose his force and strength, when it should be needful. Wonder not then at me (replied the blessed Apostle) if I cease a little from the rigour and attention of my spirit, to take a little rest and recreation, that after this small ease, I may after employ myself more earnestly in contemplation of higher matters. It is doubtless a great vice to be so rude and savage, as neither to allow one's self, nor to suffer any other, to enjoy some kind of lawful passerime, & recreation.  
2. To take the air, to walk, and talk merrily and lovingly together, to play on the lute, and other such instruments, to sing in music, to go a hunting, are recreations so honest, that to use them well, there needs but ordinary prudence, which giveth every thing, due order, place, season, and measure.  
3. Those games in which the gain gotten by them, serveth for a price and recompense of nimbleness of the body or industry of the mind, as tennis, balloon, stool bale, chess, tables, running at the ring, be of themselves good and lawful: only excess is to be avoided either in the time employed upon them or in the wager that is played for: if too much time be spent in these disports, they are no more recreation, but an occupation, not easing either body or mind, but weeriing the one, and dulling the other. After five or six hours spent at chess, who is not altogether wearied in spirit with so much attention? To play a whole afternoon at tennis, is not to recreate the body, but to tyre it: Again if the wager which is played for, be of overgreat value, the affections of the gamesters grow out of square: & besides it is an unjust and unreasonable thing, to lay great wagers upon such slight industries, so unprofitable, and so little praiseworthy. But above all Philotheus, take heed thou set not thy affection upon these disports, for how lawful soever any recreation be, it is a vice to set the heart upon it: not that thou shouldst not take pleasure in sporting, for without pleasure there can be no recreation: but that thou shouldst not so place thy heart upon these pass-times, as to be always desirous of them, and not to be content without them.   

Of dancing and some other passetimes which are lawful, but dangerous withal. CHAPTER 32.  
1. DANCES of their own nature be things indifferent, & may be used either well or ill? but as they are ordinarily used, they incline & lean much to the worsser side, & consequently are full of danger & peril. They are used by night, in darkness, & obscurity: & very easy it is for the works of darkness, to slip into a subject, so apt of itself to receive evil accidents. The greatest part of the night is spent in them, so that by late watching, men are feign to sleep out the mornings, and by consequence, the means to serve God. In a word, it is allwais folly to change the day into night, light into darkness, and good works into fond fooleries; Each one that cometh to dance, bringeth with him his head brimful of vanity: and vanity is so great a disposition to naughty affections, & to dangerous & reprehensible loves, that such bad fruits with great facility, are engendered in these dances.  
2. I may say of dances (Philotheus,) as the physicians do of mushrooms, or toadstooles, though many do eat them for dainties, yet (say they) the best of them are worth nothing: & I say likewise, that though dances are much frequented the best of them are not very good. They that will needs feed on so unprofitable a dish as mushrooms are, procure that they be excellent well dressed; if by no means thou canst excuse thyself by reason of the company in which thou art from dancing, see that thy dance be well ordered. But how must it be well ordered? with modesty, seemliness, and an honest intention. Eat but seldom, and in little quantity of mushrooms (say the p ysitions) for if they be oft●…mes earen, & in great abundance, be they never so well dressed, the quantity of them becometh venom in the stomach. Dance little at a time, and very seldom Philotheus, for otherwise thou puttest thyself in danger to affect over much this exercise, so perilous, and apt to breed such bad fruits in the soul, as we even now mentioned. Mushrooms according to Pliny, being spongy, and full of wide pores, draw unto them very easily, all infection near them, in so much that if they be nigh serpents and toads, they receive venom from them, which is the cause we call them toadstooles: Dancing sports in night-assemblies, do ordinarily draw with them these vices and sins, which commonly reign in one place, quarrels, envy, scoffing, and wanton love; and as these exercises do open the pores of the body that useth them, so they open the powers of the soul, and if any serpentine companion, breath into their ears some wanton or lascivious word, or some love-toy; if some Basilisk or Cokatrice, cast an amorous eye, an unchaste look, the heart thus opened, easily entertaineth these poisons. O Philotheus, these impertinent recreations are ordinarily dangerous; they dissipate the spirit of devotion, weaken the forces, make charity cold, and stir up in the soul, a thousand sorts of evil affections: and therefore it is, that they are to be used with great discretion.  
3. Above all, the physicians prescribe, that after mushrooms, we should drink good wine: and I say, that after dancinge, it is behoveful to use good and holy considerations, to hinder those dangerous impressions which the vain delight taken in dancing may have left in our mind. Think then; 1. that whist thou wast busied in this idle exercise, many souls did burn in hell fire for sins committed in dancinge, and by the occasion of the time and place, and company, and other circumstances which dancinge bringeth with it. 2. Many religious, & devout people at that very time in the presence of God, did sing his heavenly praises, & contemplated his divine goodness. And how much more happily was their time spent in praying, them thine in dancing. 3. Whilst thou dancedst merrily, many souls deceased out of this world in great anguish & dread of conscience; many thousand men & women suffered great dolours, diseases, & pangs, in their beds, in hospitals, in the streets, the gout, the gravel, burning fevers, cankers, and infinite sorts of miseries. They had then no rest, & thou hadst then no compassion of them. And think'st thou not that one day perhaps thou shalt sigh while others dance, as thou hast now danced while others sigh? 4. Our Lord, our Lady, the Angels, & Saints, beheld thee all the while thou dauncedst, how dearly did they pity thy poor soul, that was busied in so unprofitable an entertainment!  
5. Alas, while thou wert thus misspending thy golden leisure, which might have been far better employed, time passed away, and death drew nigh, and mocking (as it were) thy indiscreet passetime, inviteth thee to his dance, in which the sighs of thy friends shall serve for well tuned vials, where thou shalt give but one turn from life to death. This dance is the true passetime of mortal men, for in it we pass in a moment, from time to eternity, of unspeakable joys, or intolerable pains: I have set thee down these few considerations: God will suggest many other unto thee to the same effect, if thou fear him truly.   

The times to sport and dance. CHAPTER 33.  
1. TO sport and dance well and lawfully, requires that we use thes delights for recreation of our minds, and not for any affection we bear to the sports themselves; that we continue them but a short time, not till we be wearied and dulled therewith; that we exercise them but seldom, and not every day, for otherwise we turn recreation into an occupation. But in what occasions may a man use dancing and sport. The just occasions of indifferent disports are most frequent: occasions of unlawful are very rare, and such games are much more blame worthy and dangerous. But in one word, the lawful time and occasion of dancing and sporting is, when prudence and discretion telleth thee, that thou mst condescend to give contentment to the honest company, in which thou shalt be in conversation. For discreet condescendence is a branch of charity, and maketh indifferent things to be meritorious, and dangerous things, to be tolerable, and taketh many time's malice away from things that otherwise would be bad, which is the reason that games of hazard, which otherwise would be reprehensible, are not so, when just condescendence doth lead us thereunto.  
2. I received great comfort in heart to read in the life of blessed Charles Boro maeus, the holy bishop of milan, that he condescended unto the Suissers in certain things, in which otherwise, he was very severe: and that the blessed Ignatius de Loyola, being desired to play, accepted of it. S. Elizabeth of Hungary, was wont to sport herself, and be present at assemblies of passetime, without hurt of her devotion: which was so deeply rooted in her soul, that as the rocks about the lake of Rietta, do increase by the washing and beating of the waves; so her devotion increased among the pomps & vanities of the court where unto her high estate exposed her; These were great fires, and of such property, as to increase with the wind, where as little flames, be soon blown out, if we carry them not covered.   

To be faithful and constant in great and small occasions. CHAPTER 34.  
1. THE sacred spouse in the canticles saith, that his espouse had ravished his heart with one of her eyes, and one hair of her head. Among all the exterior parts of man's body none is more noble, for the artificiallnes of the making, or the activity, then is the eye; none more base than the hair. The meaning then of the divine spouse is, to give us to understand, that he accepteth not only the great works of devout persons, but even the smallest and least: and that to serve him well, and according to his will, is to take great care in great and little pieces of service, in low and in lofty things: and that equally in both kinds, we may (as it were) rob him of his heart.  
2. Prepare thyself then (my Philotheus) to suffer many great afflictions, yea & martyrdom itself for our Lord: resolve thyself to give up unto him, all that which thou esteemest most precious whensoever it pleaseth him to demand it, father, mother, husband, wife, brother, sister, children, thine own eyes, and thy life too: thy heart must be ready to yield him up all these things at a beck. But as long as his divine providence sendeth thee no afflictions so sensible and heavy, that they require not thine eyes, at least give him thy hair: I mean, suffer meekly and lovingly little injuries, small offences, & petty damages, which daily hap unto thee. For by such little occasions employed for his love, thou shalt win his heart wholly, and make it thine own. The headache, the toothache, the rheum, a check of thy husband or wife, the breaking of a glass, loss of a pair of gloves, of a jewel, of a handkerchief, a frump or mock patiently borne, a little violence offered to thyself in going to bed soon, and rising early to serve God, and communicate, a little shame sustained for doing some actions of devotion in public. To be brief, any such slight occasions of patience & sufferance taken & embraced for the love of God, do infinitely please his divine goodness, who for one glass of water, hath promised & prepared heaven to his servants. And because these occasions offer themselves every moment, they are great instruments to heap up spiritual treasures, if they be well employed.  
3. When I read in the life of S. Catherine of Sienna, so many raptes and elevations of her spirit, so many wise sayings, and godly sermons made by her: I nothing doubt, but that with this fair eye of contemplation, she ravished the heart of her heavenly spouse. And I receive no less comfort, when I find her in her father's kitchen making the fire, turning the spit, dressing meat, kneading bread, & doing all the low & base offices of the house, with a courage full of loving delight in her God. And I esteem no less the lowly meditations which she made in the midst of thesabiect offices, them the ecstasies and heavenly visions which she had so often; which peradventure were given unto her only for recompense of this humility & abjection. As for her meditations, they were such as follow, when she prepared meat for her father, she imagined that she prepared it for our Lord like another martha, and that her mother was in place of our blessed Lady, and her brethren in steed of the holy Apostles: in this sort encouraging her mind to serve all the court of heaven, and employing herself most delightfully in such humiliations, because she knew it was Gods will. I have set down this example, (my Philotheus) that thou mayst know of what importance it is, to direct well all thy actions, be they never so base, to the service of his divine majesty.  
4. Therefore my counsel is, that thou imitate that courageous woman whom the wise king Solomon so highly commendeth: she set her hands (as he saith) to great, important, & magnificent things: and yet disdained not to lay hold on the spindle and rock. Put thou thy hands to great things, exercising thyself in prayer & meditation, in frequenting the Sacraments, to engender the love of God in thy neighbours, & to stir up good inspirations in their souls, and in a word, to do great & excellent good works according to thy calling, forget not for all that the rock, and spindle, that is the practise of lowly actions, and humble virtues, which like small flowers grow at the foot of the cross, as, to serve the poor, visit the sick, to have care of thy family, with the works belonging thereunto, to use all profitable diligence, to avoid idleness: and amidst all these actions, interlace such devout considerations, as S. Catherine of Sienna did in her mortifications.  
5. Great occasions of serving God, present themselves but seldom, lesser occasions offer themselves every day: and he that shallbe trusty in small matters, (saith our savour) shallbe established over great things. Do every thing then on the name of God, and every thing willbe well done: whether thou eatest or drinckest, sleepest, or wakest, be it in recreation or business, so that thou handle thy matters well, and having always an eye to God's pleasure and will, thou shalt profit much before God, doing all these things, because that Gods will is that thou do them.   

That we must keep our soul just and reasonable, in all her actions. CHAPTER 35.  
1. WE are not men, but through the use of reason: and yet is it a rate thing to find men that are reasonnable indeed: for commonly self love maketh us serve from reason, conducting us unawares, and almost without our knowledge or feeling, to a thousand sort of small; yet dangerous, unjust and unreasonable actions; which like the little foxes in the Canticles, root up the fruitful vines; for because they are little, men take no great heed of them: and because they are many in number, they let not to do harm enough.  
2. These things which now I will reckon are they not unjust, & against true reason? we accuse our neighbours upon every light occasion, and excuse ourselves in all things; we would sell very deer, & buy very cheap: we desire that justice should be executed in another man's house, but mercy and clemency in our own. Our words must be taken in good part, and yet we are captious & cavil precisely at other men's speeches. We would have our neighbour leave us his goods for our money: but is it not more reasonable, that he should keep his goods, leaving us our money? we are discontented with him, because he will not help us to his own in commodity: is it not more reason we should reprehend ourselves, for desiring to hinder his commodity?  
3. If we affect one kind of exercise, we discommend all other: and control and condemn all that displeaseth us. If any of our inferiors have no great good grace in his person or actions, or that we have a tooth against him, do he what he will, & do he it never so well we take it ill, & never cease to contristate him, & to be always ready to challenge him. Contrariwise, if any be acceptable to us, & seem to us of a good grace and carriage, he can do nothing so disorderly but we will excuse it. There are many virtuous children whom their father and mother scarce abide to look upon, because of some bodily imperfection: and many vicious that are their parents minions, and are cockered up daintily, only for some corporal well favouredness. In all things we prefer the rich before the poor, although they be neither of better condition, nor more virtuous: nay we prefer him that hath the gayest clothes. We will have our own due exactly, but others must be courteous in demanding their due of us; we keep our rank & place very precisely, but would have other men humble & condescend; we complain easily of others, but will hear no complaints of ourselves: That little which we do for other men, seems in our eye & judgement very much, but whatsoever service or good turn an other man doth to us, it seems to our sight in a manner nothing. In a word we are much like the partridges of Paphlagonia which are said to have two hearts, for to ourselves & in favour of our own right, we have a heart that is sweet benign & liberal, but to our neighbour a hard, severe & rigerous heart. We have tow sorts of balances, the one to weigh our own commodities with all advantage possible, the other to weigh with all disadauntage what we deliver to our neighbour. And as the scripture sayeth, deceitful lips have spoken in heart & heart, that is to say they have two hearts, & two weights, to receive a heavy and full weight, to deliver a light and scant weight, is abominable before God.  
4. Philotheus observe equality & justice in all thy actions; imagine thyself in thy neighbour's place, & him in thine: & so shalt thou judge aright. When thou sellest, think thyself the buyer, & buying, proceed as if thou wert the seller, for thus thou wilt be sure to deal justly in all the bargains & contracts. All these inequallityes I confess are light & bind not to restitution, because we exceed not the limits of that rigour which we may lawfully use in favour of our own right: yet notwithstanding they are great defects of reason, & charity, & consequently bind us to procure the amendment thereof especially since the things which we forsake in this amendment, are but mere trifles. For what doth a man lose by living gentlemanly, nobly, courteously, with a royal, free and liberal heart.  
5. Let this then be thy particular care Philotheus, to examine thy heart, and see whether it be so affected towards thy neighbour, as thou wouldst have him affected toward thee, if thou wert in his place: for in that stands the trial of true reason. Traianus the Emperor, being blamed by his faithful friends, for making the imperial majesty (as it seemed to them) too familiar & common: very well quoth he, & why should not I show in myself being Emperor, such an affection to every man in particular, as I my self, if I were a particular & private man, would desire to find in my Emperor.   

Of desires. CHAP. 36.  
1. EVERY one knoweth, that he must in no sort desire any thing which is naughty & vicious: for the desire of evil maketh us evil. But I say more unto thee, Philotheus, desire not in any case those things, which be dangerous to the soul, as dancing, gaming, and other such pastimes; nor honours & places of charge; no nor admirable visions, nor heavenly ecstasies, for all these things are much subject to vain glory, & deceit.  
2. Desire not things which are far of from thee, that cannot come to pass according to thy desire, but after some long time; as many do, who therefore do weary & distract their hearts unprofitably, & put themselves in danger of great disquiet. If a young man desire much to be provided of some great office & charge, before the time be come, to what purpose serveth this desire of his? if a married woman desireth to be a nun, to what purpose? If I desire to buy the goods of my neighbour, before he desire to sell them, lose I not my labour in such a fruitless desire? If being sore sick, I desire to preach or to say mass, or to visit others that be sick, and perform other exercises of men that be in perfect health: be not these vain desires, since it is not in my power to bring them to effect? And yet besides this vanity of these unprofitable desires, they occupy the place of other better desires which I should have, to be patiented, resigned, well mortified, very obedient, meek, and mild in adversities, which is the thing that God wills that I should practise at that time; but we admit as fond desires as women great with child, that long for cherries and strawberries in autumn, and for fresh grapes, in the spring-time.  
3. I can not approve in any sort, that men addicted to one kind of estate and vocation, should desire any other kind of life, then that which befitteth their calling, or busy themselves in exercises, incompatible with their present condition: for such desires distract the heart, and altogether destroy the necessary occupations belonging to his estate. If I desire the solitary life of a Carthusian, I do but lose my time, for these desires occupy the time and place of those, which I should have for the well imployinge of myself in things belonging to my present office. No surely, I would not that men should be still desiring better spirits, better wits, better judgements, for these desires are but vain, and only serve to hinder those thoughts and cares which every one should have of bettering those parts which God almighty hath endued allreadye him withal. No I would not that one should desire better means to serve God almighty, than which already he hath, but that he labour and endeavour to employ these well & profitallie: this in deed is to be understood of desires that, as it were, still possess the heart, for simple wishes if they be not too frequent, do no harm or hindrance.  
4. Desire not further crosses and afflictions, but according as thou haste found thyself disposed and able to bear those which God almighty hath allreadye sent thee. If a less injury we can not endure without repininge, were it not vain and foolish to desire martyrdom? About objects imaginary and such things as shall never come to pass, our enemy moveth to great and magnanimous desires, and all to the end of evertinge us from the consideration of things present, wherein (how mean soever) we might exercise ourselves with great profit, we imagine combatts with the terrible monsters of afric, and in the mean time for want of care and heed, suffer ourselves, in effect to be vanquishte and slain, by the poor snails that lie in our way.  
5. Seek not after temptations, for that were temerity and rashness, but prepare thy heart to expect them courageously, and to receive them when God permits them to come.  
6. Variety of meats (especially if the quantity be great) do always overcharge the stomach, yea if it be weakeoverthroweth it. Overcharge not thou thy soul with multitude of thoughts: not worldly, for these will be thy utter overthrow, nor yet spiritual, for they will molest thee.  
7. When the soul is purged, & discharged of her ill humours, she feeleth in herself, an earnest appetite of spiritual delights, and like a hunger starned person, setteth her desire upon a thousand sorts of exercises of piety, of mortification, of penance, of humility, of charity and prayer: my Philotheus, it is a good sign to have so good an appetite, but consider discreetly whether thou canst well digest all that which thou desirest to eat. Then take advise of thy ghostly father, which of all these many holy desires, may presently be put in execution, and make thy uttermost profit of them: And that done, God will give thee other good desires, which thou mayst execute in their time and season: and so thou shalt not lose thy time in nourishing unpossible, and un profitable desires.  
8. Yet my meaning is not, that one should reject all good desires whatsoever: but that one should endeavour discreetly, to produce and prosecute them, every one in their due order: so that these good purposes, which cannot presently have their effect, be (as it were) locked up in a corner of our heart, until the time come in which they may be brought to issue and practise. In the mean season, while those desires expect their time, procure to effectuate those which be already ripe, and in their season. And this advise is not only true in spiritual desires, but even in worldly purposes, in which likewise if order be not kept, they themselves can never live in quiet and contentment.   

