A SPIRITVAL DOCTRINE, CONTAINING A RULE To live well, with divers Prayers and Meditations. ABRIDGED BY THE REVEREND FAther Lewis de Granada of the holy order of Preachers. AND DIVIDED INTO SIX TREAtises, as is to be seen after the prefaces. Newly translated out of Spanish into English.  Psalm. 118. v. 35. 
Dedue me in semita mandatorum tuorum.  
Lead me (O Lord) in the path of thy commandments.  
AT LOVAN, Imprinted by Laurence Kellam 1599   

TO THE HONOURABLE SIR WILLIAM STANLEY Knight, Colonel of the English Reg●ment. etc.  
HONOURABLE Sir, having lately translated this little volume out of Spanish into English, I began to think, to what person of our nation I might dedicate the same, that not only would gratefully accept of so small a travail, but also were able to judge, as well of the translation, as also of the fruit which may be derived to such, as shall list to read it. At the length amongst all others, your honourable person seemed to me most fit, for all the respects before mentioned. For if I regard your courtesy to all sorts of men, and your special good will and affection to those of mic coat in general (to say nothing of my self in particular;) I may with great reason be esteemed very undiscreet, if I should think, that you would take this poor offer otherwise, than your Nobility and courtesy requireth. Also if I consider either your knowledge in both languages English and Spanish, or your experience, and wonderful good affection to all sorts of spiritual, and Godly Treatises, joined with your Devotion, Piety and Zeal in the service of God; I can not but esteem you to be a sufficient judge as well of the translation, as also of the profit, that many may take by this little work. Accept then, Honourable good Sir, the same, as the first fruits, & token of mie good will towards you; accept it, I say, until I have put some other thing in order, which may further the spiritual advancement of devout persons, & be more worth your reading; and accept therewithal my sincere affection, wholly addicted to pray for your long life, and prosperity, which God grant you, and preserve the same to his greater honour and glory, and to your own salvation and best contentment. Christ JESUS be always in your safeguard.  
From our college of the Society of JESUS in Lovan this 19 of March 1599 being the feast of S. joseph. Yours most humble affectionate. Rich. Gibbons.   

THE TRANSLATOR to the gentle Reader.  
IT hath seemed good to me, Gentle Reader, to let thee understand in the beginning of this little book, that some years past, a worthy and virtuous Gentleman of our nation, had begun to translate out of Spanish into English, the Memorial, and other spiritual books, of that famous and Religious father Lewis de Granada, of S. Dominicks order. Of all which, some have been put in print, some others, I know not upon what occasion, a● not yet come forth. But whatsoever the cause may be, certain it is that in the mean time, the same Religious father being very desirous, that all sort of men should take the profit of such spiritual works, as he with so great pains had uttered to the world, for their souls good, and advancement in the service of God, did, not long before his death, draw out an Abridgement of his foresaid books, moved thereunto for the reasons, which he himself hath set down in his preface to the Reader, as it goeth here in the beginning of this little volume. Which work, when I had read and perused the same, liked me so much, that I resolved with my self to put it in English, esteeming that as all the other spiritual works of this devout father, are of great comfort and consolation, to all the servants of Almighty God, so this would be of no less furtherance in spirit, to such as would endeavour to use the same. Especially considering, that all that is contained in this little book, is matter appertaining rather to practise of devotion, and to kindle our affection in the love of our sweet Saviour, then to frame great discourses, and illuminate our understanding; albeit this part be also to be found here, as much as it maketh to the benefit of the other, and standeth with the briefness, which the Author now pretended.  
This being so, it remaineth Gentel Reader, whosoever, and of whatsoever Religion thou be, that thou endeavour to peruse this book, to the end, for which it was first written, and is now translated into English, that is to thine own good and salvation. Which thing thou shalt easily perform, if thou procure, as near as God shall afford thee grace, to read and weigh that which is here contained, with a reposed and quiet spirit, with a meek and humble spirit, with a spirit of patience and long animity, with a spirit altogether determined and resolved, to seek sincerely and purely, not so much thine own interest & contentment, as the honour and glory of God, and to know his good will and pleasure, and with all thy power to put the same in execution. Neither must thou be overcurious, or hasty to pass on in reading the contents thereof, but rather endeavour to stay thy self some space of time, in considering with much attention that, which thou hast read, and by this consideration to stir up, and provoke thy will and affection, to practise & execute that, which thou shalt understand to be the best pleasure of almighty God, and most profitable to thine own salvation. This is that which thou must do, if thou pretend to take any comfort or commodity, by reading of spiritual and devout books.  
Now then, dear Reader, having nothing else whereof to admonish thee, I will end this my preface, and remit thee to the Author himself of this little work, desiring thee, for mie small pains bestowed in the translation, to be mindful of me in thy prayers. Christ JESUS direct thee.  
At Lovan the 25. of March, 1599 Thy hearty well-willer and servant in Christ JESUS. Rich. Gibbons.   

THE AUTHOR TO THE CHRISTIAN READER.  
IT is a thing notorious, good Christian reader, that the bread, which we daily eat, is not so necessary for the maintenance of our natural life, as is the doctrine of the word of God, for the conservation of our spiritual life. This doctrine teacheth us two principal things, to prate, and to work; unto which two, be reduced all others whatsoever. Of these two things infinite books have been written. But for as much as this doctrine is so neceessarie at every footesteppe that we make (by reason of the continual dangers, and temptations of our life) I have determined to resume here in few words (gathered out of all my books) that which hath seemed to me most fit for this purpose; 
Six treatises of this book.  to the end thou mayst easily bear about with the in thy bosom, that which ought to be always written in thy heart. And therefore I have here gathered and put together Six brief treatises; one of Mental prayer, taken out of my book of Prayer and Meditation, with all the fourteen meditations abbreviated, which were there set down. And this treatise I have put in the first place, because these meditations, besides that they give us abundant matter whereof to meditate, be also the best persuasions and motives that can be found, to bring men to live well and virtuously. So that if they serve not in the beginning for the exercise of meditation, yet they will serve for persuasion to induce men to the fear of God, and changement of life. But because all men do not so much give themselves to th'exercise of meditation, either for their divers affairs, or for other reasons which they may have; therefore that these also want not the succour and help of prayer, I have added an other treatise of vocal prayer, containing many prayers, which serve to obtain such virtues, as be most necessary for th'edification of our souls.  
Truly all holy scripture doth every where declare unto us, the need which we have of these two exercises, because they be the weapons, which we have most ready and at hand against our enemies, by whom we be always environed; & therefore we must go well armed with them, as long as our life lasteth. herehence it is that our Saviour the night of his passion armed his disciples with prayer, 
Matth. 26.41.  saying unto them; watch ye and pray that ye enter not into tentation: and David armed himself with meditation when he said; 
Psal. 118.29.  were it not (o lord) that thy la is my meditation, I had then peradventure perished in my humility: that is, I was then very likely to have fallen when tribulation came upon me. Seeing therefore that these two weapons be so assured and proved for our warfare, it seemed to me convenient to put them in this brife manual, that by such means they might be always at hand.  
Now for so much as in the beginning we divided the whole sum of Christian doctrine into these two things, prayer, & work; having spoken already of prayer as well Mental as Vocal, it ensueth that we treat hence forward of work, that is of the instruction and order of our life, having chiefly regard of such as newly begin to serve our Lord. And because of those some there be, that begin this life remainning still in the world, some others entering into Religion; for these last also I have laid down an other treatise, in which the thorns and brambles of our evil inclinations and passions be rooted out, and in their place are set the plants of virtues, which do order and perfectionate our souls. And albeit these two last treatises may seem to be different in the titles, nevertheless the documents contained in them both (especially those which concern virtues) serve no less for the one treatise, then for the other: because such as desire to be saved, have no other way for the same, but to go from virtue to virtue, 
Psal. ●●. 8.  until they see the God of Gods in Zion, that is in the glory which is to come.  
Besides this, to th'end there want nothing for the daily instruction of our life. I have put here also two other little treatises, whereof the one is of Penance and Confession: the other is of preparation for receiving the blessed Sacrament of the altar.  
And this may suffice for the preface of this little book.   

A SPIRITVAL DOCTRINE Divided into six treatises.  

The First Treatise is, of Mental Prayer.  
The Second Treatise is, of Vocal Prater.  
The Third Treatise is, A Rule of good life for all sorts of men.  
The Fourth Treatise is, A Rule of good life for Religious men.  
The Fift Treatise is, of The Sacrament of Penance.  
The sixth Treatise is, of receiving the blessed Sacrament, with a profession of the Catholic faith, according to the holy Council of Trent.    

THE FIRST TREATISE OF MENTAL PRAYER.  

THE FIRST PART WHEREIN IS treated of Meditation.  

OF THE FRVITE WHICH WE reap by Prayer and Meditation. CHAP. I  
FOR so much as this little treatise speaketh of Prayer and Meditation, it shall be good, in the beginning thereof, to lay down in few words the fruit which is reaped by this holy excercise, to th'end that men may with a more frank & free heart give themselves to the same.  
It is a thing most evident, that one of the greatest impediments & lets, which man hath to hinder him from his last felicity and bliss, is the evil inclination of his soul, and the difficulty and tediousness which he feeleth in doing good: in so much that, if this difficulty were not, it should be a most easy thing for him to run the way of virtues, and to obtain the end for which he was created. 
Rom. 7.22  And therefore the Apostle said. I am delighted with the la of God according to the inward man: but I see an other la in my membres, repugning to the la of my mind, and captiving me in the la of sin. This is then the most general reason that can be given of all our evil.  
But now to quite our selves of this tediousness & difficulty, & to make this affair most easy, one of the things that most helpeth and furthereth is devotion. 
〈◊〉 2. q. 82. ar. 1.  For, as S. Thomas saith devotion is no thing else, but a promptness & readiness to work well, which quiteth our soul of all this difficulty and tediousness, and maketh us quick and nimble to all good. For devotion is a spiritual refection, a ref●esshing and due of heaven, a blast and breathing of the holy Ghost, and a supernatural affection, which so comforteth, forceth, and transformeth or changeth a man's heart, that it giveth him a new taste & desire of spiritual things: and a new disgust and hatred of things that be sensual. And this daily experience teacheth us: for when a spiritual person cometh from any deep & devout prayer, it is then that all his good purposes and desires be renewed: then be all his feruors and determinations to do good: then he desireth to please and love so good and so sweet a lord, as God there showed himself to be: and to endure new labours & pains, and, that which is more, to spend his blood for him: and then finally is renewed and flourisheth the fireshnes of our soul.  
And if thou ask me, by what means we come to obtain this so mighty and noble affection of devotion: to this answereth the same holy Doctor aforenamed saying, that it is attained by meditation and contemplation of heavenly things, for that from the deep meditation and consideration of them, rises and springeth up this affection and feeling in the will, which we call devotion, and which inciteth and moveth us to all good. And therefore is this holy and religious exercise so highly praised, & commended of all Saints, because it is a mean to obtain denotion, which, although it be but one virtue, maketh us fit and moveth us to all other virtues, and is as it were a general spur for them all. And if thou desire to see how true this is, consider how plainly S. Bonaventure layeth it down in these words following.  
If thou wilt suffer with patience what soever adversities and miseries of this life be a man of prayer. 
lib. medit. vitae Christic. 37.  If thou wilt obtain force and strength to overcome the temptations of the enemy, be a man of prayer. If thou wilt mortify thine own will, with●her evil appetites and passions, be a man of prayer. If thou wilt throughlie know the wiliness and subtlety of the diule, and keep thyself from his snares and deceits, be a man of prayer. If thou wilt live merely in the service of God and pass on the way of labour and affliction with sweetness and contentment of mind, be a man of prayer. If thou wilt exercise thyself in a spiritual kind of life, 
Rem. 13.14  and not make provision for the flesh in concupiscences, be a man of prayer. If thou wilt drive out of thy mind th'importunate flies of vain cares and thoughts, be a man of prayer. If thou wilt nourish thy soul with the fatness and marrow of devotion, and have it always full of good cogitations and holy desires, be a man of prayer. If thou wilt fortify thy heart, in the good pleasure of God, with a stout courage and steadfast purpose, be a man of prayer. Finally, If thou wilt root out all vices of thy soul, and set virtues in their places, be a man of prayer, because in it is received the unction of the holy Ghost, which teacheth our soul all things that be needful. Moreover if thou wilt mount up to the height and top of contemplation, and enjoy the sweet embracings of the spouse, exercise thyself in prayer, because this is the way by which the soul climmeth up to the contemplation and taste of celestial things. Thou seest then of what force and virtue prayer is. And for the greater proof of all that hath been said, setting aside the testimony of holy scripture, let this suffice for the present, that we have heard and seen, and see daily by experience many simple and unlearned persons, who by the virtue of prayer have obtained all the foresaid things, and many greater also. Hitherto be the words of S. Bonaventure. What treasure then, I pray you, can be found more rich, or what merchants shop better furnished with all sort of goods, than this? But hearken what an other holy and religious Doctor Laurentius justinianus saith to this purpose, speaking of the self same matter.  
By reason of unspotted prayer (saith he) the soul is cleansed from sin; the affection is comforted; 
lib. de caslo connub. verbi & animae c. 22.  Charity is nourished; the appetite of love is increased; Faith is certified; Hope is strengthened; the spirit rejoiceth; the bowels tremble; the heart is pacified; fire is kindled; truth is discovered; tentation is put to slight; heaviness is cast of; the senses are renewed; the strength which was weakened, is repaired; fervour is stirred up; luke warmness is abandoned; the rustiness of vices is consumed; and in the same exercise the lively sparkles of heavenly desires do shine brightly, and the flame of godly love groweth up more and more. For the undefiled prayer of the soul is borne up with many prerogatives of merits, and is adorned with the beauty of many spiritual privileges, and with other principal virtues. In so much that the heavens stand always open to prayer: to it be discovered and revealed secrets: and the hearing of God is at all times attentive to the same. This therefore may be sufficient for the present to make us in some manner to see the fruit of this holy exercise.   

OF THE MATTER REQVISITE to be used in meditation. CHAP. II.  
HAVING hitherto seen of how great fruit Prayer and Meditation is, let us now consider what those things be of which we ought to meditate. To which point I answer, that for so much as this holy exercise is principally ordained to breed in our hearts the love and fear of God, & th'observation of his commandments: therefore the matter, most convenient of this exercise, shall be that which most maketh to this purpose. And although it be true that all things created, and all holy scripture incite and move us to this, nevertheless, speaking generally, the mysteries of our faith which be contained in the Symbol named Creed, be most effectual and profitable for this end: because in the same is treated of the benefits of God: of the final judgement, of the pains of hell, and of the glory of heaven, which be vehement motives to stir up in our hearts the love and fear of God: and in it also is comprehended the life and passion of our Saviour Christ, in which consisteth all our good. Wherefore with great reason it may be avouched that the most fit & proper matter of this exercise is the Symbol: although that also that may be good for each one in particular, which shall most move his heart to the love and fear of God.  
Now according to this, for th'instruction of those that be novices & beginners in this way, to whom it is expedient to give meat as it were chewed & digested before I will set down here briefly two sorts of meditations for all the days of the week, one for night, and the other for morning, drawn, for the most part, our of the mysteries of our faith: to the end that as we give daily to our body two refections, so likewise we give to our soul, whose food is the meditation and consideration of heavenly things. Of these meditations some appertain to the mysteries of the sacred passion and resurrection of Christ: some others to the other mysteries of which we have spoken heretofore. And if peradventure any body should not have so much time as to recollect himself twice a day, at the least he may meditate one part of these mysteries in one week, and th'other in an other, or else entertain himself in those only of the passion and life of Christ, which be the most principal; albeit the others must not be left, especially in the beginning of any man's conversion, because they be most convenient for that time, in which the fear of God, together with sorrow and detestation of our sins, is principally required.  

HERE FOLLOW THE FIRST SEVEN MEDITAtions for the days of the week.  

Monday night. Of the knowledge of thy sins and thyself.  
THIS day thou mayst attend to the knowledge of thy sins, and to the knowledge of thyself, that in the one thou see how many evils thou hast, and in the other thou understand that thou hast no good which cometh not from God, which is the way to obtain Humility mother of all virtues.  
For this thou must first think upon the numbered of the sins of thy life past, specially upon those offences which thou diddest commit in the time when thou hadst least knowledge of God. For if thou canst well view them, thou shalt find that they have exceeded in number the very hairs of thy head, and that thou didst live at that time as a heathen that knoweth not what God is.  
After this run over briefly the ten commandments, and the seven deadly sins, and thou shalt see that there is no one of them all, in which thou hast not oftentimes offended in work, word, or thought.  
secondly, run over all the benefits of God, and all the times of thy former life, and consider wherein thou hast employed them, for so much as thou must give account of them all to God. Wherefore tell me now, wherein hast thou spent thy childhood? wherein thy infancy? wherein thy yowth? and finally in what all the days of thy life? wherein hast thou occupied thy bodily senses, and the powers of thy soul, which almighty God gave thee to the end thou shouldest know & serve him? where in hast thou employed thine eyes, but in beholding vanities? wherein thine ears, but in hearing lies? wherein thy tongue, but in a thousand manners of swearing & murmuration? wherein thy taste, smelling and touching but in delices & sensual pleasures.  
What profit hast thou taken by the holy Sacraments, which God ordained for thy remedy? what thanks hast thou given him for his benefits? How hast thou answered to his inspirations? wherein hast thou spent thy health, and the strength and abilities of nature, and the goods which are named of fortune, and the means and opportunities to live well? what care hast thou had of thy neighbours, which God hath commended unto thee, and of those works of mercy, which he appointed thee to use towards them? Think then, what answer wilt thou make at the day of account, when God shall say unto thee. Give me an account of thy stewardshippe, and of all my goods committed to thy charge, for the time is now expired, and thou shalt have no more to do with them.  
O dry and withered tree, ready for everlasting torments! what wilt thou answer at that day, when they shall ask thee an account of all the time of thy life, and of all the minutes and moments of the same?  
thirdly think upon the sins which thou hast committed, and dost every day commit since the time thou hast had more light to know God, and thou shalt find that yet still the old Adam liveth in thee with many of his old roots & customs. Consider then how unreverent thou hast been, and yet art towards God, how unthankful for his benefits, how rebellious & stiff necked to his inspirations, how slowthul in things appertaining to his service: which thou never dost with such readiness and diligence, nor with such pure intention as thou oughtest, but for some other respects and commodities of the world.  
Consider also how severe and hard thou art with thy neighbour, and how pitiful and favourable towards thyself, what a friend of thine own will, of thy flesh, of thy estimation, and of all other thy commodities. Behold how thou art always proud, ambitious, angry, rash, vainglorious, envious, malicious, delicate, inconstant, light, sensual, a friend of thy pastimes, of pleasant companies, of laughing, jesting, & babbling.  
Consider likewise how changeable thou art in thy good purposes, how unadvised in thy words, how headlong in thy deeds, how cowardous & faint hearted in what soever matters of weight and importance.  
fourthly when thou hast considered in this order the multitude of thy sins, behold forthwith their grievousness, that thou mayst so perceive how thy miseries be increased on every side: to which purpose thou must view well these three circumstances in the sins of thy life past; to wit against whom thou hast sinned; for what cause thou hast sinned; and in what manner thou hast sinned. If thou consider against whom thou hast sinned, thou shalt find that thou hast sinned against God, whose goodness and majesty is infinite; whose benefits and mercies towards mankind do exceed even the sands of the sea; in whom be all titles of excellency and honour that can be imagined; & to whom all duty and homage is due even in the highest degree of bounden duty. If thou consider the cause for which thou hast sinned, it was but for a point of estimation, for a beastle delight, for a trifle of commodity, and oftentimes without any commodity at all, only for custom and contempt of God. But now after what manner hast thou sinned? Suerlie with such facility, with such boldness, so without scruple and remorse of conscience, so without fear, yea for the most part with such easiness and contentment, as if thou hadst sinned against a God of straw, that neither knew nor saw what passeth in the world. Is this then the honour due to so high a majesty? Is this the thanksegeving for so many benefits? Is this the recompense worthy to be made for his precious blood shed upon the Cross? and for those stripes and buffets which he suffered for thy sake? O miserable and wretched creature that thou art! miserable, for that which thou hast lost; more miserable, for that which thou hast committed; and most miserable of all, if yet thou see not thine own perdition.  
After all this, it is a thing of great profit and importance to six the eyes of thy consideration in thinking upon thine own baseness, that is, how of thyself thou hast nothing else but nothing and sin, and that whatsoever is beside this is of God, it being a thing most evident, that as well all the goods of Nature, as also those of Grace, which be the greatest, be all and wholly his & from him. For his is the grace of Predestination, which is the fountain of all other graces, his is the grace of Vocation, his the grace Concomitant, which assisteth thee in doing all good, his the grace of Perseverance, and finally his the grace of Everlasting life. This being so, what hast thou of thyself, whereof to glory and vaunt, but nothing and sin? Repose then a little in the consideration of this thy nothing, esteeming this only to be thine own riches, and all the rest that thou hast, to be of the la of God: to the end thou mayst see clearly, and as it were feel with thy hands what thou art, and what God is, how poor thou art, and how rich he is: Consequently how little thou oughtest to trust & esteem thyself, and how much to trust in God, to love him, and to glory in him.  
When thou hast well considered all these things afore said, think then of thyself as basely as thou possibly canst. Think that thou art a place where reeds grow, which be changed with every wind, without weight, withoutforce, without firmness, without stay, & without any manner of being. Think that thou art a lazarus lying sower days dead, that thou art a stinking and abominable carcase, so full of worms, and of so vile a stentch, that so many as pass by thee, do stop their noses, and shut their eyes that they may not see thee. Think that in this sort thou dost stink in the sight of God and of his Angels, and esteem thyself unworthy to lift up they eyes towards heaven, unworthy that the earth should bear thee, unworthy that any creatures should serve thee, unworthy of the bread thou eatest, and unworthy of the light and air that thou receivest.  
Cast thyself down prostrate with that public woman sinner at our saviours feet, 
Luc. 7.37.  and covering thy face for very shame and confusion, with the like shame that a woman would appear before her husband, when she hath committed treason and adultery against him, and with great sorrow and repentance of heart, desire him to pardon thy sins and offences, and that of his infinite pirie and mercy it will please him to receive thee again into his house.   

Tuesday night. Of the misertes of man's life.  
THIS day thou hast to meditate upon the miseries of man's life, that by them thou mayst see how vain the glory of this world is, and how little to be accounted of, seeing it is built upon so weak a foundation as this miserable life of ours is. And albeit the distresses and miseries of this life be almost innumerable, yet mayst thou, for the present, consider chiefly these seven.  
First consider how short this lise is, seeing the longest term thereof, passeth not threescore and ten, or fourscore years: for all the rest, 
Psalm. 89.11.  if yet be any thing prolonged, as the Prophet saith, is but labour and sorrow. And if thou take out of this the time of thy infancy, which is rather a life of beasts then of men, and that which is spent in sleeping, when we do use neither sense, nor reason which maketh us men, thou shalt find it to be a great deal shorter, than it seemeth unto thee. Besides all this, if thou compare the present life with th'eternity of the life to come, it will scarcely seem unto thee so much as a minute, whereby thou shalt easily perceive how far out of the right way those persons be, who to enjoy the little blast of so short a life, do put themselves in hazard to lose the quiet rest of the life, that shall endure for ever.  
secondly consider how uncertain this life is, which is an other misery besides the former, for it is not only of itself very short, but even that small continuance of life, which it hath, is not assured but doubtful. For how many arrive to those threescore and ten, or fourscore years which we spoke of? In how many is the web cut of, even when it is scarcely begun to be woven? How many flitter out of this world, even in the flower (as they term it) of their age, and in the very blossom of their youth? 
Mart. 13.35.  Ye know not (saith our Saviour) when the lord of the house cometh; at even, or at midnight, or at the cock crowing, or in the morning.  
And the better to understand this, and to have some feeling of the matter, as in deed it passeth, it shall be a good help unto thee to call to mind the death of many persons which thou hast known in this world, especially of thy friends and acquaintance, and of some worshipful & famous persons, whom death hath assaulted in divers ages, and utterly beguiled of all their fond designments & vain hopes.  
thirdly consider how frail and brickle this life is, and thou shalt find, that there is no vessel of glass so frail as it is, in so much that the air, the son, a cup of cold water, yea the very breath of a sick man, is sufficient to bereave us of our life, as it appeareth by daily experience of many persons, whom the least occasion, of the afore rehearsed, hath been able to overthrow and beat to the ground, even in the most flourishing time of their age.  
Fowerthlie consider how mutable this life is, and how it never continueth in one stay, for which purpose thou must consider the great alterations of our bodies, which never remain in one state of health and disposition; and much more the mutations and changements of our minds, which be always altered, as the sea, with divers winds and waves of passions, appetites, and cares, which trouble & disquiet us every hour; and finally the varieties, which they term of fortune, which never suffereth the affairs of man's life to persever in the self same state, and in the same prosperity and contentment, but always turneth her wheel, and roleth up and down from one place to an other. And above all this consider how continual the moving of our life is, seeing it never resteth day nor night, but goeth shortening from time to time. Now according to this reckoning what is our life, but a candle that still consumeth and the more it burneth and giveth light, the more it wasteth away? what is our life but a flower that openeth in the morning, that at noontide fadeth away and at evening is clean dried up?  
In respect of this continual mutation and changement, God said by the Prophet isaiah. All flesh is hay, 
Isaia 40.6.  and all the glory thereof is as the flower of the field. Upon which words S. Hierom saith. Tru●t whosoever will consider the frailty of our flesh, and how in all minutes and moments of times we grow and wax away and never abide in one state, and how even this, in which we speak, copy and write, is so much passed of our life; he will nothing doubt to call our flesh hay, and all the glory of the same as the flower of hay, or as the●nedowes of the fields. He that was an infant, becometh a child; he that was a child, waxeth suddenly a young man; and by uncertain spaces of time is changed to be old and aged, and doth before marvel to see himself aged, than he wondereth that he is not young. The beawtiful woman which did draw after her so many companies of foolish young men, showeth her wrinkled forehead, and she that before was so greatly loved, is afterwards utterly contemned.  
fiftly consider how deceitful our life is, (which peradventure is the worst property it hath, for so much as it deceiveth so many, and yet hath so many blindlovers of it,) because being in deed very laid and filthy, it seemeth unto us beautiful; being bitter, it seemeth sweet; being but short, to every one his own life seemeth long; and being so miserable, it seemeth so amiable that there is no travel nor danger, to which men do not expose themselves for the same, although it be with peril and hazard of their life everlasting, doing things whereby they come to lose it.  
sixtly consider how besides this that our life is so short, as hath been said, yet that little time we have to live is so subject to so many miseries both of the soul and body, that all it laid together is nothing else but a vale of tears, and a main sea of infinite miseries. Saint Hierom writeth, 
tom. 1. epistol. 3. cap. 11.  that Xerxes that most mighty king, who threw down mountains & dried up the seas, as on a time he went up to the top of a high hill, to take a view of his huge army, which he had gathered together of infinite people, after he had welseene them, it is said that he wept. And being demanded the cause wherefore he wept? he answered and said; I weep because within these hundred years, there shall not one of all this huge army, which I see here present before me, be left alive.  
O that we might, saith S. Hierom. ascend up to the top of some high place, that we might see from thence all the whole earth underneath our feet. From thence shouldest thou see the ruins and miseries of the whole world, and nations destroyed by nations, and kingdoms by kingdoms. Thou shouldest see how some were tormented, some murdered, some drowned in the sea, some others lead away captives. In one place thou shouldest see marriages and mirth, in an other doleful mourning and lamentation, here some borne, there some others die, some flowing in riches, and others begging from door to door. To be short thou shouldest see not only the huge army of Xerxes, but also all those in the world that be now alive, within these few days to end their lives.  
Run over all the diseases and pains of a man's body; and all the afflictions and cares of the mind: and all the perils and dangers which be incident as well to all estates, as to all ages of men, and thou shalt see yet more evidently how manifold the miseries of this life be: for by seeing how little a thing all that is, which the world can afford thee, thou shalt come more easily to despise & contemn whatsoever the same hath in it.  
Finally after all these miseries, there followeth the last misery that is death, which is as well to the body as to the soul, of all terrible things the very last, and most terrible. For the body shall in a moment be deprived, and spoiled of what soever it hath: and of the soul there shall then be made a resolute determination, what shall become of it for ever and ever.  
All this will make thee understand how brief & miserable the glory of the world is, for as much as the life of worldlings, upon which it is founded, is such as we have here laid down: and consequently how the same deserveth to be abhorred, despised, contemned.   