Advertisements for those which are married. CHAP. 37.  
1. MARRIAGE is a great Sacrament, I say in jesus-christ and in his church; it is honourable to all, amongst all, and in all: that is, in all the parts and circumstances thereof; to all, because even the virgins, themselves ought to reverence it with humility: amongst all, because it is equally holy in rich, and in poor: in all, because the beginning, the end and intention, the commodities and profits, the form and matter of it, all are holy. Marriage is the nursery of Christianity, which peopleth the earth with faithful souls, to accomplish the number of the elect in heaven: so that the conversation of all the rights and laws of the holy estate of wedlock, is most necessary in the common wealth, as the spring and fountain, of all these rivers.  
2. Would to God that his most dear Son were invited to all marriages, as he was to the marriage in Cana: for then the precious wine of blessing and consolation, should never want: and if in ordinary weddings we find but a little of that sweet wine, it is because Adonis is invited to the wedding feast, in steed of our savour, and Venus in steed of our Lady. He that would have his lambs fair and particoloured as jacobs' were, must imitate his industry, and present particoloured rods to the ewes when they assemble to conceive: and he that would enjoy a happy success of his marriage, should always place before his eyes the sanctity, and excellence of this Sacrament. But alas instead of these, ordinarily we see arrive a thousand disorders in pastimes, feasting, and unseemly talking: and therefore no marvel, if the success of their marriages be disordered.  
3. Therefore I exhort all those which are in the holy estate of wedlock, that they love one another with that mutual love, which the holy Ghost commendeth so much in the scripture. It is not enough to say to married folk, that they should love one another with a natural love, for so do the Turtle doves: not with a human love, for the very paynim have well practised that sort of love: but I say with the great Apostle: You that are married, love your wives, as jesus Christ loved his church: and you wives love your husbands, as the church loveth her Saviour. It was God that brought Eve to our first father Adam, and gave him her for his wife: it is also the self same God, who with his invisible hand, hath tied the knot of the holy band of your marriage, and hath given you power one over the other: why then should you not one cherish the other, with a holy, supernatural, and divine love?  
4. The first effect of this love, is the inseparable union of your hearts. Two pieces of fir tree glued together, cleave so fast one to the other, that you may sooner break the whole piece in any other place, then in that part in which they were glued. But God joined man to woman in his own blood, for which cause this union is so strong, that rather the soul should forsake the body, than the husband be separated from his wife: and understand this inseparable union which I speak of, not only of the body, but principally of the soul, and sincere affection of the heart.  
5. The second effect of this love is inviolable loyalty, of the one party to the other. In old time men used to engrave their seals upon the rings which they wore continually, as the holy scripture itself doth testify: and from this custom of antiquity may we draw a fit interpretation of the ceremony which holy Church useth in the Sacrament of marriage. For the priest hallowing the wedding ring, and giving it first to the man, protesteth that this holy Sacrament so sealeth and closeth his heart, that never after the name or love of any other woman, may lawfully enter into it, so long as she liveth, whom God hath given unto him. And the husband presently putteth the ring upon his wives finger, that she likewise may understand, that her heart is now sealed and shut up, from love or though of any other man, so long as he liveth, whom there our savour giveth unto her.  
6. The third fruit of matrimonial love, is the lawful generation, and the careful education of children. It is an in explicable honour to you that are married, that God by his omnipotent power, determining to multiply reasonnable souls, which might praise him for ever, would make you as it were his feelow labourers in so worthy a work, giving you the privilege & honour to engender bodies, into the which he distills the new created soul, like celestial drops into the bodies.  
7. Conserve then, you husbands, a tender, constant, and hearty love towards your wives: for therefore was the woman taken from the side of man, and next his heart, that she should be beloved of him hartylie and tenderly. The infirmities of your wives, corporal or spiritual, must not provoke you to any disdaigne or loathing of them, but rather to a sweet and lovely compassion: since God therefore created them, that depending always on you, you should thereby be more honoured, & respected; and that you should have them in such sort for your companions that nevertheless you should be their heads and superiors. And you, o women, love your husbands tenderly & heartily, but let your love befull of respect, and reverence, for therefore did God create them of a sex more vigorous and predominant; therefore did he ordain that a woman should be a portion of man, bone of his bone, and flesh of his flesh; and that she should be made of a rib of his, and taken from under his arm, to teach her, that she should be under the hand and guiding of her husband: and holy scripture very straightly recommendeth unto you this subjection: which notwithstanding the self same scripture maketh sweet and delectable unto you; not only advising you to accept thereof with love and affection, but prescribing also unto your husbands, how they should exercise their authority and command over you, with all patience, meekness, and gentle sufferance: Husbands (saith Saint Peter) behave yourselves discreetly towards your wives, as weaker vessels, bearing them honour and respect.  
8. But while I exhort you more and more to increase this holy mutual love, which you own one to another, beware you change it not into jealousy. For as worms breed ordinarily in the ripest and delicatest apples: so many times it happiness, that jealousy groweth from ardent and excesslive love, between man and wife, and marreth and corrupteth the very pith and substance of the holy state of wedlock, breeding by little and little, troublesome brawls, dissensions, and divorcements. This jealousy hath no place where mutual love is grounded upon true virtue: and therefore it is an infallible mark of a love, in part at least gross and sensual, which hath met with a weak and inconstant virtue, and subject to mistrust and suspect. And it is a very vain boasting of love, to make it seem great, by being jealous: for jealousy may well be a sign of great and ardent love, but not of pure, perfect and constant amity: for the perfection of friendship and true love, presupposeth the assured foundation of true virtue, and jealousy presupposeth the uncertainty of the same.  
9 If you desire, o husbands, that your wives be faithful unto you, give them a lesson of this loyalty by your own example. With what face (saith Saint Gregory Naziazen) can you exact chastity of your wives, when you yourselves live uncleanly? how can you require of them, that which you give them not? Will you have them chaste in deed? behave yourselves chastened: And, (as Saint Paul saith) let every man, know how to possess his own vesselin sanctification. For if contrary to this doctrine of the Apostle, you yourselves teach them lose behaviour, and wanton tricks, no meruall if you receive dishonour by loss of their honesty: But you (o women) whose honour and reputation is inseparably joined with your honesty and chastity, be tealouse (in a manner) of this your glory, and suffer no kind of wantonness, to blemish your credit and estimation.  
10. You that desire to have the name and merit of chaste and worthy matrons, fly all kind of assaults, all manner of courting, be it never so little: suffer not any wanton gestures nigh you: suspect him, whosoever he be, that commendeth your beauty, and good grace: for he that earnestly praiseth merchandise which he is not able to buy, gives a shrewd suspicion, that he meaneth to steal it. But if jointly with praises of your beauty, any man discommend your husbands, detest him as one that offereth you heinous injury; for it is evident, that such a one not only seeketh your ruin and overthrow, but accounteth you already half overcome: because we see ordinarily, that the bargain is half made with the second chap man, when the first displeaseth the merchant. Gentlewomen, as well in time past, as now a days, wear many pearls in their ears, delighted (as Pliny thought) with the pretty rattling noise which they make, in touching one another. Why they wore them I care not, I think verily Isaac, that great servant and friend of God, sent precious earrings as the first pledge of his love, to the fair and chaste Rebecca, as a mystical ornament betokening, that the first part which a husband should take possession of in his wife, must be her ears, which his wife should loyally keep only for her husband's use: to the end that no speech or rumour should enter therein, but only the sweet amiable sound of honest and chaste words, which are the orient pearls of the holy gospel; for we must always remember that which before I have said, that our souls are empoisoned by the ear, as the body by the mouth.  
11. Love and loyalty joined together, cause a constant and fearless assurance; and therefore the Saints of God presupposing this fidelity, have used always most kind signs and tokens of their mutual love: sweet, and loving favours, but yet chaste and honest; tender, and kind hearted, but yet sincere, plain, and beseeming their grave simplicity. So Isaac and Rebecca, the chastest married couple of old time, were seen so lovingly entertaining one another by a windeowe, that albeit no offensive thing passed between them, yet Abimelech well judged thereby, that they could not be other than man and wife. The great Saint Lewes, as rigorous to his own flesh, as tender in love to his wife, was almost blamed for too much kindness; though in deed he rather deserved exceeding praise, for knowing how to apply his warlike and courageous mind, to these small duties, requisite to the conservation of conjugal love, for although these petty demonstrations, of pure and unfeigned affection, bind not the hearts of these that love, yet they approach them one to another, and serve for a kind of art, to keep mutual love in perfection.  
12. Saint Monica being with child of great Saint Augustin, dedicated him oftentimes to Christian religion, and to the true service of God's glory: as he himself witnesseth, saying that he had already tasted the salt of God in his mother womb. This is a notable lesson for Christian women, to offer up to God the fruits of their wombs, even before they be delivered of them, for God accepteth the offerings of a loving and humble soul; and commonly giveth good success to those holy motions and affections of good mothers at that time: witness Saint Thomas of Aquin, Saint Andrew of Fesula, and divers others. The mother of S. Bernard (a worthy mother of so worthy a child so soon as her children were borne▪ took them in her arms, and offered them up to our Lord jesus Christ and from thence forth, she loved them with such reverence, as holy vessels committed unto her by God; which fell out so happily unto her, that in the end they became Saints all seven.  
13. The children being once borne into the world, and beginning to have the use of reason, than ought their parents to have an especial care, to emprint the fear and love of God in their tender hearts. The good Queen Blaunche, performed this office excellently well in her son king Lewes the Saint; for she would often times say unto him, my dear child, I had rather far thou shouldst die before mine eyes, then see thee commit one only mortal sin. Which notable saying remained so engraved in the soul of her royal child, that, (as he himself was wont to tell) not one day in all his life passed over his head, wherein he did not call it to remembrance, taking all pains possible to put this divine doctrine in practise. Races, and generations in our tongue are called houses, and the Hebrews call generation of children the bwilding up of a house; for in that sense the scripture saith, that God builded houses for the midwines of egypt: whereby we learn, that to make a good house, is not to fill it with worldly treasures, but to bring up children in the fear of God, and exercise of virtues, wherein no pains nor travail is to be spared, for children are the father and mother's glory. So Saint Monica with great constancy and perseverance, strove against the bad inclinations of her son Saint Augustin: for having followed him by sea and by land, she made him more happily, the child of tears by conversion of his soul, than he had been the child of her blood, by generation of his body.  
14. Saint Paul leaveth to women the care of their household, as their duty and office: for which cause many are of this opinion, that the devotion of the wife, is much more profitable to her family, than the virtue of her husband; because he, being not so ordinarily within doors, cannot so easily and continually instruct his folk in virtue: and therefore Solomon in his proverbs, maketh the happiness of the whole household; to depend of the industry and care of that valorous and courageous woman, whom there he describeth.  
15. It is written in Genesis, that Isaac seeing his wise Rebecca barren, prayed to God for her, or according to the Hebrew text, prayed our Lord over against her; because he prayed on one side of their oratory, and she on the other: and the prayer of her husband made in this manner, was heard. The greatest and fruictfullest union between man and wife, is that which is made in devotion, to which one should exhort the other most earnestly. Some fruits for their sourness are not much worth, unless they be conserved as quinces; others because of their tenderness cannot be long be kept, unless they be preserved, as cherries and apriecocks: So women should wish that their husbands were preserved and comfited with the sugar of devotion; without which man is sour, bitter, and intolerable; And the husbands should procure that their wives did excel in devotion, because without it the woman is frail, and subject to fall and whither away in virtue. Saint Paul saith: that the unbelieving man is sanctified by the faithful woman, and the unbelieving woman by the faithful man: because in this strait bond of wedlock, the one may easily draw the other to virtue; but what a blessing is it, when the faithful man and wife, do sanctify one another in the true fear of God.  
16. To conclude the mutual supporting of one another aught to be so great, that they should never be both at once angry, or moved on the sudden. Bees cannot rest in places where echoes or redoublings of voices are heard: nor can the holy Ghost certainly remain in that house, in which strife, and debate, chiding and scolding, and redoubled brawlings use to be. Saint Gregory Nazianzen witnesseth, that in his time married persons, kept the anniversary day of their matrimony holy and festival: and I could wish that good custom were put in practise in these days, so that it were not with worldly and sensual demonstrations of exterior mirth, but that the husband and wife confessing and communicating that day, should recommend unto God with more than ordinary fervour, the constant quiet of their marriage, renewing their good purposes to sanctify their state by mutual love and loyalty, taking breath in our Lord, to support the better the charge of their vocation.   

Of the honesty and chastity of the marriagebed. CHAP. 38.  
THE marriagebed, aught to be immaculate as the Apostle saith, that is to say, exempt from all uncleanliness and profane filthiness: therefore was marriage first instituted and ordained in the earthly paradise, where until that time had never been felt any extraordinary concupiscence. There is some likeness between dishonest pleasure, and unmannerly eating: for both of them regard the flesh, though the first for the brutal heat thereof, is simply called carnal. I will declare by the one, that which I would have understood of the other.  
1. Eating is ordained, for the conservation of them that eat: as then to eat, preserve, and nourish the body, is absolutely good, and commendable: so also that which is requisite in marriage for generation of children, & multiplication, is good and holy, being one of the chiefest ends of marriage.  
2. To eat, not for conservation of life, but for maintaining of mutual love and amity which we own one to another, is a thing very just and honest: and in the same sort, the mutual and lawful satisfaction of the parties joined in holy marriage, is called by Saint Paul, debt, and duty; but so great a debt and duty, that he permitteth neither party to exempt themselves from it, without free and voluntary consent of the other; no not for the exercises of devotion (which is the cause of that which hath been said in the chapter of holy communion) how much less than may either party exempt themselves from this debt, for anger, disdain, or fantastical pretences.  
3. As they that eat for mutual conversation, do it freely, and not as it were by force, but rather in outward appeeraunce, at least wise give show of an appetite to their meat: so the marriage debt should always be paid and performed frankly, faithfully, as it were with hope and desire of children, albeit for some occasion there were no subject of such hope.  
4. To eat, not for the two former reasons, but only to content the appetite, is tolerable, but not commendable: because the only pleasure of the sensual appetite, cannot be a sufficient object, to make an action worthy of commendation: it is enough that it be tolerable. To eat not only for our appetite, but with excess also and disorderly, deserveth blame more, or less, according as the excess is great or little.  
5. The excess in eating consisteth not in the quantity only, but in the manner also of eating. It is strange (my Philotheus) that honey being so wholesome, and so proper a food to the Bees, that yet sometimes they become sick by it, as when in the spring time they eat to much of it, it engendereth in them the flux of the belly, and sometimes it kills them with out remedy, as when they are behonnied with it about their head and wings. Certainly the act of marriage, is holy, just, commendable, & profitable to common weal: yet notwithstanding in some case it is dangerous; for sometimes it infecteth the foul with venial sin, as it chanceth by a mere and simple excess; and sometime it killeth the soul by mortal sin, as it falleth out, when the natural order appointed for generation of children is perverted; in which as one swerveth more or less from the order of nature, so are the sins more or less execrable, but always mortal. For because procreation of children is the principal end of marriage, one many never lawfully departed from the order which it requireth, though for some accident, it cannot at that time be performed; as it falleth out, when barrenness, or being great which child already, do hinder the generation. For in these accidents the act of marriage doth not cease to be holy and just, so that the rules of generation be kept: no accident whatsoever being able to prejudice the law, that the principal end of marriage prescribeth. The execrable act committed by Onan in his marriage, was detestable before God, as the holy text of the 38. chapter of Genesis doth testify: although certain heretics of our days, a hundred times more worthy to be condemned, than the ancient Cynics (of whom Saint Hierom speaketh upon the epistle to the Hebres) made God to say, that it was the perverse intention of that naughty man which displeased God: whereas the scripture saith otherwise, and assureth us in particular, that the thing or act itself, was abominable in the sight of God.  
6. It is a true mark of a scadle, greedy, and beastly mind, to think earnestly of meat, before the time of repast: much more when after meals one pawseth and delighteth in the pleasure he took in eating, entertaining it in thought and word, and revolving in his mind the remembrance of the sensual delight he received in swallowing down his morsels; as they do, who before dinner have their mind on the spit, and after dinner in the dishes; men worthy to be the skullions of a kitchen, who make a God of their belly, as Saint Paul saith. Those which be well and mannerly brought up, think of the table, but even when they are ready to sit down; and after dinner wash their hands and mouth, to lose both savour and smell of that which they have eaten. The Elephant is but a gross beast, yet most worthy of all the rest, and which aboundeth most in sense: I will tell you a point of his honesty: he never changeth his mate, and loveth her tenderly whom he hath chosen, with whom notwithstanding he coupleth not, but from three years to three years, and that only for five days, and so secretly, that he is never seen in the act: but the sixth day he showeth himself abroad again, and the first thing he doth, is to go directly to some river and wash his body, not willing to return to his troop of companions, till he be purified. Be not these goodly and honest qualities in a beast? by which he teacheth married folk not to be given to much to sensual and carnal pleasures, which according to their vocation they have exercised: but the use being passed, to wash their heart and affection from it, and purge themselves of it, that afterward with all liberty, and freedom of mind, they may exercise other actions more pure and of greater value. In this advise consisteth the perfect practise of that excellent doctrine of Saint Paul, given unto the Corinthians: The time is short (saith he) it remaineth that they who have wives, be as though they had them not. For according to Saint Gregory, he hath a wife as though he had her not, who in taking corporal pleasure with her, is not for all that, hindered and disturbed from spiritual exercises, and what is said of the man, is to be understood of the woman: that they that use this world (saith the same Apostle) be as though they used it not. Let every one then use this world according to his calling, but yet in such sort, that he engage not his affection too deeply therein: but remain still as free and as ready to serve God, as if they used not the world at all. It is great hurt to a man (saith Saint Austin) to desire the enjoying of those things, which he should only use, and to use those things which he should only enjoy: we should enjoy spiritual things, and only use corporal things: for when their use is turned into enjoying, our reasonable soul is converted into a savage and beastly soul. I think I have said all that I would say, without speaking of that, of which I would not say.   

Instructions for widows. CHAPTER 39  
SAINT Paul instructeth all prelates in the person of his dear scholar Timothy, saying: Honour those widows which are widows indeed. To be a widow indeed, these things are required.  
1. That not only she be a widow in body, but in heart also; that she be resolved with an inviolable purpose, to keep herself in the estate of chaste widowhood. For those which are widows but only while they expect marriage, are not separated from husbands but only in respect of bodily pleasure, for they be already joined to them in heart and will. But if the true widow, to confirm herself in the state of widowhood, will offer unto God her body, and chastity by vow, she shall add a great ornament to her widowhood, and make her resolution secure. for since that after her vow she is no more in her own power, and cannot leave her chastity without foregoing her part in paradise; she willbe more zealous of her designment, and suffer not so much as one little thought of marriage to stay in her heart, no not the space of one only moment: So that this sacred vow, will put a strong bulwarck between her soul, and all manner of thoughts, that are contrary to her holy resolution. Saint Austin counseleth this vow very earnestly to a Christian widow, and the ancient and learned Origen goeth much farther: for he exhorteth married women to propose and vow chastity of widowhood, in case their husbands should die before them: that among the sensual pleasures which they may have in their wedlock; they may enjoy the merit of chaste widowhood, by this promise and vow made before hand. The vow maketh the work more acceptable unto God, fortifieth the will to do it more courageously, and giveth to God, not only the good works, which are the fruits of our will, but dedicateth likewise unto him our will itself, as the root and tree of all our actions. By simple chastity we lend our body to God, retaining notwithstanding our liberty, to subject it when we list to sensual pleasure: but by the vow of chastity we make him an absolute and irrevocable present of our body, without reserving to ourself any possibility to go back from our word; rendering ourselves happy slaves unto him, whose bondage is better than all royalties. As I approve the advise of these two great personages, so could I wish, that those souls which are so happy, as to follow them, would do it prudently, holily and soundly, having well examined their forces, and invoked the grace of God, and taking the counsel of some wise and devout director: for so all will prosper the better.  
2. Besides it is necessary that the abrenunciation of second marriage, be made purely and simply, to convert all our affections unto God more loyally, and to make our heart cleave unto God's heart on every side: for if the desire to leave her children rich, or any other worldly respect, do keep the widow in widowhood, she may deserve praise and commendation perhaps, but not before God: since in God's sight nothing is truly praiseworthy, but that which is done for honour and reverence of his divine majesty.  
3. Likewise a true widow must be voluntarily abstracted from all profane contentments: for the widow which liveth deliciously, saith S. Paul, is dead in her life time. She that willbe a widow, & yet delights to be courted, embraced, made much of, and taketh pleasure in dancing, and feasting, desiring perfumes, tricking and trimming herself, is a widow alive in body, but dead in soul. What availeth it whether the image of Adonis, or profane love, which hangeth for a sign before the door of fleshly delight, be painted with goodly flowers and plumes round about it, or the face thereof be covered with a net, or a cypress? For so doubtless not without much vanity some times, black morning apparel serves, to make her beauty more apparent: the widow having made trial of that wherein women do please men most, casteth more dangerous baits into their minds. The widow then which liveth in these fond delights, is dead being alive, and is nothing else, to speak properly, but an idol of widowhood.  
4. The time of pruning is at hand, the voice of the turtle dove hath been heard in our land, saith the holy Ghost in the Canticles. All men that will live devoutly, must prune and shave away all worldly superfluities: but especially is this needful to true widows, who like Turtle doves, come freshelie from bewailing & lamenting the loss of their dear husbands. When Noemy returned from Moab to Bethlehem, the women of the town, who had known her when she was first married, said one to another, is not this Noemy? but she answered: call me not Noemy, I pray you (for Noemy signifieth comely and well-favoured) but call me Mara, for our Lord hath filled my soul with bitterness; which she said because her husband was dead. Even so the devout widow will never be termed or esteemed fair and beautiful, contenting herself to be such as it pleaseth God she be.  
5. Lamps that are fedwith sweet oil, cast a sweeter smell when they are blown out: and widows, whose lives were pure and laudable during their wedlock, power out a sweeter odour and virtue of chastirie, when their light (that is their husbands) is put out and extinguished by death. To love their husbands being alive is an ordinary thing amongst women: but to love them so well, as to take no other after their death and departure, is a love which pertaineth only to true widows. To hope in God, so long as the husband is a live, and setueth for a pillar to support his wife, is not a thing so rare to be seen: but to hope in God when she is destitute of so great a prop and stay of her life, is indeed worthy of commendations. This is the reason that one may with greater facility know in widowhood the perfection of virtues, than one could have done in the state of marriage.  
6. The widow that hath children which stand in need of her assistance & bringing up, principally in matters belonging to their soul's health, and establishing of their course of life; cannot, nor ought in any wise abandon them: for the Apostle S. Paul saith clearly, that they are obliged to take that care of them, which they themselves had before experienced in their fathers and mothers: and that if any have not care of his own family, he is worse than an infidel. But if her children be in state, that they stand no more in need of her guiding, then should she gather to gather all her thoughts, and employ them wholly to enrich her heart with the pure and holy love of God.  
7. If mere constraint bind not the conscience of the widow to outward, affairs, as processes, and such like, I counsel her to avoid them altogether, and to to use that order in managing her affairs, which is most peaceable, and recollected, although it seem not so gainful. For the profits gotten by contentions and troublesome labour, must be very great indeed, to recompense the benefit of a quiet life: besides that wrangling pleas and process do distract the heart, and oft times open a gate to the enemies of chastity: while to please them, whose favour they need, they are feign many times to use demeanour and behaviour displeasing to God.  
8. Prayer must be the widows continual exercise: for she must now love nothing but God: she must use almost no words but for God's sake. And as the iron which by the presence of the Diamant was hindered from following the Loadstone, leaps after it so soon as the Diamant is removed away: so the chaste widows heart which could not easily give itself wholly to follow Gods holy inspirations, during the life of her husband, should immediately after his death, run with ardent affection after the sweet odours, and celestial perfumes of her Lord, saying with the sacred spouse, O Lord, now that I am all mine own, receive me altogether, draw me after thee, and I will run after the sweet smell of thy ointments.  
9 Virtues peculiar to Christian widows are, perfect modesty, neglect of honours, ranks, places, titles, and such like vanities; to serve the poor, visit the sick, comfort the afflicted, instruct young maidens, and incline them to affect piety and devotion, and in a word to yield themselves a perfect pattern all virtues: to the younger women, cleanliness, and honest simplicity, must be the two ornaments of their habits, humility and charity, must adorn their actions, honesty and courtesy, must grace their speech, modesty and shamefastness, must beautify their eyes, and Christ jesus crucified, must be the only love of their hearts. In sum, the true widow, is in the Catholic Church, as it were a fresh sweet violet in the month of March, which sends abroad from the flagrant odor of her devotion, an incomparable suavity, and yet almost covers & hides herself, with the great leaves of her humility and voluntary abjection, betokning by her dark pale colour, her exercises of mortification: she is usually found in fresh cool places, and unmanured plots of ground, and will not be blasted with the hot noisome air of the worlds conversation, the better to conserve the pleasant freshness of her soul, against all inordinate heats, which the desire of riches, of honour, and dangerous loves, might breed in her heart. She shall be blessed, saith the holy Apostle, if she persever in this sort.  
10. I have many other things to say of this matter, but I have said enough, and all, when I said, that the widow zealous of the honour of her estate, read attentively the excellent Epistles, which great Saint Hierom wrote to Furia, Saluia, and all those other Dames, which were so happy, as to be the ghostly children of that holy Father; for nothing can be added unto that which he sayeth, but only this admonition; that a true widow, should never blame those that marry the second time, nay though they marry, the third, and fourth time; for in some cases, God almighty so disposeth it for his greater glory. One must always have his eyes upon this doctrine of our holy forefathers, that neither widowhood, nor virginity, have any other place in heaven, but that which true humility doth allot and assign them.   

A word or two to Virgins. CHAPTER 40.  
1. OVIRGINS, I have only these three words to say unto you, for the rest that is requisite, you shall find else where. If you intent, and think upon temporal marriage, be sure to keep your first love, inviolably for your first husband. In my judgement, it is egregious cozenage and deceit, to present in steed of an entire, and sound heart, a worn, bruised, and love vanquished heart. But if thy happy lot have ordained thee, for thy chaste spiritual Spouse, for whom thou meanest to preserve perpetually thy virginity, good God, how precisely, carefully, and tenderly, oughtest thou to preserve thy first love for him, who being purity itself, is delighted with nothing so much as with purity, to whom are due the first fruits of all things, but principally of our love? Read Saint Hieroms Epistles, there thou shalt find sufficient precepts and rules, touching this matter. And seeing that thine estate and condition of life, hath made thee subject to obedience, choose a guide and master, under whose conduct and direction, thou mayst with greatest sanctity and integrity, dedicate thy body and soul, to the worship and service of almighty God.    

THE FOURTH PART OF THE INTRODUCTION, Containing necessary instructions, against those temptations which are most ordinarily incident, to those that endeavour to live spiritually.  

That we must not regard the scoffs and mocking taunts of the children of this world. CHAPTER. I.  
1. SO soon as the children of this world shall perceive that thou resolvest to lead a spiritual life, they will discharge upon thee as thick as hail, all their vain babbling and false surmises. Those that are most malicious among them, will calumniat and misconstrue thy change attributing it to dissembling policy, or hypocrisy; the world frowns upon him say they, and because he cannot thrive that way, he betakes himself to God; thy friends will even break their heads and weighed their tongues to make thee a world of exhortations, and wise and charitable advices as they imagine: Thou wilt fale into some melancholy humour (will they say) by this new course of life; thou wilt lose thy credit and estimation in the world, and make thyself intolerable & distasteful to all thy acquaintance; thou wilt wax old before thy time, thy domestical affairs will go to wrack: a man must live in the world, as one in the world: our salvation may be obtained, and heaven gained without these mysteries and secrets; and a thousand such like inventions as these shalt thou hear.  
2 My Philotheus, all this council of these, is but a fond and vain prattling. These men tender neither thy health, nor wealth, nor honour. If you were of the world (saith our blessed Saviour) the world would love that which were his: but because you are not of the world, therefore the world hateth you. We have seen often enough, gentlemen and gay ladies, pass many a whole night, nay many nights together, at cards, and chess: and is there any attention more melancholy, sullen, and troublesome then that? and yet worldlings that mark it, say never a word of it, and their friends never trouble themselves therefore; and for meditating but one short hour, or rising in the morning a little earlier than ordinary, to prepare ourselves to communion: every one runs to the physician, as if it were needful we should be purged from hypochondriac humours, or the iaunders. They will make no difficulty to spend thirty or forty nights in dancing, and no man of them will complain of it as of loss of time: yet only for watching devoutly on Christmas night, every one coffeth next morning, and complaineth of the rheum. Who seethe not here that the world is an unjust judge, favourable and partial to his own children, sharp and rigorous to the children of God?  
2. We shall never be well in peace with the world, unless, we cast our selves away with it for company: it is impossible for us to content it, it is too much out of square; For john came neither eating, nor drinking (saith our redeemer) and they say, the dived is in him: The Son of man came eating and drinking, and they say, behold a glutton and a wine-bibber. Most true it is, Philotheus, if we should condescend with the world, and give ourselves a little, to jest, to laugh, to dance, and disport, it would be scandalised at us: if we do not so, it will accuse us of hypocrisy or melancholy. Let us make ourselves brave, and the world will conster it to some bad end: go negligently and carelessly attired, and the world will count us base minded; our mirth in the world's eye is dissolution, our mortification sullenness: and looking thus upon us with an angry eye, we can never be acceptable to it. It aggravateth our imperfections, publishing them for sins; of our venial sins it maketh mortal: those which we commit through frailty,, it says we do them for malice. Where as charity is benign (as S. Paul sayeth) the world is malicious; where charity thinketh not ill of any, the world on the other side thinketh no good, but always ill: and not being able to calunniat our actions, it will accuse our intentions: so that have the poor sheep horns or no, be they white or black, the wolf for all that refuseth not to devour them, if he can.  
3. Do what we can, the world will still wage war against us: if we be long at Confession, it will wonder what we are so long about: if we stay but a while, it will say we have not told all, we have concealed the worst. It will warily spy and pry into our gestures and behaviour, and if it find out but one little word of choler, cast out at unawares, it will protest solemnly, that we are altogether unsufferable. If we be diligent in looking to our affairs, it terms us covetous: if mild and patiented, it calls it mere simplicity: But as for the children of the world, their choler is generosity, their avarice is good husbandry, their conspiracies are honourable courtesies: thus still the Spiders mar the poor Bees labours.  
4. Let us therefore give this blind buzzard leave (Philotheus) to cry as long as he list, and screech like a night-owle to disquiet the birds of the day: but let us in ourselves be constant in our purposes, and no changelings in our designs: our perseverance will clearly demonstrate, whether in sooth and in good earnest, we have sacrificed our selves to God, and settled ourselves in the rank of those, that mean to live devoutly. Comets, and Planets are almost of an equal brightness in appearance; but comets, or blazing stars do quickly vanish away, being only certain fiery vapours, which are in short time consumed; whereas planets, or true stars, have a perpetual and everlasting brightness. So hypocrisy and true virtue have great resemblance in outward show, but one may know the one from the other: because hypocrisy lasteth not long, but vanishelh soon like smoke, ascending up a little way into the air; but true virtu is alway constant and durable. It is no small commodity, no little scouritie, and fortifying of the beginning of our devotion, to suffer reproaches, and calumniations: for by those means we avoid the danger of pride, and vain glory, which are like the cruel midwives of Egypt, appointed by the infernal Pharaoh, to kill the children of the Israelits, the very day of their birth, We are crucified in opinion of the world, let the world becrucified in ours: it accounteth us for fools, let us esteem the world for mad and senseless.   

That we must have continually a good and manful courage. CHAPITRE 2.  
1. THIS light of the day though it be most beautiful and delectable to our eyes, doth dazzle them not withstanding, after they have been shut up in long darkness. Before we be accustomed and familiar with the inhabitants of any strange country. let them be never so courteous and frindlie, yet we find ourselves amongst them as half amazed. It may be my Philotheus, that after this change of life, divers alterations will arise in thy heart: and that this great and general farewell which thou hast bidden to the follies and vanities of the world, will stir in thee some sadness and discouragement. If it happen so, let me win● so much at thy hands, as to have a little patience: for it will come to nothing, it is but a little astonishment which the novelty of another life bringeth unto thee; let that pass over, and thou shalt receive millions of consolations.  
2. It will trouble thee in thy beginning (it may be) to forsake that pomp and glory, which fools and mockers give thee, accounting thee happy in thy vanities: but wouldst thou for that vain estimation, lose the everlasting glory, which God infallibly will give thee? The fond trifles and pastimes in which thou hast employed thy forepassed years, will represent themselves again to thy heart, to allure it, and to cause it to come unto their side: but caused thou have the heart, to hazard the loss of blessed eternity, for such transitory toys and pleasures? Believe me, Philotheus, if thou persever constantly, ere long thou wilt feel such cordial sweetness, so pleasant and delicious, that thou wilt confess, that the world affordeth nothing else but bitter gaulle, in comparison of that most sweet and delectable honey; and that one only day of devotion, is better worth, than a thousand years of worldly delights.  
3. I but thou seest, that the mountain of Christian perfection is exceeding high; and o my God (sayest thou) how shall I be able to climb up so high? Courage Philotheus, when the little young bees be gin to take shape and form, we call them grubbes, and at that time they cannot fly up and down upon the sweet flowers, nor on the thymie mountains, nor little bushy hills, to gather honey, but by little and litlte, feeding upon the honey which their dams prepare for them, these little grubbes or imps, begin to have wings, and to strengthen themselves, so that after they fly up and down all the country in their honnie-quest. True it is, that as yet we be but little grubbes in devotion and that we are not able, to soar up so high, as our desire would have us, which is even no higher, then to the highest top of Christian perfection; yet notwithstanding we begin to grow into form and fashion, to take some spiritual shape upon us, by good desires and constant resolutions followed and seconded by diligent performance, our wings begin to grow: so that we may well hope one day to be spiritual Bees, & that we shall fly freely in search of the honniesweet pleasures of God: in the mean time, let us live upon the honey of so many godly instructions, as ancient devout persons have left unto us: and let us pray unto God to give us the wings of a dove, that we may not only fly for the time of this present life, but especially repose ourselves in the eternity of the life to come.   

The nature of temptations, and the difference between feeling them, and consenting to them. CHAPTER 3.  
1. IMAGINE a young princess (my Philotheus) greatly beloved of her husband: and that some traitorous villain to win her, and defile her marriage bed, sendeth to her some infamous pandar, with a love-message, to treat with her about his disloyal intent, first this noughty pandar, proposeth unto the princess, the intent of his master: secondly the princes taketh the embassage in good, or evil part: thirdly she either consenteth, or refuseth. Even so the devil, the world, and the flesh, perceiving the soul of man espoused to the Son of God, do send their temptations and suggestions unto her, by the which first, sin is propounded unto her: secondly, she either is delighted, or displeased with the sinful motion: and thirdly, she either admitteth it by consent, or rejecteth and casteth it away from her: which are in sum, the three steps or stairs by which we descend to wickedness, suggestion, or temptation, delight, and consent. And though these three acts, are not so manifestly known and discerned in other kinds of sins, yet are they palpably seen, in all great and enormous sins.  
2. Though the tentation of any sin that is, should endure all our life long, it would not make us ungrateful to his divine majesty, so that it please us not, so that we take no delight in it, nor give any consent unto it. And the reason is, because in the tentation there passeth no moral action of ours, but we only suffer it: and so taking no pleasure in it, we can be in no fault for it. S. Paul a long time suffered the temptations of the flesh, and yet was so far from displeasing God therefore, that contrary wise God esteemed himself glorified thereby. The B. S. Angela de Fulgino, felt such vehement temptations of the flesh, that she moveth to compassion when she recounteth them; great likewise were the temptations which S. Francis, and S. Benet suffered, when the one cast himself naked into the thorns, and the other into the snow, to mitigate them: yet lost they not for all that, any whit of the grace of God, but rather augmented it.  
3. Thou must be valiant then and courageous (my Philotheus, (amid temptations, and never hold thyself for vanquished, so long as thou findest that the tentation displeaseth thee Observe well the difference, between having, and consenting to tentation; which is, that we may have, or feel them, though they utterly dislike and displease us; but we can never consent unto them, unless they please us, since pleasure ordinarily serveth as a step to consent. Let then the enemies of our salvation, present unto us as many bits and baits as ever they will; let them always stand watching at the door of our heart to get in; let them make us as many offers, and proffers, as they list: but yet so long as we have a true purpose and strong resolution, to take no manner of pleasure in them, it is not possible that we should offend God, no more than the Prince, husband to the princess before mentioned, can bear her any ill will or displeasure, for the noughty message sent unto her, if she have taken no delight or pleasure in it. Yet there is a difference between the soul and this princess, that the princess having once understood this dishonest errand, may if she list, drive away the messenger and hear him no more: which is not always in the power of the soul, for she cannot choose but feel the tentation, though it be always in her power not to consent to it; for which cause, although the tentation should persever never so long time, yet can it not hurt or defile us, so long as it disliketh and displeaseth us.  
4. But as for the delight which may follow the temptation, because there are two parts or portions of our soul, the one inferior, and the other superior; and the inferior or sensuality followeth not always the superior, or reasonable portion, but keeps house apart (as it were:) it falleth out oft times that the inferior part taketh delight in the tentation whout the consent; nay against the will of the superior. This is the quarrel, and battle which the Apostle S. Paul describeth, when he sayeth, that his flesh rebelled against his spirit, that there is one law of the members, or body, and another of the spirit, and such other things.  
5. Hast thou not seen (Philotheus) a great burning firebrand, covered with ashes and embers? when one cometh ten or twelve hours after to seek for fire, he finds but a little in the midst of the hearth, and some times hath much a do to find any. Yet there was fire there all the while, for other wise he could now have found none at all: and with that little that he found, he may kindle all the other dead coals and brand-ends; The self same passeth in charity, (which is the spiritual fire of our soul) amid many great and violent temptations. For tentation darting her delight into the lower portion, covereth all the soul (as it seemeth) with ashes, and bringeth the love of God to such a strait, as if it had room only (as men say) to stand a-tiptoe: for it appeareth not at all any where, saving only in the midst of the heart, in the very bottom and centre of the spirit; and yet seemeth scarce to be there, and we have much a do to find and perceive it. Notwithstanding without all doubt it remains there, since how so ever we feel ourselves troubled in soul & body, yet we find in our heart, a settled resolution not to consent to sin, not tentation; and the delight which pleaseth our outward man, or sensuality, displeaseth and disliketh the inward, or reasonable will, so that though it be round about it, like the cenders about the coal, yet is it not within it; whereby we may plainly see, that such delight is involuntary, and altogether contrary, to our will, and can therefore be no sin at all.   

Two first examples of the foresaid matter. CHAPTER. 4.  
1. IT concerneth thee so near to understand this difference well, that I will not spare to spend a little more time and discourse to declare it more at large. That young man (of whom S. Hierom speaketh in the life of S. Paul the first hermit) being bound with delicate scarves of silk, and lodged in a soft bed, and provoked by all sorts of lascivious touches and wanton allurements, by a beautiful harlot, that lay with him of set purpose, to overthrow his constant chastity: what strange motions of his flesh did he feel? needs must it be, that his senses were affaulted with excessive delight, and his imagination extremely battailled with the presence of these voluptuous objects. Yet not withstading amongst so many troubles, in the midst of such a terrible storm of temptations: he testified sufficiently, that his heart was not overcome, that his will (though round about beset with such pleasures) consented not at all unto them, since his spirit perceiving so general a rebellion against it, and having no other part of the body at commandment but the tongue, he bit it off with his teeth, & spirit it in the face of that naughtiepack, which more cruelly tormented him with unlawful pleasures, them the hangman could ever have done with most horrible torments: for therefore the tyrant, mistrusting to overcome him by pangs, thought to surmount his constancy by pleasures.  
2. The history of the battle which S. Catherine of Sienna in like manner suffered, is most admirable, the sum whereof followeth. The devil had permission from God almighty, to assault the chastity of this virgin, with the greatest rage that he could, with this exception, that he should not touch her. Then did the fiend erect a battery of all kind of unchaste suggestions against her heart; and to move her the more, coming with his damnable companions in form of men and women, made a thousand forms of carnal enticements in her sight, adjoining words and gestures most dishonest and filthy. And although all these fleshly engines, were only exteriorly presented, nevertheless by ministry of the senses, they pierced to the very heart of the distressed virgin: which (as she herself confessed) was even brimful of these dangerous suggestions, nothing else in her remaining free, but only her superior will, which was not shaken with all these thundering ordinance of lascivious, and carnal temptations: which lasted very long, till on a day our Lord appeared unto her, and she said unto him: where wert thou, my sweet Lord, when my heart was full of so great darkness, and uncleanness? whereto he answered. I was, my dear daughter, in thy heart. In my heart (replied she) and how couldst thou dwell in a heart where there was so much uncleanness? or canst thou that art cleanness itself, abide in place of dishonesty? And our Lord answered. Tell me, when these unclean thoughts troubled thee, did they make thee merry, or sorry? did they produce in thy heart sweetness, or bitterness? most extreme bitterness and sorrow, said she. who was it then (said our Lord) that put this exceeding bitterness and sorrow in thy heart, but I, that lay there covertly and hidden in thy soul? Believe me (my daughter) had I not been there present, these hellish engines that were planted round about thy heart, and with all their battery could not make one breach into it, would doubtless have surprised it and entered at their pleasure, they would have been admitted, and received with delight, by consent of thy free will, and so have given the death's wound to thy soul. But because I was within, I armed thy heart with a bitter dislike of these dishonest imaginations, and placed that strong resistance in thy soul, by which she refused the tentation, as much as she could; and not being able as much as she would, conceived a vehement displeasure and hatred against the tentation, and against herself; and so these pangs and afflictions, were very meritorious, and a great gain for thee, and an exceeding increase of thy virtue.  
3. Seest thou Philotheus, how this fire was covered with ashes in this holy soul? and that the tentation and delight was already entered into the heart, and had compassed and besieged the will? which only assisted by her saviours grace, resisted by a bitter detestation of these wicked and lawless pleasures, all the battery that was presented unto it, refusing always to give consent to the sinful suggestions, with which it was so dangerously and universally environed. O what distress is it to a soul that loveth God, not so much as to know whether he be in her or no? or weather the heavenly fore of charity for which she fighteth, be altogether extinguished in her or no? but this is the flower and perfection of the heavenly love, to make the lover to suffer and to fight for love, not knowing whether he have within him that love, for which and by which, he continueth valiantly fight.   