Wensdaie night. Of the hour of death.  
THIS day thou must meditate upon the hour of death, which is one of the most profitable considerations that may be, as well for the obtaining of true wisdom, and eschewing of sin, as also for beginning to prepare thyself for the hour of account.  
Consider then first of all how uncertain that hour is in which death will assault thee, because thou knowest not neither in what time, nor in what place, nor in what disposition it will come upon thee. Only thou knowest for certain that die thou must, all the restis uncertain, saving that ordinarily this houreis' want to steal upon us, at such time as a man is most careless, and thinketh lest of it.  
secondly consider the separation which shallbe at that time, not only betwixt us & all such things as we love in this world, but also berwene the soul and the body such ancient and loving companions. If the banishment from our native country, and from the natural air in which a man hath been bred and brought up, seem a thing so grievous, although the banished man might carry away with him what soever he loveth; how much more grievous than shall that universal banishment be from all things that we have, from our houses, from our goods, from our friends, from our father, from our mother, from our children, from this light and common air, and finally from all things of this world. If an ox make so great a bellowing when he is separated from an other ox with whom he did draw the plough; what a bellowing will thy heart then make, when thou shalt be separated from all those, in whose company thou hast carried the yoke and burdens of this life?  
Consider also the pain which a man shall then receive, when he shall see represented before him in what case his body & soul shallbe after his death: for as touching the body, he knoweth already that better provision can not be made for it, than a pit of seven foot long in the company of other dead bodies. But as concerning the soul, he knoweth not certainly, what shall become of it, nor what sort shall befall it. This is one of the greatest angwishes and griefs that men are then trowbled with, to wit, that there is to ensue glory and pain everlasting, & that they be then so near to th'one and th'other, & yet know not whither of these two lots, being so far different as they are, shall fall unto their share.  
After this angwish there followeth an other no less than this, to wit the account which must be given there, and which is such that it maketh even the most stoutest to tremble and quake. It is written of holy Arsenius that being at the point of death he began to be afraid. And as some of his disciples said to him, what, father, are you now a frayed? he answered. my sons this fear is not new to me, because I have always lived with the same. Moreover at that time all the sins of a man's life past, are represented unto him like a squadron of enemies that come to assault him; and those which be the greatest, and wherein he took greatest delight, are then represented more lively, & are cause of greater fear. O how bitter shall the remembrance of delights and pleasures passed be at that time, which in other times seemed so sweet? Truly the wiseman had good reason to say. 
Prou. 23.  Regard not the wine when it is red, and when it showeth his colour in the glass; for although at the time of drinking it seem delectable, yet at the end it will bite like a serpent, and poison like a cockatrice. These be the dregs of that poisoned cup of the enemy. These be the leavings of the cup of Babylon so guilded without. At that time a miserable man, seeing himself environed with so many accusers, beginneth to fear the thread of this judgement, and to say with himself. O miserable wretch that I am who have lived so deceived, and have walked such ways! what shall become now of me in this judgement? If S. 
Galat. 6. ●  Paul say that What things a man doth sow, those also shall he reap. I that have sown no other thing but works of flesh, what hope I to reap thereof but corruption? if S. 
Apoc. 21.  john say that no polluted thing shall enter into that sovereign City which is all of pure gold, what hope may I have who have lived so abominably and so filthily?  
After this there follow the Sacraments of Confession, of the Altar, and of Extreme unction, which is the last succour that the Catholic Church can help us withal in that trowblesom time: & therefore as well herein as in other things, thou must consider the griefs and angwishes of mind, which a man shall then suffer for his wicked life passed; and how gladly he will wish that he had taken an other way: and what kind of life he would then lead, if he might have time to do the same; and how he then wilen force himself to call upon almighte God, when the pains and increasing of his sickness will scarcely permit him to do it.  
Consider also those last accidents & pangs of sickness, which be as it were messengers of death, how terrible and fearful they be: the breastriseth and panteth; the voice waxeth hoarse; the feet begin to die; the knees wax cold & stiff; the nostrils run out; the eyes sink into the head: the countenance seemeth dead: the tongue faultereth & is not able to do his office: & finally by the haste which the soul maketh to departed out of the body, all the senses being troubled do lose their force and virtue.  
But abo●eal, the soul is she that then suffereth greatest troubles: for at that time she is in a great conflict and agony, partly for her departure, and partly for fear of the account which she must give; because she is naturally loath to departed from the body, and liketh well her abode therein, and feareth her reckoning.  
Now when the soul is departed from the body, there remain yet two wais to go: th'one is to accompaine the body unto the sepulchre; th'other  to follow the soul until her cause be determined: and thou must view what shall befall to each of these parts.  
Consider then in what sort the body remaineth after his soul hath forsaken it, & what a worthiegarment that is which they provide to bury it in, and what hast they make to get him rid out of the house. Consider his funerals with all that passeth in the same, the ringing of bells; the praying for him; the doleful service and singing of the Church; the accompanying, and sorrow, & weeping of friends; and finally all th' other particulars that are then wont to happen, until the body be left in the grave, where it shall lie buried in that earth of perpetual oblivion and forgetfulness.  
When thou hast left the body in the grave follow forthwith the soul, and behold what way she taketh through that new region, and what shall become of her, and what judgement she shall have. Imagine that thou art now present at this judgement, and that all the court of heaven expecteth the end of this sentence, where the soul shallbe charged and discharged of all that she hath received even to the value of a pings point. There shallbe taken account of the life, of the goods, of the family and household, of the inspirations of God, of the means and opportunities we had to lead a good life, and above all of the account we have made of the most precious blood of our Saviour, and of the use of his sacraments. And there shall every one be judged according to the account he shall make of that, which he hath received.   

Thursdaie night. Of the date of judgement.  
THIS day thou shalt meditate upon the day of the general judgement, that by means of this consideration, those two principal affections may be stirred up in thy soul, which every faith full Christian ought to have, to wit the fear of God, and abhorring of sin.  
Consider first what a terrible day that shallbe, in which the causes of all the children of Adam shallbe examined, the processes of all our lives concluded, and a definitive sentence given what shallbe of us for evermore. That day shall comprise in itself all the days of all ages, as well present and past, as to come; because in it the world shall give account of all those times, and in it shall almighty God power out his anger and indignation, which he hath gathered & laid up in all ages. How violently shall the main flood of God's indignation break out at that day, containing in it so main floods of anger and wrath, as there have been sins committed since the creation of the world.  
secondly consider the fearful signs which shall go before that day: 
Luc. ●1.  for as our Saviour saith, before the coming of this day, there shallbe signs in the sun, in the moon and in the stars, and finally in all the creatures of heaven and earth, for they all shall have as it were a feeling of their end, before they end in deed; and shall tremble and begin to fall, before they fall in deed. But men (saith he) shall go dried up and withered for fear of death, hearing the terrible roar of the sea, and seeing the great waves and tempests which shall rise in it, and foreseeing by this the great calamities and miseries which such fearful signs do threaten to the world. And so shall they go astonished and amazed, their faces pale and disfigured, themselves dead before death, and condemned before sentence be given; measuring the perils imminent, by their own present fears, & every one so occupied with his own affairs, that none shall think of others, no not the father of his son. None shall then have to do with any, or for any, because none shallbe sufficient for himself alone.  
thirdly consider that universal flood of fire that shall come before the judge, and that dreadful sound of the trumpet which the Archangel shall blow to summon and call all the generations of the world to assemble together in one place, and to be present at there judgement, and above all that dreadful majesty with which the judge shall come.  
After this consider the straight accoump: which shall there be required of every man. Truly (saith job) I know it is so, 
job 9  and that no man can beiustified, if he be compared with God. If he will conted with him (in judgement) of a thousand things (that he shall charge him withal) he shall not be able to answer unto one. What then shall every wicked person think at that time when God shall enter with him into this examination, & shall there within his own conscience say thus unto him. Come hither thou wicked fellow, what hast thou seen in me that thou shouldest thus despise me, and go to mine enemies side? I have created thee to my image and likeness: I have given thee the light of faith & made thee a Christian, & redeemed thee with mine own proper blood, for thee have I fasted, traveled from place to place, watched, laboured & sweated drops of blood, for thee have I fusfred persecutions, scoutgings, blasphemies, reproaches, buffet, dishonours, torments, and the Cross. Witness be this Cross and nails which appear here. Witness be these wounds of my hands & fear which remain in my body. Witness be heaven & earth before whom I suffered. Now what hast thou done with this thy soul which I with my blood purchased to be mine? In whose service hast thou employed that which I bought so dearly? O foolish and adulterous generation! Why wouldst thou rather serve this thy enemy with pain, then me thy Creator & Redeemer with joy? I called you often times, & ye would not answer me; I knocked at your gates, and ye would not awake; I stretched out my hands on the cross, & ye would not behold them. Ye have despised my counsels with all my promises & threatenings: wherefore speak now o ye Angels, judge ye other judges betwixt me and my viniard, what could I have done more for it then I have done?  
Now what answer can the wicked make here? such as scoff at holy things? such as mock virtue? such as contemn simplicity? such as have made more account of the laws of the world then of the laws of God? such as have been deaf at all his callings, unsensible to all his inspirations, rebellious against his commandments, obdurate and unthankful for all his chastisements & benefits? what will those answer who have lived, as if they had believed that there were no God; and such as have made account of no law, but only of their own interest and commodity? What will ye do (saith the Prophet isaiah) in the day of visitation and calamity which cometh from afar? 
Isai. 30.27.  Unto whom will ye fly for succour and help, and where will you leave your glory; that ye be not carried away prisoners, and fall with those that at dead?  
fiftly consider after all this that terrible sentence which the judge shall thunder out against the wicked; and that dreadful saying which shall make the ears of all that shall hear it to glow and tingle. 
Isai. 10.3.  His lips (saith the Prophet isaiah) are full of indignation, and his tongue like a consuming fire. What fire shall burn so hot as these words; 
Math. 25.41.  Depart from me ye wicked and cursed into everlasting fire, which is prepared for the devil and his Angels; In which words and each of them thou hast much to feel & think of as of that doleful departing; of that malediction and curse; of that fire; of that company of devils and wicked spirits; and that which is above all, of that eternity which shall never end.   

friday night of the pains of hell.  
THIS day thou shalt meditate upon the pains of hell, that with this consideration also, thy soul may be the more confirmed in the fear of God, & abhorring of sin.  
These pains, saith Saint Bonaventure, arto be conceived under some such corporal forms and similitudes, 
Bonavent. in fascioulario c. 3.  as the Saints have taught us. Wherefore it shallbe a thing very convenient to imagine the place of hell (as the same doctor saith) to be as it were an obscure and dark lake under the earth; or as a most deep pit full of fire; or as a horrible and dark City wholly burning with fierce flames of fire: in which none other noise were to be heard, but the howlings and lamentations of hellish tormentors, & tormented persons, with continual weeping and gnashing of teeth.  
Now in this unfortunate place the damned suffer two principal sorts of pains, th'one called by the Divines paenam sensus, a sensible pain; th'other paenam damni, a pain of loss. As touching the first pain, to w●t of the sense, consider that thou, there shallbe no sense at all, neither within, nor without the soul, which shall not suffer his proper torment. For like as the wicked offended God with all their membres and senses, and made armour of them all to serve sin, even so will he ordain that each one of them shallbe there tormented with his peculiar torment and pay according to his desert. There shall the wanton and lecherous eyes be tormented with the ugly sight of devils. There shall the ears which were accustomed to hear lies and filthy talk, hear perpetual blasphemies and lamentations. There the nostrils, which so much loved perfumes & sensual smells, shallbe filled with intolerable stench. There the taste, which was cherished with so divers kinds of meats and delicacies, shallbe tormented with ravenous hunger & thirst. There the tongue, so much given to murmuring and blaspheming, shallbe ex●reme bitter with gall of serpents. There the touching, so great a friend of delicate and soft things, shall swim as it were in the cold ice of the river Cocytus, and betwixt the extreme heats and flames of fire. There the imagination shall suffer with the apprehension of griefs present; the memory by calling to mind the pleasures past; the understanding with the representation of evils that are to come; & the will with the extreme anger and fury which the wicked have in that place against God. Finally there shallbe heaped together all the miseries and torments that possibly can be imagined. For as S. Gregory saith, 
Gregor.  there shallbe cold intolerable: fire unquenchable, the worm of conscience immortal, stench insupportable; darkness palpable: whips of tormentors: vision of devils: confusion of fins: and desperation of all goodness. Now rel me, if it seem a thing intolierable to suffer the lest of all these pains that we endure in this world though it were but for a small time, what shall it be to suffer there at one time all this multitude of torments, in all the members & senses both inward and owtward? & that not for the space of one night alone, nor of a thousand nights, but for the space of an infinite eternity. What understanding, what words, what judgement is there in the world, that is able to conceive and express this matter as it is in deed?  
And yet this is not the greatest pain that is there to be suffered: for an other there is far greater with but any comparison, that is, that which the Divines term paenam damni, the pain of damnation or loss: which is to be deprived for ever of the sight of God, and of his glorious company. For so much greater is a●ie pain, by how much it depriveth us of a greater good: and because God is the greatest good of all goods, so to want him shall be the greatest evil of all evils, which in deed is this.  
These are the pains that generally appertain to all the damned: but besides these general pains, there be other particular pains which every one shall suffer according to the quality of his sin. For there shall be one kind of pain for the proud man, an other for the enuions: one for the covetous, an other for the lecherous, and so in like manner for all other sins. There shall the pain be esteemed awnswerable to the pleasures before received: and the confusion answerable to the presumption and pride: & the nakedness answerable to the superfluity and abundance: and the hunger and thirst awnserable to the delicateness and fullness past.  
Unto all these pains there is added an eternity, or everlastingness of suffering them, which is as it were the seal and key of them all: for all the rest aforesaid were yet somewhat tolerable, if it might be ended: for so much as nothing is great that hath an end. But pains that have no end, no ease, no mitigation, nor declination, no nor hope that ever either the pains, or he that giveth them, nor he that suffereth them shall finish and have an end, but to be as it were a perpetual banishment, and an infamy never to beremitted; this is a matter able to make any man besides himself, that should consider it deeply and with due attention.  
This is then the greatest pain that of all others is to be suffered in that unfortunate place: for if these pains were to be endured but for some certain time, although it were a thousand or a hundred thousand years, or, as a certain doctor saith, if there were any hope that they should end in so much time, as all the main ocean sea should be consumed drop by drop, taking out of it every thousand year but one drop only, yet this would be some kind of comfort and consolation. But it passeth not so in this case, for the pains shall becorrespondent to the eternity of almighty God, and the continuing of this misery, to the perpetuity of his divine glory. So long as God shall live, so long shall they die, & when God shall be no more that which he is now, then shall they also cease to be that which they ar. Nowin this duration, in this eternity, I wish thee good brother, to settel & rest for some time thy consideration, & as a clean beast to ruminate this passage now with thy self, for as much as the eternal, & everlasting truth crieth, 
Matthae. 14.35.  and avowcheth saying. Heaven and earth shall pass, but my words shall not pass.   

Saturdaie night. Of the glory of heaven.  
THIS day thou shalt meditate of the glory of those that be blessed and happy in heaven, thereby to move thy heart to the contempt of the world, and to an earnest desire to be in the company of celestial citizens.  
To th'end therefore that thou mayst in some sort understand somewhat of this felicity, thou hast to consider, a 'mong other things, these five that are in it. The excellency of the place; the joy of the company; the vision of God; the glory of the bodies; & finally the satiety, and perfect store of all good things which is there.  
First then consider th'excellency of the place, and especially the greatness thereof, which is wonderful. For when a man readeth in certain grave authors, that every star in heaven is greater than the whole earth, & moreover that there be some stars of such exceeding greatness, that they be ninety times bigger than all the whole earth; and with this lifts up his eyes to heaven, and seeth in the same such a number of stars, and so many void spaces, where many more stars might be set, when he seeth this, I say, how can he but wonder? how can he but be astonished & as it were beside himself, considering the passing greatness of that place, and much more of that Sovereign lord that created the same?  
Now as for the beauty of that place, it is a thing that cannot be expressed with words; for if God hath created so  and so beautiful things in this vale of tears, what hath he created (trow ye) in that place, which is the seat of his glory, the throne of his stateliness, the palace of his majesty, the house of his elect, and the paradise of all delights?  
After the excellency of the place consider the worthiness of the dwellers in it, whose number, holiness, riches, & beauty do far exceed what soever can be imagined. S. john saith that the multitude of the elect are so great, that no man is able to count them. 
Apocal. 7.9.  S. Dionysius saith, 
Caelest. Hierar. c. 14.  that the Angels are so many, that they exceed without comparison all corporal and material creatures upon the earth. 
1 p. q. ●●. ar. 3.  S. Thomas agreeing with this opinion, saith, that like as the heavens in greatness exceed the earth without any proportion: so doth the multitude of those glorious spirits exceed the number of all corporal things that are in this world with like advantage and proportion. Now what thing can be imagined more wonderful than this? Certainly this is such a thing, that if it were well considered, it were sufficient to make all men astonished. And if each one of those blessed spirits (yea though it be the very lest among them) be more beautiful to behold, than all this visible world, what a sight shall it be, to behold such a number of beautiful spirits, & to see the perfections and offices of everieone of them? There the Angels be sent in ambassages; The Archangels ministre and serve; the Principalities triumph; The Powers rejoice; The Dominations govern; The virtues shine; The Thrones glister; The Cherubins give light. The Seraphines burn in love; and all sing lawdes and praises to God. Now if the company and mutual conversation of good and virtuous persons, be a thing so sweet and so amiable as we daily prove; what a thing shall it be to converse there with so many blessed Saints, to talk with the Apostles, to deal with the Prophets, to communicate with the Martyrs, and to have a perpetual familiarity with all the elect?  
More if it shall be so great a glory to enjoy the company of the good; what shall it be to enjoy the company and presence of him, whom the morning stars do praise, at whose excellent beauty the son and moon do wonder, before whose majesty the Angels and all those blessed spirits do bow their knees? what shall it be to behold that universal and supreme good, in whom all good things are contained? that greater world, in which are included all woorlds? and to see him, who being one, is all things; and being most simple in himself, and without all kind of mixture, doth yet comprehend in himself the perfections of all things? If to hear & see king Solomon, were thought so great a matter, that the Queen of Saba said of him. Blessed are the men, 
2. Regu. 10.8.  and blessed are these thy servants, that stand in thy presence and hear thy wisdom: What shall it be to behold that most high Solomon? that eternal wlsdom? that infinite greatness? that inestimable beauty? that exceeding goodness, and to enjoy the same for ever and ever? This is the essential glory of the Saints: this is the last end and harbour of our desires.  
Afther this contemplate the glory of the bodies, which shallbe endued with those four singular qualities and dowries, to wit with Subtility, Swiftness, impassibility and Clearness: which Clearness shallbe so great, that each one of the Saint's bodies shall shine like the sun in the kingdom of their father. Now if the sun which standeth in the midst of the heavens being but one, be yet sufficient to give light and comfort to all this world, what a light shall so many suns and lamps make, as shall shine together in that place?  
But what shall I say now of all the other goods which are there? There shall be Health, without infirmity; Liberty, without bondage; Beauty without deformity; Immortality, without corruption; Abundance, without necessity; Quietness, without vexation; Security, without fear; knowledge, without error; Fullness, without loathsomeness; joy, without heaviness; and Honour without contradiction. 
August.  There (as S. Augustine saith) shall be true glory: for none shall be praised by error or flattery. There shall be true honour: for it shall neither be denied o such as deserve it, nor given to such as merit it not. There shallbe true peace: for no man shallbe molested either by himself, or by others. The reward of true virtue, shallbe even he that gave the virtue, & hath promised himself for a reward of the same; whom we shall see without ceasing, love without loathsomeness, and praise without weariness. There the place is large, beautiful, bright, and secure, the company very good, and pleasant; the time always after one manner; not divided into evening and morning, but continued with one simple eternity. There shallbe a pepetual spring-time, which shall flourish foreve more with the freshness and sweet breathing of the holy Ghost. There all shall rejoice, all sing, and give continual praise to that high giver of all things, through whose bountiful goodness they live and reign for ever. O heavenly city! secure dwelling place! country where all pleasant things at to be found! people without grudging and murmuring! quiet neighbours! and men without any want or necessity. O that the strife and contention of this present state were ended! O that the days of my banishment were once finished! when shall this day come? when shall I come, and appear before the face of my sweet lord and Saviour?   

Sunday night, of the benefits of almighty God.  
THIS day thou shalt meditate upon the benefits of God, thereby to give him thanks for them, and to enkindle in thyself a more fervent love of him who hath been so bountiful towards thee. And although these benefits be innumerable, yet mayst thou at the least consider these five most principal: to wit, the benefits of Creation, Conservation, Redemption, Vocation, and other particular and Secret benefits.  
And first of all, touching the benefit of Creation, consider with great attention what thou waste before thou were created, and what God did for thee, and bestowed upon thee, before thou didst merit or deserve any thing; to wit he gave thee thy body with all thy membres and senses: and thy soul of so great excellency, endued with those three noble powers, which be Understanding, Memory, and Will. And consider well, that to give thee this soul, was to give thee all things, for so much as there is no perfection in any creature, which a man hath not in him in his manner. Whereby it appeareth that to give us this thing alone, was to give us at once all things together.  
As concerning the benefit of Conservation, consider how all thy whole being dependeth of God's providence; how thou couldst not live one moment, nor make so much as one step, were it not by means of him; how he hath created all things in this world for thy use and service, the sea, the earth, the birds, the fishes, the living beasts, the plants, and finally, the Angels of heaven. Consider moreover the health which he giveth thee, the strength, life, sustenance, with all other temporal helps and succours. And above all this weigh well the miseries and calamities, into which thou seest other men fall every day; and thou thyself mightest also have fallen into the same, if God of his great mercy had not preserved thee.  
Touching the benefit of Redemption, thou mayst consider therein two things. First how many & great the benefits have been, which owr Saviour hath given us by means of the benefit of Redemption: and secondly how many and how great the miseries were, whith he suffered in his most holy body and soul, to purchase us these benefits. But to the end thou understand better, and feel in thyself how much thou owest unto this thy lord, for that which he hath endured for thy sake; thou mayst consider these four principal circumstances in the mystery of his sacred Passion; to wit, who is he that suffereth; what he suffereth; of whom; and to what end he suffereth. who is he then that suffereth? God. What suffereth he? The greatest torments and dishonour, that ever were suffered. Of whom doth he suffer? Of hellish and abominable creatures, who in their works are like even to the devils themselves. To what end doth he suffer? not for any commodity of himself, or any merit of our part, but only for the bowels of his infinite charity and mercy.  
As concerning the benefit of Vocation, consider first of all, what a great mercy it was of God to make thee a Christian, and to call thee to the Catholic faith by the means of holy Baptism; and to make thee also partaker of the other Sacraments. And if after this calling, when thou hast by deadly sin lost thine innocency, our lord hath raised thee up from sin, and received thee again into his grace, and set thee in the state of salvation; how canst thou be able topraise him for this so singular a benefit? what a great mercy was it to expect thee so long time? to suffer thee to commit so many sins? and to send thee so many godly inspirations? and not to shorten the days of thy life, as he hath done to divers others that were in the same state? and last of all to call thee with so mighty a vocation, that thou mightest rise up again from death to life, and open thine eyes to the eternal light? what mercy was it also, after thou waste converted, to give the grace not to return unto deadly sin again, but to vanquish thine enemy, and to persever in good life?  
These are the public and known benefits; but there be other secret benefits, which no man knoweth, but he only that hath received them: and again there be some so secret, that even he himself who hath received them, knoweth them not; but he only that gave them. How many times hast thou deserved in this world either through thy pride, negligence, or unthankfulness, that God should utterly forsake thee as he hath done to many others for some one of these causes, and yet hath not he dealt thus with thee? How many evils & occasions of evils hath our lord prevented with his providence, overthrowing the snares of thine enemy, and stopping his passage, and not permitting him to execute his wily practises and designments upon thee? How oftentimes hath he done for every one of us that which he said to S. 
Lu●. 22.31.  Peter. Behold Satan hath required to have you for to sift as wheat: but I have prayed for thee that thy faith fail not. Now who knoweth these secrets but only God? The positive benefits be such as a man may sometimes understand and know them: but privative benefits which consist not in doing us good, but in delivering us from evils, who is able to understand? Wherhfore as well for these, as for the others, it is reason we should always be thankful to our lord, and understand how far in arrearages we be in our reckoning with him, and how much more we be indebted unto him, than we are able to pay, seeing we are yet not able to understand them.  
But that thou in some sort know better the greatness of these benefits which God hath bestowed upon thee, it maketh much to the purpose that thou consider each one of these benefits with the circumstances annexed unto them which be: who he is that giveth the benefit; who he is that receiveth the same; wherefore it is given, and in what sort.  
As touching the first circumstance think well with thyself, how great he is that bestoweth these benefits upon thee, seeing he is God; consider the greatness of his omnipotency, which is declared unto us sufficiently by the woorkmanship of this world, with the whole university of creatures contained therein. Consider also the greatness of his wisdom, which is known by the order, agreement, and marvelous providence which we see in all things. For if thou meditate well upon this circumstance, thou shalt come to understand, that not only the aforesaid benefits, but also the least thing that may be, as for example an apple, or nut, sent thee by this so great and worthy a king, aught to be highly esteemed of thee, for the worthiness of him that giveth it.  
The greatness also of these benefits is no les to be esteemed in respect of the second circumstance, that is of the baseness of him that receiveth them, then in respect of the excellency of him that giveth them. And therefore the Prophet David said. O lord what is man that thou art mindful of him, 
Psal. 8.5.  or the son of man that thou visitest him? for if all the whole world be scarce as much as an emmot or ant in comparison of the majesty of almighty God; what then may man be in respect of him, who is but so small a portion of the whole world? And therefore how can it be but great mercy and marvel, that so high and Sovereign a Lord should have so particular and special care to do so much good to so little an emmot?  
But now what wilt thou say, if thou consider the cause of these benefits, that is, wherefore they be given thee? It is evident that no man doth good to an other, nor maketh as much as one step for him, without some hope or pretence of interest. Only this our lord bestoweth all these benefits upon us, without any pretence or hope, that we of our part may do any thing redounding to his commodity and profit. In so much that whatsoever he doth for us, he doth it of pure favour and grace, moved thereunto by his only goodness and love. And if thou think otherwise, tell me, I pray thee, if thou be predestinated, wherefore else did he predestinate thee? wherefore afterwards create thee? redeem thee? make thee a Christian? & call thee to serve him? what might there be here, that might move him to bestow such exceeding great benefits upon thee, other than his only goodness, and love towards thee?  
Neither is it a thing of les importance for this purpose, to consider the means and the manner, with which he doth us so much good, that is the heart and will with which he doth it: for that all the good the which he hath done unto us in time, he determined from all eternity to do it. And so from all eternity he hath loved us with perpetual charity; and for this charity and love towards us he determined to do us all this good, and to have an especial care of our salvation: to which he still attendeth with such providence and oversight, as if void of all other affairs, he had nothing else whereto to attend, but to the salvation of each one in particular. Hear than hath every devowt sowle where upon to ruminate and consider as a clean beast, night and day, and where she shall find most abundant and sweet pasture for all her life.     

OF THE TIME AND FRVITE OF the foresaid meditations. CHAP. III.  
THESE be the seven first meditations, good Christian reader, upon which thou mayst discourse and occupy thy thought all the days of the week; not that thou mayst not think also as well of some other things, and in other days besides these; for, as hath been said in the beginning, what soever thing induceth our heart to the love and fear of God, and to the observation of his commandments, is fit matter for meditation Nevertheless the aforesaid passages & considerations have been here set down for two causes: the first whereof is, because they be the principal mysteries of our faith, and such as of themselves, move us more to that which we said, to wit to the love & fear of God. The second is, that young beginners, who have need of milk, may find here chewed & digested those things, of which they are to meditate, to th'end they go not, as pilgrim's in a strange country, wandering up and down through unknown places, and taking some things, and leaving others, without having any stability or steadfastness in any.  
It is also to be noted that the meditations of this wecke are most fit, as hath been said, for the beginning of a man's conversion, that is when a man newly turneth himself to God; for that then it behoveth to begin with those things, which may move us to sorrow & detestation of sin, to the fear of God and contempt of the world, which be the first entries of this way, and therefore those that begin must persever for some space of time in the consideration of these things, that they may by them, be better founded in the virtues and affects before mentioned.  

OF THE OTHER SEVEN MEDITATIONS OF THE SACRED Passion, and of the manner which we must observe in them.  
AFTER the meditations, which before we have laid down, there follow other seven meditations of the holy Passion, Resurrection, & Ascension of jesus Christ, to which also may be annexed and joined the other principal passages of his most blessed life.  
But here we must understand, that there be six things to be chiefly considered in the Passion of our Saviour Christ; to wit. The greatness of his pains: that we may take compassion of them. The grievousness of our sins; which was cause of his pains, that we may abhor them. The excellency of the benefit: that we may be thankful for it. The magnificency of the goodness, and charity of almighty God which is here discovered: that we may heartily love the same. The conveniency of this mystery: that we may admire it. And the multitude of the virtues of our Saviour Christ which do shine here so brightly that we may be provoked thereby to imitate them.  
Now according to this, when we go to meditate the Passion, we must endeavour to incline our heart some times to have compassion of the pains of our Saviour Christ, for that they were the greatest that ever were suffered in this world, as well for the tenderness of his complexion, as for the greatness of his charity, and also for that he suffered without any manner of consolation, as in an other place is declared.  
Some other times we must procure to draw out of this holy passion motives of sorrow for our sins, considering that they were the very cause, why our Saviour suffered such & so grievous pains, as in deed he suffered.  
Some other times we must take from hence motives of love and thanksgiving; considering the greatness of the love, which our Saviour by this mean discovered unto us; & the greatness of the benefit which he bestowed upon us, redeeming us so liberally with so great cost of his, and so great commodity of ours.  
At other times we must lift up our eyes to consider the conveniency of the manner of this mystery which almighty God did choose to heal and cure our misery; that is to satisfy for our debts; to secure our necessities; to merit for us his grace; to beat down our pride; & to induce us to the contempt of the world; to the love of the Cross; of Poverty; of asperity; of Injuries; and of all other virtuous and laudable labours.  
Some other times we must fix our eyes in the examples of the virtues, which shine in the most holy life and death of our Saviour: in his Meekness, Patience, Obedience, mercy, poverty, Charity, Humility, Benignity, Modesty, & in all the other virtues, which in all his works and words shine more brightly, than the stars in heaven; to the intent we may imitate somewhat of that which we see in him, and that we receive not in vain the spirit and grace, which he hath given us for this end, but that we endeavour to go to him by him. This is the highest and most profitable manner of meditating the passion of our Saviour Christ, which is by way of imitation, for that by imitation we come to be transformed, and so to sai● with the Apostle, I live, now not I, 
Galat● 2.20.  but Christ liveth in me.  
Beside that which we have hitherto said, it is very expedient in the mysteries of the holy passion to have Christ as it were present before our eyes, and to make account that we see him before us when he suffereth, and to have an eye not only to the history of the sacred passion, but also to all the circumstances of the same, & especially to these four as we have touched before: that is, who suffereth; for whorne he suffereth; how he suffereth; and for what cause. who suffereth? Almighty God, who is infinite, immense etc. For whom suffereth he? for the most ungrateful and unmindful creature in the world. How suffereth he? with exceeding great humility, charity, benignity, meekness, mercy, patience, modesty etc. For what cause suffereth he? not for any, commodity of his own, nor any merit of ours, but only for the bowels of his infinite pity and mercy.  
Moreover we must not be content, to consider that only which our blessed Saviour suffered outwardly in his body, but much more that which he endured inward lie, because we have much more whereof to contemplate in the soul of Christ, then in the body of Christ; and this as welin the feeling and compassion of his pains, as also in other affections & considerations which were in him.  
Now this little preambule or preface being thus presupposed, let us begin to separate & put in order the mysteries of this most sacred and holy passion.   

HERE FOLLOW THE OTHER SEVEN MEDItations of the holy Passion.  

Monday morning. Of our saviours entering into jerusalem; washing his Apostles feet; and institution of the most blessed Sacrament.  
THIS day when thou hast made the sign of the cross, with such preparation as afterwards shallbe declared, thou hast to meditate upon the entering of our Saviour into jerusalem with boughs; upon the washing his Apostles feet; and upon the Institution of the most blessed Sacrament of the altar.  

Of our saviours entering into jerusalem.  
WHEN the lamb without spot had finished his sermons & preaching of the gospel, and that the time of that great sacrifice of the Passion was now near at hand, it pleased him to come to the place, where he was to make an end of the Redemption of mankind. And that it might be known with how great charity & joy of mind he went to drink this chalice for us, he would be received this day with great triumph, the people going forth to meet him with great acclamations and praises, with boughs of olive trees and palms in their hands, & many spreading their garments in the way underneath him, and crying with one voice, 
Matth. 2.9.  and saying. Blessed is he that cometh in the name of our Lord. Hosanna in the highest. join then also, my dear brother, thy cries with their cries, and thy praises with their praises, & give thanks to our Lord for this so great a benefit, which he now bestoweth upon thee, & for the love with which he bestoweth it. For albeit thou own him much for that which he suffered for thee, yet thou ovest him much more for the love with which he suffered it. And a● though the torments of his passion were exceeding great, yet greater was the love o● his heart; and so he loved much more than h● suffered; and would also have suffered much more, if it had been necessary for us.  
Go forth afterwards into the way, ther● to receive this new triumpher; and receive him with acclamation of praises, with oli●● bowghs, and with palms in thy hands spreading likewise thy proper garments upon the ground to celebrate this feast of his entering. The acclamations of praises, be prayer and thanksgiving. The olive bowghs, be works of mercy; and the palms be mortification and victory over our passions: and the spreading of garments in the way, is the chastising and hard using of the body. Persever then in prayer, thereby to glorify almighty God: use mercy also, thereby to secure thy neighbour's necessities; and with this mortfie thy passions, and chastise thy flesh, and in such manner thou shalt receive in thyself the son of God.  
Thou hast also here a great argument & motive to despise the glory of the world, after which men run so desperately, and for whose sake they commit such great excesses. But wilt thou see what account there ought to be made of this glory? Cast thine eyes upon this honour, which the world here giveth to this thy lord, and thou shalt perceive that the self same world, which to day received him with so great honour, five days after esteemed him to be worse than Barrabas, demanded with great instancy his death, and cried out against him saying; Crucify him; Crucify him. So that the world, which this day proclaimed him for the son of David, that is for the most holy of holies, tomorrow esteemeth him to be the worst of all men, and more unworthy to live then Barrabas. Now what example can be more evident, thereby to see what the glory of the world is, and what account ought to be made of the judgements of men? what thing can there be more light, more wilful, more blind, more disloyal, and more inconstant in his opinions, than the judgement of this world? To day he affirmeth, tomorrow he denieth: to day he praiseth, tomorrow he blasphemeth: to day with much inconstancy and lightness he setteth you above the skies, tomorrow with more lightness he throweth you down to the very depth: to day he saith that you are the son of God; and tomorrow he saith that you are worse than Barrabas. Such is the judgement of this beast of many heads, and of this deceitful monster, which keepeth no faith, lealtie, or truth to any body, neither measureth virtue or valour but by his own interest. None is good, but he that is prodigal with him, yea although he be a panime and infidel; and none is evil, but he that useth him as he deserveth, yea albeit he work miracles; and this because he hath no other weight whereby to weigh virtue, but his own interest and commodity.  
Now what shall I saieof his lies & deceits? with whom hath he ever faithfully kept his word? To whom hath he given that which he promised? with whom hath he had perpetual friendship? To whom hath he assured for long time that, which he gave him? To whom hath he ever sold wine which he gave not througlie watered? He hath only this of faithful, that he is faithful to none. This is that false judas which kissing his friends, delivereth them to death: This is that traitor joab, 
2. Regu. 3.27.  which embracing him whom he saluted as a friend, secretely thrust his dagger through his body. He crieth wine, and selleth vinegar; he promiseth peace, and secretely denounceth war. He is evil to be kept; worse to be gotten; dangerous to be holden; and very hard to be left and forsaken. O perverse world! false promiser, assured deceiver, feigned friend, true enemy, common liar, secret traitor, sweet in the beginning, bitter in the end, fair faced, cruel handed, scarce in gifts, prodigal in griefs, in outward show something, inwardly void and nothing, in appearance flourishing, but under thy flowers full of thorns.   

Of the washing of feet.  
TOuching this mystery contemplate, o my soul, in this supper thy sweet and mild jesus. Behold this wondered example of inestimable humility, which he here showeth unto thee, rising from the table, and washing his disciples feet. O good jesus, what is this that thou dost? O sweet jesus, wherefore doth thy majesty so abase itself? what wouldst thou have thought, o my soul, if thou hadst there seen God himself kneeling before the feet of men, yea even before the feet of judas? O cruel judas, why doth not this so great humility mollify thy heart? why doth not this so wondered meekness cause even thy very bowels to burst and rive in sunder? Is it possible that thou hast conspired to betray this most mild and gentle lamb? Is it possible that thou hast no remorse and compunction in beholding this example? O be●●iful hands, how could ye touch such loathsome and abominable feet? O most pure and clean hands, why disdain ye not to wash those feet so mired & dirted in fowl ways while they sought to shed your blowed? O ye blessed Apostles, how tremble ye not seeing this so great humility? Peter what dost thou? wilt thou consent that the lord of majesty shall wash thy feet?  
Saint Peter when he saw our Saviour kneeling before him, being greatly amazed & wondering at the matter, began to say. What? wilt thou o Lord wash my feet? Art not thou the son of the living God? Art not thou the Creator of the world? the beauty of heaven? the paradise of Angels? the remedy of men? the brightness of the glory of the father? the fowntaine of the wisdom of God, which dwellest in the highest? wilt thou then wash my feet? wilt thou being a lord of such majesty and glory take so vile & base office upon thee?  
Consider also how after our Saviour had washed their feet, he wiped them and made them clean with that sacred towel where with he was girded: and lift up the eyes of thy soul somewhat higher; & thou shalt see there represented the mystery of our Redemption. Consider how that fair towel gathered and received into itself, all the filth and uncleaneness of those feet so miry and fowl; and so the feet remained clean and fair, and the towel, after all was ended, remained wholly bespotted and defiled. Now what is more filthy than man conceived in sin? & what is more clean and beautiful, than our Saviour Christ conceived of the holy Ghost? 
Cantic. 5.10.  My well-beloved is white and well coloured (saith the spouse) and chosen out among thousands. This most sweet and loving lord then so fair and so clean, was content to receive into himself all the spots and filthiness of our souls, & leaving them clean and free from those spots, he himself remained (as thou seest him upon the cross) all bespotted and defiled with the same.  
After this consider those words with which our Saviour ended this history saying. 
joan. 13.15.  I have given you an example, that as I have done to you, so you do also. Which words are to be referred not only to this passage and precedent of humility; but also to all the other works and life of jesus Christ: for so much as his whole life is a most perfect pattern of all all virtues, especially of those which be in this place represented unto us, to wit of humility & Charity.   

Of the institution of the most blessed Sacrament.  
THAT we may understand somewhat of this mystery, it is to be presupposed, that no tongue created is able to express the passing great love, which our Saviour Christ beareth towards the Catholic Church his spouse; & consequently unto every one of those souls which be in state of grace, for so much as every such soul is also his spouse.  
Wherhfore when this our most sweet bridegroom minded to departed out of this life, and to absent himself from the Church his spouse, to the intent that this his absence might not be to her any occasion to forget him, he left unto her for a remembrance this most blessed Sacrament, wherein he himself would remain, not suffering that between him and her there should be any other pledge to renew in her the remembrance of him, then even himself.  
Moreover this bridegroom in his long absence was desirous to leave some company to his spouse, that she might not remain solitary and comfortless: and so he left her the company of this most blessed Sacrament, wherein he himself remaineth really present, which was in very deed the best company that he could leave her.  
At the same time also he would go to suffer death for his spouse, and to redeem, and enrich her with the price of his own blood: and that she might, as often as she would, enjoy this treasure, he left her the keys thereof in this most blessed Sacrament. For as S. Chrysostom saith: So often as we come to receive the most blessed Sacrament, we must make account that we come to lay our mouths to Christ's very side, to drink of his most precious blowed, & to be partakers of this sovereign and divine mystery.  
This heavenly bridegroom desired likewise to be loved of his spouse with an exceeding great love, and therefore he ordained this mystical, and mysterious morsel consecrated with such words, that whosoever receiveth it worthily, is forthwith touched and wounded with this love.  
Besides this our Saviour would assure his spouse, and give her a pledge of that blessed inheritance of eternal glory, that with the hope of this felicity, she might cheeresullie pass throwgh all the trowbles & adversities of this life. And that the spouse might have a firm and assured hope of this felicity, he left her here in pledge this unspeakable treasure, which is of as great value, as all that which is there hoped for; and this that she should not mistrust, but that God will give himself unto her in glory, where she shallive in spirit, seeing he denieth not himself unto her in this vale of tears, where she liveth in flesh.  
Moreover our Saviour purposed at the hour of his death to make his testament, and to leave unto his spouse some notable & worthy leagacie for her relief; and so he left her this most blessed Sacrament, which was the most precious, and most profitable bequest that he could leave unto her, for so much as in the same God left himself.  
To conclude, our Saviour minded to leave unto our souls sufficient provision, and food wherewith they might live: because the soul hath no less need of her proper sustenance, to maintain her spiritual life, than the body hath of his food, for maintenance of his corporal life. For this cause therefore, this wise physician our Saviour Christ (who had also felt the pulses of our weakness) ordained this divine Sacrament, and for this hath he ordained the same in form of meat, that the very form, wherein he instituted it, might declare unto us the effect it worketh, and with all the great necessity our souls have of the same, which is noelesse than the necessity, that our bodies have of their proper food.    

Tewsdaie morning. Of our saviours prayer in the garden; his apprehension, and presentation before Annas.  
THIS day thou hast to meditate upon the prayer of our Saviour in the garden; upon his apprehension; and upon his presentation and evil usage in the house of Annas.  
Consider here first how after that this supper, so full of mystery was ended, our Saviour went with his disciples unto the mount Olivet to make his prayer, before he would enter into the combat of his passion, thereby to teach us, that in all the trowbles and temptations of this life we must still have recourse unto prayer, as it were to an holy anchor, by virtue of which the burden of tribulation shall either be taken quite away from us; or else we shall have strength given us to be able to bear it, which is an other greater grace.  
To accompany him in this way our Saviour took with him those three of his best beloved disciples, to wit S. Peter, S. james and S. john, which had been witnesses of his transfiguration; that the very same persons might see what a far different shape he took now upon him for the love of men, from that glorious shape, wherein he had showed himself unto them, at his transfiguration. And because they should understand, that the inward troubles of his soul were no less, than began to be discovered outwardly, he spoke unto them those sorowfulwoords. 
Matth. 26.38.  my soul is heavy even to death; stay here, and watch with me.  
Our Saviour when he had spoken these words, departed from his disciples a stones cast; and lying prostrate upon the ground, he began his prayer with very great reverece saying. O father if it be posstble, let this cup pass from me; nevertheless not as I will, but as thou. And having made this prayer three times, at the third time he was in such a great agony, that he began to sweateven drops of blood, which ran down all along his sacred body, and trickled down to the ground.  
Consider now our Saviour in this dolowrous case, and behold how there were represented unto him, all the cruel torments which he was to suffer; and how apprehending in a most perfect manner such cruel pains as were prepared for his body which was the delicatest of albodies; and setting before his eyes all the sins of the whole world, for which he should suffer, and withal the great unthankfulness, and ingratitude of so many souls, as he knew would never acknowledge this benefit, nor profit themselves of this so great, and so precious remedy: his soul was vexed in such sort, and his senses, and most tender flesh were so troubled, that all the forces & elements of his body were distempered, and his blessed flesh was opened on every side, and gave place to the blood, that it might pass, and distill throwgh all the same in great abundance, and stream even down to the ground. Now if the flesh suffered these grievous pains with only remembrance, and was in so piteous a case, in what a doleful state then, trow ye, was the soul that suffered those pains directly in itself?  
Consider moreover how when our Saviour had finished his prayer, that counterfeit friend of his came thither with that hellish company, renouncing now the office of Apostleship, and becoming the ringleader and Captain of Satan's army. Behold how without all shame he set him forward before all the rest, and coming to his good master, sold him with a kiss of most traitorous friendship.  
At the same time our Saviour said unto them that came to lay hands upon him: Tow are come out as it were to a these, 
Matth. 26.55.  with sword and clubs to apprehend me: I sat daily with you teaching in the temple, and you laid no hands on me. But this is your hour, 
Luc. 22.53.  and the power of darkness. This is a mystery of great admiration. For what thing is more to be wondered at, then to see the son of God, to take upon him the shape, and image not only of a sinner, but even also of a condemned person? This, saith he, 
Luc. 22.53.  is your hour and the power of darkness. By which words is understood, that, from that time, that most innocent lamb was given up into the power of the Princes of darkness, which be the devils, that by means of their ministers they might execute upon him all the cruelties and torments they could devise.  
Think thou then, o my soul, how much that divine highness abased itself for thee, sithence it arrived to the last extremity of all miseries, which is, to be given up to the power of devils. And because this was the pain, which was due to thy sins, it pleased him to put himself to this pain, that thou mightest remain quite from the same.  
So soon as these words were spoken, forthwith all that hellish rout and malicious rabble of ravenous wolves assaulted this most meek and innocent lamb, some haled him this way, some that way, each one to the uttermost of his power. O how ungentellie did they handle him? how discourteously did they speak unto him? how many blows and buffets did they give him? what crying & shouting made they over him? even as conquerors use to do, when they have obtained their pray? They lay hold upon those holy hands, which a little before had wrought so many miracles, and do bind them very straitly with rowgh & knotty cords, in such sort that they gawle the skin of his arms, and make the very blood to spring out of them: and in this manner they lead him openly throwgh the common streets with great despite and ignominy.  
Consider now well our Saviour how he goeth in this way abandoned of his disciples, accompanied with his enemies; his pace hastened, his breath shortened, his colour changed, his face chafed and inflamed with his hasty going. And yet in all this evil entreating of his person, behold the modest behaviour of his countenance, the comely gravity of his eyes, and that divine resemblance, which in the midst of all the discourtesies in the world could never be obscured.  
Forthwith accompany thy Saviour to the house of Annas, and behold there how whilst he awnswered very courteously to the demand, 
joan. 18.19.  that the high priest made unto him concerning his disciples and doctrine, one of those wicked caitiffs that stood there by gave him a great blow upon the face saying. 
joan. 18.22.  Answerest thou the high priest so? Unto whom our Saviour awnswered very gently. If I have spoken ill, 
joan. 18.23.  give testimony of evil; but if well, why strikest thou me?  
Consider then here, o my soul, not only the mildness of this awnswere, but also that divine face so marked and colowred with the force of the blow, and that constant look of his eyes so clear and fair, which were nothing distempered with this so shameful assault; and finally that most holy soul, which was inwardly so humble & ready to have turned the other cheek, if the naughty wretched caitiff had required the same.   

Wensdaie morning. Of the presentation of our Saviour before the high priest Cayphas: of the injuries he received that night; of Saint Peter's denial; and of his whipping at the pillar.  
THIS day thou hast to meditate upon the presentation of our Saviour before the high priest Cayphas; upon the injuries he received that night; upon Saint Peter's denial of his master; and upon his whipping and scourging at the pillar.  
First consider how from the first house of Annas, they lead our Saviour to the house of Cayphas the high priest, whither reason would that thou shouldest go with him to keep him company; & there shalt thou see the son of justice, darkened with an eclipse; 
1 Petr. 1.12.  and that Divine face, which the Angels desire to behold, all defiled with spittle most unreverently. For when our Saviour being conjured in the name of the father, to tell them what he was, awnswered to this demand, as it was meet he should: those wicked men, so unworthy to hear such an excellent and high awnswere, and blinded with the brightness of so great a light, assaulted him like mad dogs, and disgorged upon him all their malice & fury. There each one to the uttermost of his power giveth him buffers & strokes. There they bespit that divine face with their devilish mouths. There they blindfold his eyes and strike him in the face, and jest at him saying. Prophecy unto us, o Christ, 
Matt. 26.68.  who is he that struck thee? O marvelous humility, & patience of the son of God O beauty of the Angels! was this a face to spit upon! men use, when they must spit, to turn their face to the foulest corner of the house: and was there not to be found in all that palace, a fouler place to spit in, than thy face, o sweet jesus? O earth and ashes, why dost thou not humble thyself at this so wondered example?  
After this consider what trowbles, and pains our Saviour suffered in all that doleful night: for that the soldiers, who had him in custody, mocked & laughed him to scorn as S. Luke saith, & used as a mean, 
Luc. 22.65.  to pass away the sleepiness of the night, to scoff & jest at the Lord of majesty. Consider now, o my soul, how thy most sweet spouse is set here as a mark, to all the arrows of the strokes and buffets they could give him there. O cruel night! O unquiet night! in which thou, o my good jesus, tookest no repose at all, neither did those rest, who accounted it a pastime to vex and torment thee. The night was ordained for this end, that therein all creatures should take their rest, and that the senses, & membres wearied with toils & labours of the day might be refreshed; and these wicked men use it as a fit time to torment all thy membres and senses, striking thy body, afflicting thy soul, binding thy hands, buffeting thy cheeks, spitting in thy face, and lugging thee by the ears, that thereby at such time as all the membres are wont to take their rest, they all in thee might be trowbled and pained. O how far do these matins differ from those, which at the same time the quiars of Angels sung to thee in heaven? There thy sing holy, holy; but here these caitiffs cry: Put him to death; put him to death: Crucify him; crucify him. O ye Angels of paradise that heard both these voices, what thought ye, when ye saw him so spitefully contemned in earth, whom you with so great reverence do honour in heaven? what thought ye, when you saw God himself to suffer such despites, even for those that did such villainies unto him? who hath ever heard of such a kind of charity, that one would suffer death, to deliver from death the very same persons, that procured & practised his death?  
But above all, the pains and turmoils of this trowblesom night were increased far more by the denial of S. Peter. For that familiar friend of our Saviour; he that was elected and chosen to see the glory of his transfiguration; he who above all the rest was honoured with the principality and chief rule of the Christian Church; he, I say, first before all others, not once, but three several times together, even in the very presence of his lord and master, sweareth & forsweareth that he knoweth him not, and that he witted not who he is. O Peter is he that standeth there by thee so wicked a man, that thou accountest it so great a shame only to have known him? Consider that this is a condemnation of him by thee, before he be condemned by the high priests: sithence thou givest to the world to understand by this thy denial, that he is such a manner of man, that even thou thyself dost account it as a great reproach & dishonour unto thee, to have as much as known him. Now what greater injury could be done then this?  
Our Saviour then hearing this denial, turned back, and beheld Peter, & cast his eyes upon that sheep, which there was lost from him. O look of marvelous force and virtue! O silent and still look, but greatly mysterious and significative! Peter understood right well the language, and voice of this look: for so much as the crowing of the cock was not able to awaken him, but this was able. In deed the eyes of our Saviour do not only speak, but also work, as it appeareth by the tears of S. Peter, which yet gushed not so much from the eyes of Peter, as they proceeded from the eyes of Christ.  
After all these injuries consider whar scourge, & whip our Saviour, suffered at the pillar. For the judge, perceiving that he could not pacify the furious rage of those his most hellish enemies; determined to chastise him with such a severe kind of punishment, as might suffice to satisfy the malicious owtrage of such cruel hearts, that they being therewith content, should cease to seek after his death. Go now therefore, o my soul, & enter with thy spirit into pilate's consistory, & carry with thee great store of tears in a readiness, which shallbe needful in that place, for that which thou shalt there both see and hear. Behold how those cruel & base tormentors do strip our Saviour of his garments with so great inhumanity, he never so much as once opening his mouth, or speaking one word to so many discourtesies as they there used towards him.  
Consider also what hast they make to bind that holy body to a pillar, that so they might strike him more at their pleasure, & where, & how they best list. Behold how the Lord of Angels standeth there alone among the cruel tormentors, having on his part neither friends, nor sureties to help him, no nor so much as eyes to take compassion upon him. Mark how forthwith they begin with marvelous great cruelty to discharge their scourges, & whips upon his most tender flesh, & how they lay on lashes upon lashes, stripes upon stripes, & wounds upon wounds. There thou mightest quickly see that sacred body swell with weals, the skin rent & torn, the blood gushing out, & streaming down on every side, throughout all parts of his body. But above all this, what a pitiful sight was it to behold that so great, & deep open wound betwixt his sacred shoylders, where chiefly all their lashes and strokes did light?  
After this behold how our Saviour, when they had ended to whip him, covered himself, & how he went through all that place seeking his garments in presece of those cruel tormentors, without that any man offered him any service, help, washing, or other such relief as arwont to be aforded to those that be so wounded. All these things no doubt are worthy of great feeling, thankfulness and consideration.   

Thursdaie morning. Of our saviours Coronation with thorns; of the words, Ecce Homo; and bearing of the cross upon his shouldres.  
THIS day thou hast to think upon the crowning of our Saviour with thorns, how Pilate said of him, Ecce Homo; behold the man; and how he bore the cross upon his shoulders,  
To the consideration of these most doleful passages, the spouse in the book of Canticles inviteth us saying. 
Cautic. 3.11.  Go forth, o ye daughters of Zion, & behold king Solomon with the crown, with which his mother crowned him in the day of his espowsels, and in the day of the joyfulness of his heart. O my soul what dost thou? o my heart what thinkest thou? O my tongue how is it that thou art become domme? O my most sweet Saviour, when I open mine eyes, and behold this dolorous image, which is set before me, my heart doth even cleave and rend in sunder for very grief. How happeneth this O Lord? what? did not the whip which thou suffered'st, and the death which ensueth, and so great quantity of blood already shed, suffice; but that now also the sharp thorns must, perforce, let out the blo●d of thy head, which the whips and scourges before had pardoned?  
Wherhfore, o my soul, that thou mayst conceive, and have some feeling of this so doleful passage, set first before thine eyes the foe mer shape of this lord, and withal the excellency of his virtues, and then incontinently turn thyself to behold in what pitiful sort he is here. Consider therefore the greatness of his beauty, the modesty of his eyes, the s veetenes of his words, his authority, his meekness, his mild behaviour, and that goodly countenance of his so full of reverence. And when thou hast thus beholden him, and delighted thyself to see such a perfect form, turn thine eyes and behold him in this pitiful plight, clad with an old purple garment to be scorned; holding in his hand a reed for royal sceptre, that horrible diadem of thorns on his head; his eyes hollow and wan, his countenance dead, and his utter shape wholly disfigured, and begored with blowed, and defiled with spittle, wherewith his face was all besmee●ed and be rayed. Behold him in all parts inwardly and outwardly; his heart pierced through, and through with sorrows, his body full of wounds, forsaken of his disciples, persecuted of the jew, scorned of the soldiers, contemned of the high priests, basely rejected of the wicked king, accused unjustly, & utterly destitute of the favour of all men.  
Think also upon this, not as a thing past, but as present; and not as though it were an other man's pain, but thine own. Imagine thyself to be in place of him that suffereth, & think what thou wouldst feel, if in so sensible & tender a part as is thy head, they should fasten a number of thorns, and those also very sharp, which should pierce even to the skull. But what speak I of thorns? if it were but only the pricking of a pin, thou couldst hardly suffer it; now what, thinkest thou, did that most tender and delicate head of our Saviour feel with this so strange kind of torment?  
When they had thus crowned, and scorned our Saviour, the judge took him by the hand in such evil plight as he was, and leading him out to the sight of the furious people, said unto them, Ecce homo. Behold the man, as much as if he said. If for envy you sought his death, behold him here in such sort, that he is not to be envied at, but rather to be pitied. Were you afraid lest he would have made himself aching? behold him here so disfigured, that he scarcely seemeth to be a man. Of these hands so fast bound, what fear you? of this man so whipped and scourged, what demand you more? By this thou mayst understand, o my soul, in what sort our Saviour came then forth, seeing the judge believed, that the pitiful plight in which he was, might suffice to break the hearts of such cruel enemies. Whereby thou mayst well perceive how unseemly a thing it is, that a Christian man have no compassion of the pains & sorrows of our Saviour Christ, seeing they were such as were sufficient, as the judge was fully persuaded, to mollify those so fierce and savage hearts.  
But when Pilate saw that those punishments executed upon that most holy and innocent lamb, were not able to assuage the fury of his enemies, he entered into the judgement hall, and sat him down in his tribunal seat, to give final sentence in that cause. The Cross was now prepared and ready at the gate, and that dreadful banner was displayed high in the air threatening the death of our Saviour. And after that the cruel sentence was given and published, the enemies added thereunto an other cruelty, which was to charge upon those shouldres, so rend and torn with whips and scourges received before, the heavy tree of the Cross. All which notwithstanding, our merciful Saviour refused not to carry this burden whereupon were laid all our sins, but embraced the same with singular charity and obedience for the love he bore unto us.  
After this the innocent Isaac went to the place of sacrifice with that so heavy burden upon his weak shoulders, great multitudes of people following after him, and many pitiful woomen that accompanied him with their tears. who would not have wept most bitterly, seeing the king of Angels to go so faintly with such a weighty burden, his knees trembling under him, his body crouching, his eyes 〈◊〉 modest, his face all bloody, with tha● guirland of thorns in his head, and with those shameful and opprobrious exclamations and outcries which they gave against him.  
In the mean season, o my soul, withdraw thine eyes a little from this cruel sight and with all speed, with lamentable sigh● with larmeful eyes, go towards the how of the blessed virgin, and when thou art come thither, casting thyself down at her feet, begin to speak to her with a doleful voice saying. O lady of Angels, O Queen of heaven, Gate of paradise, Aduocatrice of the world, Refuge of sinners, Health of just parsons, joy of Saints, Mistress of virtues, Mirror of cleanness, Title of chastity, Pattern of patience, and Example of all perfection: woe to me, o blessed lady, that have lived to see this present hour. How can I live having seen with mine eyes that which I have seen? what need more words? I have left thy only begotten son, and my lord in the hands of his enemies with a Cross upon his shoulders, to be crucified upon the same.  
What understanding is able to comprehend, how deeply this sorrow pierced the blessed virgin's heart? Her soul began here to wax faint, and her face, and all the parts of her virginly body, were covered over with a deadly sweat, which was sufficient to have ended her life, if the divine dispensation had not resecuted her for greater pains, and for a greater crown.  
Now the holy virgin goeth to seek her son, the great desire which she hath to see him, testoring unto her again the strength which sorrow had taken from her. She heareth a far of the classhing of armour, the trowpes of people, and the owtcries which by his enemies were thundered against him. incontinently also she seethe the glistering spears and halberds, which were holden up a fit. She approacheth nearer and nearer unto her dearly beloved son, and openeth her eyes, which were dimmed with sorrow, to see, if she possibly might, him whom her soul so exceedingly loved. O love and fear of this blessed virgin Mary's heart! On one side she desired to see him, on the other she was unwilling to see him so miserably disfigured. At the length, when she was corn where she might see him, than those two lights of heaven did behold one an other, and their hearts where pierced through with their eyes, and they wounded with their mutual sight their pitiful souls. Their tongues were become domme, and yet the heart of that most sweet son spoke to the heart of his mother, and said unto her, wherefore camest thou hither my dove, my beloved, and my sweet mother? Thy sorrow increaseth mine, and thy torments be a torment to me, depart my dear mother and return home: it is not decent for thy virginly shamefastness and purity, to be in company of murderers and thieves.  
These and otherlike words full of compassion and pity, were spoken in those pitiful hearts, and in this manner they passed over that irksome, and painful way even unto the place of the Cross.   