An encouragement to the soul vexed with temptation. CHAPTER 5.  
1. MY Philotheus, God never permitteth these vehement temptations to arise, but only against such souls, which he means to extol, and promote to the dignity of his pure and excellent love. But it followeth not therefore, that, after these temptations, they shallbe sure to attain to this diviue love: for it happeneth oft times, that souls which have been constant in such violent combats, afterward not corresponding with the heavenly favours of God, have been vanquished and overthrown with very small temptations. This I say, to the end that if ever it chance to thee to be afflicted with such dreadful and horrible tentatations, that thou understand thereby, that God favoureth thee with an extraordinary sign of his love, by which he designeth to exalt thee in his presence, and make thee great in his familiarity and friendship. Yet nevertheless, be thou always humble and fearful to offend, not assuring thyself that thou art able to overcome the least temptations that are, after thou hast prevailed against great ones, saving only by continual fidelity and loyalty towards his majesty.  
2. What temptations so ever then do arrive unto thee, and what delight so ever ensue of that temptation: so long as thy will refuseth to give her consent, both to the tentation, and to the delight following it, trouble not thyself, God is not offended with thee. When one falleth into asound, so that there appear no more signs of life in him, men usually lay their hands on his heart, and at the least motion that they feel in his heart, they judge him yet to retain life, and by some precious liquor or restorative, make him come again to himself, and recall him to his sense and feeling. So doth it chance when through the violence of temptations, our soul seemeth as it were fallen into a sound, and into an utter decay of all her spiritual forces, life and motion: but if we will know in what state she is, let us lay our hand on our heart; let us consider if the heart and will do yet retain their spiritual motion: that is, if they do their endeour to refuse all consent to the tentation and delight thereof: for so long as this motion of refusal is with in our heart, we may be assured, that charity, the life of our soul, remaineth yet in us, and that jesus Christ our Saviour is there present, though hidden, and secretly: so that by virtue of continual prayer, and use of the sacraments and of confidence in God's grace, we shall recover our forces, and live a sound, healthy, and delectable life.   

How tentation and delectation may be sin. CHAPTER 6.  
1. THE princess of whom we spoke right now, could not hinder the dishonest demand made unto her, because, as we presupposed it came to her unawares, and against her will: but if on the other side, she should by some wanton glances give occasion to be requested, by those secret or careless tokens, declaring herself not unwilling, of rendering love to him that should court her: then doubtless were she culpable of the message itself: and though she show herself never so acquaint and coy, she should for all that, deserve blame and punishment. So chanceth it many times, that the very tentation itself is a sin in us, because we ourselves willingly are the cause of it, for example. I know that in gaming I fall easily to rage & blasphemy, & that gaming is to me, as it were a tentation to those sins: I sin therefore as often, and as many times as I play at that game, and am guilty of the tentation which thence ariseth. Again, if I know certainly that such a conversation, is ordinary a cause of tentation and fall unto me, and yet notwithstanding do willingly go to it, I am accessary to all the temptations which do ensue from thence.  
2. When the delight which proceedeth from the tentation may be avoided, it is always sin to receive it: according as the pleasure which we receive, and as the consent which we give unto it, is great or little, long or short in durance: So it is always reprehensible in the young princess of whom we spoke, if she do not only hearken unto the lascivious and dishonest demand, which is made unto her: but withal, after that she hath heard it, taketh pleasure in it, entertaining her thought with some delight about this object. For although she will not consent to the real execution of the disloyalty motioned to her: she consenteth not withstanding to the mental applying of her heart, to the contentment which she taketh in the naughty suggestion; And it is alway a dishonest act, to apply either mind or body, unto any dishonest object: nay dishonesty consisteth in such sort in the application of the mind, that without it, the applying of the body, were no sin at all.  
3. So then, when thou shalt be tempted in any sin, consider whether thou hast willingly given occasion to be so tempted: for then the very tentation itself, putteth thee in state of sin, by reason of the hazard wherein thou hast wittingly cast thyself, which is to be understood, when thou mightest commodiously have avoided the occasion; and that thou didst foresee, or wert bound to foresee, that in such an occasion, such a temptation would arise. But if thou hast given no occasion at all to the tentation which impugneth thee: it cannot in any sort be imputed unto thee for a sin.  
4. When the delight following the tentation might have been shunned, & yet we eschew it not, there is alway some kind of sin, according to the little or long continuance in it, and according to the cause of delight taken in it. A woman that hath given no occasion to be courted, but yet taketh pleasure therein, letteth not to be blameworthy, though the pleasure which she affected, have no other cause or motive, but only the courting. For example, if her gallant play excellent well on the lute, and she delighteth, not in that he seeketh her love, but in the harmony & sweetness of his lute; there is no sin in that delight: yet must she not continue long in it, lest she easily pass from it, to delight in being wooed. So if any body prepound to me some stratagem full of invention & cunning, to make me compass a full revenge upon mine enemy: if I take no delight, nor give any consent to the desire or purpose of revenge which is motioned unto me, but only in the slight and subtle art of the engine, or invention, without doubt I sin not at all: though it be not expedient to stay long in this delight, for fear least by little, and little, it carry to some delectation of the revenge proposed.  
5. We find ourselves sometimes overtaken and surprised with some tickling of delight, immediately after the tentation is presented unto us, before we have well considered the quality and danger thereof: and this delight is but a small venial sin, though it wax greater and greater, if after we perceive the danger we are in, we stay, negligently dalliing, and as it were coping and cheapening with the delight, whether we should admit it, or reject it; and yet more, if we negligently stay in it, after we perceive the peril, without any purpose at all little or great to cast it away out of our heart: but when as voluntarily, and of full purpose we resolve to take contentment in that delight, that deliberate purpose is a great sin, if the object of the delight be very nought. It is a great vice in a woman, if she be willing in her heart to entertain naughty dishonest loves, although she do not in effect abandon herself to her lovers.   

Remedies against great and vehement temptations. CHAPTER 7.  
1. AS soon as thou findest thyself in any tentation, do as little children are wont when they see a wolf or a bear in the field: for presently they run and throw themselves into their father or mother's arms, or at least wise call upon them for help and secure. Run thou in like manner unto God, cry upon his mercy, crave his assistance, it is the remedy which our savour himself taught us saying, pray, lest you enter into tentation.  
2. If nevertheless the tentation continue, or increase, then hastily run in spirit to the cross of our blessed faveour jesus imagining thou seest him hanging thereon before thy face, and embrace the foot of the cross upon thy knees laying fast hold upon it, as upon an assured sanctuary, and protest that thou wilt never consent to the temptation, ask our savour aid against it, and continue always this protesting, that thou wilt never give consent, so long as the temptation lasteth. But while thou makest these earnest & hearty prorestations, & refusals of consent, look not the temptation in the face, think not on it as nigh as thou canst: but look only upon our blessed Lord on the rood: for if thou behold & consider the temptation, principally when it is vehement, or carnal, it may shake & undermine thy courage, and weaken thy constancy before thou art aware. Divert thy thoughts with some good and commendable exercises, for such occupations, entering, and taking place in thy heart, will chase away the temptations, & malicious suggestions, and leave no room in thy heart to belodged in.  
3. The sound & sovereign remedy against all temptations, be they never so great, is to unfold our conscience, display & lay open the suggestions, feelings, & affects which arise in our minds, to manifest them & their occasions to our spiritual director. For note this well, that the first condition that the devil would make with a soul whom he would inveigle & deceive, is to conceal the tentation: as they which would allure any maids or women to their unlawful desires, at the very first abourding, warn them to say nothing of their motions & desires to their parents or husbands; where as God on the other side in his inspirations above & before allthings willeth, that we procure them to be examined by our superiors, and conductors of our souls.  
4. If after all this, the tentation obstinately vex and persecute us, we must do nothing else, but show ourselves constant, and persever in protesting from our hearts, that we do not, and will not consent; for as maids can never be married, so long as they say no: so the soul, be she never so much tormented with tentation, can never be hurt or defiled, so long as unfeignedly she sayeth no.  
5. Dispute not with thy enemy, discourse not with his suggestions, answer him not one only word, unless it be sometimes that, which our blessed Lord answered him, and wherewith he confounded him: Go thy way Satan, for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve. As a chaste matron should nor answer on word, nor look once on the face of that naughty person that should solicit her to dishonesty, but cutting of short from his love-retorick, should presently, and at the same instant, turn her thoughts and affections towards her husband, and protest a new the loyalty which she oweth unto him, and never stay one joint to dally or parley, or interchange langaage with the lascivious suitor: so the devour soul assaulted with any tentation, should by no means busy herself in discourcing, or considering, or answering it, but sincerely and that instantly, turn her thoughts to her Lord jesus Christ, her dear spouse, and make a new protestation and promise of loyalty to him, that she willbe his only and wholly for ever.   

That we must diligently resist, even the least temptations that are. CHAPTER 8.  
1. ALLTHOUGH we must fight most carefully against great & violent temptations with an invincible courage, & the victory gained against them be exceeding profitable unto us: yet peradventure we may profit more in resisting temptations of leslesser moment: for as great temptations exceed in quality, so the lesser infinitely exceed in number, in so much that the conquest of them, may be compared to the victory over the greater and violenter temptations. Wolves & Bears be without all question, more dangerous than flies and gnats: yet do they not vex and disquiet us so importunly, nor exercise our patience so often. It is an easy thing to abstain from murder, but hard to avoid small choleric passions, & the ordinary occasions of anger which are presented to us almost every moment. It is easy for a man or a woman to refrain from committing actual adultery, but not so easy to abstain from wanton looks, from giving or receiving love toys, from procuring fond favours, from speaking & hearing words, of vanity. It is not very hard, not to admit a corrival or companion in love between husband and wife, and to refuse, consent of bodily disloyalty in that kind, but not so easy to keep this disloyalty from entry to the heart, and desire. Very easy is it for a man to contain himself from stealing other men's goods but hard, not so much as to covet or wish them. easy is it not to bear false witness in judgement, but not so easy to refrain from lies in conversation; very easy not to be drunk, but hard to be virtuously sober & temperate; very easy not to desire another's death, but hard not to desire at least some harm and discommodity to him. It is no great difficulty to withhold ourselves from defaming our adversary, but hard to withhold dispraising him. In a word these little temptations of choler, of suspicions, of jealousy, of envy, of love-tricks, of jests & vanities, of crafty and double dealing, of wanton and unchaste thoughts, are things in which the patience and constancy of those that are most devout & resolute in gods service, is most continually tried and exercised. We must therefore prepare ourselves (my deer Philotheus) with as great diligence as may be, to this spiritual combat: & assure ourselves, that as many victories as we shall win over these petty enemies & slight temptations, so many precious gems shallbe placed in the crown of glory, which God prepareth for us in paradise. Therefore if we mean to fight valiantly against greater temptations that besige us, we must practise every day to resist & rebutt, these weaker assaults of ordinary temptations when they come upon us.   

Remedies against these lesser temptations. CHAP. 9  
1. WELL then, concerning these small temptations of vainglory, suspicion, fretting, jealousy, envy, love-fancies, and such like trash, which like flies and gnats do trouble our eyes, and sometimes bite and sting us by the face; because it is impossible to be altogether exempted and freed from their importunity: the best resistance that we can make them, is not to vex ourselves for them: for they cannot hurt us, though they trouble us a little: so that we be thoroughly resolved to serve God entirely.  
2. Despise then these petty assaults, and vouchsafe not so much as to think upon that which they propose, or would incline thee unto: let them buzz about thine ears as much as they will, and run round about thee here and there as flies use to do, but when they begin to sting, and make some abode in thy heart, them do nothing else but quietly remove them and brush them from thence, not fight against them, nor parlying with them, but producing some contrary acts whatsoever; but especially acts of the love of God.  
3. For if thou wilt believe me, strive not to eagrelie to oppose many acts of the contrary virtue, to the importunity of any tentation which thou feelest (for that were to parley and dispute with it, which before we forbade thee to do) but having made an act of the virtue directly contrary to the tentation which impugneth thee (if thou hast had leisure to survey the quality of the temptation) take thy recourse presently unto the heart of jesus Christ crucified, and with an act of fervent love to him, kiss his blessed feet. This is the best means to conquer and tame our enemy as well in little as in great temptations; for the love of God containeth in itself the perfections of all other virtues, and that far more excellently, than the virtues themselves do contain them: and therefore is a more sovereign counter-poison against all vices; And thy soul accustoming in all temptations, to have recourse unto this universal remedy, need not examine what particular temptations it suffereth, but simply feeling herself troubled with any, will find quiet and ease in this general refuge: which beside is so dreadful and terrible to our ghostly enemy, that when he once hath experience, that all his temptations provoke us to this divine love of our redeemer, he will cease from battering us with them. And thus much concerning lesser temptations: for he that should endeavour to fight with them one by one, should put himself to much care, with no profit.   

How to strengthen our heart against temptations. CHAP. 10.  
1. CONSIDER from time to time what passions do reign in thy soul, and having discovered them, begin a manner and course of life clean opposite and contrary unto them in thought, word, and deed. For example, if thou find thyself inclined to the passion of self love and vainglory: think often upon the misery of this mortal life of ours; how bitter these vanities willbe to our conscience at the hour of our death; how uncomely they be for a noble and generous heart; that they are but trifles, and babies for little children to play withal, and such other considerations as these. Speak also earnestly and often against vainglory, although it seem thou speakest against thy will, dispraise it to the uttermost of thy power: for so thou shalt in a manner engage thy own reputation to fly from that in deed, which thou so much condemnest in words: and many times by much speaking against a thing, we move ourselves to hate and despise it, though at the first we bore it affection. Exercise works of humility and abjection as much as thou canst, even against thy own inclination, for so thou shalt quickly get a habit of humility, and weaken the vice of vainglory in such sort, that when the temptation assaileth thee, thy inclination willbe now no more able to take part with the temptation, and thy soul will have more strength to resist it.  
2. If thou art inclined to covetousness, think often upon the extreme folly, and madness of this vice, which rendereth us slaves to that dross which was created to serve us; think how at our death we must leave all, and that perhaps in the hands of them, that will scatter it as carelessly, as we had carefully scraped it together; and perchance in their hands, to whom it willbe cause of their utter ruin and damnation. Speak much against avarice, and praise the contempt of worldly pelf. Enforce thyself often times to give alms, and to put in ure the acts of charity, and works of mercy, and accustom some times to omit some occasions of gain and commodity.  
3. So if thou be subject to the passion of idle and carnal love, think how dangerous a folly it is, as well to thyself, as to others whom thy fancy may bring to be companions of thy perils. Consider what an unseemly thing it is, to abuse and (as a man may say) profane the noblest affection of our soul, in such vain employments; how subject this passion is to blame of the wiser sort, and how pregnant a token of extreme lightness of understanding. Talk often in praise of chaste behaviour, let thy discources be still in commendation of clean and pure souls: and as much as is possible, endeavour to avoid all light behaviour and all tricks and toys of fond love.  
4. To be brief, in time of peace and rest, that is when the temptations of those sins to which thou art most subject, do not trouble thee, then exercise all the acts of the contrary virtues thou canst, and if occasions of doing them, present not themselves, find means to meet with the occasions, for so will thy heart be strengthened and armed against future temptations.   

Of unquietness of mind. CHAPTER 11.  
1. VNQVIETNES is not a simple and single temptation, but a source and spring from whence many other temptations take their beginning: I will speak a word or two thereof. Sadness is nothing else but a grief and sorrow of mind, conceived for some ill or damage, which is in us against our will: whether this evil be outward, as poverty, sickness, contempt: or inward, as ignorance, lack of devotion, repugnance, temptation. For when the soul feeleth herself charged and burdened with any evil, she is aggrieved thereat, and there enters sadness into her: and presently she desireth to be delivered and freed from it: and not with out good reason: for every thing naturally desireth that which is good, and flieth from that which is known or supposed to be evil. If the soul seek out means to be freed from the evil which oppresseth her, and to be rid from the burden of it for God's love, she will seek those means with patience, sweetness, humility, and repose of mind, expecting her delivery more from the providence and goodness of God, then from her own industry, labour, and diligence. But if she desire to be eased from her vexation for self love, then will she torment and weary, and trouble herself in seeking the means of her ease: as though it depended more of herself, then of God. I say not that she thinketh or judgeth so, but that she behaveth herself so carefully, so hastily, & so earnestly, as if indeed she thought so. So that if she meet not with that which she desireth, presently and out of hand, then falleth she into great unquietness, and impatience; by which the former vexation or evil, not departing from her, but rather waxing far worse, she entereth into anguish, distress, faintness of heart, and loss of all courage: so that she judgeth and deemeth her misery to be past all remedy. Where thou seest, that sadness, which had a just and lawful beginning grounded upon reasonable considerations, afterward engendereth unquietness, and unquietness again, addeth an increase of sadness, which is exceeding perilous.  
2. This unquietness of mind, is the greatest ill that can come to the soul, excepting sin. For as the seditions and civil discords of a common wealth, is the utter ruin and overthrow thereof, and maketh it altogether unable to resist the foreign invader: so our heart troubled and disquieted in itself, looseth all force and ability, to defend the virtues which it had purchased, and all means to resist the temptations of the ghostly enemy; who at that time useth all kind of divices and inventions, knowing that according to the proverb it is, good fishing in troubled water.  
3. Unquietness proceedeth of a inordinate desire to be delivered from the evil that one feeleth, or to obtain the good that one desireth: and yet nothing maketh the evil worse, nor removeth the good farther from us, then doth unquietness and unreasonable hastiness. Birds do remain fast in the nets and lime-twigs, because finding themselves but a little caught hold of, they beat and flutter up and down so eagrely, that they are more and more entangled in the snare. When thou desirest earnestly to be freed from any evil, or to obtain any good; the first thing thou must do, is to repose thy mind, and quiet thy thoughts and affects from overhasty poursuite of thy desire: and then fair and softly begin to purchase thy wish, taking by order, and one after another, the means which thou judgest convenient to the attaining thereof. And when I say fair and softly, I do not mean slowly and negligently, but without post-haste, without trouble and unquietness: otherwise instead of attaining to the effect of thy desire, thou wilt be more entangled in this labyrinth of troublsom thoughts, then before.  
4. My soul is alway in my hands o Lord: and I have not forgotten thy law; said David. Examine often every day, at least morning & evening, whether thy soul be in thy hands, or some passion of unquietness hath rob thee of it. Consider whether thou have thy heart at commandment, whether it be not escaped and fled away from thee, to some unruly affection of love, hatred, envy, covetousness, fear, joy, sadness: and if it be wandered astray, seek it out presently, and bring it back again gently to the presence of God, resigning it with all thy affections and desires unto the obedience and direction of his divine pleasure. For as they that fear lest they lose a thing which they love well, keep it fast clasped in their hands: so in imitation of this great king we should always say from our hearts: O my God my soul is in continual danger of being lost, and therefore I carry it always in my hand, and for this diligent care of my soul, I have not forgotten thy holy law.  
5. Permit not thy desires, be they never so little, and of never so small importance, to disquiet thy mind: for after little desires, come great ones, and find thy heart more ready and disposed to be troubled and put out of order. When thou perceivest unquietness to enter, commend thyself to God, and resolve thyself to do nothing at all, that thy vehement desire exhorteth, until that disquiet be overpassed: unless it be some thing that cannot be differred: and then thou must with a gentle an quiet endeavour, withhold the current of thy affection, tempering and moderating it as much as is possible: and after this repose, do that which is requisite to be done, not as thy desire commandeth, but as reason prescribeth.  
9 If thou canst discover the unquietness of thy mind to him that governeth thy soul, or at the least to some trusty and devout friend: doubt not but presently thou shalt find it appeased. For communicating of griefs of our heart, worketh the same effect in the troubled soul, that letting of blood doth in the body of him that is in a continual ague: and this is the remedy of remedies. So holy king Lewis gave this council to his son: If thou feelest in thy heart any thing that troubleth thee, tell it presently unto thy confessor, or unto some good friend, and thou shalt bear thy grief very easily, through the comfort that he will give thee.   