friday morning. Of the Cross, and the seven words which our Saviour spoke upon the same.  
THIS day thou hast to meditate upon the mystery of the Cross, and upon the seven words which our Saviour spoke.  
Awake now, o my soul, and begin to think upon the mystery of the Cross, by whose fruit is repaired the hurt of that poisened fruit, of the forbidden tree. Consider first how when our Saviour was come to this place, those cruel enemies, to make his death more shameful, stripped him of all his apparel, even to his innermost garment, which was wholly woven through out without any seam. Behold now here with what meekness this most innocent lamb suffereth himself to be thus stripped, without opening his mouth or speaking any word against them that used him in such sort; but rather with a good will consented to be spoiled of his garments, & with shame remain naked, that by the merit of this nakedness, and with the same, the nakedness in which we were fallen throwgh sin, might be far better covered, then with the leaves of the figtree.  
Some holy father's report that the tormentors to pluck of our saviours garments, took of most cruelly the crown of thorns which he had upon his head; and that having stripped him they set it on again, & fastened the sharp thorns to the brain which was an exceeding great grief. And surely it is to be thought that they used this cruelty against him, having used many others, and those also very strange in all the process of his passion: especially seeing the holy Evangelist saith, that thy did unto him whatsoever they would. And as his garment stuck fast to the wounds of his scourges, and the blood was now congealed and fastened unto his garment, at what time thy stripped him, they haled it of with such furious haste and force (as those caitisses were far from all pity and mercy) that they renewed all the wounds of his whip, in such rueful wise: that that great wound of his shoulders distilled blood on all parts.  
Consider now here, o my soul, the excellency of the goodness and mercy of God, which showeth itself so evidently in this mystery. Behold how he that clotheth the heavens with clouds, and the fields with flowers & beauty, is here spoiled of all his garments. Consider the cold which that holy body suffered, standing as it stood spoiled, & naked not only of his garments, but also of his very skin and flesh, with so many gapes, and wide holes of open wounds throughout the same. And if S. Peter being clothed and shod, felt cold the night before, how far greater cold suffered that most delicate and tender body, being so naked and wounded as it was?  
Consider after this how our Saviour was nailed upon the Cross, & the pain which he suffered at that time, when those great and square nails pierced through the most sensible and tender parts of his body, which was of all bodies most delicate. And consider also what extreme grief it was to the blessed virgin, when she saw with her eyes, and heard with her ears the mighty and cruel hard strokes which were laid on so thick, & iterated one after an other upon his divine members. For certainly those hammers & nails passed through the hands of the son but they wounded and pierced the very heart of the mother.  
Consider how forthwith they hoist up the Cross on high, & went about to ramme it in the hole, which they had made for that purpose, & how, such were those cruel ministers, at the very time of rearing it up & placing it, they let it fall with a jump into the hole with all the weight thereof: and so that blessed body was sore shaken and jogged in the air, and thereby his wounds of the nails were enlarged, which was a most intolerable pain.  
Now then o my sweet Saviour and Redeemer, what heart may be so stony hard that will not rive a sunder for grief, sith this day the very stones themselves were riven considering that which thou suffered'st upon the Cross? The sorous of death, o Lord, have environed thee; & the waves of the sea have overwhelmed thee. Thou art mired in the depth of the bottomless gulfs, and findest nothing where upon to stay thyself. Thy father hath forsaken thee; what hope mayst thou have of men? Thy enemies cry out against thee, thy friends break thy heart, thy soul is afflicted, and for the love thou bearest to me, thou admittest no comfort. my sins, o Lord, were undoubtedly very great, and thy penance well declareth it. I see thee, o my king fastened to a tree, & there is nothing to sustain thy body but three iron nails: of those thy sacred body hangeth without any other stay or comfort. When the weight of thy body stayeth upon thy feet, then are the wounds of thy feet more wydened, and torn with the nails wherewith they are pierced. And when the sway of thy body stayeth upon thy hands, then are the wounds of thy hands more rend with the poise of thy body. Now thy holy head tormented, and weakened with the crown of thorns, what pillow hath it to rest upon? O how well might thy arms (most blessed and excellent virgin) be here employed to supply this office! But alas, thy arms may not serve for this present, but the arms of the Cross. Upon them must that sacred head recline itself when it will repose, and yet the ease he shall receive thereby, shall be but only to drive & stick those thorns more fast into his brain.  
The sorrows of the son were much increased by the presence of his mother, with which his heart was no les crucified within, than his holy body without. Two crosses be here prepared for thee, o good JESUS, this day; the one for thy body, and the other for thy soul. The one is of passion, the other of compassion. The one pierceth thy body with nails of iron, the other pierceth thy most holy soul with nails of sorrow; who is able to declare o● good JESUS, what grief it was to thee when thou didst consider the great anguishes of the most holy soul of thy mother, which thou knowest so certainly was there crucified with thee? when thou sawest that pitiful heart of her pierced, and thrust through with the sword of sorrow? when thou didst open thy blowdie eyes, and beheldest her divine face, wholly over cast with paleness and wannes of death; and those angwishes of her soul, which caused not her death, and yet were greater to her then death itself; and those rivers of tears which gushed out from her most clear eyes, and heardest those deep sighs and sobs, which burst out of her sacred breast, being enforced with the vehemency of grief and sorrow?  
Now what breast (saith S. Bernard) may be so of iron, what bowels so hard, that they be not moved to compassion, o most sweet mother, considering the tears and pains which thou didst endure at the foot of the Cross, when thou sawest thy most dear son suffer so grievous, so long, and so opprobrious and shameful torments? what heart can think, what tongue can express thy sorrow, thy tears, thy sighs, and the cleaving a sunder of thy heart, when standing in this place, thou sawest thy beloved son used in such cruel sort, and yet couldst not help him? when thou beheldest him naked, and couldst not cloth him; parched up with thirst, & couldst not give him to drink; injuried, and couldst not defend him; defamed as a malefactor, and couldst not answer for him; his face so defiled with spittle, and couldst not make it clean; finally his eyes gushing out tears, and couldst not dry them, nor receive that last gasp which came out from his sacred breast, nor join thy face with, his so known and so beloved, and in such manner die embraced with him. In this time thou didst well prove in thyself, that the prophecy was fulfilled, which that holy old Simeon had foretold thee, before he died, saying, that a sword of sorrow should pierce thy heart.  
But o● most pitiful virgin, wherefore wouldst thou, o blessed lady, increase thy sorrow with the sight of thine own eyes? wherefore wouldst thou find thyself present this day in this place? It is not a thing decent for one so retired, as thou art wont to be, to appear in common places; It becometh not a motherly heart to see her children die, although it stood with their honour and reputation, and they died in their bead; and comest thou then to see thy son die by justice, & amongst thieves upon a cross? But now seeing thou hast resolved to surpass and overcome all motherly affection, and that thou wilt honour this mystery of the cross, wherefore dost thou approach so near unto the same, that thou must carry away in thy mantle, a perpetual memory and remembrance of this thy sorrow? Thou canst not afford thy son any comfort or remedy, but well thou mayst with thy presence increase and augment his torment.  
In deed this only wanted to the increase of his sorrows, that in the time of his agony, in the last instant and conflict of his death, even when the last sighs raised up his tormented breast, he should then cast down his eyes altogether dazzled and dimmed, & should behold thee standing at the foot of the cross. And because he being near to the end of his life had his senses so weakened and feebled, and his eyes so obscured with the shadow of death, that he could not see a far of, thou madest thyself so near, to th'end he might know thee, and see those arms, in which he had been received and carried into Egypt, so faint and broken; and those virginal breasts, with whose milk he had been nourished, become even a sea of sorrow. Behold o ye Angels these two figures, if peradventure you may know them. Behold o ye heavens this cruelty, and cover yourself with mourning for the death of your Lord: let the clear air become obscure and dark, that the world see not the naked body of your Creator. Cast with your darkness a mantle upon his body, that profane eyes behold not the ark of the testament uncovered. O ye heavens which were created so bright and fair! o thou earth clothed with such variety and beauty! if you did hide your glory in this so great pain; if you that be insensible, did after your manner feel the same, what then did the bowels and virginal breast of the blessed mother? O all you, saith she, that pass by the way, consider and behold if there be any sorrow like unto my sorrow. Truly there is no sorrow like unto thy sorrow, because in all the creature; of the world there is no love like unto thy love.  
After this thou mayst consider those seven words, which our lord spoke upon the Cross, 
Mar. 23.34. Mar. 23.43. joan. 19.27. joan. 19.28. Matt. 27.46. joan. 19.30. Mar. 23.46.  of which the first was. Father pardon them, for they know not what they do. The second was to the good thief: This day shalt thou be with me in paradise. The third was to his most blessed mother; Woman behold thy son. The fourth was: I am a thirst. The fift was: My God, my God why hast thou forsaken me? The sixth was: It is finished. The seventh was: Father into thy hands I commit my spirit.  
Consider now, o my soul, with how great charity he commended in these words his enemies unto his father; with how great mercy he received the thife which confessed him; with what bowels he commended his pitiful mother to the beloved disciple; with how great thirst and dryth he showed how much he desired the salvation of men; with how lamentable a voice he powered out his prayer, and uttered his tribulation before the face of almighty God; how he performed so perfectly, even to the very end, the obedience of his father; and how finally he commended unto him his spirit, and resigned himself wholly into his most blessed hands.  
Hear hence it appeareth, how in each one of these words, remaineth enclosed some singular document, and instruction of virtue. In the first, is commended unto us Charity towards our enemies. In the second, pity and mercy towards sinners. In the third duty and reverence towards our parents. In the fourth, zeal and desire of our neighbour's salvation. In the fift, prayer in time of tribulations, and when we seem to be forsaken of God. In the sixth, the virtue of Obedience and Perseverance. And in the seventh a perfect resignation into the hands of God, which is the sum and principal of all our perfection.   

Satturdaie morning. Of the piercing our saviours side; of his taking down from the cross; of the pitiful bewailing of our lady, and of Christ's burial.  
THIS day thou hast to meditate upon the piercing of our saviours side with a spea●e; of his taking down from the cross; together with the lamentation of our lady, and the office of the burial.  
Consider then, how after that our Saviour had given up the ghost upon the cross, and those cruel ministers had accomplished their desire, which longed so much to see him dead, yet with all this the flame of their fury was not quenched: because that, notwithstanding such things as had past, they resolved to revenge and flesh themselves more upon those holy relics which remained, parting and casting lots upon his garments, and piercing his sacred breast with a cruel spear.  
O ye cruel ministers! O ye hearts of iron! Seemed that so little to you which his body suffered being alive, that ye would not pardon it even after it was dead? what rage of enmity is there so great, but that it is appeased, when it seethe his enemy dead before him? Lift up a little those cruel eyes of yours & behold that deadly face, those dim eyes, that falling countenance, that paleness and shadow of death: for although you be more hard than either iron or adamant stone, yea though ye be more hard than your own selves, yet in beholding him you will be pacified.  
After this cometh the minister with a spear in his hand, and with great force thrusteth the same through the very naked breast of our Saviour. The cross shook in the air, with the force of the stroke; and from thence issued water and blood, wherewith are healed the sins of the world. O river that runnest out of paradise, and water with thy streams all the whole face of the earth! O wound of this precious side, made rather with fervent love towards mankind, then with the sharp iron of the cruel spear! O gate of heaven! window of paradise! place of refuge! tower of strength! sanctuary of just persons! sepulchre of pilgrims! nest of clean doves, & flourishing bed of the spouse of Solomon. All hail o wound of this precious side, that woundest all devout hearts; stroke that strikest the souls of the just; rose of unspeakable beauty; ruby of inestimable price; entrance into the heart of Christ; testimony of his love; and pledge of everlasting life.  
Next to this consider, how the very same day in the evening, there came those two holy men joseph and Nicodemus, who reared up their ladders unto the cross, and took down the blessed body of our Saviour into their arms. The holy virgin then perceiving, that the torment of the cross was now ended, and that the holy body of our Saviour was coming towards the earth, she prepareth herself to give him a secure haven in her breast, and to receive him from the arms of the Cross, into her own arms. And so she requesteth with great humility of those noble men, that for so much as she had taken no leave of her son, nor received the last embracings of him upon the cross, at the time of his departure, they would now suffer her to approach near unto him, and not increase her discomfort on every side, if, as the enemies had before taken her son from her, being yet alive, so her friends would take him from her being now dead.  
Now when the blessed virgin had him in her arms, what tongue is able to express that, which she then felt? O ye Angels of peace, weep with this holy virgin; weep ye heavens; weep ye stars of heaven; and all creatures of the world accompany the lamentation of the blessed virgin Marie. The blessed mother embraceth the torn body, she clippeth it fast to her breast, (her strength serving her to his thing only) she putteth her face between the thorns of the sacred head; she joineth countenance with countenance; the face of the most holy mother, is imbrued with the blood of the son; and the face of the son, is bathed with the tears of the mother. O sweet mother, is this peradventure thy most sweet son? Is this he whom thou conceauedst with so great glory, & broughtest forth with so great joy? what is now become of thy former joys? whither is thy wont gladness gone? where is that mirror of beauty, in which thou didst behold thyself?  
All those that were present, wept with her. Those holy matrons wept. Those noble gentlemen wept. Heaven and earth wept, and all creatures accompanied the tears of the virgin.  
The holy Evangelist also wept, and embracing the body of his master said: O my good lord & master, who shallbe my teacher from this time forward? To whom shall I resort with my doubts? upon whose breast shall I rest my self? who shall impart to me the secrets of heaven? what strange change and alteration is this? The lastevening thou suffered'st me to rest upon thy holy breast, giving me joy of life; and now do I recompense that so great benefit, with holding thee dead on my breast. Is this the face, which I saw transsigured upon the mount Thabor? Is this that figure, which was more clear than the son at midday?  
Likewise that holy sinner Marie Magdalen wept, and embracing the feet of our Saviour said. O light of mine eyes and remedy of my soul, if I shall see myself wearied with sins, who shall receive me? who shall cure my wounds? who shall answer for me? who shall defend me against the Pharisees? O how far otherwise held I these feet, and washed them, when thou receivedst me? O my sweet hartroote, who could bring to pass that I might now die with thee? O life of my soul how can I say that I love thee, seeing that I remain alive, when I have thee dead before mine eyes?  
In like manner did all that holy company weep and lament, watering & washing that holy body with tears. But now when the hour of his burial was come, they wind his holy body in a clean linen sheet: they bind his face with a napkin; & laying the body upon a beer, they go to the place of the monument, and there they lay in that precious treasure. The sepulchre was covered with a stone, and the heart of the blessed mother with a cloud of heaviness and sorrow. There once again she taketh leave of her son. There she beginneth a fresh to feel her heavy solitariness. There she seethe herself now dispossessed of all her good. Finally there her heart remaineth buried, where her treasure was left.   

sunday morning. Of the descending of our Saviour into Limbus, of his appearing to our lady, to S. Marie Magdalen, to the disciples; and of his Ascension.  
THIS day thou mayst meditate upon the descending of our Saviour to Limbus; of his appearing to our blessed lady, to S. Marie Magdalen, to the disciples; and of his glorious Ascension.  
First of all consider, how exceeding great the joy & comfort was, which those holy fathers in Limboreceaved, through the visitation and presence of their Redeemer, and what thanks and praises they gave him for this salvation, so exceeding lie desired and hoped for. Those that return from the east India into Spain, say of themselves, that they esteerne all the pains, and travails of their voyage passed by sea, very welimploied, when they consider the extreme joy, which they receive at the day of their return to their country. Now if this sailing, & absence from their country of one or two years, be of force to cause so great joy, what contentment and pleasure would the absence of three, or fover thousand years, work in those that were to receive so great salvation, and to take haven in the land of such as live for ever?  
Consider likewise the joy, which the blessed virgin this day received in the sight of her son, which was risen: for certain it is, that as she was the only person which most felt the pains of his passion and death, so she was the only, that most was partaker of the joy of his Resurrection.  
Now what inward comfort had she, when before her, she beheld her son alive and glorious, accompanied with all those holy fathers which were risen with him? what did she? what said she? of what manner were her embracings? her kisses? the tears of her pitiful eyes? and her desires to be always with him, if it might be graunred her?  
Consider the joy of those holy Maries, & especially of her, which persevered weeping before the sepulchre, when she saw the beloved of her soul, and cast herself down at his feet, and found him risen and living, whom she sought and desired to see, although he had been dead. And consider well, that next to his blessed mother, he appeared first to this woman, who most loved him, most persevered, most wept, and most carefully sought him; thereby to make thee know for certain, that thou shalt also find God, if thou seek him with the self same tears and diligence.  
Consider after what sort he appeared to the disciples, which went towards Emaus, in form of a pilgrim; & behold how gracious, and courteous he showeth himself unto them in his words; how familiarly he keepeth them company; how sweetly he disguiseth him felt that they know him not; and finally how loving lie hediscovered himself unto them, and left them with passing inward comfort and contentment. Let thy speech and talk be also such as was this of these men, and coufer with inward sorrow and feeling that, which they conferred (which was of the torments and pains that Christ had suffered) and persuade thyself assuredly, that thou shalt not want his presence and company, if thou procure to have always this in thy remembrance and memory.  
Touching the mystery of the Ascension; consider first, how our Saviour differred & prolonged his mounting up into heaven, for the space of forty days ●in which he appeared oftentimes to his disciples, teaching them, and speaking with them of the kingdom of God. In such manner that he would not ascend up into heaven, nor departed from them, until he had left them such, as they might be able with spirit, to ascend into heaven with him. Whereby thou mayst understand, that oftentimes the corporal presence of Christ (that is the sensible consolation of devotion) leaveth those, that be now able with spirit to fly on high, and be more secure and free from peril and danger. In which thing the providence of almighty God marvelously discovereth itself, and the manner which he observeth in dealing with his at sundry times: that is, he cherisheth the weak and feeble; he exerciseth the valiant & strong; he giveth milk to the little ones: he weaneth such as be great; he comforteth some; he proveth others; and so dealeth with each one, according to the degree of his profit, & advancement. Whereof it followeth, that neither he which is favoured, hath cause to become presumptuous; seeing that cherishing is an argument of weakness; nor he which is left discomforted, to be dismayed; seeing this is oftentimes a sign of strength.  
In the presence of his disciples, and they beholding him, he went up into heaven; because they were to be witnesses of these mysteries: and none can better bear witness of the works of God, than he which knoweth them by experience. If thou earnestly desire to know how good almighty God is, how sweet, and how pleasant towards his, how great the virtue and efficacy of his grace is, of his love, of his providence, and of his consolations, inquire of those that have proved it, and they will give sufficient testimony of it.  
He was also desirous that they should see him go up into heaven, that thereby they might follow him with their eyes & with their spirit, that they might feel his absence, that his departure might make them retired and solitary, which was a most fit preparation to receive his grace. 
4. Reg. 2.  Heliseus requested Helias to give him his spirit; and the good master answered him. If thou canst see me, when I depart from thee, thou shalt obtain thy demand. So they in deed shallbe heirs of the spirit of Christ, whom force of love shall make to feel the absence of Christ: they which shall feel his departure, and remaining in this banishment, shall continually sigh for his presence. So felt that holy man, this absence, who said. Thou departedst from me, o my comforter, and thou tookest not thy leave of me. Going on thy way, thou diddest give thy blessing to thine, and I saw it not. The Angels promised that thou wouldst return, and I hard it not.  
Now what solitariness, what feeling, what cries, what tears were those of the most blessed virgin, of the beloved disciple, of S. Marie Magdalen, & of all the Apostles when they saw him go from them, & departed out of their sight who had stolen from them their hearts? 
Luc. 24.52.  yet, notwithstanding all this, it is written, that they went back into lerusalem with great joy, because they loved him exceedingly. For the self same love, which made them feel so much his departure, made them on the other side rejoice of his glory; & true love seeketh not so much itself, as that which it loveth.  
It remaineth to consider, with how great glory, with what joy, with what exclamations and praises, this noble triumpher was received in that excellent city: what was the feast, and entertainment which they made him: what it was to behold men, & Angels there joined together, and all in company to go towards that noble city, to fill up those seats, which so many years had been void; & that most blessed humanity of our Saviour, to mount above all, & to sit at the right hand of God the father? All this deserveth to be duly considered, that we may understand, and see how well our labours be employed for the love of God; & how he, which humbled himself, and suffered more than all other creatures, is now advanced, & exalted above them all: that here hence the lovers of true glory, may know the way which they must follow to obtain the same, which is to descend, thereby to ascend; and to put themselves under the feet of all others, thereby to be exalted above all.     

OF SIX THINGS THAT MAY concur in the exercise of prayer. CHAP. IU.  
THESE be, good Christian reader, the meditations in which thou mayst exercise thyself, in all the days of the week, that so thou want not matter, whereof to think. Bud here it is to be noted, that some things may go before this meditation, and some others follow after it, which be annexed unto the former, and as it were neighbours unto them.  
For first, before we enter into meditation, it is requisite that we prepare our heart unto this holy excercise, which is as to tune a vial, before we play upon it.  
After preparation followeth the reading of that matter, which we be to meditate upon that day, according to the distribution of the days of the week, as hath been said before. Which reading is undoubtedly necessary for such, as are beginners, until a man do know, what he ought to meditate upon. After he may proceed unto meditation.  
Next to meditation there may follow out of hand a devout giving of thanks for the benefits which we have received, with an offering up of all our life, and of the life of our Saviour Christ, The last part is the Petition which is properly called prayer, in which we demand all that, which is behoveful as well for the salvation of our selves, as of our neighbours, and of all the whole Catholic church.  
These six things may be exercised in prayer, which things, among other commodities and porfits, bring this also, that they yield unto a man more plenty of matter, where upon to meditate, setting before him all these diversities of meats, that in case he can not eat of one, he may eat of an other, and that when he hath made an end of meditation in one matter, he may enter into an other; and there find other matter, wherein to continue his meditation.  
I know right well, that neither all these parts, nor this order is always necessary, yet this manner will serve for novices, and young beginners; that so they may have some order, & direction whereby to govern themselves at the beginning. And therefore of any thing that shallbe here treated, I would not that any man should make a perpetual, or general rule: because my intent is not to make any la, but to show an introduction, thereby to direct novices and beginners, and to put them in this way: in which course after that they shallbe once entered, than the very use and experience, and much more the holy ghost will teach them the rest, that they have to do herein.   

OF PREPARATION WHICH IS requifite before prayer. CHAP. V.  
IT shall now be requisite forus, to treat particularly of every one of these parts aforesaid, & first of the Preparation, which goeth before the others.  
Being in the place of prayer, kneeling or standing, thy arms stretched out in manner of a crucifix, or prostrate upon the ground, or sitting (if thou canst not settel thy self in any other sort) after thou hast made the sign of the Cross, thou must recollect thy imagination, & withdraw the same from all things of this life, and lift up thy mind to heaven, considering that our Lord beholdeth, and looketh upon thee. Thou must also stand there with such attention and reverence, as if thou hadst God there really present before thine eyes, and with a general repentance of thy sins (if thy prayer be in the morning) thou mayst sale the general confession Confiteor Deo, etc. or (if thy meditation be in the evening) thou mayst examine thy conscience, touching all that which, thou hast thought, spoken, or done, or heard in that day, as also, how forgetful thou hast been of our lord; and repenting thyself of all the defects committed that day and of all those of thy life past, and humbling thyself before the majesty of almighty God, in whose sight thou standest, thou mayst utter these words of the holy Patriarch.  
I will speak to my lord, 
Genes. 18.27.  although I be but dust & as hes: and with the substance and matter of these few words, thou mayst, for some little time, entertain thyself, considering well what thou art, and what God is, that so thou mayst with more reverence, humble thyself before so great a majesty, as is that of almighty God. For thou art a bottomless depth of infinite sins and miseries: and God is an infinite deepness of all riches and greatness: and being in this consideration, thou must do him all due reverence, and humble thyself before his supreme majesty.  
With this also, thou must humbly beseech this lord to give thee grace, that thou mayst stand there with such attention and devotion, with such in ward recollection, and with such fear and reverence, as it behoveth thee to have before so sovereign a majesty, and that thou mayst so pass over this time of prayer, that thou mayst come from the same with new desires and force, to do all such things as appertain to his service. For the prayer, which yieldeth not this fruit, is to be esteemed very unperfect and of small value.   

OF READING. CHAP. VI  
AFTER the preparation is ended, there followeth Reading of that thing, where upon thou art to meditate in time of prayer. Which Reading ought not be done lightly & hastily, but with deliberation and attention, applying thereunto not only thy understanding, to conceive such things as thou readest, but much more thy will, to taste those things that thou understandest. And when thou findest any devout passage, stay somewhat longer upon it, thereby to have some greaterfeeling of that, which thou hast read.  
Let not the Reading be overlong, that so thou mayst have more time for meditation, which is of so much more profit, by how much more it weigheth, and entereth into the consideration of things, with more leisure and affection. Nevertheless, when thou findest thy heart so distracted, that it cannot enter into prayer, than thou mayst stay somewhat the longer in Reading, or join Reading and meditation together, by reading first one point, & meditating upon it, and then an other, and an other in like sort. For in so doing, when the understanding is once bound to the words of the reading, it hath not occasion to wander abrede so easily, into divers thoughts and imaginations, as when it goeth free and at liberty. And yet better it were to strive in casting of such thoughts, and to persever and wrestle against them (as the patriarch jacob did all the night long) continuing in the work of prayer: that in the end, when the wrestling is done, we may obtain the victory, our lord giving us devotion, or some other greater grace, which is never denied to those, that labour and fight faithfully.   

OF MEDITATION. CHAP. VII.  
strait after reading followeth meditation upon the point which we have read. And this meditation is sometimes upon things, which may be sigured with the Imagination; as at all the passages of the life and passion of our Saviour Christ; of the last judgement; of hell; or of Paradise. Some other times it is of things, which do appertain rather to the understanding, then to the imagination; as is the consideration of the benefits of almighty God: of his goodness and mercy, or of any other his perfections. This kind of meditation is called Intellectual, and the other Imaginary. And we are wont to use both the one. 〈◊〉 the other manner in these exercises, according as the matter of the things doth requi●e.  
Now when the meditation is Imaginary, we must then figure, and represent every one of these things, in such wise as it is, or in such wise as it might perhaps pass, and make account, that in the very same place where we be, all the same passeth in our presence, that by means of such a representation of thefethings, the consideration and feeling of them may be more lively in us. But to go and meditate such things, as passed, each in his own place, is a thing which doth commonly weaken, and hurt the head.  
And for this very cause likewise, a man must not fix his imagination over much upon the things, of which he meditateth, that so he weary not is head.  
But for as much as the principal matter of meditation, is the holy passion of our Saviour jesus Christ, it is to be v●destoode, that in this mystery may be considered siue principal points, or circumstance;, which concur in the same: to wit, who he is that suffereth: what he suffereth; for whom he suffereth; in what manner he suffereth: And for what end he suffereth.  
Touching the first point, which was, who he is that suffers: I answer that he which suffereth is; the Creator of heaven and earth; the only son of God; the highest goodness, and wisdom that can be imagined; the most innocent and most hol●e son of the blessed virgin Marie.  
Concerning the second point, to wit what he suffereth: I answer that he suffereth most grievous pains, as well in his soul as in his body. For in his soul he suffered so great angwish & affliction, as no heart is able to comprehend it; considering the ingratitude of men, towards this so singular and high a benefit: The compassion of his most innocent and blessed mother: The sins of the world that were present, past, and to come, for all which he suffered. And in his body he endured cold, heat, hunger, weariness, watch, injuries, betraying, he was sold of his disciple, he did sweat drops of blood, he was spit upon, buffeted, so oftentimes bound, forsaken, evil spoken of, falsely accused, whipped, scorned, apparelled as if he had been a fool, crowned with thorns, less esteemed than Barrabas, unjustly condemned, he carried his own cross upon his shoulders, he was crucified between two thieves, he did drink easel & gall, and finally he died a most opprobrious, & reproachful death upon the mount Caluarie, in time of greatest solemnity.  
The third point to be considered, is for whom he suffered: & evident it is, that he suffered for mankind disobedient & ungrateful, created of nothing, who of himself can do nothing, knoweth nothing, nor is ame thing worth: for a creature of whom he ne ver had, nor never was to have any need. For a creature which had offended, & was to offend and disobey him so many times.  
The fourth point to be considered, is in what manner he suffered: where we shall see, that he suffered with such great patience and meekness, that he was never offended nor angry with any body: with so great humility, that he made choice of the most contemptible death that was used in those days: with so great readiness and alacrity, that he went forth to meet his enemies; with so great charity, that he called his friend him, that betrayed and sold him; healed his ear that took him; regarded with eyes of mercy him, that had denied him; and prayed for those that crucified him.  
The fift point to be considered, is wherefore and to what end he suffereth: where it is manifest that he suffered to satisfy the justice of almighty God, and to appease the wrath of his father; to accomplish the predictions and propheties of the patriarchs and Prophets: to deliver us from the thraldom of hell, and to make us capable of heaven; to show us the way to heaven with his perfect Obedience: and to confound the devils, who by reason of their pride have lost that, which men do gain through their humility.   