Of sadness. CHAP. 12.  
1. SADNESS that is according to God (saith S. Paul) worketh penance unto salvation: but sadness of the world worketh death. Sorrow then and sadness, may be good or bad, according to the sundry effects which it worketh in us. True it is, that it produceth more nought then good: for it hath but only two that are commendable, mercy, and penance; and six bad ones: anxiety, sloth, indignation, jealousy, envy, and impatience: which caused the wiseman to say. Sorrow killeth many, and there is no profit in it: because for two profitable streams which flow from the spring of sadness, there are six other stark nought, that run from the same head.  
2. The enemy useth sadness as a fit disposition to exercise his temptations against the just; for as he endeavours to make the wicked joyous and glad in their sins; so doth he go about, to make devout persons, sad and heavy in their good actions. And as he can by no means procure evil to be committed, but by making it seem pleasant and delectable, so he cannot withdraw men from doing that which is good, but by making it appear distasteful, sad, and displeasing. He taketh delight in sadness, because he himself is sad and melancholic, and so shallbe eternally: therefore would he have every one be like himself in sorrow.  
3. This preposterous sadness, troubleth the mind, putteth it into disquiet, assaulteth it with unreasonable fears, giveth a bitter taste to the sweetest devotions, dulleth and overthroweth the brain, depriveth the soul of resolution, judgement, and courage. To be short, it is like a hard winter, that cutteth away all the beauty of the field, and swalloweth all living creatures: for 〈◊〉 bannisheth all sweetness from the soul, and lameth her in the use of her powers and faculties. If thou chance to be assailed with this dangerous heaviness, Philotheus, practise the remedies ensuring.  
4. Is any body sad (saith S. james) let him pray. Prayer is a sovereign remedy: for it lifteth up the soul unto God, who is our only joy and consolation: but when thou prayest in sadness and sorrow, use affections and words which tend to confidence and love of God, as: O merciful father, most bountiful and pitiful God, my sweet savour; O God of my heart, my joy, my hope, my dear spouse, the well-beloved of my soul, & such like.  
5. Strive manfully against the inclinations of sorrow: although all thy actions and exercises, during the time of this sad passion, seem unto thee to be performed coldly, heavily, and slackly: omit them not for all that: for the enemy who pretendeth to weary us from doing well by sadness, seeing that notwithstanding this device of his, yet we follow our wonted exercises, and that being performed against all this repugnance of heavy passions, our works are of greater value and merit: he leaveth to afflict us any more therewith.  
6. Sing spiritual songs sometimes; for the devil hath often times left of his troublesome operation by such means: witness the bad spirit that obsessed Saul, whose violence was repressed by David's melodious & sacred Psalmody.  
7. It is also good to divert our thoughts by external occupations; varied and changed as much as we can: that so our mind may be withdrawn from the sad object, and the spirits be heated and purified, sadness being a passion of a cold and dry complexion.  
8. Exercise many external actions with fervour, although it be without gust or spiritual feeling: embracing a crucifix, and applying it straightly to thy breast, kissing the feet and hands of it with reverence, stretching thy eyes and hands unto heaven, lifting up thy voice unto God by words of love and confidence, such as follow: My well-beloved is mine, and I am his: My well-beloved is unto me a posy of myrrh, he shall remain betwixt my breasts. Mine eyes do melt into tears unto thee O my God saying, when wilt thou comfort me? O jesus, be jesus to me: live sweet jesus in my soul, and my soul will live in thee. Who can separate me from the love of God? and such like.  
9 Moderate disciplines are not amiss. Because this voluntary affliction applied outwardly, obtaineth inward consolation from God: & the soul feeling pain without, diverteth herself from thinking of those which molest her within. Frequenting also of the holy communion is an excellent cordial: for that heavenvly bread strengtheneth the heart, & rejoiceth the spirit.  
10. Discover all feelings, affects and suggestions which proceed from this spirit of sadness, manifest them sincerely and faithfully to thy guide and confessor: seek the company of spiritual persons, and be with them as much as thou canst, during the time of thy sadness. And last of all, resign thyself up to the hands of God, preparing thyself to suffer this heaviness and sorrow patiently, as a just punishment of thy vain myrrh and passetimes: and doubt not at all, but that God, after he hath tried thee, will deliver thee from this evil.   

Of spiritual and sensible consolations, and how one must behave himself in them. CHAP. 13.  
1. GOD continueth and governeth this great world in a perpetual vicissitude or interchange of night into day, spring into summer, summer into autumn, autumn into winter, and winter into the spring-time again: & one day is never in all things and points like to another: some are cloudy, some bright-shining, some rainy, some dry, some windy, some still & lovely. A variety is this, which giveth exceeding beauty to the whole world. The like is with man, who, according to the saying of the ancient sages, is an abridgement of the world, or another little world: for he also is never in the same estate, his life passeth like waters ebbing and flowing in a perpetual diversity of motions, which some time lift him up by hope, some time bear him down with fear: some time carry him to the right hand with consolations, some time wafte him to the left hand with afflictions: & not one day, no not so much as one only hour of all his life, is in all points like another.  
2. This is a necessary advertisement which I set thee down: we must do our best to have a continual and invincible indifferency and equality of heart, amid this wonderful inequality of occurrences. And albeit all things do change and turn giddilie round about us, yet must we stand steadfastly and unmoveablie, always looking and aspiring towards our God. Let the ship take what rout it list, let it single towards east, or west, north, or south, what wind soever driveth it, never will the compass look any other way, but towards the fair pole-star. Let all turn upside down, not only round about us, but even within us, let our soul be sorrowful, or joyful, let it be in peace, or trouble, in sweetness or bitterness, in light, or in darkness, in tentation, or in repose, in taste, or out of taste, devout, or undevout, let the sun burn and scourse it, or the dew moisten and refresh it: yet always must the point of our heart, our spirit, our superior will, which is our card or compass, look incessantly, & tend continually, towards the love of God her Creator, her Saviour, & her only happiness and sovereign good. Whether we live or die (saith the Apostle) we belong to God. And who shallbe able to separate us from the love of God? nothing shallbe able to dissolve and undo this love, neither tribulation, not distress, nor anguish, nor death, nor life; nor present, nor future dolours, nor the fear of imminent dangers, nor the subtlety of malicious spirits, nor the sublimity of consolations, nor the depth or profundity of afflictions, nor the tenderness, nor dryness of heart, nor any other thing shall separate us from this holy charity, founded and grounded in our savour Christ jesus.  
3. This absolute and perfect resolution, never to forsake God, or abandon his sweet love, serveth for a counterpoise to our souls, to keep them in holy indifferency, amidst the in equality & diversity of motions & changes which the condition of this life bringeth. For as the little Bees overtaken with a storm in the fields, charge themselves with little gravel stones, to balance themselves in the air, that they may not so easily be carried away by the wind: so our soul by a lively resolution embracing the precious love of God, continueth constant in the midst of the inconstancy and mutability of consolations and afflictions, spiritual & temporal, interior and exterior. But besides this general doctrine, we stand in need of some particular documents.  
4. First then, I say that devotion consisteth not in that same sweetness, softness, comfort, or sensible tenderness of heart, which moveth us to tears & sighs, and giveth us a certain delicious taste, and a kind of content & satisfaction in our spiritual exercises. No (my deer Philotheus) devotion, & that manner of tenderness of heart, is not all one thing. For many souls have this supple quality, & those sensible consolations, which for all that let not to be very vicious, & consequently want the true love of God, and have no true devotion at all. Saul persecuting poor David to the death, who fled from him into the wilderness of Engaddi, entered all alone into a vast cave, where David and his people lay hidden. David who at this occasion might have killed him a thousand times, spared his life, and would not so much as put him in fear: but suffered him to go forth quietly at his pleasure, called after him, to declare unto him his innocency, and to give him to understand, that he had been at his mercy. Well here upon what did not Saul to show that his heart was mollified towards David? he called him his child, fell into plain weeping, to praise him, to confess his meekness, to pray unto God for him, to presage and foretell his future greatness, and to commend his own posterity unto him. What greater sweetness, and tenderness of heart could he make show of? and yet for all that, he had not changed his cankered mind, nor left of his rancorous intention, but continued persecuting David as cruelly as before. Even so there may be found many persons, that considering the goodness of God, and the doleful passion of our savour, do feel great tenderness of heart, which forceth them to sigh, to weep, to bless, and praise God, and give him thancks very feelingly, at least very sensibly; in so much that one would judge their heart to be seized and possessed with a mighty deal of devotion: But when the matter comes to the proof, we shall find, that like as short sudden showers of a hot summer, falling in great big drops upon the earth and not piercing it, serve for nothing else but to produce todestooles and mushrooms: Even so the tears and tenderness of these men, falling upon a vicious heart, and not penetrating it, be altogether unprofitable. For notwithstanding all these great drops of sensible devotion, they will not part from one dodkin of their evil gotten goods, nor renounce one of all their crooked and perverse affections, nor suffer the least incommodity of the world for the service of our savour, for whose sake they wept so earnestly. So that the good motions which these poor souls felt, are nothing but spiritual mushrums; and are not only no true devotion, but oftentimes great slights of the devil, who nuzzling them up in these false consolations, makes them remain contented and satisfied therewith: that so they should search no farther for true and sound devotion, which consisteth in a prompt, resolute, active, and constant will, of putting in execution that which they know to be agreeable to God's pleasure. A little child will weep tenderly if he see his mother lanced when she is let blood: but if his mother at the same time demand an apple, or a paper of comfits which he hath in his hands, he will by no means let it go from him, demand it she never so sweetly. Such for the more part are these tender devotions, considering the stroke of the spear, which pierced the heart of our savour, we weep bitterly therefore: And alas (my Philotheus) it is right well done to bewail the sorrowful death and woeful passion of our father and redeemer, but why then do we not give him the apple which we have in our hands, seeing he asketh it us so earnestly, to wit, our heart, the only fruit of love, which our dear savour requesteth of us? Wherefore resign we not unto him so many petty affections, delights, & self, pleasures, which he would pull out of our hands and cannot, because they be our babies, they be our comfits of which we be more fond, then desirous of his heavenly grace? Ah Philotheus, these be babie-loves, little children's friendship's, tender indeed, but feeble, but fantastical, but fruitless, and without effect. Devotion then, consisteth not in such tender and sensible affections, which sometimes proceed of a nature or complexion in itself soft, supple, apt and easy to receive any impression: but sometimes of the craft of the devil, who to busy us unprofitably about such trash and droguerie, stirreth up our fantasy to the appresion fit for to receive such motions.  
5. Yet these self same tender and sweet affections are many times good and profitable, for they provoke the appetite of the soul, comfort the spirit, and add to the promptitude of our devotion, a kind of jollity and cheerfulness, which maketh our actions comely & delightful, even in outward show & appearance. Which is the gust or taste that one feeleth in divine and heavenly matters, of which David exclaimeth: O Lorrique how sweet are thy words to my taste? they are sweeter than honey to my mouth. And indeed the least and meanest contentment of devotion which we receive in holy exercises, is better in all respects, than the most excellent recreations and pleasures of the world. The breasts, and milk, that is, the favours of the heavenly spouse, are sweeter and pleasant to the soul, than the daintiest and most precious wine of earthly delights. He that once hath tasted them, esteemeth all other comforts, but gaulle and wormwood. As they that hold the herb Scitique in their mouth, taste so pleasant a sweetness, that they feel neither hunger nor thirst for the while: so they, to whom God hath imparted this celestial Manna of internal consolations, can neither desire nor receive the contentments of the world, at least to take any pleasure in them, or to set their affections upon them. They be tastes given before hand, of the immortal delights which God hath laid up in heaven for the souls that search after him: they be the sugared comfits and carowayes which he giveth unto us as his little children to allure us: they be the cordial waters which he presenteth to strengthen them; and many times they be handsels, or pledges of everlasting felicity. They say that Alexander the great, sailing in the many sea, discovered before the rest of his companions, the land of the happy Arabia, by the smell of the sweet odours which the wind brought with it, and thereupon received himself, and gave great encouragement, to his felow-soldiours: so oft times in this mortal life, we receive these delights and pleasures of devotion, which no doubt present unto our memory, the joys and delights of the happy land of heaven, whereunto we do all sail and aspire.  
6. But thou wilt say, since there are some sensible consolations that be good, and come from God, and other some that be unprofitable, and pernicious, proceeding either from nature, or from the enemy, how shall I distinguish the one from the other, and discern the unprofitable from those that be good. It is a general rule (my Philotheus) for all the passions and affections of our soul, that we must know them by their fruits: our souls be as it were trees; affections and passions be the bows and branches; works and actions be the fruits. It is a good soul, that feeleth good affections, and the affections are good which bring forth in us great effects of holy actions. If the delights, the tenderness, the consolations which we feel in spiritual exercises, do make us more humble, more patiented, tractable, charitable, fuller of compassion towards our neighbour; more fervent in mortifying our concupiscence and naughty inclinations; more constant in our good exercises and resolutions, more meek and supple, and pliable to those whom we ought to obey; more simple and sincere in our lives: then without all doubt Philotheus, they are from God. But if these delights have no sweetness, saving only for our own selves, if they make us curious, peevish, sour, sullen, impatient, stubborn, fierce, presumptuous, hard hearted towards our neighbours, if therefore esteeming ourselves already petty Saints, we will no more be subject to correction nor direction, then dear Philotheus, beware of them, then doubtless they be false and pernicious consolations. A good tree cannot bring forth any other but good fruits.  
7. When we receive these delights and comforts in our exercises we must. 1. First of all humble ourselves profoundly before almighty God: and take heed of saying to ourselves by reason of these sweet comforts: how perfect, how good am I become! No Philotheus, not so, these be good things in deed, but they make us never the better for having them: for, as I have said, devotion consisteth not in them, but let us say and think from our hearts: O how good is God to such as hope in him, to the soul that seeketh after him! He that hath sugar melting in his mouth, cannot properly say that his mouth is sweet, but that the sugar, which is in his mouth, is sweet to his mouth: So though these spiritual delights be very good, and that God who impatteth them to us, is exceeding good, yet followeth it not, that he which receiveth them, is good. 2. Let us acknowledge ourselves as yet to be little children, and that we stand in need of milk: that these sugared confits be given us, because as yet our spirit is tender and delicate, and therefore needeth allurements and baits, to be drawn with all to the love of God. 3. But after that, speaking generally, and ordinarily, let us receive these graces and favours humbly, and reverently, esteeming them exceeding precious, not so much for that they are in themselves, as that it is the hand of God which poureth them into our heart. As a loving mother to allure her child, putteth her own self the sugared confits into his mouth one by one, sweetly smiling, and tenderly parliing with him the while: for if the child had wit and use of his reason, he would much more esteem, his mother's cherishing embraces, than the sweetness of the confits, be they never so dainty. So it is much Philotheus to receive & feel in our souls this sweetness of devotion: but it is the sweet of all sweetness to consider that God, with his loving and fatherly hand, putteth them as it were into our mouth, to our heart, and soul. 4. Having received them thus in humble and reverent wise, let us employ them wholly according to the intention of the giver. And wherefore think ye, doth God bestow these sweet comforts upon us? to make us sweet towards every body, and amorous towards him. The mother gives comfits to her little child, to make him kiss her: let us likewise kiss our blessed savour, who maketh much of us by these consolations: to kiss our savour, is to obey him, to fulfil his will, to follow his rules and councils: in a word, to embrace him tenderly & lovingly with obedience and loyalty. The day therefore in which we shall receive any spiritual consolation, we must employ most carefully, and endeavour to spend it diligently in God's service and honour. 5. Beyond all this, we must from time to time renounce in our heart all this sweetness, tenderness, and consolation, separating our affection from it as much as we can: protesting, that albeit we receive these favours humbly, and love and esteem them, because God sendeth them to us, as it were dishes and dainties from his own table, to provoke us the more to his love: yet it is not those delights that we seek and desire, but God himself and his perfect love, not the comforts but the comforter; not the sweetness, but the sweet savour that gives them; not that tenderness of delight, but him that is the delight of heaven and earth. And in this affectuous abrenunciation of these delights, we must dispose ourselves, to persever constant and firm in the holy love of God, though in all our life long we should not taste one dram of consolation: and procure unfeignedly, to say as well upon the mount of Calvary, as on the mount of Tabor, O Lord it is good for me to be with thee, be thou in torments upon thy cross, or be thou in glory in heaven. 6. To conclude I advertise thee that if thou shouldst chance to feel any extraordinary abundance of such consolations, tenderness, sweetness, devout tears, or some unwonted thing: that then thou confer it faithfully with thy spiritual conductor, that be may teach thee how to moderate and behave thyself therein. For it is written. Hast thou found honey? eat of it but as much as is sufficient.   