OF THANK ESGIVING. CHAP. VIII.  
AFTER meditation followeth thanksgiving, of which a man must take occasion of the meditation past, and give thanks unto our lord, for the benefit he hath done unto him in the same; as for example, if the meditation was of the passion, he must thank our lord that he hath redeemed us with so great pains. And if it were of our sins; for that he hath expected us so long time to do penance; if it were of the miseries of this life, for that he hath delivered us from so many of them; if of the departing out of this world, and of the hour of our death; for that he hath delivered us from the dangers of it, and expected us, and given us life to do penance; and if it were of the glory of paradise, for that he hath created us to be partakers of so great a felicity: and so like wise we may do in the rest.  
And with these benefits thou mustjoine all the other beneifits, of which we have spoken before, which be the benefit of Creation, Conservation, Redemption, Vocation, and Glorification: and so though 〈◊〉 give thanks to our lo●d, for that he ●ach made thee to his I keen and image, and hath given the memory, to remember him; understanding, to know●him, and evil to love him; and for that he hath given he an angel, to keep thee from so 〈◊〉 angers and peril●, and from so many mortal sins, and also from de●th, thou being in sin, which was no less benefit, then to deliver thee from erlast ng●dea●h: and for that he made thee to be borne of Christian parents, and gave thee holy baptism, and the ein his grace, and promised thee his glory, and received thee fo● his child.  
Also with these benifit●, thou mustjoine other general and particular benefits, which thou knowest to have received of our lord; and for these and all others, as well public as private, thou must yield him as hearty thanks as possibly thou mayst, and invite all creatures, as well in heaven as in earth, that they assist and help thee, to do thy duty in this, and with this spirit and desire thou mayst say sometimes that Canticle: Benedicite omnia opera Do●●ti Domino, or else the psalm: Benedic anima mea Domi●o, & omnia quae intra me sunt nomini sancto eius. Benedic anima mea Domino, & noli ohlivisci onmes retributiones eius. Qui propitiatur omnibus iniquita●●bus tuis, qui sanat omnes infirmitates tuas. Qui redimit de interitu vitam tuam, qui coronat te in mis●ricordia & miserationibus.   

OF OFFERING. CHAP. IX.  
THIS being done, that is, when a man hath given thanks to our lord with all his heart for all these benisits, then forthwith the heart naturally breaketh out into that affect of the Prophet David saying; 
Psal. 515.12.  What shall I yield unto our Lord for all those things which he hath bestowed upon me? And this desire a man in some sort satisfieth, when he giveth, and offereth up to almighty God that, which of his part he hath, and is able to give him.  
And for this end, he ought first to offer up himself to God, for his perpetual sklave, resigning and laying himself wholly in his hands, that his divine majesty do with him, as it shall best please him: and jointly he must offer up to him all his words, his works, his thoughts, and his pains, that is, whatsoever he doth and suffereth, that so all may be to the glory and honour of his holy name.  
secondly, he must offer up to God the father, the merits & works of his son, and all the pains, which in this world he suffered for obedience of him, even from the manger until the cross; for so much as they all be our substance, & heritage which he left us in the new testament, by which he made us his heirs of all these so great treasures. And in like manner as that which is given me, is no less mine, then that which I have gotten by mine own pains and labour; so the merits of Christ, & the right which he hath given me, are no less mine, then if I had sweat and laboured for them myself. And therefore a man may with as much right, offer this second present as the first, laying down by order all our saviours works and pains, and all the virtues of his most holy life, his Obedience, his Patience, his Humility, his Charity, with all the rest; because this is the most rich, and most precious offer that may be offered.   

OF PETITION. CHAP. X.  
Immediately after that we have offered up unto almighty God, this so rich a present, we may then with great security, in virtue of the same, de 〈…〉 what soever favours & grace. And first ●er us demand with great affection of Charity, and with desire of the glory of God, that all nations and people of the world may know, p●aise and adore him, as wheire only true God, and lord, saying, even from the bottom of our heart, these words of the Prophet. 
Psal. 66.4.  Let all people confess thee, o God, let all people confess thee.  
Let us pray also for the Catholic Church, and for all the Prelates of the same, such as be the Pope, Cardinals, Bishops, and other inferior ministers and Prelates; that our lord will govern them, and give them light, in such sort, that they may bring all men to the knowledge, and obedience of the●●e Creator. We must likewise pr●●e (as S. Paul counseleth us) for kings, 
1 Timoth. 2.2.  and for all those that be in dignity, that (through their providence) we may live 〈◊〉 quiet and peaceable li●e, in all p●ritie and chastity, because 〈◊〉 is acceptable before God our Saviour, 〈◊〉 desireth that all men be saved, and come to the knowledge of the truth.  
Let us also pray our lord foral the members of his mystical body; for the just, that he will conserve them in their goodness; for sinners, that it may please him to con●ert them; for the dead, that he will mercifellie deliver them, out of the great pains of purgatory, and bring them to the rest of everlasting life. Let us pray also for all such as be poor, sick, in prison, in captivity etc. that God, through the merits of his son, will help and deliver them.  
After that we have thus demanded for our neighbours, let us forth with ask for ourselves. Now what we ought to desire for ourselves, the particular need of each one will teach him, if yet he know himself. Let us also with this demand pardon, and amendment of our sins, by the merits and pains of our Saviour; and especially let us request his aid, and assistance against all those passions and vices, to which we feel ourselves most inclined, and of which we be most tempted; and let us discover all these our wounds to this heavenly physician, that by this means he will vouchsafe to heal, and cure them with the ointment of his grace.  
After this make an end, with demanding the love of God; and in this demand stay, and occupy thyself for the most part of the time, desiring ourlord with most hearty affection and desire, to grant thee this virtue, for so much as in it consisteth all our good, and so thou mayst say as followeth.  

AN ESPECIAL PETITION OF THE love of God.  
AECVE all this give me, O lord thy grace, that I may love thee with all my heart, with all my soul, with all my forces, and with all my entrails, even in such sort, as thou desirest. O all my hope, all my glory, all my refuge, and all my joy! O the most beloved of belovers, O flourishing spouse, O swee●e spouse, O honisweere spouse! O comfort of my heart, O life of my soul, and the pleasant repose of my spirit!  
Prepare o my God, prepare, o my lord, in me an acceptable dwelling place for thy self, that according to the promise of thy holy word, thou come ●o me, and repose in me; mortify in me, what soever displeaseth thy sight, and make me a man according to thy heart; wound, o lord, the most inward part of my soul, with the darts of thy love, and make me drunk with the wine of thy perfect charity.  
O when shall this be? when shall I please thee in all things? when shall all that die in me, which is contrary to thee? when shall I be altogether thine? when shall I leave to be mine own? when shall nothing else live in me, but thou? when shall I love thee most fervently? when shall the flame of thy love wholly burn me? when shall I be altogether melted, and pierced through with the wonderful efficacy of thy sweetness? when wilt thou take me hence by force, and drown me, transport me and hide me in thyself, where I may never more be seen? when wilt thou free me from all these impediments and distractions, and make me one spirit with thee, that I may not any more departed from thee?  
O deerebeloved, deer●beloued, deerebeloved of my soul, o sweetness of my heart; hear me, o lord, not for my merits and deserts, but for thy infinite goodness and mercy. Teach me, lighten me, direct me, and assist me in all things, that I may do nothing, nor say nothing, but that which is agreeable to thy sight. O mie God, my well-beloved, mie dearest heart, and the very good of my soul! O mie sweere love, o my great delight, o my strength! help me, o my light, and guide 〈…〉 thee.  
O God of my bowels, wherefore gi●est not th●u th●e self to thy poor creature? 〈…〉 the heavens and the earth, and leavest thou mie ha●t empty and void? Seeing thou cloethesst the lilies of the field, 〈…〉 to the little birds, and seedest the 〈◊〉 of the earth, wherefore dost thou forger me, who have forgotten all others for thy sake? To late have I known thee, o infinite goodness! To late ha●e I loved thee, o beauty so ancient, and so new. Woo to the time, that I loved thee not: woo to me, since I knew thee not. Blind was I, that I saw he not. Thou waste within me, and I went seeking thee abroad. But now, although I have found thee late, suffer not, olord, for thy divine mercy, that I ever leave he.  
And beea s● one of the things, which most pleaseth thee, and most woun death thy heart, is that a man have eyes where with to behold thee, give me, o lord, those eyes, with which I may see thee; to wit, eyes simple of a dove; eyes chaste and shamefast, eyes humble and loving; eyes devout, and given to tears; eyes attentive, & discreet to know thy will, and fulfil the same; that when I look upon thee with these eyes, I may be seen of thee with those eyes, with which thou didst view S. Peter, when thou madest him to bewail his sin; with which thou diddest behold that prodigal child, when thou receivedst him, & gavest him a kiss, of peace; with which thou diddest behold the publicone, when he durst not lift up his eyes to heaven; with which thou didst behold Marie Magdalen, when she washed thy feet with the tears of her eyes; finally with those eyes, with which thou diddest behold the spouse in the Canticles, when thou saidst unto her. How beautiful art thou, o mie darling, 
Cantic. 4.1.  how beautiful art thou? Thy eyes are as the eyes of doves; that pleasing thee with the eyes and beauty of my soul, thou give them those pledges of virtues and graces, with which they may appear always fair, and beautiful in thy presence.  
O most high, most merciful, most gracious Trinity the father, the son and the holy Ghost, one only true God, teach me, direct me, and help me, O lord, in all things. O almighty father, for the greatness of thy infinite power fasten, & establish my memory upon thee, and fill the same with holy and devout desires. O most holy Son, for thy everlasting wisdom clarify, and illuminate my understanding, and beautify the same with knowledge of the highest verity, and of mine own extreme baseness. O holy Ghost, the love of the father and the son, for thy incomprehensible goodness ground in me thy will, and kiudle the same with so great fire of love, that no waters may be able to quench it. O most blessed Trinity, my only God, and all my good! o that I were able to praise thee, and love thee, as all the angels do praise and love thee! O that I had in me the love of all the creatutes in the world, with how good a will would I afford it thee, and power it out into thee? albeit neither this were sufficient to love thee in such wise, as thou deservest. Thou only canst love thyself worthily, and worthily praise thyself; because thou alone dost comprehend thy incomprehensible goodness, and so thou only canst love the same as it deserveth: so that only in that divine breast of thy most gracious majesty, the justice and law of true love is entirely observed.  
O virgin Marry! virgin Marry! virgin Marry! most holy virgin, mother of God, Queen of heaven, lady of the whole world, vestry of the holy Ghost, lily of purity, rose of patience, paradise of delights, mirror of chastity, pattern of innocency, pray for me poor banished creature and pilgrim, and make me partaker of thy most abundant charity. O all ye happy Saints, and ye other blessed spirits, that do so burn in the love of your Creator, and in particular you Seraphines, who inflame the heavens, and the ear the with your love, abandon not this my poor and miserable heart, but rather purge the same, as the lips of Esaie, from all sort of sin, and burn it with the flame of your most fervent love, that it may love this only lord, seek him only, make his abode and repose in him only, and this for ever and ever. Amen.    

OF CERTAIN ADVISES, WHICH at to be observed in this holy exercise. CHAP. XI.  
ALL that which hitherto hath been said, serveth to yield us matter of consideration, which is one of the principal parts of this spiritual affair, considering that such, as have sufficient matter of consideration, be but the lest number of so many people; & so for want of matter, whereupon to meditate, many there be, that abandon this kind of exercise. Now we will set down briefly somewhat touching the manner, and form which in it may be observed. And albeit the chief master of this work, be the holy Ghost, yet experience hath tawght us, that some advises be requisite and necessary in this part: because the way to go towards God is hard, & hath need of a guide, without which very many go long time lost and a stray.  

The first advise.  
LET then the first advise be this, that when ve set ourselves to consider any of the a foresaid things, in their times and exercises appointed, we must not so bind ourselves unto it, that we esteem it ill done, to go from that to some other thing, when we find therein more devotion, more taste, and more profit. For as in conclusion all this serveth for denotion, so that which maketh most to this purpose, is to be taken for the best. Howbeit a man ought not to do this upon very light occasions, but when he perceiveth evident commodity to come thereby.   

The second advise.  
THE second advise is, that a man labour to eschew, in this exercise, superfluous speculation of the understanding, and procure to handle this affair rather with affections, and feelings of the will, then with discourses and speculations of the wit. Wherhfore they undoubtedly take not the right course, who in time of prayer, give themselves to meditate upon divine mysteries, in such wise, as if they studied to preach them: which manner is rather to make our spirit to wander more abroad, then to recollect it; and to go more out of itself, then to be in itself. Therefore who mindeth to do welin this matter, let him come with the heart as it were of an old woman ignorant, and humble, and rather with a will disposed and prepared to feel, and to be affected towards the things of God, then with an understanding purified, and attentive to search and examine them; because this is a thing proper to those, that study to get knowledge, and not to those, that pray and think upon God, thereby to lament and mourn.   

The third advise.  
THE former advise teacheth us how we ought to quiet our understanding, and commit all this business to our will; but this present advise prescribeth bounds, and limits to the same will, that it be not to excessive, nor to vehement in her exercise. Wherhfore it is to be understood, that the devotion which we seek to obtain, is not a thing that may be gotten by force of arms (as some parsons think, who by eccessive sigh, and enforced sobbings, procure to wring out tears and compassion, when they think upon the passion of our Saviour) for such force drieth up the heart, and maketh the same more unable to receive our lords visitation, as Cassianus affirmeth. Moreover, those things are want to prejudice, and hurt the health of the body, yea sometimes they leave the soul so astonished, and aghast by reason of the little taste she hath there received, that she is loath to return again to this exercise, as to a thing, which she hath tried by experience to have been very painful, and irksome unto her.  
Let a man therefore content himself, with doing sincerely what lieth in him, that is, that he esteem himself to be present at that, which our Saviour hath suffered, beholding (with a sincere and quiet eye, with a tender and compassionate heart, & prepared for what soever feeling it shall please our lord to give him) that which he suffered for him, and so dispose himself rather to receive such affections, as the mercy of God shall afford him, then to wring them out with tears. And when he hath done this, let him not vex himself any more for any other thing, though it be not granted him as he desireth.   

The fourth advise.  
OF all these advises a foresaid, we may gather what manner of attention we ought to have in prayer, for that in this exercise, it is chiefly expedient, to have our heart not heavy, nor dull, but lively, attended, and lifted up on high. But as it is here necessary on the one side, to have attention and recollection of heart, so it behoveth on the other side, that this attention be tempered and moderated, that it neither hurt our health, nor hinder our devotion. For some there be, that do weary their head with over much violence, which they use to be attentive unto those things, whereupon they meditate, as we have said before. And again there be others, who to avoid this in convenience, are in their meditation very flack and negligent, and very easy to be carried away with every wind. Now to eschew these two extremities, it is expedient that we use such a mean, that we do neither with overmuch attention weary our head, nor with to much carelessness and negligence suffer our thoughts to go wandering whither soever they will. So that like as we are want to say to him that rideth upon a froward kicking horse, that he hold the reins of his bridle as he ought, that is neither to hard, neither to stack, that the horse neither turn backward, nor run to headlong forward; even so must we endeavour that our attention in our prayer be moderate, not forced with carefulness, nor with violent labour and travail.  
But now especially we must be well wary, that in the beginning of meditation we do not trouble, and weary our head with to much attention: for when we do so, our forces commonly want us to go forward therein, as it happeneth to atraveller, when he maketh to great haste in going, at the beginning of his journey.   

The fift advise.  
BUT among all these advises the principallest is, that he that prayeth be not dismayed, nor give over his exercise, when he feeleth not forth with that sweetness of devotion, which he desireth. It is requisite to expect the coming of our lord, with long animity and perseverance; for that it greatly appertaineth to the glory of his majesty, to the baseness of our condition, and to the importance of the affair which we have in hand, that oftentimes we attend, and watch at the gates of his sacred palace.  
Now, when thou hast after this sort expected for a certain time, in case our lord shall then come unto thee, give him most hearty thanks for his coming; and if it seem unto thee that he come not, humble thyself then before him, and acknowledge, that thou art not worthy to receive that thing, which is not given thee; and be content that thou hast there made a sacrifice of thyself, denied thine own will, crucified thy appetite, strived with thyself, & done at the least what thou couldst of thine own part.  
And in case thou have not adored our lord with sensible adoration, according to thy desire, it is sufficient that thou hast adored him in spirit and in truth, according as his will is to be adored. And trust me assuredly, that this is the most dangerous passage of all this navigation, and the place where true devout persons are proved & tried, and that if thou escape well out of this danger, thou shalt have prosperous success in all the rest.   

The sixth advise.  
THIS advise is not much differing from the a foresaid, nor of less necessity than it; and it is, that the servant of God do not content himself, with what soever little taste he findeth in his prayer, as some use to do, who when they shed a few tears, or feel a little tenderness of heart, persuade themselves, that then they have accomplished and performed their exercise. But this is not enough for the obtaining of that thing, which here we seek for. For like as a little dew or sprinkling of water, is not sufficient to cause the earth to bring forth fruit (which doth no more but only allay the dust, and wet the uppermost part of the ground) but it is needful to have so much water, that it may enter into the innermost part of the earth, & there soak, and water through the same: even so is it requisite to have here abundance of this due, and water of heaven, to bring forth the fruit of good works.  
And therefore we are counselled, not without great reason, that we take as long time for this holy exercise, as we may. And better it is to have one long time for the same, than two short times: for if the time be short, all is spent almost in settling the imagination, and in quieting the mind: and then when we have quieted the same, we rise from our exercise, even when we should begin it. And descending more in particular to limit this time, I am of opinion, that what soever is less than one hour and a half, or two hours, is to short a time for prayer: because that oftentimes there is spent more than half an hour, in tempering our instrument, that is, as I said before, in quieting our imagination: and so all the rest of the time is requisite for the enjoying of the fruit of prayer. True it is, that when we go to this exercise of prayer, after some other holy exercises, our heart is then better disposed for this affair; and so, like dry wood, is very apt to conceive more quickly in itself this heavenly fire.  
Likewise early in the morning our meditation may be the longer, because than our heart is much better disposed for this exercise, then at any other time. Howbeit in case that a man have little time, by reason of his manifold business, yet let him not omit to offer up his mite with the poor widow in the temple: for if he fail not of his duty herein, throwghe his own negligence, he that provideth for all creatures according to their necessity, will not want to provide likewise for him.   

The seventh advise.  
according unto this foresaid advise, we will give an other very like, which is; that when our soul is visited either in prayer, or out of prayer, with any special visitation of our Lord, we suffer it not to pass away in vain, but take the commodity and benefit of that occasion, that is offered unto us. For certain it is, that with this wind, a man shall sail more in one hour, than without it in many days.  
And so we read that the holy father S. Francis did, of whom S. Bonauenture writeth, that he had such a special care in this point, that in case our lord did visit him with any special visitation, while he was traveling by the way, he caused his companions to go before, and he stayed alone behind, until he had made an end of chewing, and digesting that sweet morsel, which was there sent unto him from heaven. Whosoever they be that do not so, are want commonly to be chastifed with this punishment, that they find not almighty God, when they seek him; because he found not them, when he sought for them.     

THE SECOND PART OF THIS FIRST TREATISE, WHICH SPEAKETH OF devotion.  

WHAT THING DEVOtion is. CHAP. I.  
THE greatest labour, that such persons endure as give them selves to prayer, is the want of devotion, which oftentimes they feel in the same; for when this faileth not, there is nothing more sweet, nor easy then to pray. For this cause, seeing we have already treated of the matter of prayer, and of the manner which may be observed therein; it shall be expedient that we treat now of such things, as help and further us to devotion, and also of those that hinder us, and of the remptations which be most common to devout persons, and of certain advises, which be very necessary for this exercise. But first it shall be much to the purpose, to declare what thing devotion is, that so we may understand before, how great a jewel that is, for which we travail.  
Saint Thomas saith that devotion is a certain virtue, which maketh a man quick and ready to all virtue, and wakeneth him, and disposeth him to do good works with facility and easiness. Which definition of devotion, showeth manifestly the great necessity and profit of this virtue, because in the same is contained much more, than many can think of. Wherhfore it is to be understood, that the greatest hindrance which we have to live well, is the corruption of our nature, which came unto us by sin, from which proceedeth a great inclination that we have to do ●ll. And these two things make the way of virtue difficultous, and hard unto us, where as virtue, of her own nature, is the most sweet, beautiful, and amiable thing that is in the world.  
Now against this difficulty and heaviness, the divine wisdom of almighty God hath provided a most fit, and convenient remedy, to wit the virtue and aid of devotion. For even as the north-wind scattereth and dissolveth the clouds, and leaveth the air bright and clear; so true devotion shaketh of from our soul all this heaviness and difficulty, and leaveth her afterwards disposed, and ready to do all good: because this virtue is in such manner virtue, that it is also a special gift of the holy ghost, a due of heaven, a succour & visitation of God, obtained by the means of prayer, whose condition is to fight against this difficulty, to shift of this sluggishness, to give this readiness, to illuminate the understanding, to force the will, to kindle the love of God, to quench the flames of ill desires, to breed loathsomeness of the world, and hatred of sin, and then to give a man new fervour, a new spirit, a new force, & breath to do good works.  
In such sort that like as Samson, 
judic. 16.  when he had his hair, had more strength than all the men of the world, and when he had his hair cut of, became feeble and weak, as other men ar: so is also the soul of a Christian man passing strong, when he hath devotion, but when devotion faileth, she becometh exceeding weak. And so this is the greatest commendation that may be given to this virtue, that she being but only one, is as it were a prick and spur to all others. And therefore whosoever earnestly desireth to walk in the way of virtues, let him not go without these spurs; for he shall never be able, without them, to get his evil beast out of the mire.  
Of that which hath been said, it seemeth manifest, what thing true and substantial devotion is. For in deed devotion is not that tenderness of heart, nor consolation, which those do sometimes feel, that exercise prayer; but it is this readiness, and courage to do good works; whereof it often followeth, that the one is found to be in us, without the other, when it pleaseth God to prove such as be his. True it is, that this devotion and readiness, doth oftentimes merit and deserve to have that consolation; as on the other side, the self same consolation and spiritual gust, increaseth substantial devotion. And for this cause, the servants of God may with much reason desire, and ask these comforts and consolations, not for the sweetness which they feel in them, but in this respect, that they be cause of the increasing of this devotion, which maketh us so fit to work well, as the Pophet saith. 
Psal. 11●. 32.  I have run (o lord) the wait of thy commandments, when thou didst enlarge my heart, to wit, with the comfort or thy consolation, which was cause of this my swiftness. Now, here we mind to treat of the means, by which we may obtain this devotion: and because this virtue is the spur of all other virtues, therefore to treat of the means, by which devotion is gotten, is to treat of the means, by which we obtain all other virtues.   

OF NINE THINGS, WHICH help us greatly to attain unto devotion. CHAP. II.  
BUT now, the things, which help us to obtain dovotion, be many. For first, it maketh much to the purpose, to take these holy exercises very earnestly & heartily, with a determined, and resolved mind to do all that, which is necessary for the obtaining of so precious a jewel, be it never so difficultous or hard: for it is most certain, that there is nothing of importance, which hath not his difficulty: and so likewise it happeneth in this affair, at the lest to such as be novices and young beginners.  
secondly, it helpeth also much to keep the heart from all kind of idle and vain thoughts, from all strange affections and inordinate desires, from all disturbance, & passionate motions, for so much as it is evident, that each one of these things letteth devotion, and that it is no less requisite, to keep the heart well tempered for prayer, than to keep an instrument will tuned for playing on it.  
thirdly, it helpeth also greatly, to keep our senses recollected, specially our eyes, our ears, our tongue: because that by our tongue we pour out our heart, and by our eyes & ears, we fill the same with divers imaginations of things, which trowble the peace & quietness of the soul. Wherhfore it is said with great reason, that a man given to contemplation, must be deaf, blind, and dumb, for that how much less he is occupied in owtward affairs, the more shall he be recollected within himself.  
fourthly, Solitariness helpeth also to denotion, for so much as the same doth not only take away occasions of distractions from our senses, and from our heart the occasions of sins, but also it inviteth a man to abide within himself, and to deal with God, and with himself alone, being moved thereunto through the opportunity of the place, which admitteth no other company but this.  
fiftly, sometimes the reading of spiritual and devout books helpeth much, because they give us matter of consideration, they recollect the heart, they awaken devotion, & make a man willingly to think of that, which he found to be so sweet: and moreover that is always represented to the memory, that aboundeth in the heart.  
Sixtelie, it much helpeth to have a continual memory of almighty God, to be always in his presence, and to use those short prayers, which S. Augustine calleth iaculatory, or in manner of darts, for that these prayers keep the house of the heart, and maintain the fervour of devotion, as hath been said before: and so a man sinde●h himself at all times ready, and in order to pray. This is one of the chiefest documents of spiritual life, and one of the greatest remedies for such, as have not time, nor place to give them selves to prayer: and whosoever shall have always this care, he shall profit much in little time.  
Se●enthlie, it helpeth to be continual, and to persever in good exercises, at the times and places ordained, especially at night, or in the morning, which be the times most convenient for prayer, as all holy scripture teacheth us.  
eightly, austerity and abstinence of the body, sober diet, lying hard, hearcloth, discipline or whipping, and such like things help also much, because all such things, as they rise out of devotion, so likewise they awaken, maintain, and nourish the root from whence they first grew, which is devotion.  
Finally, the works of mercy help much, because they give us hope to present ourselves before God; they accompany our prayers with our service, so that our prayers be not dry demands; and deserve that the prayer be mercifully heard, which proceedeth from a merciful heart.   

OF NINE THINGS THAT hinder prayer. CHAP. III.  
AS there be some things that help and further devotion, so likewise some others there be that hinder the same, amongst which the first is our sins, not only those that be mortal, but also venial sins, because these, albeit they do not extinguish charity in us, yet do they slack and make cold the fervour of Charity, which is as it were devotion itself; and therefore it is reason to avoid them with all care and diligence, if not for that they do us harm, at the lest because they hinder us from doing good.  
secondly, the remorse of conscience, which proceedeth of the self same sins, is a great let, when it is overgreat, because it maketh the soul unquiet, heavy, dismayed, and weak to do any good exercise.  
thirdly, whatsoever grief or disgust of mind, or inordinate afflection doth also hinder; because the taste and sweetness of a good conscience, and of spiritual comfort, can not stand together with such things.  
fourthly, too many cares at a great let, which be those flies of Egypt, that disquiet our soul, and do not suffer her to take that spiritual sleep, which is want to be taken in prayer, but there, more than at any other time, do disturb her, and turn her from her exercise.  
fiftly, overmany affairs be also a great hindrance, for that they take away the time, and choke the spirit, and so leave a man without heart, to attend to almighty God.  
sixtly, pleasures and sensual consolations do likewise hinder, because they make spiritual exercises to seem unsavoury. And moreover, he that is much delighted with the consolations of the world, deserveth not those of the holy Ghost, as S. Bernard saith.  
seventhly, the pleasure in too much eating & drinking, & much more in sumptuous banquets, are no small let, because these be an evil disposition for spiritual exercises, & holy vigils; for when the body is heavy and charged with to much meat; the soul is very ill disposed to fly on high.  
eightly, the vice of curiosity, as well of our senses, as of our understanding, that is, a desire to hear, see, and understand novelties, is also a hindrance, because all these things rob time, disquiet the soul, and distract her divers ways, and so be a let to devotion.  
Finally, the interruption and breaking of these holy exercises, is an other hindrance, I mean, when they be not left for some holy cause, or just necessity, for somuch as the spirit of denotion is very delicate, which, when it is once departed either it turneth no more, or at the lest with great difficulty. And therefore, even as young plants require their ordinary watering, which if they want, they forthwith fade and dry up, so likewise falleth it out in devotion, when it wanteth the watering of devout consideration.  
All this hath been here spoken of so briefly, to the end it might better be kept in memory; the declaration whereof, every one, that will, may see by practice and long euperience.   

OF THE MOST COMMON temptations, which be want to weary such as give themselves to prayer; and of their remedies. CHAP. IU.  
IT shall not be amiss now to treat of the temptations, most common to such persons, as give them selves to prayer, and of their remedies; which temptations be for the most part these that follow. The want of spiritual consolations. The war of importunate thoughts. The thoughts of blasphemy and infidelity. The mistrust of going forward. The presumption of having greatly profited. These be the most common temptations that are in this vaie, the remedies of which be those that follow.  