Of dryness and barrenness in our spiritual exercises. CHAPTER 14.  
1. THUS then must thou behave thyself, as I have now described in time of spiritual comfort: but alas (Philotheus,) this fair weather will not last always: and the time will come, when thou shalt be so destitute, and deprived of all feeling of this devotion, that thy soul will seem unto thee a fruitless and barren field, or a desert wilderness, in which there appeers neither cawsee, nor pathway to find God, nor any dew of grace to moisten and water it, through excessive drienes, which threateneth to reduce her altogether to dust. Alas the poor soul in this case deserves compassion, and especially when this desolation is vehement: for at that time like holy David, she feedeth herself with sad tears night and day: mean while the enemy by a thousand suggestions endeavours to drive her to despair, and mocketh her bitterly, saying in derision, wretch, where is thy God now in thy distress? by what means wilt thou find him out? Who shall ever be able to restore thee the joy of his grace?  
2. And what wilt thou do at that time Philotheus, consider from what cause so great a misery proceedeth: for oft times, we ourselves are the cause of our own driennes and desolation, in the exercises of the spirit. 1. As a careful mother denies to give sugar to her child, when she sees him troubled with the worms: so God taketh away his consolations from us, when we take some vain self-pleasing in them, and are subject to the worm of overweening, to self-conceipt, and opinion of our own good progress in devotion. O my God (saith the psalmist) It is good for me that thou hast humbled me. Yes in deed, it is very profitable for me, for before I was humbled, I did offend thee. 2. When we neglect to gather the sweetness and deliciousness of the love of God in due time: then in punishment of our slothfulness, he absenteth his delights from us. The Israelites in the desert that gathered not Manna early in the morning, could not find any after the sun-rising, for than was it all melted with the heat of the sun. 3. We are also sometimes laid in the bed of sensual contentment, and transitory comforts, as the sacred spouse was in the Canticles, comes me the bridegroom, and knocketh at the door of our heart, and inspireth us to return to our spiritual exercises: but we play the niggardly chapmen with him, for it angereth us to leave of our toys, and to separate ourselves from our false delights. For this cause the true lover of our souls goeth his way from us, and letteth us lie as we list: but afterward when we would feign find him out, we have much a do to meet with him; and deservedly, because we were so uncourteous and faithless unto his love, as to refuse to follow our exercise for his love, and to choose to follow worldly vanities. Ah: then as yet thou hast some of the bran of Egypt remaining: thou shalt then have not a jot of the heavenly Manna. Bees detest all kind of artificial odours: and the sweetness of the holy Ghost, cannot agree with the sophisticated delights of the world. 4. The double dealing, and slights which thou usest in confessions, and spiritual communications with the conductor and master of thy soul, many times is the cause of this drought and barrenness: for if thou lie to the holy Ghost, no marvel if he withdraw his consolations from thee. Thou wilt not be simple, plain, and without guile, as a little child is: thou shalt not then enjoy these spiritnal comfits, given only to Gods little children. 5. Thou art filled and glutted with worldly contentments: no wonder then if spiritual delights come not to thy table, or have no good taste in thy mouth: Doves already filled (saith the ancient proverb) do think cherries bitter. He which filled the hungry with good things (saith our blessed Lady) and sent the rich away empty. They that be rich of worldly vanities, are not capable of spiritual treasures. 6. Hast thou conserved well and carefully the fruits of consolations already received? then shalt thou receive more store again: for to him that hath, more shaloe given: and he that hath not (negligently losing that which he received) even that he hath shallbe taken away from him, he shallbe deprived of the favours and graces, which were prepared for him, if he had used well the former. The rain quickeneth them plants that be green, but from them that be not green, it taketh away altogether all likely hood of life & growth, for it rotteth them wholly.  
3. For many such causes do we lose comfort in devotion, and fall into barrenness and dryness of spirit. Let us then examine our conscience, and see whether we can find in us such faulty causes as these. But note, Philotheus, that this examination is not to be made with unquietness of mind; or overmuch curiosity, but after thou hast faithfully considered thy going awry in this respect, if thou find the cause of the evil in thyself, give God thancks, for the harm is half healed, whose cause is discovered. If on the other side, thou find our no cause in particular, which may seem unto thee to have occasioned this desolation, busy not thyself about any more curious search for it, but with all simplicity, without examining any more particularities, do this which I will tell thee.  
4. First of all humble thyself reverently before the eyes of God, acknowledging thy misery, thy frailty, the nothing that thou art in thyself. Alas what am I, when I am left alone to mine own providence? nothing else, O Lord, but a dry barren ground, that full of gaps and rifts, witnesseth the drought it suffereth, for want of heavenly dew: and the wind of tentation in the mean time doth dissipate it converted into fruitless dust. 2. Call upon God and demand of him his spiritual joy. Render unto me, O Lord, the joy of thy saluatiou, My father, if it be possible, let this cup pass from me. Get thee away o thou unfruitful Northewind, which driest up the sap and juice of my soul: and come o prosperous winds of consolations, and breath gently over my poor garden, and then these good affections will spread abroad the odour of their sweetness 3. Go to thy Confessor, open thy heart unto him, make him see clearly all the plights and corners of thy soul: take his advice simply and humbly: for God that infinitely loveth obedience, maketh often times councils taken from other men, prove very profitable, especially given by conductors of souls, albeit otherwise there be no great likelihood, that they should prevail: as he made the waters of jordan healthful to Naaman, which Elizeus, without any appearance at all of human reason, ordained him as a bath for his leprosy.  
4. All this being done, nothing is so profitable, nothing so fruitful in time of these spiritual desolations, and barrenness, as not to be overmuch desirous of being delivered from this aggreevance or calamity. I say not but that we may simply and quietly wish to be eased of so great aburden: but my meaning is, that we should not too earnestly affect this ease, and freedom from this desolate state of mind: but heartily resign our soul to the providence of God; that so long as it pleaseth him, he may use our poor service, amid these troublesome thornie-brakes, and comfortless deserts. Let us say to God at these times. O father, if it be possible, let this cup pass away from me: but let us with all from our very hearts, adjoin the words following of our blessed savour: Yet not my will be done, but thine: upon this good resolution let us rest, and repose. For God seeing us constantly persever in this holy in difference, will comfort us with many graces, and favours: as when he saw Abraham resolved to deprive himself of his son Isaac, he was contented with this his indifferency, & pure resignation, comforting him with a heavenly vision, & with most admirable benedictions. We must then in all kind of afflictions, as well corporal as spiritual, in what soever distractions, or subtractions of sensible devotion happening to us, with great courage, and resignation always say: Our Lord gave me consolations, and our Lord hath taken them from me; his holy name be blessed. For persisting in this humility and submission, he will restore unto us his delicious favours, as he did unto job, who used the aforesaid words constantly and unfeignedly in all his desolations.  
5. Finally my Philotheus, amidst all these sterilities and desolations, let us not lose courage, but expecting patiently the return of spiritual delights, keep on our journey, follow our exercises of devotion, multiply good works and holy actions: and not being able to present to our spouse, liquid conserves, present him dry confitures: for all is one to him, provided that the heart which offereth them, be perfectly resolved to persever loyally in his love. When the spring time is fair and pleasant, then do the Bees make more honey, and fewer young imps: for the good wether favouring them, they are so busy in gathering the sap of sweet flowers, that they forget the generation of their young ones. But when the spring-time is troublesome with gloomy clouds and windy storms, they get more imps, and less honey for being not able to fly abroad to their gathering of honey, they employ themselves to multiply their race, and people their common wealth. So chanceth it oft times, my Philotheus, that the soul in the fair weather of spiritual comforts, busieth herself so much in gathering them together, and sucking that heavenly juice out of them, that in the abundance of these dainty delights, she produceth fewer good works: and contrariwise amid the bitterness of cloudy desolations, seeing herself destituted of those spiritual delights of devotion, she multiplieth solid works of edification so much more seriously, and aboundeth in fructifiing of true virtues of patience, humility, abjection, resignation, and abnegation, of all self-will and self love.  
6. It is then a great abuse and error of many, especially of women, to believe that the service which we do to God without this pleasant taste, & sensible delight, & tenderness of heart, is less agreeable to his divine majesty: for clean contrarylie, our actions are like unto roses, which though being fresh and flowery they have a better grace & show, yet when they are dry they have a sweeter odour: so though our works done with tenderness of devotion be more acceptable to us ourselves, to us I say, that consider only our own delight: yet when they are exercised by us in time of dryness and barrenness of spirit, then have they a goodlier estimation, and a better odour in the presence of God. In time of desolation, our will carrieth us (as it were by mere force) to the service of God, & consequently that will must needs be more vigorous and constant, than the will which we have of serving God in time of comfort. It is no such great matter to serve a prince in time of peace, and in the pomp and pleasures of the court, but to serve him constantly in time of trouble and persecution, and in war, that is a true mark of constancy and loyalty. Saint Angela de Fulgino saith, that of all prayers, that is most acceptable to God, which is made by force and mere constraint, that is, whereunto we apply ourselves willingly, not for any taste or delight which we feel in it, nor by our own inclination, but merely, purely and only to please God: whereto our will driveth us, as it were against our will, forcing and violently repelling the dryness, and contradictions, which oppose themselves against it. The same say I of all sorts of good works, that the more contradiction we find in exercising them, be it exterior, or interior, the more are they prized and esteemed in the court of heaven. The less of our own particular interest that there is in the poursnite of virtues, the more doth the purity of the love of God shine in it. A little child will easily kiss his mother, when she giveth him honey and sugar, but it is a sign of greater love, if he kiss her after she hath given him wormseed, or bitter potions.   

The former discourse is explained and confirmed by a notable example. CHAPTER 15.  
1. TO make this instruction more evident and intelligible, I will recite an excellent piece of the history of S. Bernard, in such manner as I find it set down in the learned and judicious writer thereof. He saith then in this wise. It is an ordinary thing, almost unto all them that begin to serve God, and are not yet experienced in the subtraction of grace, nor in spiritual vicissitudes or enterchanges of consolations & desolations; that the taste of sensible devotion & that sweet acceptable light of mind, (which maketh them hasten themselves in the way of God) being withdrawn from them: they presently grow out of breath, and fall into pusillanimity and sadness of heart. They that be of judgement and understanding do render this reason thereof: that nature according to reason cannot long endure (as a man might say) fasting, & without any kind of delight or entertainment at all, but needs must have some contentment, either terrestrial or celestial. But as souls lifted up above themselves by taste and trial of heavenly pleasures, do easily renounce the delights of all sensible objects: so when by God's disposition and ordinance that spiritual joy is taken from them, finding themselves also on the other side deprived of corporal solace, and being not yet accustomed to expect with patience, the return and rising of the true sun of grace, it seemeth unto them that they are no more in heaven or in earth, but that they be buried in perpetual darkness: So that as little children newly weaned, having lost their mother's dugs they do languish, and sigh, and grow froward and troublesome, principally to their own selves. This then happened in the voyage whereof we speak, unto one of the troop, called Geoffrie of Peronne, but newly dedicated to the service of God. He being suddenly become dry in his devotions, destituted of his wonted consolations, and possessed with a kind of inward darkness: began to call to memory the world, his friends, his parents, and the great means that but lately he had left behind him. By which memory, he was assaulted with so cruel a temptation, that not being able to hide it in his behaviour, one of his trusty friends perceived it, and having found opportunity, joined himself to him, and asked him sweetly in secret: what meaneth this change Geoffrie? How cometh it to pass, that contrary to thy wont, thou art become so pensive and afflicted. Ah my brother (answered Geoffrie with a deep sigh) I shall never more be merry so long as I live. The other moved with compassion at these words, with a fraternal zeal, went and told all this to their common father Saint Bernard: who perceiving the danger, went into a church there by, to pray to God for him, and Geoffrie in the mean while overwhelmed with sadness, reposing his head upon a stone, fell fast a sleep. But after a little while, both of them arose, the one from prayer with his request dispatched in the high court of heaven, the other from sleep with so pleasant and smiling a countenance, that his dear friend marveling at so great & sudden a change, could not refrain from objecting unto him lovingly that which a little before he had answered him. Then Geoffrie replied: if I told thee before that I should never in my life be joyful, now I assure thee, that I shall never in my life be sorrowful.  
2. This was the success of the temptation of that devout parsonage, & mark in it (my deer Philotheus) 1. First that God ordinarily giveth some fore-tasts of heavenly joy, to such as newly enter into his service: so to draw them from earthly pleasures, and encourage them in the poursuite of the love of God: just as a mother to entice & allure her little child to her breasts, layeth honey upon her teats. 2. That notwithstanding the same good God, which according to the disposition of his wisdom, taketh from us this milk and honey of consolations: to the end that weaning his children in this manner, they might learn to eat the dry, but more substantial bread of lively and sound devotion, exercised by the trial of distaste and desolation. 3. That sometimes very vehement temptations arise amidst these desolate and dry discontentments of sterility of spirit: and then it behoveth us to resist these temptations constantly, for they come not from God; but withal we must patiently suffer this desolate estate, of want of spiritual feeling in our devotions, for God hath ordained & disposed it for our exercise and merit. 4. That we must not lose heart & courage among these inward griefs, nor say as this good Geoffrie did, I shall never be joyful hereafter: for in the night season, we must expect the daylights approach; Again in the fairest weather of the spirit, that we can have we must not say now shall I never be sad hereafter; No; for as the wise man says, in time of prosperity, we must be mindful of adversity, and in our travails, hope for rest: and as well in the one occasion as in the other, we must always humble our selves. 5. That it is a sovereign remedy to discover our evil unto some spiritual friend, that may be able to comfort us.  
3. In fine for conclusion of this so necessary advertisement, I note, that as in all other things, so in these dry sterilities of our spirit, God and the devil have contrary pretensions. For God would thereby bring us to purity of heart, to a general renunciation of our proper interest in his service, and to a perfect deposing of our own wills. But the devil goeth about by the same way to lead us to pusillanimity, to abate our courage, to make us step a side to sensible passetimes, and at length to render us irksome and loathsome to ourselves, & others that live with us; that so devotion may be diminished, and defamed. But if thou observe diligently these lessons which I have given thee, thou shalt augment thy perfection in those exercises, which thou performest in time of these interior afflictions: whereof one word more before I make an end.  
4. Sometimes these distastes, this drought and barrenness of spirit, do proceed from the indispositio of our body: as when through too much watching, labouring, fasting, one findeth himself overloaden with weariness, drowsiness, heaviness, & such like infirmities; which although they depend of the body, yet let they not to hinder and trouble the spirit, by reason of the strait bond with which they are tied one to another. In these occasions, we must always be mindful, to produce many acts of virtue, with our spirit, or superior will: for although all our soul seem to be overlaid with sleep and drowsiness: yet the actions of our spirit even in that state, are exceeding acceptable to God. And we may say in this case with the sacred spouse, I sleep, but my heart watcheth. And as I said before, though there be less delight in this labour of spirit, yet is there more virtue and merit. The remedy in such occurrences is, to ease the body with some kind of lawful delight and recreation. So Saint Francis ordained that his religious should use such moderation in their labour, that the burden of them, should not depress and overthrow the spirit. And since we have mentioned S. Francis, let us remember his example, who was on a time himself so vexed and tormented with a profound melancholy, that he could not choose but declare it in his behaviour. For if he would converse with his religious he knew not how; if he withdrew himself, from their conversation, it went worse with him; abstinence and mortification of his flesh, overwhelmed him: and prayer eased him not at all. And in this sort remained this glorious father, the space of two years, so that it seemed unto him, that in a manner, God had forsaken him. But at length after he had so long and patiently suffered this rude and vehement tentation, our savour in a moment restored to him the happy tranquillity and repose of his spirit. This have I said, to show that the greatest and faithfullest servants of God, are subject unto these adversities and afflictions of mind: and that therefore those that are lesser in God's books, be not dismayed if some times they happen unto them.    

THE FIFTH PART OF THE INTRODUCTION: Containing exercises and instructions to renew the soul, and confirm devotion.  

That we renew every year our good purposes by the exercises following. CHAPTER I.  
THE first & principal point of these exercises, consisteth in knowing the importance of them. Our weak & frail nature, falleth very easily from her good affections & resolutions, through the bad inclinations of our flesh, which lie heavy upon the soul itself, and draw her still downwards, if she strive not oft times to lift up herself by main force of resolution as birds fall suddenly to ground, if they multiply not the spreading and waving of their wings to maintenine their flight aloft in the air. For this cause, dear Philotheus, thou must very often repeat the good purposes which thou hast made to serve God, for fear least neglecting to do so, thou tumble down to thy first estate, or rather into a far worse estate. For spiritual falls have this property, that they cast us always lower, than was the estate from which we ascended up to devotion.  
2. There is no clock, be it never so good, or so well set, but it must be wound up twice a day at least, morning and evening, and moreover at least once a year, be taken all in pieces, to scour away the rust which it hath gathered, to mend broken pieces, and repair such as be worn. Even so he that hath a true care of his soul, should wind it up to God evening and morning by the foresaid exercises, and beside at diverse times, make a review of his estate, and at least once a year, take it down and consider precisely all the pieces thereof, that is, all his passions, affections and motions, that all faults and defects found out, may out of hand be redressed. And as the clockman with some delicate oil, anointeth the wheels, iunctures and gins of his clock, that the motions may be more easy, and the whole be less subject to rust; so the devout person, after he hath in this sort taken down his heart to review and renew it, should anoint it with the sacraments of Confession, and the holy Eucharist. This exercise will repair thy weatherbeaten forces, inflame thy heart, make thy good purposes sprout out a fresh, and thy virtues flourish anew. The ancient Christians diligently practised it upon the anniversary feast of our Saveours Baptism, or Twelf-daye: on which (as witnesseth Saint Gregory Nazianzen) they renewed those professions and protestations, which they made in their christening. Let us do the like, (my dear Philotheus) disposing ourselves most willingly, and employing our time seriously therein. And having chosen a fit time, according to the advice of thy ghostly father, retiring thyself into thy spiritual and real solitude, or wilderness of devotion: make two or three of these ensuing meditations, after the order and method, which I set down unto thee in the second part.   

Considerations upon the benefit which God doth unto us, by calling us to his service, according to the protestation mentioned before. CHAPTER 2.  
1. RUN over the points of thy protestation. The first is, to reject and cast away, detest, and defy for ever, all kind of mortal sin. The second, to have dedicated, and consecrated thy soul, thy heart, and thy body, with all that thou hast, to the love and service of God: The third; that if it should happen unto thee to fall into some naughty action, that thou wilt procure immediately to rise again by God's grace. Are not these goodly, worthy, reasonable, and noble resolutions? Way well in thy soul, how conformable to the rule of reason this thy protestation is, how just, and how much to be desired, that thou shouldst fulfil and accomplish every point of it.  
2. Consider to whom thou hast made this protestation: even to God himself. If according to reason, our word given to a man, do straightly oblige & bind us, how much more our word and promise given and passed to almighty God? Ah Lord (said David) it is to thee that my heart hath pronounced this good word, and I will not forget it.  
3. Consider in whose presence thou madest this protestation and thou shalt find, that it was in sight of the whole court of heaven. The holy Virgin, blessed Saint joseph, thy good Angel, Saint Lewis, all this blessed company beheld thee, and sighed with sighs of joy and contentment at thy words, and looked upon thee with eyes of unspeakable love, when thy heart prostrated at the feet of our savour, consecrated itself wholly to his service. They made a peculiar feast and triumph that day of thy entry into God's service, and they will now make a commemoration of that joyful feast, if with a devout heart and good courage, thou renewest thy resolutions.  
4. Consider by what means thou wast brought to make this protestation, and to offer up these great resolutions. Ha my Philotheus, how amiable and favourable did God show himself unto thee at that time? Tell me, wast thou not then drawn unto it, by the sweet inspirations of the holy Ghost? the cords wherewith God drew thy little bark unto this secure haven, were they not all of love & charity? How dearly and daintily did he allure & entice thee with his sugared sacraments, with holy lecture, and devout prayer? Ah Philotheus, thou wast a sleep, & God watched over thee, and had care of thy soul, and had thoughts of peace, and meditations of love concerning thee.  
5. Consider at what time God drew thee thus happily unto him by these holy purposes. It was in the flower of thine age. Ah what a felicity is it to learn quickly, that which we cannot know but over-late. Saint Augustin, having been called to God at thirty years of his age, cried out: O ancient beauty, how is it, that I knew thee so late? Alas I saw thee before, but I did not consider thee till now. And thou mayst well say: O ancient sweetness, why did not I taste thee sooner? And yet alas, thou deservedst it not at that time in which it was given thee: therefore acknowledging the great bounty and grace of God, for calling thee to him in thy youth, say unto him with David: Thou hast lightened me, o God, and touched me from my youth, and I will for ever pronounce thy mercy. But if this thy vocation was in thy older days, o then, Philotheus, how inestimable a benefit was it, after thou hadst in such sort abused the years of thy life past, that God of his goodness should call thee before thy death, and stay the courrent of thy misery, even at that time, in which if it had been continued, thou hadst been miserable for ever and ever!  
6. Consider the effects which this vocation hath wrought in thee, & I suppose thou shalt find change and alteration enough in thy soul, comparing that which now thou art, with that which thou hast been. Dost thou not accounted it a singular felicity, to know how to talk familiarly with God by prayer? to have an inflamed affection and burning desire of the love of God to have appeased, and pacified many a troublesome passion, which before did vex, and torment thee? to have avoided many sins and scruples of conscience? And in a word to have so often frequented the holy Communion (more than thou wouldst once have done) so uniting thyself to this sovereign wellspring of ever-during graces? Ah, these be great and inestimable favours. We must way and ponder them with the weights of the sanctuary: it is Gods right hand that hath done all this. The right hand of God (saith David) hath done powerfully, his right hand hath extolled me: I will not die, but live; and will make known with heart, word, and deed, the wonders of his goodness.  
7. After all these considerations, which as thou seest may plentifully furnish thee with holy and fervent affections: thou must simply conclude with thancks-geving, and pray affectionately for thy good progress in virtue. And so retire from prayer with great humility and confidence in God: reserving the enforcing of the resolutions, till after the second point of this exercise.   

The examination of our soul touching her proffiting in devotion. CHAPTER 3.  
1. THE second point of this exercise, is somewhat long, and therefore to practise it, it is not requisite to perform it all at once, but at divers times: as to take that which concerneth thy misdemeanour towards God for once, that which appertaineth to thyself for another time, that which toucheth thy neighbour for an other, & the examining of thy passions for another. Neither is it requisite or necessary, to do it all upon thy knees, but only the beginning & ending, which comprehendeth the affections. The other points of the examination, thou must perform profitably walking, or sitting, or best of all in bed, if thou canst so remain without drowsiness, or well awake: but thou must well have read them before. Yet it is necessary to make an end of all this second point in three days, and two nights, at the farthest: taking each day & night, some hour or season according as thou best mayest: for if it should be done at times far distant one from another, it would lose his force, and would work but very weak and kay-cold impressions and resolutions.  
2. After every point of the examination, note carefully in what thou findest thyself amended, and in what thou art defective, and what principal errors or abuses thou hast committed, that so thou mayst declare thyself the better to take good council, and resolution, to comfort thy mind. And although in these days of examination, it be not necessary to retire thyself totally from company and conversation: yet thou must be somewhat more retired than ordinary, & principally towards the evening, that thou mayst go to bed early, & take that rest of body and repose of mind which is necessary for these exercises. And in the day time, thou must use very frequent aspirations to God, to our Lady, to the Angels, to all the celestial Jerusalem: And all this must be done with a loving heart towards God, & desirous of perfection. So begin then this examination well and happily.  
1. First place thyself in the presence of God.  
2. Invoke the aid of the holy Ghost, demand of him light and clearness, to see and know well, with S. Augustin, who cried out before God in an humble spirit: O lord let me know thee, and let me know myself: and S. Francis, who sweetly asked God saying. Who art thou, and who am I? Protest that thou dost not purpose to mark and note thy advancement and progress in piety and virtue, to rejoice therefore in thyself, but to rejoice in God, nor to glorify thyself, but to glorify God, & to give him thancks for it. Protest likewise that if thou findest that thou hast not profited nor gone forward at all in devotion nay though thou hast recoiled & gone backward: yet for all that thou wilt not lose thy courage, nor become any whit the colder in thy good purposes, through faintness of heart; but that rather thou wilt more stir up thy courage, & animate thyself to go more cheerfully forward in the journey of devotion happily enterprised, & that thou wilt the more profoundly humble thyself, and amend thy defaults by the assistance of God's grace.  
This done, consider leisurely & quietly how thou hast behaved thyself even till that present power, toward God, towards thy neighbour, & towards thyself.   