The first remedy, against want of spiritual consolations.  
FIRST, the remedy for him that wanteth spiritual consolations, is, that for this he leave not the exercise of his accustomed prayer, although it seem unto him unsavoury, and of small fruit, but rather put himself in the presence of almighty God as guilty and culpable, and examining his conscience, search whither peradventure he lost this favour through his own fault: and pray our lord with great confidence that he pardon him, and show him the inestimable riches of his patience and mercy, in suffering and forgiving one, that can do nothing else but offend him.  
In this fashion shall he draw profit of his dryness, taking occasion to humble himself the more, when he seethe how much he offendeth, and to love God the more, considering how much he forgiveth him. And albeit he find not taste in these exercises, let him not forsake them; because it is not requisite that that thing be always savourous, which must be profitable: at the lest wise this we find by experience, that as often as a man persevereth in prayer, with some little attention and care, doing in this the best that he is able, at the end he cometh from thence comforted and joyful, when he seethe, that of his part, he did what lay in him. It is not much to continue much in prayer, when there is much consolation. Much it is, that when there is small devotion, our prayer then be much, and much more the humility, and patience, and perseverance in doing well.  
It is also requisite at such times, to behave ourselves with more solicitude and carefulness, then at other times, watching upon the guard of ourselves, and examining with good attention our thoughts, words and deeds. For seeing that in this time we want spiritual joy and comfort, which is the principal oar to row in this navigation, it is needful to supply with care and diligence, that which wanteth of grace. And when thou seest thyself in this case, thou must make account (as S. Bernard saith) that the watches that guarded thee, are asleep, & that the walls that defended thee, are fallen down. And therefore all hope of thy salvation consisteth now in weapons, seeing that the walls can no more defend thee, but the sword and dexterity in fight. O how great is the glory of the soul, that sighteth in this sort, that without a shield, defendeth herself, without weapons, fighteth, without strength, is strong, and finding herself alone in the combat, taketh courage and a good heart for her companions?  
This is the principal towch-stone, with which the fineness of friends is voont to be proved, whether they be true or Noah.   

The second remedy, against importunate thoughts.  
AGAINST the tentation of importunate thoughts, which are wont to molest us in the time of prayer, the remedy is to fight against them manfully, and with perseverance, albeit this resistance must not be with too much labour, and anxiety of spirit, because this affair consisteth not so much in force, as it doth in grace and humility. And therefore, when a man findeth himself in this sort, he ought, without anxiety (because this is no fault, or else very light) to turn himself to God, and with all humility and devotion say to him in this manner.  
Thou seest here, o lord, what a one I am; and what could be expected of this dunghill, but such evil sent? what could be looked for of this ground, which thou hadst cursed, but thistles & brambles! This is the fruit which it can yield, if thou, O lord, make it not cl●●ne. And having said thus, let him turn to go forward, as he had begun, and look with patience for the visitation of our lord, which never wanteth to those that be humble. But if notwithstanding all this, these thoughts unquiet thee, and thou nevertheless with perseverance do resist them, and do what lieth in thee, thou must think for certain, that thou shalt win much more by this manner of resistance, then if thou didst enjoy God with all contentment.   

The third remedy against temptations of blasphemy.  
FOR remedy of tentation of blasphemy, it is to be noted, that as no kind of tentation is more combresom than this, so none is less dangerous; & so the remedy is to make no account of these temptations, for so much as sin consisteth not in feeling of any thing, but in consenting thereunto, and in taking pleasure of it, which here we see is not, but rather the contrary, & therefore this may rather be called a pain then a fault: because the farther of that a man is, to receive joy of these temptations, the farther of also he is, to commit any fault in them. And therefore the remedy, as I said, is to make no account of them, neither to fear them: for when we have to much fear of them, the fear itself awakeneth them & stirreth them up.   

The fourth remedy against temptations of Infidelity.  
AGAINST temptations of Infidelity the remedy is, that a man calling to mind on th'one side his own baseness, & on th'other the greatness of almighty God, he think of that which God hath commanded him, and be not curious in searching his works, forasmuch as we see, that many of them exceed our understanding. And therefore he, that desireth to enter into this sanctuary of God's works, must enter with much humility and reverence, & carry with him the eyes of a simple dove, not of a malicious serpent; and the heart of an humble scholar, not of a rash judge. Let him become as a little child, for to such God doth reveal his secrets. Let him not be careful to know the wheresore, that is the reason of God's works; let him shut the eye of his understanding, and have open only the eye of faith, because this is the instrument, with which we ought to feel the works of God. To know the works of men, the eye of human understanding and wisdom, is in deed very good, but to understand the works of God, there is nothing more improportionate than is that eye. And because this tentation is ordinarily very noisome, therefore the remedy of it, is the same of the former tentation, which is, not to esteem of it, for somuch as this tentation is rather a pain, than a fault, for in that thing there can be no fault, in which the will taketh no pleasure, but is contrary unto it, as before hath been declared.   

The fift remedy, against temptations of diffidence and presumption.  
AGAINST the temptations of diffidence and presumption, which be contrary vices, it behoveth us to have divers remedies. For diffidence or mistrust the remedy is to consider, that this gift of prayer is not to be obtained, only by thine own strength and force, but by the grace of God, which is gotten so much the sooner, by how much a man more mistrusteth his own proper forces, and trusteth only in the goodness of God, by which all things are possible.  
For presumption the remedy is to consider, that there is no more evident token, that a man is far of from all goodness, then to think that he is very near it. Behold thyself also, as in a glass, in the life of those that be Saints, and of other excellent and virtuous persons, that yet live in this world, and thou shalt easily see, that in comparison of them, thou art no other than a little dwarf, in comparison of a mighty great giant; and so if thou be not senseless thou wilt not presume of thyself.   

The sixt●emedie, against excessive desire of spiritual taste and consolation; and against the contempt of such as have them not.  
AN other tentation is, an overgreedie desire to have consolations and spiritual feelings; and a contempt of others, that have them not. And so for remedy of this tentation, I mind to set down, what end every one ought to have in these spiritual exetcises. To which purpose it is to be known, that forasmuch as this communication with God is so sweet and delectable, as the wiseman saith, here-hence it riseth that many persons drawn by the force of this wonderful sweetness, which is far surpassing whatsoever can be said of it, come by this means to God, & give themselves to spiritual exercises, as well of reading, as also of prayer, and often use of the Sacraments, for the great taste which they feel in these things: in such sort, that the principal end, which moveth them to this, is the desire of this marvelous sweetness. This in deed is a great, and universal deceit, wherein many fall: sorwhereas the principal, and chief end of all our works, aught to be to love and seek almighrie God, this is rather to love, and seek a man's own self, to wit his own taste and contentment, then God.  
And that which is more, of this deceit there followeth an other, no less than it, which is, that a man judgeth of himself and others, according to these gusts and feelings, and esteemeth that every one hath so much less, or more perfection, how much more, or less gust he hath of God, which is an exceeding great deceit.  
Now, against these two deceits, let this advise and general rule be observed, to wit, that every one know and understand, that the end of all these exercises, and of all spiritual life, is the obedience of God's commandments, and the fulfilling of his divine will and pleasure, for the which it is necessary, that our own will die, to the end that so the will of God may live and reign in us, seeing th'one is so contrary to the other.  
But for so much as so great a victory, as this, can not be gotten without great fanours, and comforts of God; therefore principally it behoveth us to exercise prayer, that by it we may obtain these favours, and feel these comforts, and so bring this affair to a good end. And in this sort, and to this effect we may demand, and procure those pleasures of prayer, as we said before, as David demanded them when he said. 
Psalm. 51.34.  Restore unto me the gladness of thy salvation, and confirm me with the prencipall spirit.  
Now, according to this, a man may easily understand, what ought to be th'end, that he must have in these exercises; and herehence likewise he shall know, by what he must esteem, and measure as well his own forwardness and profit, as also that of others; which is, not by the feelings, that he hath received of God, but by that which for God's sake he hath endured, as well in doing the will of God, as in denying his own will. In so much that the Saints say right well, that the true proof of a man, is not the gust of prayer, but the patience of tribulation, the denying of himself, and the fulfilling of the will of God, albeit for this end, as well prayer greatly helpeth, as also the feelings and consolations that be given in the same.  
Now, conformably to this, he that desireth to see, how much he hath profited in this way of God, let him consider, how much he groweth every day in inward, and owtward humility; how he supporteth the injuries, done to him by others: how he beareth other men's weakness; how he succoreth the necessities of his neighbours; how he hath compassion, & is not offended at other men's defects; how he findeth himself to hope in God in time of trioulation; how he ruleth his tongue: how he keepeth his heart; how he dounteth his body, with all the appetites and senses thereor; how he supporteth himself in prosperities and adversities: how he helpeth and provideth for himself in all things, with maturity and discretion. And above all this, let him consider, if he be dead to the love of honour, of pleasure, and of the world; and according to that, which he hath profited in this, or disprofited, so let himiudge himself, and not according to that, which he feeleth, or feeleth not of God. And therefore he ought always to have an eye, and this also the chiefest, to mortification, and an other to prayer, because this very same mortification, cannot be perfectly obtained, but by the help of prayer.      

THE SECOND TREATISE OF VOCAL PRAYER.  

OF THE UTILITY AND necessity of vocal prayer. CHAP. I.  
ALBEIT vocal prayer be in deed of great fruit, and profit at all times, and for all kind of states and persons, yet particularly it serveth for such, as do not give them selves well to th'exercise of meditation, whereof we have written in the former treatise. For to such, as hath been already said, vocal prayers do serve very much, & more particularly for those, that do not understand latin. For whom this treatise shalserue as a devocionarie, in which they may exercise and stir up their devotion. And for this also, the doctrine of the former treatise may serue, in which those things, arhandled, that help devotion, and those also, that hinder the same; that by this means a man may procure the one, and quite himself of the others that be contrary, and so with th'one and other treatise, further and augment his devotion.  
And after that he shall have some days continued these prayers, if he find convenient time, he may exercise himself in mental prayer, that is in those considerations, which have been set down in the meditations of the former treatise; that in this manner we may go by little, and little mounting up from that which is easy, to that which is more difficultous and hard.  
This little preamble then presupposed, we will begin to lay down here certain prayers, amongst which these seven, that follow, shall have the first place, and each of them serveth to obtain some particular virtue, and grace of our lord, as by them shall appear. And these seven prayer; may be divided, according to the seven days of the week, that is, to each day his prayer; and after that these be ended, a man may exercise himself in others, as his devotion shall require.   

A PREAMBLE TO THE PRAYERS that follow, treating of the preparation, and mind, with which they must be made. CHAP. II.  
WHEN thou shalt sit (saith the wise man) to eat with a Prince, 
Prou. 23.1  consider diligently those things, that are set before thy face: that thereby thou mayst know what thou oughtest to prepare for thy part. And conformably to this document, let him that cometh to treat with almighty God in prayer, first of all fix his eyes upon our lord, with whom he gooth to treat, and consider with great attention, what, and who he is; because such a one as he is, whom he representeth to himself, such a heart & affects it behoveth that he have towards him. Let him then lift up his eyes on high with all humility, and behold God sitting in the throne of his majesty, above alwhatsoever is created, and let him consider how this is he, 
Apocal. 19.16.  who hath written in his garment, and in his thigh, king of kings, and lord of lords, & also how he is infinitely perfect, beautiful, glorious, good, merciful, just, terrible, and admirable; likewise how he is a most kind father, a most liberal benefactor, and a most gentle Redeemer and Saviour. And after that he hath considered him in this sort, let him forthwith think with what virtues, and affects he ought of his part to be answerable to these titles; and he shall find, that for as much as he is God, he deserveth to be adored; because he is infinitely perfect and glorious, to be praised; because he is good and beautiful, to be beloved; because he is terrible and just, to be feared; because he is lord and king of all things, to be obeyed; in respect of his benefits, he deserveth infinite benedictions, and thanks; because he is our Creator and Redeemer, he deserveth that we offer him all that we are, seeing all is his: and because he is our helper and Saviour, it behoveth that of him only we seek remedy for all our necessities.  
These and such other like acts of virtues, oweth a reasonable Creature to those titles, and greatness of his Creator. These be the virtues, and these the affects, with which we must of our part be answerable, and honour this lord, who as he is all things, so will he be worshipped and respected with all these affects and feelings; which, although they be virtually exercised, and found in all those works, which be done for his love, yet more excellently they be exercised in prayer.  
And this is one of the greatest prerogatives that prayer hath, being made as it ought to be, that in the same be found the acts of all these most noble virtues, Faith, Hope, Charity, Humility, Religion, Fear of God, and other such, as we shall evidently see in the prayers following, which contain all this; and therefore it behoveth, that they be greatly esteemed of, and exercised with much devotion and repose of mind.   

THE FIRST PRAYER, FOR THE first day of the week, which serveth to stir up in our soul a holy fear of God, by considering those things that induce us thereunto. CHAP. III.  
IF that publican of the ghosple, 
Luc. 18.13.  was not so bold as to lift up his eyes to heaven, but standing a far of, did strike his breast and said, God be merciful to me a sinner: and if that holy woman a sinner, 
Luc. 7.37.  was not so hardy as to present herself before the face of our lord, but going behind him, did cast herself down at his feet, and with the tears of her eyes, obtained pardon of her sins; and if the holy Patriarch Abraham, 
Genes. 18.27.  desiring to speak unto thee, said, I will speak unto my lord, albeit I be dust and ashes: if these, I say, were so lowly & humble, when they presented themselves before thy majesty, being yet such persons as they were, what shall one so poor & miserable a sinner, as I am, do? what shall dirt and as hes do? what shall the bottomless deepness of all sins and miseries do?  
But because I am not able, o lord, to obtain that fear and reverence, which is due unto thy majesty, without casting mine eyes upon the same; give me leave that I may be so bold as to lift up my blear eyes, in such sort, that the brightness of thy glory, do not dasel the weakness of my sight. And for so much as the beginning of true wisdom, is the fear of thy holy name, with this, o lord, have I a desire to begin now.  
Give me then grace, o my lord, my God, and vouchsafe to power into my soul the gift of fear, by the means of thy holy spirit; for without it, all the considerations, that I am able to allege here, will little avail me; because to this fear thou didst exhort us, 
Luc. 12.4  when thou didst say. Be not afraid of them that kill the body, and after this have no more to do. But I will show you whom ye shall fear: fear him who after he hath killed, hath power to cast into hell, yea I say to you, fear him. This self same the holy Church teacheth us, 
In festo S. Michaelis.  when she saith. Be not asraid in the presence of nations. But adore and fear ye God in your hearts, because his Angel is with you to deliver you. Let my soul then, o lord, and my heart fear thee, seeing in thee, who art all things, there is no les reason wherefore to fear thee, then to love thee. For as thou art in deed infinitely merciful, so art thou infinite lie just; & as the works of thy mercy be innumerable, so be also the works of thy justice, and, that which is much more to be feared, the vessels of wrath be without comparison more, than the vessels of mercy; for somuch as those that be damned, are so many; & those that be saved, so few. Let me then, o lord, fear thee, for the greatness of thy justice, for the deepness of thy judgements, and for the highness of thy majesty, for the immensity of thy greatness, for the number of my sins and offences, and above all, for the continual resistance against thy holy inspirations. Let me fear thee, and tremble before thee, before whose face the powers do tremble, the pillars of heaven, yea and all the whole compass of the earth do quake. who then, O king of nations, will not fear thee? who will not tremble at those words, which thou thyself hast spoken by thy Prophet. Will you not then sear me, 
jerem. 5.22.  and before my face will you not be sorowsul? who have set the sands a bound to the sea, and an eternal commandment which he shall not pass? and they shall be moved and shall not be able, and his waves shall swelle, and shall not pass over it. If than all the creatures of heaven & earth, do in this manner obey and fear thee, for the greatness of thy majesty, what shall I do, most vile sinner, dust and ashes? if the Angels tremble, when they adore thee, and sing thy praises, wherefore do not my lips and my heart tremble, when I am so bold as to do this office? O miserable wretch that I am! how is mie sowle become so hard? how are the fountains of mine eyes dried up, that they power not out abundance of tears, when the servant speaketh with his lord, the creature with his Creator, man with God, he that was made of slime and clay, with him that made all of nothing? more I would say, but I am not able, because I can not do all that I desire. Thou, 
Psal. 118.120.  o lord, fasten with thy fear mie flesh; let my heart rejoice, that it may fear thy holy name.  
Let me also fear thee, o lord, for the greatness of thy judgements, which thou hast showed from the beginning of the world until this day. A great judgement was the fall of that Angel, 
Isai. 14.2. Petr. 2. Gen. 3.  so principal and so beautiful. A great judgement was the fall of all mankind, for the fault committed by one. 
Gen. 7.  A great judgement was the punishment of the whole world, by the waters of the deluge. A great judgement was the election of jacob, & the reprobation of Esau; the forsaking of judas, and the vocation of S. Paul; the reprobation of the jew, and the election of the Gentiles; with other such like wounders, which daily pass over men's heads and yet are unknown to us. And above all this, a most dreadful judgement it is, to see so many nations upon the face of the earth, to be in the country & shadow of death, and in the darkness of infidelity, going from one darkness to an other, and from temporal pains to eternal torments. Let me then fear thee, o lord, for the greatness of these judgements, seeing I know not, as yet, whither I shallbe one of these forsaken, 
1 Petr. 4.18.  or no. For if the just shall scarce be saved, the sinner and wicked where shall he appear? if that innocent man job, trembled at the fury of thy wrath, as at the violence of the sourging waves, how shall not he be afraid & tremble, that seethe himself so far of from this innocency? if the Prophet jeremy trembled being sanctified in the womb, and found no corner were to hide himself, because he was full of the fear of thy anger, what shall he do, that came from his mother's womb with sin, and hath since that time committed so many, and so gteat sins? Let me fear thee also, o lord, for the innumerable multitude of my sins, with which I must appear before thy judgement, when before thy face there shall come that burning fire, and round about thee a boisterous tempest; when thou shalt assemble heaven and earth together, to judge thy people. There, then, before so many thousands of nations, shall be discovered my wickedness; before so many quiars of Angels, shall be divulged my sins, not only those committed by words and works, but those also committed by thoughts. Where I shall have as many for my judges, as have gone before me by example of good works; and so many shall be witnesses against me, as have given me precedents of virtues. And yet expecting this judgement, I cease not to give bridle to my vices, but rather more & more I lie rotting, and corrupting in the dregs of my sins; still gluttony maketh me vile, pride maketh me vain, covetousness maketh me niggesh, envy consumeth me, murmuration teareth me in pieces, ambition puffeth me up, anger trowbleth me, lightness of manners draweth me out of myself, sluggishness benumbeth me, heaviness casteth me down, and favour lifteth me up. Thou seest here the companions, with which I have lived from the day of my childhood, until this present time; these be the friends, with whom I have conversed; these the masters, that I have obeyed; these the lords, which I have served, Enter not therefore, o lord, 
Psal. 142.2.  into judgement with thy servant, because no man living shall be justified before thee: for who is he that shall be found just, if thou wouldst judge him without pity? for this then, o lord, prostrating myself at thy feet, with an humble and contrite spirit, I will weep with the Prophet, and say. 
Psalm. 6.  Lord rebuke me not in thy fury; nor chasten me in thy wrath. Have mer●e upon me, lord, because I am weak; heal me, lord, because my bones are trowbled. And my soul is very much trowbl●d; but thou, lord, how long? Be thou converted, lord, and deliver my soul; save me for thy mercy. Because there is none in death, that is mindful of thee; and in hell, who will confess unto thee? I have laboured in my sigh, I shall every night wash my bed; with my tears shall I wet my couch. Mine eye is troubled with fury, I am waxed old among all mine enemies. Glory be to the father, and to the son, and to the holy ghost; As it was in the beginning, and now, and ever, and world without end. Amen.   

THE SECOND PRAYER; FOR THE second day, of the praises of God. CHAP. FOUR  
IN this exercise of fear and penance, it behoved me, o lord, to spend all my life; seeing I have so just cause wherefore to fear, and wherefore to lament. Yet notwithstanding all this, as the greatness of thy glory obligeth us, to worship & reverence thee; so likewise doth it bind us to praise and glorify thee, because to thee only is due a hymn, and praise in Zion, thou being in deed, as thou art, a passing great deepness of all perfections, and a main sea of wisdom, of omnipotency, of beauty, of riches, of greatness, of sweetness, of majesty; in whom be all the perfections, and beauties of all creatures in heaven and in earth, and those also all in the highest degree of perfection. In comparison of which, all beauty, is foulness; all riches, at poverty; all power, is weakness; all wisdom, is ignorance; all sweetness, is bitterness; and finally all, whatsoever we see in heaven and in earth, is much les before thee, then is a little candle, in comparison of the sun.  
Thou art without deformity, perfect; without quantity, great; without quality, good; without weakness, strong; without place, all wheresoever thou wilt; in virtue, omnipotent; in goodness, highest; in wisdom, inestimable; in thy counsels, terrible; in thy judgements, just; in thy thoughts, most secret; in thy words, true; in thy works, holy; in thy mercies, abundant; with sinners, most patiented; and with those that be penitent, most pitiful. Therefore, o lord, for such a one I do confess, and acknowledge thee; for such a one I do praise thee, & glorify thy holy name. Give thou me light in my heart, and words in my mouth, that my heart may think of thy ●●rie; and my mouth be full of thy praises. But for somuch as praise is not beautiful in the mouth of a sinner, 
Eccl. 15.9.  I request all the Angels of heaven, and all the creatures of the world, that they together with me praise thee, and supply in this behalf my faults; inviting them to this, with that glorious canticle, which those holy children did sing unto thee, amidst the flames of fire in the furnace of Babylon saying. Blessed art thou, 
Daniel. 7.  o lord god of our fathers, and praised, and superexalted for ever. And blessed is the holy name of thy glory, and praised, and superexalted for ever. Blessed art thou in the holy temple of thy glory, and superpraised, and superglorious for ever. Blessed art thou in the throne of thy kingdom, and superpraised, and superexalted for ever. Blessed art thou that beholdest the depths, and sittest upon the Cherubins, and praised, and superexalted for ever. Blessed art thou in the firmament of heaven & raised, and glorious for ever. All the works of our lord, bless our lord, praise and exalt him for ever. Angels of our lord, bless our lord, praise and superexalt him for ever. heavens bless our lord, praise and superexalt him for ever. All waters that be above the heavens, bless our lord, praise and superexalt him for ever. All virtues of our lord, bless our lord praise and superexalt him for ever. Sun and moon bless our lord, praise and superexalt him for ever. Stars of heaven bless our lord, praise and superexalt him for ever. All rain and dew bless our lord, praise and superexalt him for ever. All spirits of God bless our lord praise and superexalt him for ever. Fire and heat bless our lord, praise and superexalt him for ever. Winter and summer bless our lord, praise and superexalt him for ever. Moisti●res and door frost bless our lord, praise and superexalt him for ever. Frost and cold bless our lord, praise and superexalt him for ever. Ice and snow bless our lord, praise and superexalt him for ever. Nights & days bless our lord, praise and superexalt him for ever. Light and darkness bless our lord, praise and superexalt him for ever. Lightnings and clouds bless our lord, praise and superexalt him for ever. Let the earth bless our lord, let it praise and superexalt him for ever. Mountains and hillocks bless our lord, praise and superexalt him for ever. All things that spring upon the earth bless our lord, praise and superexalt him for ever. Wells bless our lord, praise & superexalt him for ever. Seas & rivers bless our lord, praise & superexalt him for ever. Whales, & all things that be moved in the waters, bless our lord, praise and superexalt him for ever. All birds of the air bless our lord, praise and superexalt him for ever. Children of men bless our lord, praise & superexalt him for ever. Let I srael bless our lord, let him praise & superexalt him for ever. Priests of our lord, bless our lord, praise and superexalt him for ever. Servants of our lord, bless our lord, praise and superexalt him for ever. Spirits and souls of just men, bless our lord, praise and superexalt him for ever. Holy and humble of heart, bless our lord, praise and superexalt him for ever. Glory be to the father, and to the son, and to the holy ghost: as it was in the beginning, and now, and ever, and world without end, Amen.   

THE THIRD PRAYER, FOR THE third day, to give thanks to God for his benefits. CHAP. V.  
I Likewise give thee thanks, o lord, for all the benefits & favours, which I have received of thee, since the time that I was conceived, until this present day, & for the love, which from all eternity thou hast borne me, when even from the same, thou didst determine to create me, to redeem me, to make me thine, & to give me all that, which hitherto thou hast given me, for somuch as all that I have, or may hope to have, is thine. Thine is my body, with all the parts and senses of the same; thine is my soul, with all her abilities and powers; thine be all the hours and minutes, that hitherto I have lived; thine is the streangth and health, which thou hast given me; thine is heaven, and the earth which sustaineth me; thine is the sun and the moon, the stars and the fields, the fowls and the fishes, the beasts and all other creatures, which at thy commandment serve me. All this, o my lord, is thine, and for the same I give thee as many thanks, as I am able to give thee. Nevertheless, much greater thanks I yield thee, that thou thy self hast vouchsafed to become mine, seeing that for my remedy, thou hast offered and given all thy self; in so much that for me thou waste clothed with flesh; for me thou waste borne in a stall; for me thou waste reclined in a manger; for me thou waste swaddled in poor clouts; for me thou waste circumcised the eight day: for me thou didst fly into Egypt; for me thou waste in so divers sorts tempted, persecuted, ill used, scourged, crowned with thorns, dishonoured, judged to death, and nailed upon a cross; for me thou diddest fast, pray, watch, weep, and suffer the greatest torments and outrages, that ever were suffered. For me thou didst ordain, and dress the medicines of thy sacraments, with the liquor of thy precious blowed, and principally the chiefest of all the Sacraments, which is that of thy most sacred body (wherein thou, o mie God, art contained) for my reparation, for my maintenance, for my strength, for mie delices, for a pledge of my hope, and for a testimony of thy love. For all this I yield thee as great, and as many thanks as I can give thee, saying, from the bottom of my heart, with the Prophet David, 
Psal. 102.  Bless o mie sowle our lord, and all those things that are within me, his holy name. Bless o mie sowle our lord, and forget not all his favours. who hath pity of all thy iniquities, and healeth all thy diseases. who delivereth from death thy life, who crowneth the in mercy and compasstons. who filleth thy desire in goods, thy youth shall be renewed as that of an eagle. Our lord is doing mercy, and judgement to all that suffer injury. He made his ways known to Moses, to the children of Israel his wills. Our lord is merciful and pitiful, long-suffering, and very merciful. He will not be angry for ever, neither for ever will he threaten. He hath not dealt with us according to our sins, neither according to our iniquities hath he rewarded us. Because according to the height of heaven from earth, hath he confirmed his mercy upon those that fear him. As far as the east is distant from the west, hath he made far from us our iniquities. Even as a father hath compassion of his sons, our lord hath had compassion of such as sear him, because he knoweth our woorkmanshippe. He remembered that we are dust; a man as the grass, so are his days, as the flower of the filled, so shall he fade. Because his spirit shall pass away in him, and shall not remain, and shall not know any more his place. But the mercy of our lord from ever, and even for ever upon those that fear him. And his justice upon the sons of sons, to those that keep his testament. And are mindful of his commandments, to fulfil them. Our lord hath prepared his seat in heaven, and his kingdom shall overrule all. All Angels bless our lord, that be mighty of power, and do his word, to obey the voice o● his speeches. Bless ye our lord all his virtues; you his ministers that do his will. Bless our lord all his works, and in every place of his sovereignty, bless thou, o mie soul, our lord. Glory be to the father, and to the son etc.   