An examination of the estate of our soul towards God. CHAP. 4.  
1. HOW is thy heart affected toward mortal sin? hast thou a firm resolution never to commit any, whatsoever should hap unto thee therefore? Hath this resolution and full purpose, endured continually in thy soul, since thy last protestation unto this time? In this resolution consisteth the foundation of spiritual life.  
2. How findest thou thy heart affected towards the commandments of God. Dost thou find them delightful, sweet acceptable. Ah my dear child, he that hath his mouth in taste, and a good stomach, loveth wholesome meats, and rejecteth the contrary.  
3. How doth thy heart bear itself towards venial sins? we cannot keep ourselves so pure, but we shall commit some now and then: but is there any, to which thou hast any especial inclination? or which were worse, is there any kind of venial sin, to which thou bearest a peculiar affection and delight?  
4. How is thy heart affected towards spiritual exercises? dost thou love them, and esteem them? do they not trouble thee? art thou not out of content and taste with them? To which of them dost thou find thyself most inclined? To hear the word of God, to read it, to talk of it, to meditate it, to aspire daily to God, to go often to confession, to receive spiritual instructions, to prepare thyself duly to the holy Communion, to Communicate frequently, to bridle thy affections: in these and such like acts and exercises, what is there contrary or repugning to thy mind? And if thou find any such holy exercise, to which this heart of thine hath less inclination than it should, examine the cause from whence that disgust ariseth.  
5. How doth thy heart remain affected towards God himself? Taketh it pleasure in the remembrance of God? feeleth it not a sweet delight in calling him to mind? Ah said David, I have thought upon God, and taken delight therein. Dost thou find a certain promptness, readiness, and facility in thy heart to love God, and a particular savour in tasting this his love? Thy heart, doth it not recreate itself to think upon the immensity, bounty, and marvelous sweetness of almighty God? If thou chance to think upon God amidst thy worldly affairs, and vanities, doth this thought make place, and win room, and seize upon thy heart? Doth it seem to thee that in such cases thy heart takes God's part, and turns to his side, and as it were goes before him, to lead him reverently into the chamber of thy heart? for there are many souls of this metal in the world.  
6. A loving wife, when her husband comes home from some far journey, so soon as she perceiveth any sign of his return, or heareth his voice: what business of ever she hath in hand, though she be constrained by some forcible consideration to stay herself, yet her heart cannot be held from looking for her husband, but abandoneth all other cogitations, to think upon his joyful return. Souls that love God, do the very same; howsoever they be employed, when the remembrance of God presenteth itself unto them, they neglect all things else, for joy that their beloved is returned unto them; and this is a very good sign.  
7. How is thy heart affected towards jesus Christ, God & man. Takest thou pleasure in thinking on his life and death? The Bees delight in their delicious honey: Wasps and beetles, in ill-favoured savours: so holy souls have all their contentment, placed in our sweet redeemer jesus Christ, with an exceeding tenderness of ardent love to him: but such as be vain, and wicked, plant their affections altogether upon unprofitable vanities.  
8. How is thy heart affected towards our blessed Lady, thy good Angel, the Saints of heaven? Dost thou love, honour & reverence them: hast thou a special trust in their intercession, a respect & worship to their images, delight in their lives: takest thou pleasure to hear them praised?  
9 Concerning thy tongue. How speakest thou of God: is it a delight unto thee to talk and discourse in his honour, according to thy condition and ability: Dost thou love to sing hymns to his praise and glory?  
10. Concerning works. Think whether thou have a true hearty desire of the outward glotie of God, and to do somewhat for his honour and worship: for such as love God, do according to David, love the ornament of his house.  
11. Consider whether thou hast left any affection, or renounced any delight, or forsook any thing for God's cause? for it is a great sign of true love, for his sake whom we love, to deprive ourselves of any thing. What then hast thou in all this time (since thy protestation) forsaken for the love of God?   

An examination of our estate touching ourselves. CHAP. 5.  
1. HOW dost thou love thyself, lovest thou thyself overmuch for the vanities of this world? For if it be so, thou wilt desire to dwell always in the world, with an extraordinary care to establish thyself here upon earth. But if thou love thyself for heavens sake then wilt thou desire, at least wise thou wilt easily consent, to departed from hence at the time and hour, that it shall please our Lord to call thee.  
2. Dost thou keep due order in the love of thyself? for there is nothing that marreth us, but only the inordinate love of ourselves. As for well ordered love, it requires that we love the soul bitter than the body; that we take more pains to get virtues then any thing else; that we make more account of heavenly glory, then of base and transitory honour? A well ordered heart, will more often say in itself: What will the angels say if I think, or do such a thing? them, what will men say?  
3. What love bearest thou to thy soul? art thou unwilling and loath to help it when it is spiritually distempered and diseased? alas thou owest this care and attendance unto it, to help it thyself, and procure it to be helped by other, when passions do torment it: and to set a side all other cares, when thy soul stands in need of thy care.  
4. How dost thou esteem of thyself before the eyes of God almighty? to be nothing at all, doubtless. But it is no great humility in a fly, to think herself nothing in regard of a mountain; or for a drop of water, to esteem itself nothing in comparison of the main sea: nor for a sparkle of fire, to hold itself nothing in respect of the sun: It is humility indeed, not to prefer ourselves before others, nor to affect, or desire to be esteemed of, and well liked by others: How dost thou feel thyself, affected in this point?  
5. Touching thy tongue: dost thou not brag and vaunt of thyself one way or other? dost thou not flatter thyself, when thou speakest of thine own self?  
6. For works & actions. Dost thou use to take any pleasure or passetime, contrary to thy bodily or spiritual health? I mean vain pleasure, unprofitable recreations, overwatching, too much disordely labour, and such like.   

An examination of the estate of our soul towards our neighbour. CHAPTER 6.  
1. THE love between husband, and wife, ought io be sweet, quiet, earnest, and constant, and grounded principally upon the ordinance of God, who commandeth it to be so. And the self same is to be understood, of love between parents and their children, between us and our neighbours, and our friends, every one in his rank and degree.  
2. But to speak in general. How is thy heart affected towards thy neighbour? Dost thou love him from thy heart, and for God's sake? To discern well, whether it be so or no, thou must prepose and represent unto thyself, certain persons that be troublesome, and intractable, for there it is, and towards such kind of men, where we exercise the virtue of true charity towards our neighbours: and much more towards such as have injuried us either in work or in word. Examine well if thy heart be free from passion in this behalf, and whether thou feelest not a contradiction within thee, to love any body.  
3. Art thou prone to speak ill of thy neighbour? and especially of such as love thee not? Dost thou any harm to thy neighbour directly, or indirectly? Though thou have never so little reason or discourse, thou wilt easily find out thy defects in this point.   

An examination of the affections of our soul. CHAP. 7.  
1. I HAVE extended these points at large, because in the examination of them, consisteth the knowledge of our spiritual advancement, or progress which we have made, for as for examining our sins, that's for confessions, and for such as never think upon going forward in piety and devotion.  
2. Yet nevertheless, we must not labour to exactly and curiously in examining every one of these articles or interrogatories: but fair and softly, considering with quiet and repose of mind, in what estate our heart hath been in every one of them since our resolution and protestation, and what notable defects we have committed therein.  
3. But to make a shorter abridgement of all, we may reduce the whole examination, to the search and survey of our passions: and if it be tedious and troublesome, to consider so exactly what we have been: we may in this manner following examine ourselves how we have behaved ourselves.  

In our love towards God, our neighbour, and ourselves.  
In hatred toward sin in ourselves, and sin in others: for we must desire the extirpation of the one, and the other:  
In desires of riches, honour, estimation, passetimes.  
In fear of danger to fall into sin, and of loss of goods of this world, for we may fear the one and the other too much.  
In hope placed more than needs in the world, in fading creatures: or to little in God, and godly things.  
In sadness, if it were to excessive, and for transitory vanities.  
In joy and gladness, if overmuch and for unworthy matters.   
To conclude in a word: what affection doth predominate thy heart? what passion doth most of all possess it? in what dost thou principally go awry? for by passions of our soul, we may judge of our estate, examining them, and as it were feeling and tasting them, one after another. As he that is skilful on the lute, by touching the diverse strains of his instrument, finds which string is out of tune, and tunes it by stretching it up, or letting it down: so after we have as it were touched, and examined the tune of our passions, of the love, hatred, desire, fear, hope, sadness, or joy that is in our soul, if we find them discording from the tune which we would strike, and from the proportionable harmony of our soul, which is to be set to the glory of God, we may make them accord, by bringing them to their due tune and proportion with God's grace, and by council and advice of our ghostly father.   

Affections to be exercised after this examination. CHAP. 8.  
AFTER thou hast duly pondered every point of the examination, and considered at what stay thou art, and to what thou art come: then exercise the affects of thy soul as followeth.  
1. Give God thancks for that amendment, be it but little, which thou hast found in thy life, since thy general resolution last made: and acknowledge that it was his only mercy, that caused it in thee, and and for thee.  
2. Humble thyself reverently before his majesty, acknowledging unfeignedly, that if thou have not much profited in piety, it hath been through thine own default, because thou hast not faithfully, courageously, and constantly answered the inspirations, illustrations, and motions, which he hath often imparted unto thee in prayer, and by many other ways.  
3. Promise him sincerely, that thou wilt for ever praise him, for the inestimable favours bestowed upon thee, and especially for drawing thee from thy bad inclinations by this present amendment.  
4. Demand pardon of him for thy unfaithfulness & disloyalty, for not corresponding with his inspirations and graces.  
5. Offer him up thy heart, to the end he may be the sole master and Lord of it.  
6. Beseech him to make thee faithfully accomplish his will hereafter.  
6. Invoke the Saints of heaven, our B. Lady, thy good Angel, thy patron, joseph, and the rest to whom thou hast an especial devotion, to help thee with their intercession.   

Considerations proper to renew our good purposes. CHAP. 9  
1. THIS examination being made, and diligently conferred with some worthy, expert, and skilful guide, to learn the quality of thy faults, and the fit remedies for them: begin those meditations following, making one of them every day, and in it spend the ordinary time which other days thou appointedst to pass in thy meditation; with the self same method, preparation, and affections which thou hast used heretofore in the meditations set down in the first part: placing thyself first of all in the presence of God, and then imploring his grace, to establish thee in his holy love and service.   

The first consideration, of the excellency of our soul. CHAP. 10.  
1. CONSIDER the nobility and excellence of thy soul, endued with an understanding, which knoweth not only all this visible world, but moreover understandeth, that there are invisible Angels, and a happy Paradise, that there is a sovereign God, unspeakable, most good, most mighty; that there is an eternity of immortal spirits: and withal knoweth the means how to live well in this visible world, and to associate herself with the angels in heaven, and to attain to the familiarity and friendship of God himself for ever.  
2. Thy soul hath also a free-will, of a most noble excellency, which is able to love God, and cannot hate him, considered in himself. Lo what an excellent soul thou hast. As no corruptible or ill-savouring thing can stay the little Bees, but only flowers are their rest, only upon them do they settle their flight: so thy heart can find no repose, but in God alone, no creature else can fill or satisfy it. Remember hardly & recount with thyself, all the dearest and greatest entertainments, wherewith thou hast ever occupied thy heart, and judge in good sadness, whether they were not all full of unquiet, of molestations, of restless and stinging thoughts, importunate cares, with which thy poor heart was most miserably distract and afflicted.  
3. Alas thy heart runneth hastily and headlong, after the creatures of this world, thinking it possible to appease its desites in them: but so soon as thou meetest with them and tastest them, thou art as ready to begin again as before: for nothing is able to content thy heart, God would not permit that it should find rest in any place, no more than the Dove that Noah sent out of the Ark, that so it might always earn to return to God, from whence it came. Ah how admirable is this natural beauty of thy soul! and why then dost thou endeavour to withhold her against her will, to serve these fading creatures?  
4. Oh my fair and lovely soul (master thou say) thou canst understand and love God himself: and wherefore dost thou entertain thyself in things inferior to God? thou mayest if thou wilt, pretend eternity, wherefore dost thou hunt after moments? This was one of the chiefest complaints of the prodigal child, that whereas he might have feasted deliciously at his father's table, he was forced through his own wilfulness, to feed at the troughs of his swine. O my soul, thou art capable of God himself: woe be to thee, if thou rest contented with any thing less than God.  
Lift up thy soul earnestly with this consideration: show her that she is immortal, and an heir of eternity, and therefore that she direct her course and courage thereto.   

The second consideration of the excellency of virtues. CHAP. 11.  
1. CONSIDER that only virtue and devotion, can make thy soul to rest content in this world. O what excellent beauty is in them! make a comparison betwixt the lovely virtues, and the hideous vices that be contrary unto them: what sweetness is there in patience compared to revenge? in meekness in respect of anger and frowardness? in humility in regard of pride and ambition? In liberality compared to covetousness & niggardize? in charity compared with envy? in sobriety, in respect of intemperancy? virtues have this excellency, that they fill the soul with an incomparable sweetness and delight, after she hath practised them: whereas vices leave the soul exceedingly wearied, tired, and molested. And why endeavour we not then to obtain these pleasures, that have no gall nor bitterness mingled with them?  
2. He that hath but a few vices, is not content with the delights which they bring him: and he that hath many, is malcontent with the cumber of them. He that hath but a few virtues, hath a great deal of content in them: and the more his contentment is, the more his virtues increase.  
3. O devout life how lovely art thou, how honourable, how delectable! thou dost diminish tribulations, and augmentest consolation: without thee, even good is evil, honey pleasures are full of bitter unquietness, peace itself is war, and trouble, and contradiction. Ah he that would be acquainted familiarly with thee, must still say with the Samaritan, O Lord give me some of this water to drink: an aspiration much frequented by the holy mother Teresa, and Saint Catherine of Genua, although upon other occasions.   

The third consideration of the examples of Saints. CHAPTER 12.  
1. CONSIDER the examples of the saints of all sorts & orders: what is it that they have not done and suffered, to love God, and be wholly devoted and addicted to his service? Look upon the invincible martyrs in their constant resolutions, what torments have they not suffered for the maintenance and performance of their holy purposes? But above all those fair and flourishing ladies whiter than lilies, in purity, more blushing then roses in charity, some at twelve, others at thirteen, fifteen, twenty, five and twenty years of age: consider how they endured a thousand sorts of martyrdoms, rather than to renounce their sacred resolutions, not only in profession of faith, but also in exercise of devotion and piety: some choosing to die rather than lose their virginity: others rather then they would leave off serving the tormented prisoners, comfort the afflicted, bury the dead, and such like holy works of God's service. O good Lord what constancy hath that frail sex showed in these occasions!  
2. Consider so many holy confessors, with what valour and magnanimity did they contemn the world? How immovable and unconquered were they in their resolutions? nothing in this universal world could make them forego them, they embraced their purposes of sanctity without exceptions or reservations, and went forward with them, without any tediousness or faintness. Good God, what excellent things doth. S. Austin write of his holy mother Monica? with what courage did the follow her enterprise of serving God, in her marriage, and her widowhood? And Saint Hierom, what rare constancy doth he point out in his devout Paula, amidst so great varieties of cumbrous occurrences.  
3. And what is there that we may not do, having such excellent patterns to follow? They were frail mortal men, as we are; they did all for the same God, by the same virtues: why should not we do the like in our estate and condition, and according to our vocation, for the accomplishment of our good purpose and holy protestation?   

The fourth consideration: of the love that jesus-christ beareth unto us. CHAPTER 13.  
1. ●… 〈…〉 unspeakable 〈…〉 jesus Christ our Lord suffered so much in this world, and especially in the garden of mount Olivet, and the bitter place of mount Caluarie. All that love of his was for thy sake: By so many pangs and torments, he obtained of God the father good purposes and holy resolutions for thee: by the same afflictions did he moreover purchase all things else necessary for thy soul, to maintain, nourish, strengthen, and bring to full growth and perfection, all thy resolutions. O holy resolution, how precious and nobly borne art thou, being daughter to such a mother as is the passion of our savour! O how carefully should my soul cherrishe thee, since thou hast been so dear unto my sweet jesus! Alas, o savour of my soul, thou diedst upon the Cross, to gain me my virtuous resolution! ah do me the favour, that I also choose rather to die, then to forget or forego them.  
2. Thou seest then (my Philotheus) it is certain, that the dear heart of our Lord jesus, beheld thy heart from the tree of the cross, and there (in a manner) fell 〈…〉 and for love of it, of 〈…〉 thee all the good that ever 〈…〉, or ever shalt have; and 〈…〉 these good resolutions. 〈…〉 Philotheus) we may all say wi●… 〈◊〉 ●…ophet jeremy: O my Lord, 〈◊〉 my being thou beheldest me, and called'st me by my name: for in 〈…〉, his divine goodness in his 〈…〉 love, prepared all the general, and particular means of our sal●…tion, and consequently all our holy 〈◊〉. Yea without doubt: As a woman, so soon as she is with child prepareth her cradle, linen, swathing-bands, and withal bethincketh of a nurse for her child, which she hopeth to bring forth, although it be not yet come into the world: even so our Lord, having his goodness pregnant, and as it were great with child of thee, pretending to bring thee forth to salvation, and to make thee his daughter and heir, prepared upon the holy rood, all that which was necessary for thee, thy spiritual cradle, thy linen and swathing bands, thy nurse, and all other means necessary for thy salvation: that is, all the ways, all the graces, all the 〈◊〉, by which he conducteth thy soul, and will bring it at length to perfection.  
3. Ah my God, how deeply ought we to imprint this in our memory! Is it possible, that I have been loved, and so sweetly beloved by my savour, that every step of his life, and even every step that he went to mount Caluarie, sweeting and fainting under his heavy cross, even than he went bethincking himself of my good, and of every one of these little occasions, by which he hath drawn me unto him! And how much then ought we esteem, how carefully should we employ all this to our commodity! Ah how sweet a remembrance is this? This loving heart of my God, thought upon Philotheus, loved him, procured him a thousand means to salvation: as though there had been no other soul in the world, to take care of; As the sun, shining upon one side of the earth, shineth so much there, as if it gave no light to any other place: in the very same manner, did our Lord take thought and care of all his children, providing for each one of us, as though he had not thought upon the rest. He hath loved me (saith S. Paul) and hath given himself for me. As if he had said: for me only, altogether as much as if he had done nothing for any else. O Philotheus, this should be engraved in thy soul, to cherish and nourish thy good resolutions, which have been so precious and dear to the heart blood of our blessed savour.   

The fift consideration, of the eternal love of God toward us. CHAPTER 14.  
1. CONSIDER the eternal love which almighty God bore unto thee: for long before our Lord jesus Christ as man suffered for thee upon the cross: his divine majesty did forecast thee in his sovereign goodness, and loved thee infinitely. But when began he to bear thee this love? even when he began to be God. And when began he to be God? sure he never began to be God, for he hath always been God, without beginning and without ending, and so likewise from all eternity did he love thee: his love to thee never had beginning, and therefore did he from all eternity prepare the grace's benefits & favours bestowed upon thee. So saith he himself by his prophet: I have loved thee with a perpetual charity, therefore have I drawn thee unto me, taking pity of thee. Amongst other benefits then which he thought upon from all eternity to give thee, needs must thou account thy purposes and resolutions to serve him.  
2. And o good God, what excellent, how dear ought these resolutions to be unto thee, since God hath fore thought, premeditated and forecast them from all eternity? what should we not suffer rather then to suffer one only jot or title of them to be taken away or diminished. All the world together must not make us forego the least of our good purposes: for all the word together is not worth one soul: and a soul is worth nothing, without good resolutions.   

General affections upon the precedent points, or considerations, with the conclusion of this exercise. CHAPTER 15.  
1. O AMIABLE resolutions! you are to me the beautiful tree of life, which my God hath planted with his own hand, in the midst of my heart: and my redeemer hath watered with his life dropping blood to make it fructify; rather will I suffer a thousand deaths than endure that one of you should be hindered. No, neither vanity, nor delights, nor riches, nor sorrows, nor tribulations, shall ever be able to pull me from my holy designs and purposes.  
2. Alas o my Lord, it is thou that hast planted this tree of good resolutions, and from eternity kept it in the bosom of thy fatherly providence, to place it in the garden of my soul: O how many souls are there, which have not been favoured in so high a degree: and how then shall I be able to humble myself prefoundly enough under thy mercy?  
3. O beautiful and holy resolutions? If I keep your charity, you will save me eternally: if you live still in my soul, my soul will live in you; live then for ever o my good resolutions, as you were eternally and for ever in the mercy of my God, live and remain eternally in me, for I will never abandon or forsake you.  
4. After these affections, thou must particularise, and forecast in especial, the means necessary to maintain these good purposes: and protest to use these means faithfully, and diligently, as are, frequent prayer, often use of the Sacraments, good works of mercy, amendment of the faults, which in the second point of this exercise thou shalt have discovered, cutting off ill customs, and following the councils and advices, which thy spiritual guide shall prescribe thee.  
5. This done, as if thou hadst taken breath a while, and rested thyself well, protest again a thousand times, that thou meanest unfeignedly to continue in thy resolutions: And as if thou hadst thy heart, thy soul, thy will in thy hands, dedicate them, consecrate them, sacrifice them to God, with protestation that thou wilt never ask them again, never redemaund them, but leave them always entirely in the hands of his divine majesty, to follow in all things his holy ordinance.  
6. Pray unto God that he would wholly renew thee, and bless this renovation of thy protestation and firm resolution: that he would fortify thee and strengthen thee therein: invoke the blessed Virgin, thy Angel, the Saints, and especially those to whom thou bearest particular devotion.  
7. Being thus moved and inflamed by God's grace in thy heart, go to the feet of thy confessor, accuse thyself of the principal faults committed since thy last general confession: and receive the absolution with the self same trace and effect with which then thou didst: and pronounce thy protestation before him, seal and sign it: and so go again to unite thy heart now renewed and reform, to thy savour and Lord, in the holy sacrament of the Eucharist.   

Feeling thoughts to be kept in mind after this exercise. CHAPTER 16.  
1. THE day following this renovation of thy heart, and some days after, it willbe profitable to repeat oft times in thy heart to thyself & by mouth likewise, those ardent speeches which S. Paul, S. Augustin, S. Catherine of Genua, and other saints used: I am now no more mine own man: whether I live or die, I am my Saveours altogether: I have no more in me these cold words, of me, and mine: my me, is jesus, and my mine, is to be wholly Christ's: O world thou art all ways thyself: and I likewise he that have been always myself, but from hence forth I willbe myself no longer. No my soul, we willbe no longer ourselves, as we have been: we will have another heart, another affection, and the world that hath so often deceived us, shall now be deceived in us: for not marking our change but by little and little, he will think us always to be Esau, and we will prove jacob.  
2. All these exercises must repose, and settle in our hearts: and when we lay a side for the time consideration and meditation, we must enter by little and by little, and not all at a clap into our ordinary affairs, for fear lest the precious liquor of our good resolutions, distilled so diligently out of these considerations, be not suddenly overturned, and spilled: it must soak first as it were, and sink well into all the parts of our soul, yet without too much application of spirit or body.   

An answer to two objections, which may be made against this Introduction. CHAP. 17.  
1. THE world may chance to tell thee, my Philotheus, that these exercises and advices are so many in number, that he that would practise them, had need to apply himself to nothing else, but let all other affairs alone. Ah Philotheus, if in deed we did nothing else, we should do well enough, since, so we should do that, which to do, we were placed in this world. But dost thou not see the decept? No doubt if all these exercises were to be performed every day, they would busy us enough, & take up most of our time. But it is only required to practise them every one in their time and place, as they come in their turn. How many laws are there in the Digests, & Code which must be kept and observed? but all men know and understand that their observance is required, according to the occurrences of occasions and actions, not that one should practise them all every day. Otherwise, the holy king David, practised many more spiritual exercises in a day, amidst his weighty affairs, than I have here prescribed. S. Lewes an admirable king both in peace and in war, and that with a wonderful care, administered justice, and managed affairs of state: was wont to hear two masses every day, to say evensong, and complin with his chaplain, had every day set time to meditate; and visited hospitals very often: every wednesday confessed & disiplined himself very oft; heard holy sermons, and used spiritual conferences: and for all this, never omitted one the least occasion of the public weal exteriorly offered, which he did not most diligently put in execution: and his Court was more gallant, more frequented, more flourishing, then ever it had been in time of his predecessors. practise then these exercises cheerfully, as I have prescribed them: and God will allot unto you time, leisure, and strength enough to do your other affairs: though he should make the sun for that end to stay his course, as he did for his servant josua. We work enough always, when God works with us.  
2. The world will say again, that almost throughout all this book I presuppose, that my Philotheus, hath received of God the gift of mental prayer, and yet every man hath it not: so that, this introduction will not serve for every body. 'tis true, without all doubt, I presuppose it: and it is true too, that every man hath not the gift of mental prayer; but it is likewise true that almost every man may obtain that precious gift, even the most rude and unlearned: so that they have good spiritual masters and guides, and that they themselves would vouchsafe to take as much pains in the search of it, as in itself it requires. And if there be any, that in no sort nor degree hath this precious gift (which I think can happen but very seldom) a sage conductor and master, will easily supply that want, by making them to read, or hear read, these meditations and considerations, with good heed and attention.   

Three pricipal advices for this introduction. CHAPTER 18.  
1. THE first day of every mouth, repeat and renew the protestation set down in the first part at the end of the meditations: and protest at all times to have a will & purpose to keep every point of it, saying with David: No my God, never will I forget thy justification, for in them thou hast given me life. And when thou findest any spiritual battle in thy soul, take in hand the self same protestation, and prostrate in spirit with all humility, pronounce it all from thy heart, and thou shalt find great ease in thy conflict.  
2. Profess to all the world, that thou desirest to be devout, be not ashamed of that holy desire and profession. I say, make profession of a true desire of devotion, and not, make profession of devotion: blush not to use those common and ordinary actions, which help us to obtain the love of God: advow and admit hardyly, that thou dost thy endeavour to meditate, and thou hadst rather die then sin mortally. That thou wilt by God's grace, frequent the sacraments, and follow the counsels of thy ghostly father (though for good considerations it be not expedient to name him). For this frank and free confession of God's service, that we are with a special affection consecrated and addicted to his love: is most acceptable to the divine majesty, who by no means alloweth his servants, to be ashamed of his cross. Besides, this open profession, cuts of many a summon, many an enticement, which the world would make to the contrary: and bids us to stand upon our reputation, in the constant poursuite of devotion. The philosophers, openly professed themselves to be philosophers, that so men might permit them to live philosophically: and we must make ourselves known to be lovers of devotion and holy exercises, that men may let us live devoutly. If any man tell thee, that one may live devoutly without the practise of these exercises and advices: deny it him not, but answer him lovingly, that thy weakness is so great, that thou standest in much more need of help, than other men do.  
3. Last of all, I conjure and entreat thee, my dear Philotheus, by all that which is holy in heaven and earth, by the baptism which thou hast received, by the sweet milk of mercy which thou hast sucked from the breasts of our Lord jesus, by the most loving heart, in which thou placest all thy hope and confidence: Continue and persever in this happy enterprise of spiritual life. Our days run on a pace, death is hand at our gate, The trumpet soundeth the retreat (saith Saint Gregory Nazianzen) let every man be read, for the judge is at hand. Saint Symphorians mother seeing him led to martyrdom, cried after him: my son, my son, remember everlasting life, look up to heaven, and think upon him that reigns there, a short end will quickly end the course of this life. I say the same to thee (my Philotheus) look up to heaven, and leave it not for this base earth; think upon hell, and cast not thyself into that dreadful gulf for moments of pleasures; remember jesus Christ, deny him not for the world: and though the labour of a devout life, seem hard unto thee, sing merrily with Saint Francis: 
Since heaven is for my pains assigned '  
Pains are sweet passetimes to my mind.  Live for ever sweet jesus, to whom with the Father, and holy Ghost, be all honour and glory, now and always, and for ever and ever. Amen.    

THE ERRATA.  
Pag. 14 line 13. Picaustes, read, Piraustes. p 17. l. 24. many souls, read, of many souls. p. 37. l. 23. of riches, read, of the rich. p. 39 l. 26. fowls, read, souls. p. 68 l. 3. were created, read, we were created. p. 91 l. 17. infinitle, read, infinite, p 91, l. 19 Certify, read, Terrify. p. 95. l. 11. pight, read, right. p. 120 l. 18. of, read, or. p. 135 l. 22. forces, read, species. p. 139. l. 2. thy, read, the. p. 141. l. 20. of, read, or. p. 172. l. 12. this, read, his. p. 191. l. 22. Consiliat, read, Conflict. p. 235. l. 19 perfections, read, things. p. 277. l. 20. king, read, kind. p. 337. l. 12. and, read, it. & l. 13. it, and. p. 344. trade, read, trace. p. 365. l. 22. cords, read, the cords. l. 376. l. 16. back, read, lack. p 377. l. 4. turn, read, tame. p. 405. l. 26. word, read, world. p. 21. l. 6. part the fourth, fore, read, fire.  
If there be any other faults escaped, I pray the gentle reader of his courtesy to correct them.   

A TABLE OF THE CHAPTERS.  

THE FIRST PART OF THE INTRODUCTION: Containing advices and exercises requisite for the conduct of a soul from her very first desire of a devout life, until she be brought to a full resolution to embrace it steadfastly in all her actions.  
WHAT a devout life is. Chap. 1. pag. 28  
The property and excellency of Devotion. Chap. 2. 35  
That devotion is an instrument, and an ornament befitting all vocations and professions. Chap. 3. pag. 40  
The necessity of a guide to enter and go forward in exercises of devotion. Chap. 4. 44  
That the beginning of a devout life, must be taken from the purgation of the soul. Ch. 5. 50  
Of the first Purgation: which is, from mortal sins. Chap. 6. 54  
The second Purgation: which is from the affections of sin. Chap. 7. 57  
Of the means of applying this second Purgation. Chap. 8. 61  
The 1. Meditation; of our Creation. Cham 9 64  
The second Meditation; of the end, for the which we were created. Chap. 10. 68  
The third Meditation; of the Benefits of God. Chap. 11. 71  
The fourth Meditation: of sin. Cham 12. 76  
The fift Meditation: of Death. Cham 13. 80  
The sixth Meditation: of judgement. Ch. 14. 85  
The seventh Meditation: of Hell. Cham 15. 89  
The eight Meditation: of Paradise. Ch. 16. 92  
The ninth Meditation; by way of election or choice of Paradise. Chap. 17. 96  
The tenth Meditation; by way of election and choice which the soul maketh of the devout life. Chap. 18. pag. 100  
How to make a general Confession. Ch. 19 105  
An authentical protestation, serving to engrave in thy soul a firm resolution to serve God, and to conclude the acts of Penance. Chap. 20. p. 108  
A devout manner to receive absolution. Chap. 21. p. 112  
That we must purify ourselves from the affections which we have to venial sins. Ch. 22. 114  
That we ought to purify ourselves from affection and delight of unprofitable and dangerous things. Chap. 23. 119  
That we must purge ourselves, from bad inclinations. Chap. 24. 122   

THE SECOND PART OF THIS INTRODUCTION: Containing divers advices for the lifting up of the soul to God by prayer, and by use of the Sacraments.  
OF the necessity of prayer. Chap. 1. 124  
A brief method of meditation. And first of the presence of God, which is the first point of Preparation. Chap. 2. 131  
Of Invocation, the second point of Preparation. Chap. 3. 136  
Of the third point of preparation, consisting in proposing the mystery which we mean to meditate. Chap. 4. 138  
Of the considerations and discources of our understanding; which are the second part of meditation. Chap. 5. 141  
Of the affects and resolutions of our will, the third part of meditation. Chap. 6. 143  
Of the conclusion of the exercise, and spiritual posy to be gathered out of it. Chap. 7. 145  
Some profitable instructions and advices for meditation. Chap. 8. 148  
Of the dryness of affection, which often happeneth in meditating. Chap. 9 154  
A morning exercise. Chap. 10. 157  
An exercise for Evening. And of the examination of our consciece before bed time. Ch. 11. 160  
Of the spiritual retiring of the soul C. 12 163  
Of aspirations, iaculatory prayers, and good thoughts. Chap. 13. 168  
How we ought to hear the holy Mass. c. 14. 179  
Of other public & common exercises. C. 15. 184  
Of honour & invocation of the Saints. c. 16. 187  
How we ought to hear and read Gods holy word. Chap. 17. 190  
How to receive inspirations. Chap. 18. 193  
Of holy Confession. Chap 19 199  
Of frequenting the holy Communion. Ch. 20 208  
How we ought to Communicate. Ch. 21. 215   

THE THIRD PART OF THE INTRODUCTION: Containing sundry rules and advices, concerning the exercise of virtues.  
OF the choice which we must make in the exercise of virtue. Chap. 1. pag. 220  
An addition to the former discourse, about choice in the exercise of virtues. Ch. 2. 231  
Of Patience. Chap. 3. 239  
Of exterior Humility. Chap. 4. 249  
Of humility more internal than the former. Chap. 5. pag. 256  
That humility maketh us love our own debasement and abjection. Chap. 6. 266  
How to keep our good renown in the practise of humility. Chap. 7. 275  
Of meekness & gentleness towards our neighbours; and remedy against anger. Ch. 8 284  
Of sweetness and gentleness towards our selves. Chap 9 293  
That we must handle our affairs with diligence, but not with to much eagrenes, and solicitude. Chap. 10. 298  
Of Obedience. Chap. 11. 302  
Of the necessity of Chastity. Chap. 12. 307  
Advices how to preserve chastity. Ch. 13. 315  
Of poverty of spirit, to be observed in riches. Chap. 14. p. 320  
How to practise true and real poverty, remaining notwithstanding really rich. Chap. 15. pag. 326  
How to practise richness of spirit, in real poverty. Chap. 16. 335  
Of friendship: and first of fond, and fruitless friendship. Chap. 17. 339  
Of love, and love to yes. Chap. 18. 343  
Of true friendship. Chap. 19 350  
The difference betwixt true and vain friendship. Chap. 20. 356  
Advices and remedies against naughty friendship's. Chap. 21. 361  
Other advices of the same subject, of fond amities. Chap. 22. 368  
Of the exercises of exterior mortification. Chap. 23. p. 372  
Of company, and solitariness. Cham 24 384  
Of decency and handsomeness in attire. Changed 25. 390  
Of talk. And first how to speak of God. Chap. 26. pag. 394  
Of courtesy in talk, and due respect of persons. Chap. 27. 397  
Of rash judgement. Chap. 28. 401  
Of slander and backbiting. Cham 29. 412  
Other advices and instructions to be observed in talk. Chap. 30. 424  
Of honest and commendable pastimes and recreations. Chap. 31. 428  
Of dancing and some other passetimes which are lawful, but dangerous withal. Ch. 32 430  
The times to sport and dance. Chap. 33. 435  
To be faithful and constant in great and small occasions. Chap. 34. 437  
That we must keep our soul just and reasonable, in all her actions. Chap. 35. 442  
Of desires. Chap. 36. 447  
Advertisements for those which are married. Chap. 37. 452  
Of the honesty and chastity of the marriagebed. Chap. 38. 468  
Instructions for widows. Chap. 39 476  
A word or two to Virgins. Chap. 40. 486   

THE FOURTH PART OF THE INTRODUCTION: Containing necessary instructions, against those temptations which are most ordinarily incident, to those that endeavour to live spiritually.  
THAT we must not regard the scoffs and mocking taunts of the children of this world. Chap. 1. 1  
That we must have continually a good and manful courage. Chap. 2. 7  
The nature of temptations, & the difference between feeling them, and consenting to them. C. 3. 11  
Two fit examples of the for said matter. C. 4. 16  
An encouragement to the soul vexed with temptation. Chap. 5. 21  
How tentation and delectation may be sin. Chap. 6. 24  
Remedies against great and vehement temptations. Chap. 7. 29  
That we must diligently resist, even the least temptations that are. Chap 8. 33  
Remedies against these lesser temptations. C. 9 35  
How to strengthen our heart against temptations. Chap. 10. 38  
Of unquietness of mind. Chap. 11. 41  
Of sadness. Chap. 12. 47  
Of spiritual and sensible consolations, and how one must behave himself in them. Ch. 13. 48  
Of dryness and barrenness in our spiritual exercises. Chap. 14. 67  
The former discourse is explained and confirmed by a notable example. Chap. 15. 79   

THE FIFTH PART OF THE INTRODUCTION: Containing exercises & instructions to renew the soul, & confirm devotion.  
THAT we renew every year our good purposes by the exercises following. C. 1. 87  
Considerations upon the benefits which God doth unto us, by calling us to his service, according to the protestation mentioned before. C. 2. 90  
The examination of our soul touching her proffiting in devotion. Chap. 3. 95  
An examination of the estate of our soul towards God. Chap. 4. 98  
An examination of our estate touching our selves. Chap. 5. 103  
An examination of the estate of our soul towards our neighbour. Chap. 6. 105  
An examination of the affections of our soul. Chap. 7. 107  
Affections to be exercised after this examination. Chap. 8. 109  
Considerations proper to renew our good purposes. Chap. 9 111  
The first consideration, of the excellency of our soul. Chap. 10. 112  
The second consideration of the excellency of virtues. Chap. 11. 114  
The third consideration of the examples of Saints. Chap. 12. 116  
The fourth consideration: of the love th●… jesus-christ beareth unto us. Cham 13. 11●  
The fift consideration, of the eternal love 〈◊〉 God toword us. Chap. 14. 122  
General affections upon the precedent points, or considerations, with the conclusion of this exercise. Chap. 15. 124  
Feeling thoughts to be kept in mind after this exercise. Chap. 16. 127  
An answer to two objections, which may be made against this Introduction. Ch. 17. 128  
Three principal advices for this Introduction. Chap. 18. 131   
FINIS.   

THE COMMUNICATION OF DOCTOR THAULERUS with a poor beggar, wherein is comprehended the example of a perfect man, and how we should resign ourselves in all things unto the good pleasure of God.  
THERE was on a time a great divine, who prayed unto God the space of 8. years, that it might be his good pleasure, to direct him to a man, that might instruct and teach him the true way of virtue. And it happened being in this desire, that he heard a voice from heaven, which said unto him, go unto such a Church porch, and there thou shalt find a man that will instruct thee in the spiritual life. He walking then towards the said Church, found a poor beggar, who had his feet filthy and foul, and all naked, whose clothes were not worth a half penny; and he saluted him in this sort: God give you good morrow, my friend. The poor man answered him, Sir, I do not remember that ever I had an evil morrow. The Doctor said unto him; God give you a good and happy life: wherefore say you that? quoth the beggar unto him; for I was never unhappy. Which the Doctor not understanding, said unto him again; God bless you my friend, I pray you speak a little more clearly, for I know not what you mean. Then the poor beggar answered him; Good master Doctor, I shall do it willingly: you know you bad me good morrow, where unto I replied, that I had never any ill morrow, for when I have hunger, I praise God: if it freeze, hail, snow, rain, be it fair or foul, I give praise to God; though I be poor, miserable, and despised of each on, I give thanks unto God. And therefore I never had any evil morrow: you did wish unto me also, a good and happy life; where unto I made you answer, that I was never unfortunate, because I have learned always to resign myself unto the will of God being certain that all his works cannot be but very good: by 〈◊〉 whereof, all that happeneth unto me by his permission, be it pr●…ritye or adversity, sweet or sour, I receive it as from his own hand with great joy and comfort, and therefore I was never unfortunate, for I never desired any thing but the good pleasure of God; which the poor man having said: the Doctor answered: but what would you say, my friend, if God would damn you? If God would damn me, said the poor man, verily if he would use me so hardly, I have two arms to embrace him; the one whereof is a profound humility, by the which I am united unto his holy humanity: the other is love, and charity, which joineth me unto his 〈◊〉, by which I would embrace 〈◊〉 in such sort, that he should be conitrayned to descend with me into hell. And I had rather without comparison, be in hell with God, then to be without him in paradise. The Doctor learned in this communication, that a true resignation, accompanied with profound humility of heart, is the shortest 〈◊〉 to attain unto the love of God. 〈◊〉 that he asked of him again, from 〈◊〉 he came? Unto whom he made 〈◊〉 〈…〉 Doctor in●… 〈…〉 he had found 〈…〉 and him, quoth he, so soon 〈…〉 and forsaken all 〈…〉 where diddest thou leave 〈◊〉? replied the Doctor. I left him, 〈…〉 ●…ed the beggar, with the pure and 〈…〉 hats, and amongst men of 〈…〉 will. But who art thou, my friend, 〈◊〉 the divine unto him: The poor man made him answer, that he was a King. And he asking him where his kingdom was; It is, quoth he, in my 〈◊〉; for I can so well rule, and go●… my senses; as well outward, as in●…rd▪ that all my affections, and pas●… 〈…〉 ●nto reason; which king●… is 〈◊〉 doubt, more excellent, 〈◊〉 all the kingdoms of this world. Moreover the foresaid Doctor de●…ded of him, who it was that had 〈◊〉 him unto so great perfection? 〈◊〉 silence answered the poor man, 〈◊〉 high and lofty meditations, & 〈…〉 I had with God. I could 〈…〉 nor comfort in any crea●… of the world, by means whereof, I 〈…〉 God, who will comfort, 〈…〉 without end. Amen.