THE FOWERTH PRAYER, FOR the fourth day, of the love of God. CHAP. VI  
AND if we be so greatly bound to our benefactors by reason of their benefits, if every benefit be as it were a fiarbrand, and a provokement to love, and if according to the great quantity of wood, the fire is also great that is kindled in it; how great then should the fire of love be, that aught to burn in my heart, seeing the wood of thy benefits is so great, and so many the provokements that I have of love? if all this world visible & invisible be for me; ought not, by all reason, the flame, of love that should rise thereof, to be as great as it? And specially I ought to love thee, because in thee only; are to be found all the reasons and causes of love, that be in all creatures, and those also in the highest degree of perfection. For if we speak of goodness, who is more good than thou? if of beauty, who is more beautiful than thou? if of sweetness and benignity, who is more sweet and benign than thou? if of riches and wisdom, who is more rich and more wise than thou? if of love, who hath ever loved more, than he that so much suffered for our sakes? if of benefits, whose is all that we have, but thine? if of hope, of whom do we hope to have whatsoever we need, if not of thy mercy? if to our parents we naturally aught to bear great love, 
Math. 23.9.  who is more our father, than he that saith. Call none father to yourself upon earth, for one is your father, he that is in heaven? If the bridegrooms are beloved with so great love, who is the bridegroom of my soul, but thou; and who filleth the bosom of my heart, and of my desires but thou? if the last end, as the Philosophers say, is beloved with infinite love; who is my beginning, & my last end but thou? whence came I, and whither go I to repose, but to thee? whose is that which I have, and of whom must I receive that which I need, but of thee? finally if likeness be cause of love, to whose image and resemblance was mie sowle created, but to thine? This is evidently known by her manner of operation, for where there is like manner of operation, there is also like manner of being: and this, o lord, is so betwixt thee and man; for no other thing is that which the Philosophers say, that art doth imitate nature, and nature art, but to say that man doth work as God, and God as man. Where then there is so great likelihood in working, there is also in being. If therefore this title, and each one of the rest by itself, be so sufficient a motive of love; what a motive behoveth that to be, that proceedeth of all these titles together? Truly that vantage which the whole main sea hath, in respect of each one of those rivers that enter into it, the same it behoved also that this love should have, in respect of all other loves.  
If then, o my lord and mie God, I have so many causes to love thee, wherefore shall I not love thee with all my heart, & with all my bowels? O all my hope! o the most beloved of all beloveds! O flourishing spouse! sweet spouse! honie-sweete spouse! O my loving beginning, & my highest sufficiency, when shall I love thee with all my forces, & with all my soul? when shall I be agreeable to thee in all things? when shall all that die, which in me is contrary to thee? when shall I be wholly thine? when shall I leave to be mine own? when shall nothing beside thee live in me? when shall all the flame of thy love burn me? when wilt thou ravish, drown, and transport me into thee? when wilt thou take away all impediments & disturbance, & make me one spirit with thee, in such sort, that I may never more departed from thee? Ah good Lord, what doth it cost thee to do me so great good? what dost thou quite of thy house? what dost thou lose of thy substance? wherefore then, o lord, thou being a sea of infinite liberality & clemency, dost thou retain in thine anger thy mercies towards me? wherefore shall my wickedness overcome thy goodness? wherefore shall my faults be a greater occasion to condemn me, than thy goodness to save me? if in steed of sorrow & penance, it please thee to accept of it, I am so much discontented to ha●e offended thee, that I would rather have endured a thousand deaths, then have committed any one offence against thee. If in steed of satisfaction thou please to take it, behold here this my miserable body; execute, o lord, upon it all the fury of thy wrath, with this condition, that thou do not deprive me of thy love. I request not at thy hands gold nor silver, I demand not of thee heaven nor earth, nor any other thing created, because all this can not satiate me without thee, and all to me is but poverty, without thy love. Love I desire, love I request at thy hands, love I demand thee, for thy love do I suspire, grant me thy love, and it sufficeth me. Wherefore, o lord, dost thou so much differre me this favour? wherefore dost thou see me languish day and night, and dost not succour me? How long o lord wilt thou forget me? how long wilt thou turn thy face away from me? how long shall my soul go wavering with so great anxiety and desire? Behold me, o my lord, and have mercy upon me. I demand not of thee that copious portion, which is given to children; I will content my self with one only little crumb of those, that come from thy table. Hear than I present mie self as a poor, and hungry little whelp before thy rich table; here I stand beholding thee in the face, and considering how thou dost eat, and dost give to eat to thy children, with the repast of thy glory. Hear I stand changing a thousand forms, and figures in my heart, and this to bend down thy heart, that thou take compassion of me. The things of this world, o lord, do not fill me, thee only I long for, thee I seek, thy face, o lord, I desire, & thy love will I always demand, and sing with thy Prophet. 
Psalm. 17.  I will love thee o lord my fortitude; our lord is mie stay, and my refuge, and he that delivereth me. My God, my helper, & I will hope in him; my protector, and the horn of my salvation, and my receiver. Praising I will call upon our lord, and from my enemies I shall be safe. Glory be to the father and to the son, etc.   

THE FIFT PRAYER, FOR THE fift day, of hope in God. CHAP. VII.  
NETHER doth all this, only bind me to love thee, but also to put all my hope in thee alone, for in whom ought I to have hope, if not in one that so much loveth me, and in one that hath done me so much good, and in one that hath suffered so much for me, and in one that hath so oftentimes called me, expected me, tolerated me, forgiven me, and delivered me from so many evils? In whom ought I to hope, but in him that is infinitely merciful, pitiful, loving, gentle, suffering and pardoning? In whom ought I to hope, but in him that is my father, and my father almighty, father to love me, and almighty to remedy me; father to wish me well, and almighty to do me good; who hath more care and providence of his spiritual children, than any carnal father of his natural children. Finally in whom ought I to hope, but in him, that almost in all his holy scriptures, repeateth nothing more, then commanding me that I approach to him, and hope in him, and promiseth me a thousand favours and rewards if I do so; giving me for pawn of all this his verity and his word, his benefits bestowed updon me, his torments endured for me, and his blood which he hath shed in confirmation of this truth, what is there then, that I may not hope of so good a God, and so true; of a God that hath so much loved me, that he vouchsafed to be clod with flesh for me; and suffered scourging pinching, and buffeting for me; & finally of a God, that did let himself die upon a Cross for me; and enclosed himself in a sacred host for me? How can he fly from me, when I seek him, who hath so sought me, when I fled from him? How can he deny me pardon, when I seek it at his hands, who hath commanded me that I request it of him? How can he deny me remedy, which now costeth him nothing, who procured me the same, when it did cost him so dearly? for all these reasons then, I will confidently hope in him, and with the holy Prophet, in all my tribulations and necessities I will heartily sing. Our lord is my light, 
Psal. 26.  and my salvation, whom shall I fear? Our lord is the protector of my life, at whom shall I tremble? if armies shall stand against me, my heart, shall not fear. If war shall rise against me, in him will hope. Glory be to the father, and to the son, etc.   

THE sixth PRAYER FOR THE sixth day, of Obedience. CHAP. VIII.  
BUT for as much as hope is not secure without Obedience (according to that which the Psalmist saith, Sacrifice ye sacrifice of justice, 
Psal. 4.6.  and hopeye in our lord) give thou me, o my God, that with this hope in thy mercy, I join the obedience of thy holy commandments, seeing that I no less own thee this Obedience, than all other whatsoever virtuous affects; because thou art my king, my lord, my Emperor, to whom the heaven, the earth, the sea and alcreatures obey, whose commandments and laws they have hitherto kept, and will observe for ever. Let me then, o lord, obey thee more than they all, for somuch as I am more obliged thereunto then they. Let me obey thee, o my king, and observe entirely all thy most holy laws. Reign thou in me, o lord, and let not the world reign in me any more, nor the Prince of the world, nor my flesh, nor mine own proper will but thine. Let all these tyrants depart out of me, that be usurpers of thy seat, thieves of thy glory, corrupters of thy justice, and do thou only, o lord, command and ordain, and let only thou, and thysceptre be acknowledged, and obeyed: that so thy will may be done in earth, as it is fulfilled in heaven. O when shall this day be! O when shall I see myself free from these tyrants! O when shall there be heard in my soul none other voice, but thine! O when shall the forces, and pikes of my enemies be so subjecteth, that I find no contradiction in myself, to fulfil thy holy will and pleasure! O when shall this boisterous & tempestuous sea be so calm, when shall this heaven be so fair and unclowdie, when shall my passions be so quiet and mortified, that there be neither wave, nor cloud; nor noise, nor any other perturbation, that may alter, and change this peace and obedience, and hinder this thy kingdom in me? Give thou me, o lord this obedience, or to say better, this sovereignty over my heart, that in such sort it may obey me, that in all things I may subject the same to thee: and being in this subjection, I may say with all my heart as the Prophet said. 
Psal. 118. ●3.  Set me o lord for alaw, the way of thy justifications, and I will search it out always. Give me understanding, and I will seek thy la, and will keep it with all my heart. Guide me in the path of thy commandments, because Thave desired the same. Incline my heart to thy testimonies, and not to avarice. Turn away mine eyes that they see not vanity, in thy way quicken me. Glory be to the father, and to the son, and to the holy ghost, etc.   

THE SEVENTH PRAYER, FOR THE seventh day, in which a man offereth himself, and all things that he hath, to God. CHAP. IX.  
EVEN so as I am bound, o lord, to obey thee, am I also bound to resign, and offer myself into thy hands, because I am altogether thine, & thine by so many, and so just titles. Thine, because thou hast created me, and given me this being that I have: thine, because thou dost maintain me in this being, with so many benefits and favours of thy providence: thine, because thou hast redeemed me out of captivity, & hast bought me, not with gold nor silver, but with thine own blood; and thine, because so many other times thou hast redeemed me, how many times thou hast drawn me out of sin. If then by so many titles & claims I be thine, and if thou for so many respects be my king, my lord, my Redeemer, and my deliverer, here I turn to resign into thy hands thy substance, which I myself am; here I offer mie self to be thy slave and captive; here I give up the keys and omage of mie will, to th'end that henceforward I be no more mine own, nor of any other, but thine; that I live not, but for thee; nor do no more mine own will, but thine, in such sort, that I neither eat, nor drink, norsleepe, nor do any other thing, which is not according to thee, and for thee. Hear do I present my self to thee, that thou dispose of me, as of thine own substance, as it best pleaseth thee. If it like thee that I live, that I die, that I be in health, that I be sick, that I be rich, that I be poor, that I be honoured, that I be dishonoured, to all I offer mie self, and resign myself into thy hands, and I dispossess me of my self, that I be now no more mine own, but thine, in so much, that what is thine by justice and right, be also thine by mie will. But who, o lord, can do any of these things without thee? who can make as much as one step without thee? Give me therefore grace o lord, to do that which thou commandest, and command whatsoever it pleaseth thee. Remember, o lord, that thou thyself hast commanded us most instantly, that we should ask thee, saying: Ask, and it shall be given you; 
Matth. 7.7.  seek and you shall find; knock and it shall be opened to you. Thou also thy self hast said by thy Prophet. 
Isaiae. 45.21.  A God just, and saving there is not besides me. Be converted to me, and you shall be saved, all the ends of the earth. If then thou thyself, o lord, dost call us, d●est invite us, and dost hold open thine arms, to the end that we come to thee, wherefore should we not hope, that thou wvilt receive us in them? Thou art not, o lord, as men are, who become poor by giving, and therefore are so troubled, when aught is demanded of them. Thou art not so, because as thou becomest not poor in th'one, thou art not offended in th'other; and therefore to ask of thee, isn't to importunate thee, but to obey thee (seeing thou hast commanded us to ask of thee) to honour thee, and to glotifie thee: for by doing this, we protest that thou art God, and the universal lord, and giver of allthings; of whom we ought to demaundal, seeing that of thee dependeth all whatsoever. And hence it is, that thou thyself dost demand us this sort of sacrifice, above all others saying. 
Psal. 49.15.  Cal upon me in the day of tribulation, I will deliver thee, and thou shalt honour me. I then being moved through this thy gracious commandment, do come to thee, and beseech thee, that thou wilt vouchsafe to give all this, that I own unto thee; to wit that I may so adore thee, so fear and reverence thee, so praise thee, so give thee thanks for althy benefits, so love thee with all my ha●t, so settle all my hope and confidence in thee, so obey thy holy commandments, so offer & resign my self into thy hands, and so understand how to request thee other favours, as it behoveth me to do for thy glory, and for my salvation. I beseech thee also, o lord, to grant me pardon of my sins, & true contrition & confession of them all, & to give me grace, that I may no more offend thee in them, nor in any other; and chiefly I demand of thee strength and virtue to chasten my flesh, to refrain my tongue to mortify the appetites of my heart, & to recollect the thoughts of my imagination, that I, being altogether so renewed and reform, may deserve to be a living temple, and thy abode. Give me likewise, o lord, all those virtues, by which this thy dwelling place mare be not only purified and cleansed, but also adorned and decked, such as be the fear of thy holy name; a most steadfast hope; a most profound humility; most perfect patience; a clear discretion: poverty of spirit; perfect Obedience; continual strength & diligence in all travails, appertaining to thy holy service; and above all, a most inflamed charity towards my neighbours, and towards thee. And for as much as I deserve none of all these things, be mindful, o lord, of thy mercy, which presupposeth our misery, to be put in execution. Be mindful, 
Ezech. 33.11.  that thou desirest not the death of a sinner, as thyself hast said, but that he be converted and live. Be mindful, that thy only begotten son came not into this world, as he himself said, to seek those that be just, but sinners. 
Math. 9.13.  Be mindful, that whatsoever he did, and suffered in this world, from the day that he was borne, until he gave up the ghost upon the Cross, he suffered it not for himself, but for me; which all, I offer up to thee in sacrifice, for my necessities and offences; and for his sake, and not for mine own, do I beseech thee of mercy. And for as much as of thee it is said, that thou wilt honour the father in his sons, honour him, by doing good to me. Be mindful, that I have recourse to thee, that I enter through thy gates, and that to thee, as to a true physician and lord, I present my necessities, and wounds; and so with this spirit will I call upon thee, with that play which the Prophet David made, saying. Incline, 
Psal. 85.  o lord, thine ear, and hear me; because I am needy and poor. Keep my soul, because I am holy; save, o my God, thy servant, that hopeth in thee. Have mercy upon me, o lord, because to thee have I cried all the day; make glad the soul of thy servant, because to thee, o lord, have I lifted up my soul. Because thou, o lord, art sweet and mild and of much mercy to all those that call upon thee, Understand, o lord, with thy ears my prayer; and listen to the voice of my request. In the day of my tribulation have I cried unto thee; because thou hast heard me. There is none like to thee amongst the Gods, o Lord; and there is none according to thy works. All the nations that thou hast made shall come and adore before thee, o lord; and shall glorify thy name. Because thou art great, and doing wonders, thou only art God. Guide me, o lord, in thy way & I will walk in thy verity, let my heart rejoice that it may fear thy name. I will confess to thee o lord my God, in all my heart, and I will glorify thy name for ever. Because thy mercy is great upon me; and thou hast delivered my soul, out of the deepest hell. Glory be to the father, and to the son. etc.   

A PRAYER TO THE HOLY GHOST CHAP. X.  
O HOLY Ghost, the comforter, that in the holy day of Pentecost didst come down upon the Apostles, and fill their holy breasts with charity, grace, and wisdom: I beseech thee, o lord, for this unspeakable liberality and mercy, that thou wilt fill my soul with thy grace, and all my entrails with the unspeakable sweetness of thy love. Come, o most holy Spirit, and send us from heaven some one beam of thy light. Come, o father of the poor, o giver of gifts, o light of hearts. Come, o best comforter, sweet guest of souls, and their sweet refreshing. Come to me, o cleanser of sins, & physician of diseases. Come, o strength of weaklings, & remedy of those that are fallen. Come, o master of the humble, and destroyer of the proud. Come, o singular glory of those that live, and only salvation of those that die. Come, o my God, and prepare me for thee, with the riches of thy gifts and mercies. Make me drunk, with the gift of wisdom; enlighten me, with the gift of understanding; govern me, with the gift of counsel; encourage me, with the gift of strength; teach me, with the gift of science; wound me, with the gift of piety; and pierce my heart, with the gift of fear.  
O most sweet lover of those that be clean of heart, kindle & burn all my bowels, with that most sweet fire of thy love, that they all being so burned, may be ravished & drawn to thee, which art my last end, and the depth of all goodness. O most sweet lover of clean souls, for so much as thou knowest, that I of myself am able to do nothing, extend thy pitiful hand upon me, and make me leave myself, that so I may be able to pass unto thee. And to this end, o lord, beat down, mortify, annihil, and undo in me whatsoever it shall please thee, that thou make me wholly according to thy will, that so all my life be a perfect sacrifice, to be altogether consumed in the fire of thy love. O that some one could afford me this, that thou wouldst admit me to so great good! Behold, that this thy poor and miserable creature, day and night suspireth to thee. My soul hath thirsted after the living God, when shall I come and appear before the face of all graces? when shall I enter into the place of that wondered tabernacle, even to the face of my God? when wilt thou fill my soul, with the joy of thy divine countenance? when shall she be satiated with thy divine presence? O fountain of eternal brightness, turn to enclose me in that depth, whence I proceeded, where I may know thee, as thou didst know me, and love thee, as thou didst love me, and see thee for ever, in the company of all Saints. Amen.   

A PRAYER WHILE WE HEAR mass, or at any other time, taken out of divers places of S. Austen. CHAP. XI.  
O MOST merciful, & supreme creator of heaven and earth, I the most vile of all sinners, together with thy holy Church, offer up to thee this most precious sacrifice, of thy only begotten son, for all the sins of the world. Behold, o most merciful king, him that suffereth, and gently remember for whom he suffer h. Is not this peradventure, o lord, thy son, whom thou didst deliver to death, for the remedy of an ungrateful servant?  
Is not this peradventure the author of life, which being lead as a sheep to the slaughter, disdeigned not to suffer such a cruel kind of death? Turn, o lord my God, the eyes of thy majesty, upon this work of unspeakable piety. Consider thy sweet son, stredched out upon the wood of the Cross, and his most innocent hands gushing out blood, and be thou content to pardon those evils, which my hands have committed. Consider his naked breast, pierced with that cruel iron of the spear; and renew me with that sacred fountain, which I believe to have run from thence. Behold those most holy feet, which never passed through the way of sins, now pierced with those hard nails, and let it please thee to direct my feet, in the way of thy holy commandments. Dost not thou perchance, o most pitiful father, consider the head of thy most loving son fallen down, & his white neck bowed down with the presence of death? Consider, o most merciful Creator, in what plight the body of thy belove I son emaineth, and have mercy upon the servant, which he hath redeemed. Behold how his naked breast remaineth all white; how his bloody side remaineth all red: how his bowels extended remain dry; how his beautiful eyes remain dim, how his kingly presence and figure remaineth pall and wan; how his arms stretched out remain stiff; how his knees like alabastre remain hanging, & how the streams of that divine blood wash his pierced feet. Behold, o glorious father, the mangled membres of thy most loving son, and remember the miseries of thy poor servant. Behold the torments and pains of our Redeemer, and forgive the offences of the redeemed. This is our faithful Advocate before thee, o father almighty. This is that high priest, which hath no need to be sanctified with other blood, seeing he shineth embrued with his own. This is the holy sacrifice agreeable and present, offered and recea●ed in the savour of sweetness. This is the lamb without spot, which healed his peace before those, that did shear him; which being charged with stripes, defiled with spittle, and injuried with reproaches, did not open his mouth. This is he, which having committed no sin suffered for our sins, and cured our wounds with his wounds.  
Now what hast thou done, o most sweet Lord, that thou waste so judged? what hast thou committed, o most innocent lamb, that thou waste so dealt withail? what were thy faults, & what the cause of thy condemnation? Truly, o lord, I am the wound of thy pain, I am the occasion of thy death, and the cause of thy condemnation. O marvelous dispensation of God He sinneth that is evil, and he is punished that is good: he offendeth that is guilty, and he is wounded that is innocent: the servant committeth the fault, and the lord payeth for it. How far, o son of God, how far hath thy humility abased itself? how far hath thy charity extended itself? how far hath thy love proceeded? How far hath thy compassion arrived? I have committed the offence, and thou endurest the punishment. I have done the sins, and thou sufferest the torments. I am he that waxed proud, & thou art humbled. I am the disobedient, and thou art become obedient, even to death, and so payest the fault of my disobedience. Behold here, o king of glory, behold here thy piety, and my impiety; thy justice, and my wickedness. Consider the fore now, o eternal father, how thou oughtest to have mercy upon me, seeing that I have offered thee so devoutly, the most precious offer that could be offered thee. I have presented to thee thy most loving son, & set betwixt thee & me this faithful advocate. Receive with a cheerful countenance the good pastor, & consider the strayed sheep, which he beareth upon his shoulders. I beseech thee, o king of kings, by this holy of holies, that I may be united to him in spirit, seeing he disdained not, to beunited to me in flesh: and I humbly request thee, that by the means of this prayer, I may deserve to have him for my helper, for so much as of thy mere grace, without that I deserved it at thy hands, thou hast given me him for my Redeemer.   

A DEVOUT PRAYER TO OUR blessed Lady. CHAP. XII.  
O GLORIOUS and happy virgin, more pure than the Angels, more bright than the starts, how shall my prayer appear before thee, seeing the grace that I merited through the passion of him which redeemed me, I have lost it through the wickedness of mine own fault? But yet, although I be so great a sinner, knowing my request to be just, I will make bold to beseech thee, that thou wilt hear me. O my Queen and Lady, I humbly request thee to pray thy sacred son, that for his infinite goodness and mercy, he pardon me whatsoever I have done against his will and commandment. And if this may not be granted me, in respect of my unworthiness, yet let me obtain it, to the end that that perish not, which he hath created to his Image & likeness. Thou art the light of darkness. Thou art the mirror of Saints. Thou art the hope of sinners. All generations praise thee; all those that be afflicted call upon thee; all those that be good behold thee; all creatures rejoice in thee; the Angels in heaven with thy presence; the souls in purgatory with thy comfort; the men upon earth with thy hope. All call upon thee, and thou dost awnswere to all, and pray for all. Now what shall I do, unworthy sinner that I am, to obtain thy favour, for so much as my sin troubleth me, my demerit afflicteth me, and my malice maketh me speechless. I beseech thee, o most precious virgin, for that thy so grievous and mortal sorrow, which thou didst feel, seeing thy beloved son going with the Cross upon his shoulders, to the place of his death, that thou wilt mortify all my passions and temptations, that I lose not through my wickedness, that which he redeemed with his blood. Put always in my thought those pitiful tears, which thou did ●est shed, when thou didst see the wounds, and the blood of thy blessed son; that through the contemplation of them, there run such quantity of tears out of mine eyes, that they may be sufficient, to wash away all the spots of my sins. For what sinner will be so bold, as to appear without thee before that eternal judge, who although though he be mild in his suffering, yet is he just in his punishment; for so much as neither reward is denied for doing good, nor pain eschewed for doing evil. who than shall be so just, that in this judgement he shall not have need of thy help? what shall become of me, o blessed virgin, if I win not by thy intercession that, which I have lost through mine own sin? I demand a great thing of thee, according to my faults but in deed very little according to thy power. All that I can request thee is nothing, in respect of that which thou art able to give me. O Queen of the Angels, amend my life, and dispose all my works in such manner, that albeit I be but evil, yet I may deserve to be heard of thee with pity. Show, o Lady, thy mercy in afording me remedy, that by this means those that be good, may praise thee, and those that be evil, may hope in thee. Let the sorrows, which thou didst endure in the passion of thy most loving son, and my Redeemer jesus Christ, be always before mine eyes, and let thy pains be the food of my heart. Let not thy succour forsake me, let not thy pity leave me, let not thy memory forget me. If thou, o Lady, abandon me, who shall uphold me? if thou forget me, who shall be mindful of me? if thou, that art the star of the sea, and the guide of thos● that err out of the way, do not lighten me, what shall become of me? Suffer me not to be tempted by the enemy; and if he tempt me, suffer me not to fall; & if I fall, help me to rise up again. who, o Lady, hath called upon thee, and was not heard of thee? who hath ever served thee, that was not rewarded with much magnificency? Make, o most glorious virgin, that my heart may feel that piercing grief which thou didst suffer, when, after that thy most precious son was taken down from the Cross, thou did dost receive him into thine arms, and waste not able any more to weep, beholding that most precious image adored of the Angels, but at that time defiled with the spittle of so vile, and unworthy persons; and seeing the cruelty so strange, with which the innocency of the just, paid for the disobedience of the sinner. I do contemplate with myself, o my worthy Queen, in what sort thou didst remain at that time, with thine arms open; thine eyes dim; thy head hanging down; without colour in thy face: and feeling in the same more torment, than any other could endure in his own body. Let those sorrowful words always sound in mine ears, which thou didst speak at that time to those, that did behold thee saying; O you that pass by the way, behold if there be any sorrow like to mine; that by those words I may deserve to be heard of thee. Fasten, o Lady, in my soul, that sword of sorrow, which passed through thy soul, when thou didst lay in the sepulchre that dismembered body of thy most precious son, that I may remember how I am of earth, and how in the end, I must yield to the earth that, which thence I received; that so the perishing glory of this world do not deceive me. Make me, o Lady, remember how often times thou didst turn to behold the sepulchre, where thou hadst left so great good enclosed, that I may thereby deserve so much favour at thy hands, that thou vouchsafe to turn and regard my petition. Let my company be that solitariness, in which thou didst remain●al that doleful night, when thou hadst nothing more lively before thine eyes, than thy pains & sorrows; when thou didst drink the water of thy pitiful tears, and eat the bread of thy heavy contemplations: that I bewailing the anguish, and distress which thou didst suffer here in earth, may, by thy means, attain to see the glory, which thou hast merited in heaven. Amen.   

A PRAYER OF S. THOMAS OF Aquine to demand all virtues. CHAP. XIII.  
O Almighty, & most merciful Lord God, grant me grace, that such things as be acceptable to thee, I fervently desire them, wisely seek them, truly know them, and perfectly fulfil them, to the praise ad glory of thy holy name. Ordain the state of my life, & give me light to know that, which thou commandest me to do, and forces to put it in execution, as I ought, and as it is requisite for the salvation of my soul. Let the way, o lord, which leadeth to thee, be to me secure, right, and perfect, and such, that I fail not betwixt the properities and adversities of this life, but that in prosperities I praise thee, and in adversities be not dismayed; in prosperities I become not lofty and proud, neither wax disconfident in adversities.  
Let me take heaviness or joy of nothing, but only of that, which may join me with thee, or separate me from thee. Let me desire to content no body but thee, neither to discontent any body but thee. Let all transitory things be vile unto me for the love of thee, and most dear and precious all things appertaining to thee, and thou, o mie God, above them all. Let all joy be yrksom to me without thee, and let me not desire any thing besides thee. Let all travail be pleasant unto me for thee, and noisome whatsoever repos● I take without thee.  
Grant that I may oftentimes lift up my heart to thee, and if at any time I fail to do this, that I recompense mie fault with thinking of the same, and purposing to amend it. Make me, o my lord God, obedient without contradiction, poor without lack, chaste without corruption, patiented without murmuring, humble without feigning, merry without dissolution, sad without dejection, grave without heaviness, quick without lightness, fearful without desperation, true without doubleness, doing good without presumption, to amend my neighbour without loftiness, and to edify him in words & works without dissimulation.  
Give me, o my most sweet God, a very watchful heart, that no curious cogitation may withdraw it from thee. Give me a noble heart, that no unworthy affection may draw it dounewards. Give me a right heart, that no sinistrous intention may turn it awry. Give me an invincible heart, that no tribulation may break it. Give me a free heart, that no perverse and violent affection may constrain it. Give me, o most sweet and pleasant lord, understanding to know thee, diligence to seek thee, wisdom to find thee, conversation that may please thee, perseverance to faithfully expect thee, and hope to finally embrace thee. Grant that I may deserve to be nailed upon the Cross with thee by penance, to use thy benefits in this world by grace, and to enjoy thy felicity in heaven by glory: who, with the father and the holy Ghost, livest and reignest God, world without end, Amen.    

THE third TREATISE, WHICH CONTAINETH AN INSTRUCTION. AND RULE TO LIVE WELL, General to all sort of Christians.  
THE greatest, and most important affair of all that be in this world (for which only man was created, and for which were created all things else that be in the world, and for which the Creator, and lord of all things came himself into the world, preached, and died in the same) is the salvation & sanctification of man. He than that earnestly, and with all his heart desireth to take in hand this so great an enterprise (in comparison of which, all that is under heaven, is to be esteemed as nothing) the sum of all that he ought to do, consisteth in one only thing, to wit, that a man have in his mind a most steadfast, and determinate purpose, never to commit any mortal sin, for any thing in the world, be it goods, be it honour, be it life, or any like thing whatsoever. In such sort, that even as a faithful wife, and a faithful captain be resolved to die, rather than to commit any treason, th'one against her husband, and th'other against his king; so likewise a good Christian man ought to have this determination, to never commit this kind of treason against God, which is done by one mortal sin. And by mortal sin we understand here briefly, whatsoever thing is done against any of the commandments of God, or our holy mother the Catholic Church.  
But albeit there be divers sorts of these sins, yet the most ordinary in which men are wont most to fall, be five; to wit, Hatreds, Carnalities, Oaths in vain, Theftdoms, and Detraction or diffaming of our neighbours, and other such like. He that shall with draw himself from these, shall easily avoid all the other sorts of sins. This is the abridgement of all that, which a good Christian ought to do, comprehended in few words, and this is sufficient for his salvation. Yet because to accumplish this obligation, is a thing that hath great difficulty, in respect of the great snares, and dangers of the world, and of the evil inclination of our flesh, and of the continual combats of the enemy; therefore a man must help himself with all such things, as may further him to this purpose, and in this point consisteth the kaye of this affair.  

The first Remedy.  
NOW amongst those things, the first is to consider deeply, how great an evil one mortal sin is, that so a man may provoke himself to the abhorring, and detesting of it: and for this end he must consider two things, amongst many others. The first is, what is that, which a man loseth through mortal sin. The second is, how much almighty God detesteth and abhorreth mortal sin. As concerning the first, a man through mortal sin, cometh to lose the grace of God, and together with it all the infused virtues, which proceed from the same. And albeit faith, and hope be not lost by mortal sin, yet by the same is lost at that very instant, the right & claim to everlasting life, which is not given but to such works, as be done in grace. There is also lost the amity of God, the adoption and title of the children of God, the entertainment and cherishing of children, and the fatherly providence, which almighty God hath of those, whom he taketh to be his children. There is lost also the fruit and merit of all those good works, which a man hath done from the time that he was borne, even until that present hour. There is likewise lost the participation, and communication of such good works, as a man doth at that present; and finally by sin is lost God himself (who is infinite goodness) and is gotten hell (which is infinite evil) seeing it depriveth us of God, and dureth for ever. herehence it ensueth, that the soul, which before was the living temple of God, and the spouse of the holy Ghost, remaineth the slave of the diule, and the den of Satan. And this in brief is that, which is lost by sin.  
But now, how much almighty God abhorreth sin, we may understand by the terrible punishments, that he hath used against it, even from the beginning of the world: especially by the punishment of that great Angel: and of that first man; 
Isai. 14. Gen. 3. Gen. 7. Gen. 19  and of all the universal world with the waters of the deluge; and of those five cities, which were burned with flames of fire from heaven; and of the destruction of jerusalem & Babylon; and of many other cities, kingdoms and empires; and above all, by the punishment which is given in hell to sin, and much more by that so wonderful, and terrible punishment and sacrifice, which was done upon the shoulders of Christ, whom God would have to die, by this means to destroy, & banish out of the world a thing, which he so greatly abhorred, as is sin. He that shall deeply and with attention consider these things, can not but remain astonished, to see the facility, with which men at this time commit sin. This is then the first thing, which helpeth exceeding much to eschew and abhor sin.   

The second Remedy.  
THE second helpeth also hereunto, which is to avoid the occasions of sins with wisdom, such as be gamings, naughty companies, conversations of men with women, and principally the dangerous sight of our eyes, and other such like things. For if man be become so frail through sin, that of himself he falleth from his own proper state, and sinneth. what will he do, when occasion shall pluck him by the sleeve, alluring him with the presence of the thing set before his eyes, and with the opportunity and facility to sin? much more sith that is true which is commonly said, that the just man sinneth by reason of the coffer set open before him.   

The third Remedy.  
THE third thing that helpeth also for this purpose, is to resist in the beginning of temptation with great speed and diligence, & to quench the sparkle of evil thoughts, before it be kindled in the heart: for in this sort a man resisteth with great facility and merit. But in case he make delay, then is the labour in resistance much increased, and he committeth thereby a new sin which at the least is venial, and sometimes deadly. Now the manner of resisting evil thoughts, is to se●liuelie before the eyes of our soul, the image of our Saviour Christ crucified, with all the angwishes and painful passion, which he suffered to destroy sin, and by the same to demand his assistance. Sometimes likewise it is very good, to make with great speed the sign of the Cross upon our heart, thereby to drive away more easily, the naughty inward thought, with this external sign.   

The fourth Remedy.  
IT helpeth also very much for this, that a man examine his conscience every night, before he go to sleep, & see wherein he hath sinned that day, and accuse himself thereof in the presence of almighty God, requesting pardon, & grace to amend the same. Let him also, in the morning when he riseth, arm and fortify himself with prayer, & with a new determination against such a sin, or such sins, to which he seeth himself most inclined; & let, him there use more diligence and circumspection, where he feeleth more danger.   

The fist Remedy.  
IT helpeth likewise very much to eschew, so much as may be, venial sins, because they do dispose us to mortal sins. For even as those that do greatly fear death, do provide, as much as is possible, to escape those diseases, that do dispose to that end; so also ought they, that desire to escape mortal sins (which be the death of the soul) to eschew likewise, with all possible diligence, venial sins, which are the diseases that do dispose us to deadly sins.  
Moreover he that is careful and faithful in a little, it is to be esteemed that he will be faithful likewise in much; and that he, that useth diligence to eschew the lesser evils, shall be the more secure from the greater. And by venial sins we understand in this place, idle talk, inordinate lawghing, eating, drinking, and sleeping more than is necessary, time evil spent, light lies, and others the like, which although they do not deprive us of Charity; yet do they quench the fervour of the same.   

The sixth Remedy.  
WE are also much helped hereunto by the severe, and sharp treating of our flesh, as well in eating and drinking, as also in sleeping and clothing, and in all the rest: which flesh being a fountain, and provoker of sins, the more feeble and weak it is, the more feeble and weak shall the passions, and appetites also be, which shall proceed of it. Forlike as the dry & barren ground bringeth fourth plants weak, and of small substance; but contrariwise the batteful and fertile ground, especially that which is well watered and dounged, bringeth forth trees very green, and very mighty: so likewise it fareth with our body, as much as concerneth the passions, which doeproceede from the same, according as it is better, or worse dealt withal, or more, or less subdued. True it is, that all this must be done with discretion and moderation, although this counsel, as the world goeth now a days, be needful to few. Yet to obtain this, a man must, as often as he goeth to table not only bless the same, but also lift up his heart to God, and demand this temperancy, and procure, while he eateth, to observe it.   

The seventh Remedy.  
IT helpeth also much for this purpose, to take diligent and strait account of our tongue, because this is the part of our body, with which we offend God more easily, and often; for the tongue is a very slippery member, which slippeth very quickly into main kinds of filthy, colerick, boasting, and vain words, and sometimes also into lying, swearing, cursing, murmuring, slandering, flattering, and the like. For which cause the wiseman saith, In much speech there shall not want offence. 
Prou. 10.19. Prou. 18.21.  And again, Death and life are in the power of the tongue. And therefore it is very good counsel, that as many times as thou shalt have occasion to talk of such matters, and with such persons, by which thou mayst doubt of some peril, either of murmuring, bragging, lying, or of vainglory etc. thou do first lift up thy eyes to God, and commend thyself unto him, and say with the Prophet. Pone Domine custodiam ori meo, 
Psal. 140.3.  & ostium circumstantiae labijs meis, That is to say. Appoint, O lord, a custody or guard to my mouth, and a door of circumstance unto my lips. And with this also, whilst thou art in communication, be well advised in thy words (as he that passeth over a river upon some stones, that lie overthwart the same) that thou slip not into any of these perils.   

The eight Remedy.  
IT helpeth also very much to this end, not to entangle thy heart with too excessive love of any visible thing, whither it he honour, goods, children or any other temporal thing; forsomuch as this love is a great occasion, in a manner of all the sins, cares, fantasies, vexations, passions, and disquietness that be in the world. For which cause the Apostle saith, 
1 Timoth. 6.  that Covetousness (which is the overgreedie affection of temporal things) is the root of all evils. And therefore a man must live always with attention, and carefulness, that he suffer not his heart to cleave overmuch to these temporal things; but rather pluck it back always, with the bridle, when he perceiveth that it rangeth abroad fantastically, and not desire things more than they deserve to be desired: that is to say, as things of small account, as frail, uncertain, and such as pass away in a moment, withdrawing his heart from them, and fixing it wholly upon that chiefest, only and true felicity.  
He that shall love temporal things after this manner, will never despair for them, when he wanteth them, neither will he be dismayed, when they are taken from him, neither will he commit infinite sorts of sins, which the lovers of these things do commit, either to obtain them, or to increase them, or else to defend them. Herein consisteth the key of all this busimes: for undoubtedly he that hath so moderated this love, is now become lord of the world and of sin.   

The ninth Remedy.  
TO this likewise helpeth exceeding much, the virtue of almsdeeds and of mercy, by which a man deserveth to obtain mercy at God's hands; and this is one of the strongest weapons, that a man hath against sin, for which cause the Ecclesiasticus saith. Water quencheth the burning fire, 
Eccles. 3.33. Eccles. 29.16.  and almsdeeds do resist sins. And again in an other place. The alms of a man is a pouch with him, and it shall keep the grace of a man, as the apple of the eye; and afterwards it shall rise again, and yield them retribution, to every one upon their head: it shall fight against thine enemy, more than the shield of astrong man, and more than the spear. Let a man also remember, that all the foundation of Christian life, is Charity, and that it is the mark, by which we must be known to be the disciples of Christ; and that the sign of this Charity is Alms, and mercy toward such as besicke, poor, afflicted, in prison, and towards alother miserable persons, whom we ought to help and succour, according to our possibility, with works of mercy, with comfortable speeches, and with devout prayers, beseeching God for them, and relieving them with such things as we have.   

The tenth Remedy.  
THE reading of good books, is also a great help unto this; as the reading of naughty books, is a great hindrance and impediment: for the word of God is our light, our medicine, our food, our master, our guide, our weapons, and all our good; seeing it is it that filleth our understanding with light, and ou●e soul and will with good desires, and thereby helpeth us to recollect our heart, when it is most distracted, and to stir up our devotion, when it is most sluggish and drowsy. True it is, that this reading (if we mind to take profit thereof) must not be a slighty, or negligent careless running over of books, without due weighing of the same, and much less for only curiosity sake, but contrariwise, it must be joined with humility, and a desi●e to take profit thereby.   

The eleventh Remedy.  
IT is likewise a great help for this purpose, to walk so, a though we were always in the presence of God, and to ha●e him as present before our eyes, as much as is possible, as a witness of our doings, a judge of our life, & a helper of our weakenes, desiring him always, as such a one, with devout and humble prayers, to help and secure us with his grace. But this continual attention ought to be had, not only unto God, but also to the ordering and government of our life; in such sort, that we have always one eye fixed upon him, for to reverence him, and desire him of his grace; and the other upon that which we have to do, to th'end that in nothing we pass the compass of reason. And this sort of attention and watchfulness, is the principal stern of our life; which manner of attention, if we can not continue always towards God, let us yet at the least procure, to lift up our heart to him oftentimes, betwixt day and night, with some brief prayers, which we must always have ready for this purpose. And amongst these is greatly commended by Cassianus that verse of king David which saith. Deus in adiutorium meum intend: 
Psalm. 69.2.  Domine ad adiwandum me festina. That is, O God, bend thyself to mie help: o lord, make haste to secure me: or other such like as these be, which are easily to be found in the same Prophet, almost in every place. When we go to bed, S. john Climacus saith, that we must put our selves in such sort, as if we were to lie in a sepulchre, that by this manner of lying, we may be moved to think of the hour of death which we expect. And it shall not be amiss, that a man, to this end, say over himself a responsory, such as is wont to be said over a dead body. When in the night we awake out of sleep, let us say, Gloria Patri, & Filio, & Spiritus sancto, or some such good and devout words. And in the morning, when we open our eyes, 
Psalm. 62.2. Psalm. 17.2.  let us say: Deus, Deus meus ad te deluce vigilo. That is, O God, my God, early do I watch unto me. or else, Diligam to Domine fortitudo mea; dominus firmamentum meum, & refugium meum, & liberator meus. I will love thee o lord my strength; our lord is my fortress, and my refuge, and my redeemer. Or some v● hat like this. As often as the clock striketh, let us say. Blessed be the time, in which my lord jesus Christ was borne, & died for me: be mindful, o my lord, of me in the hour of my death. And let us then think, that we have one hour less of life, & that by little & little, this day will be ended. When we go to table, let us think how God is he that giveth us to eat, and that made all things for our use; and let us thank him for the food which he giveth us, and consider how many there be that want that, which to us is superfluous, and how easily we possess that, which others have gotten with so great travail and dangers. When we be tempted of the enemy, the greatest remedy is to run with all speed to the Cross, & there to behold Christ dismembered and disfigured, out of whom issue streams of blood, and so to call to mind, that the principal cause, wherefore he put himself there, was to destroy sin, & to pray him with all devotion, that he suffer not, that so abominable a thing reign in our hearts, which he with so great pains endeavoured to destroy. And so we must say with all our heart. O my lord, who hast put thy self upon the Cross, to the end that I offend the not, may it be that this is not sufficient to make me withdraw my self from sinning! permit not this, o lord, I beseech thee, for these thy most holy wounds; forsake me not, o my God, seeing I come to thee, or else show me some other better harbour, where I may have my refuge. If thou, o lord, leave me, what shall become of me? who shall defend me? Help me, o lord my God, and defend me from this dragon, seeing I can not defend myself without thee. It shallbe also very good, to make some times with speed the sign of the Cross upon our heart, if we be in place, where we may do it, so that we be not noted of others. And in this manner, temptations, will be to us an occasion of a greater crown, as also to make us lift up our heart to God more often: and in such sort the diule who came, as they say, for wool, will go back shorn.   

The twelfth Remedy.  
AN other remedy is to frequent the Sacraments, which be certain heavenly medicines that God hath ordained against sin, as remedies of our frailty, provokers of our love, stirrers up of our devotion, forwarders of our hope, releevers of our misery, treasures of the grace of God, paunes of his glory, and testimonies of his love. And therefore the servants of God ought always to give him thanks for this benefit, & to help themselves with this so great remedy, using it in due times, some more, some less, according as they seel devotion, & according to the fruit of their advancement, & the counsel of their ghostly fathers.   

The thirteenth Remedy.  
AN other remedy is prayer, which hath for office to ask grace at God's hands, as the Sacraments have for office to give the same grace, & so the reward correspondent to prayer, is to obtain grace, when it is made as it ought to be. And therefore let a man with prayer, amongst all other his petitions, principally demand this of our Lord, that he will deliver him from the snares of his enemy, and never permit that he fall into any mortal sin.  
These be the principal remedies, that we have against all kind of vices; to which I will add here briefly other three, no less profitable than many of the former. Amongst these the first is to fly idleness, which is as it were the root of all vices, for, as it is written, 
Eccles. 33.26.  Idleness hath tougth much evil. The ground that is not laboured, becometh full of thorns, and the water that standeth still, is filled with toads, & other silthines: so likewise the soul of one that is idle, is filled with vices, and is made a framer and inventor of new evils.  
The second remedy is Solitariness, which is the mother and guard of innocency, for somuch as it cutteth of from us at one blow, the occasions of all sins. This is a kind of remedy, which was sent from heaven to the blessed father Arsenius, who heard from a-bove a voice, that said unto him. O Arsenius fly, keep silence, and be quiet. Therefore the servant of God must cast of, and forsake, as much as is possible, all visitations, conversations and compliments of the world; for that ordinarily these are never without murmuring, scoffing, malice, fables, and such like things. And if any should complain of this, let him suffer their sayings for the love of virtue: for it is less inconvenience, that men should complain of him, then that God should be angry with him.  
The third remedy, which is very profitable as well for this, as for many other things, is to break with the world, not forcing what shall be spoken of him, as long as he giveth no active scandal. For if all these fears & respects be well examined, and weighed in equal balance, they will be in the end but blasts of wound, and buggebeares to fear children, which are afraid of every shadow. To conclude, he that maketh any great account of the world, 
Gal. 1.10.  can not be the true servant of God. If I should please men, saith th' Apostle, I should not be the servant of Christ.    

THE FOVERTH TREATISE, CONTAINING AN INSTRUCTION OR RULE OF GOOD LIFE, ESPECIALLY FOR THOSE, THAT begin to serve God in Religion.  

TO THE READER.  
ALBEIT the treatise that here ensueth, serve principally for such, as begin to serve God in Religion, yet nevertheless all the contents thereof, se●●e as well also for all those, that truly and with all their heart give themselves to the service of our Lord, as in the beginning of this book was mentioned. But that which ought here to be advertised is, that the end of Christian life, to which are ordained all God's commandments and counsels, and all statutes & voves of Religion, is, as th' Apostle saith, Charity. Which although it be so, yet do we not, in the beginning of this treatise, strait ways speak of this end, but of that, which appertaineth to him, who taketh upon him to instruct a novice, newly come out of the world, with such inclinations and wicked customs, as he bringeth from the same. For he that hath this office, must chiefly at end to destroy and mortify such evil habits, and inclinations; and to plant in their place all those virtues that be contrary to them.  
For even as the Carpenter, which pretendeth to furnish the timber, for building of a palace of some great lord, first of all cutteth away the barks of such trees, as be brought from the wood, & then doth saw, square, and polish them, until they be fit for his purpose; so likewise the good master of novices, and he that desireth to become the temple and dwelling place of God, must understand, that first he must cast out of his soul, all the wicked and perverse customs which he bringeth from the world, and then must adorn and beautify the same, with the works of virtues. And this thing which is the end of him that bringeth up a novice, is also a means to obtain the true end of the law, which is Charity, as before hath been said. For when the passions be once mortified, and virtues planted in their place; Charity remaineth as the lady and Queen of a man: for as our soul is a spiritual substance, so is she a friend of spiritual things. Nevertheless the affections of this life draw her downwards, and hinder her from flying up to heaven, where she hath her nest.  
herehence it is, that as a stone, which by force of some other thing is holden in a higher place, than his nature requireth, as soon as the impediments, that held it, be taken away, strait wais falleth down to the centre, which is his natural place: in like manner, when the disordered passions of our soul be once mortified and subdued, which she hath to the things of this world, she suddenly, being helped with the grace of God, lifteth herself up to heaven, which is the proper place of her abode.  
This is then the reason, wherefore so great account is made here of the mortification of our passions, because these be the chains, which hold our soul bound, & hinder her from flying upwards. virtues also be necessary together with this mortification, because they be the instruments, which Charity useth in alther works; no otherwise then our soul useth her faculties, and natural powers in all her functions.   

AN INSTRUCTION, OR RULE OF good life, for those that begin to serve God especially in Religion.  
BEFORE we begin to treat of the exercises and virtues, that he must have, which beginneth to serve God in Religion, it is necessary to declare the end of this affair; because the ignorance of the same, is that which maketh many err out of the right way.  
The end then of this enterprise so important, is to correct, and mortify all evil inclinations, and disordered appetites of nature, and to make a man spiritual, and virtuous, in such sort that he obtain the end, for which he was created, which is God. The end is to give the first being to a new man, not of the earth, but of heaven; not of the flesh, but of the spirit; not conformable to the image of the earthly Adam, but like to that of the heavenly; not according to the affections and conditions of the first generation, which was by nature, but according to the second generation, which is by grace. Finally the end is to do that, which God commanded the Prophet jeremy, 
Berem. 1.10.  when he said. I have set thee this day over nations and kingdoms, that thou mayst root out, and destroy, & disperse, & build up, & plant. Which is as much as to say; that thou pluck of from the soul all appetite & inclinations, that men bring from theirs mother's womb, & the corruption of sin; & that thou plant in their places the plants of virtues, which be agreeable to the new regeneration, & adoption of the sons of God.  
herehence it appeareth that like as he, who desireth to make a pleasant garden in a hill full of briers, first diggeth up whatsoever hindereth him, and then planteth in the same all such fruitful trees as he desireth: so one that purposeth to make his soul a garden shut up and enclosed, and a paradise of pleasure for almighty God, must first root out all evil herbs, & all the thorns of vices, and wicked inclinations of nature, and then forthwith set in their steed, all sweet plants & flowers of virtues and graces. In like sort do they that mind to make a fair picture; for first they prepare the matter, whereupon it is to be painted, by plaining and polishing the same, and taking from it all roughness: which being done, they draw in it whatsoever they please. Now the very like diligence is to be necessarily used in this state, in which nature remained through sin (which before was needles) to destroy and abolish the remains of that first generation, and to adorn the soul with the virtues of the second.  
Wherefore, as amongst divers and sundry kind of fruits, some there be, that are fit to be eaten, as soon as they be gathered of from the trees, and some others that first must be boiled, or put in conserve many days, to assuage and temper their natural sharpness and bitterness, with which they grew; so must we understand, 
Note this  that mankind hath had two states or conditions of being, the one before he fell, the other after his sin committed: & that in the first he was so seasoned and ripe, that nothing was to be found in him worthy of blame or amendment; but in the second there is so much to be amended, that scarce he hath any thing, that needeth not to pass first through the fire of the holy ghost, that so it may lose all the wickedness it hath. And this is one of the chiefest points and advises of this affair; whence it appeareth, how great an error those bringers up of novices commit, who being entangled and intricated in other things of less importance, employ not all their forces in this labour of mortification: whereof it ensueth, that men remain almost as they were borne, that is in only natural goodness or ill, which is no less inconvenience, then to place a piece of timber in a gorgeous palace, no otherwise prepared, then even as it was brought cut out of the wood; or to set upon the table in a delicious banquet green olives, in such sort as they be gathered from the tree.  
Seeing then that the end of this enterprise, is to make a man good and virtuous, that thou be not deceived with whatsoever sort of goodness, thou must understand that there be two kinds of goodness; th'one is natural, and is proper to such, as be naturally gentle and well conditioned; th'other is spiritual, proceeding of grace, and of the fear and love of God, which is proper to those that be just persons. Betwixt these two kinds of goodness there is so great difference, that with the first, we neither merit grace nor glory, but with the second we obtain the one and the other. And for this purpose, the chiefest care of a good master must be, to attend that this spirit of the fear and love of God, be poured into the soul of his novice, procuring the same by all means that may serve to this end, such as are Prayer, Meditation, and Use of the Sacraments etc. For otherwise, what soever he shall do, will be a body without soul, an Adam of earth without spirit of life, which is a thing of small profit for Religion; because by experience we see, that such, as in religion have nothing else but this natural goodness, are no more to be esteemed then seely souls, or folks of good past, that are led by every man whither he will, and can not say nay to any body, nor hold hand in any thing that is commended to them. In so much, that a man otherwise ill bend by nature, which striveth always through the fear of God, against his wicked inclinations, is much more worth, then is an other, very well inclined by nature, if he want this fear. For as the wise man saith, Better is a living dog, than a dead lion: 
Eccles. 9.4.  because without spirit of life, not any one thing, be it never so great, can be grateful and acceptable to God.  
Of that, which hitherto hath been said, it is manifest, how that this end, of which we have spoken, comprehendeth two things; th'one is to drive out of the soul all kind of vices; the other is to plant in the same all kind of virtues, seeing the one necessarily goeth before the other. For like as in natural things, there can be no generation without corruption; so virtues can not be engendered and brought forth in our soul, if our vices be not first dead: neither can the spirit freely reign and govern, if the flesh be not before vanquished and overcome.  
These two ends the Apostle had then obtained, when he said, writing to the Galatians, 
Galat. 2.19.  with Christ I am nailed to the Cross; and I live, now not I, but Christ liveth in me. For by saying that he was nailed to the Cross, and that he lived not; he giveth to understand the death of the old man, with all his wicked inclinations and appetites, which he had overcome through the favour of the Cross of jesus Christ: and by saying Christ liveth in me, he setteth before our eyes the resurrection, and life of the new man, which was not now conformable to the affections of flesh and blood, but to the virtues and examples of Christ.  
These self same two ends, did our Saviour comprehend in those words of his, saying. 
Matth. 16 24.  If any man will come after me, let him deny himself, and take up his Cross, and follow me. For by saying, let him deny himself, he laid before us the first & immediate end, which is, that a man deny his own will, and natural inclination, with all the affections and appetites thereof, and that he have no la with them, nor in any wise acknowledge them, thereby to follow and obey them. The second and last end he declared, by saying let him follow me, that is, let him follow all the paces and examples of my life, and all the virtues that he shall find in me. And in that which he said, Let him take up his Cross, to wit of travail and austerity, he declared the chiefest mean and instrument, necessary for the one and the other end: because that neither rooting out of vices and overcoming of nature, neither planting of virtues, can be done without travail and pain, for somuch as there is great difficulty, as well in the one, as in the other.  
By that which hath been said, we may plainly gather of what condition this new warfare is, to which a man is called, and what sort of profession it is: for he is not called to a delicate and quiet life (as some do imagine) but to the Cross, to travail, to sight against his passions, to pou●etie and nakedness, to the sacrifice of himself, and of his own will, and finally to that mortification, of which our Saviour said; 
joan. 12.20.  unless the grain of wheat, falling into the ground, die, it self remaineth alone; but if it die, it bringeth much fruit. He that loveth his life, shall lose it; and he that hateth his life in this world, doth keep it to life everlasting. It is no matter of small importance to win and subdue nature, and to make of flesh spirit, of earth heaven, and of a man an Angel. For if in deed to make of a green herb, fine and delicate linen cloth, there needeth so much mortifying & travail about the same, by reason of the great difference there is, betwixt the one and the other; how much more is it necessary, for the making of this so great a change, of a man into an Agel? They report, that when a snake will change his skin, he entereth by a very narrow and strait hole, that by this means he may shift of his old skin: he than that mindeth to strip himself of the old man, & to put on the new, how can he bring this to pass, by leading a large & delicate life? There can be no generation without corruption, neither can a man attain to be that, which he is not, if first he leave not to be that, which he is: a thing that can not be done without great pain and labour.  
The life of a Christian man is ordained to a supernatural end, and so presupposeth supernatural forces, and consequently this life itself must be supernatural, to which thing flesh and blood can not arrive. Woe to that Religion, whose manner of life is wide and large, for in it a man shall go always with a weak and faint stomach, and one liberty will ask an other, one delicacy will draw an other. Religious life ought to be such, that like as the sea casteth from itself all dead bodies, and the pot, that boileth, all the froth and scum, that is within it; so she should berid herself of all the scum that she hath, & of all the dead carcases which she findeth to be in her. Let the servant of God than force, and do violence to himself; let him take a great courage, and think that God saith unto him, that which the Angel said to Elias: Rise up, 
3. Reg. 19 7.  eat, because there resteth yet a great way for the to go.  
Now to turn back to our purpose, for somuch as there be two things, which we must always have before our eyes in this affair, which be to extirp vices, and plant virtues: according to these two ends, shall this present treatise have also two parts. The first shall be of the mortification of vices, and evil inclinations of nature: the second shall be of virtues, & of all the renewing of the inward man. Not that these two parts be different betwixt them selves in practice & use, seeing virtues can not be planted, unless vices be first rooted out; but only that the matter, of which we treat, may be the better understood: especially because we know more evidently the vices that war against us, than we do the virtues, which we have need of; and so that which we get not by one way, we shall obtain by an other.   

THE first part OF THIS TREATISE, SPEAKING OF THE MORTIFICATION OF OVERDO VICES, AND PASSIONS, AND OF THE means that serve for this purpose.  
Following then the order, which we have here set down, the first thing that we must pretend and seek to bring to pass is, to cast out of this kingdom all the jebusites, and to purge this cursed earth from all thistles and brambles; that is, we must labour to subdue our nature, and to extirp all evil inclinations and appetites, which partly by the natural condition of each one, partly also by naughty costom, do stick and cleave unto him.  
This being presupposed, the first thing that he ought to do, who desireth to be changed into an other man, is to know the inclinations of the first man; which is nothing else but to know the enemies, against whom we must always have most deadly war. Let him search well all the corners of his conscience; let him examen all the vices, to which he feeleth himself most bend, as to hatred, to wrath, to gluttony, to sloth, to envy, to too much talk, to lying, to boasting, to vain glory, to lightness and easiness of heart, to pleasure and pampering of the body, to pride, to presumption, to dishonesty, to pusillanimity & weakness of mind, to covetousness and pinching, and to such other vices and defects: and let him determine with himself, to take this so glorious and worthy an enterprise in hand, as is to vanquish and subdue himself, and cast out of his soul all these monsters, and not to give over, nor take repose, until he see an end of that, which he pretended. Now these wicked inclinations & vices he shall never by any means understand better, then by labouring to obtain virtues, which be contrary unto them: because when it cometh to the point, to embrace virtue earnestly, & as it behoveth us to do, than the contradiction of that vice, which repugneth to virtue, declareth and showeth itself; which yet before lay hidden. And to say the truth, a man never cometh to know well his natural imperfections and vices, until he have a will & desire to leave them; no otherwise then the bird, which is taken in the snare, feeleth not that he is taken, until that he seek to get out of the same.  
And because there might be much said of this matter, if a man would run through every particular vice, and inclination of ours, & the breefenes of this little treatise suffereth not that I be overlong; I shall be content for this present, to remit the virtuous and diligent reader, to the springs and fountains of this matter, that is, to the holy fathers and doctors, that write of the same.  
To this helpeth very much also, the ordinary examining of a man's own conscience, which at the lest ought to be done every day once, in which he must enter into judgement with himself; laying down before him, all his evil inclinations and affections; and examen all his words, works and thoughts; and the intention which he hath in all his actions; and the fervour and devotion with which he worketh; and to chasten himself, and do penance for that which is il donne, having always ready some sorts of penance for this purpose; and demand instantly, at almighty God's hands, grace to remain at the end victorious and triumphant. I know a certain person, who, in the examen at night, when he found that he had exceeded in any word, was wont to bite his tongue in penance of that, which he had mispoken: and an other that for this was want to take a discipline, as also for whatsoever other defects. And so may every one take to himself, some particular manner of penance, thereby to chasten the faults, which he every day committeth.  
It availeth also much, and is a thing of great profit, to procure earnestly every week the victory of some particular vices, and to have about a man some thing, to waken him, and put him in mind of this enterprise, as may be to gird himself with some thing, that causeth pain, or some such like: to the end that this may serve always to admonish, and prick him forward to that, which before he had purposed, and make him advised, that he sleep not in this affair.  
It helpeth also, and that very much, that a man do oftentimes renounce, and give over his own will, even in those things that be lawful; that by so doing, he may be the more prompt and ready, to deny the same in such things, as be unlawful and forbidden; and that he occupy himself in some labours less necessary, thereby not to fail in such as be of necessity: in like manner, as men report, that Socrates the philosopher did, & as they do, which will go to war, who in time of peace do exercise those things, which they must use in time of war. And let him not cease in this affair, until such time as his own will be dead & buried (if possible it were) to the end that there be no hindrance against Gods will, nor against the will of those that be in his place.  
Now a general mean and instrument, that seemeth necessary and requisite for all these exercises, is that general strength, of which we spoke before, to overcome therewith all the difficulties, which offer themselves unto us in this enterprise: For somuch as here must be vanquished two of the most potent things in the world, which be nature and reason; which can not be done without this general courage and strength, which we have made mention of. Here-hence it is that our Saviour said. The kingdom of heaven suffereth violence, 
Matth. 11.12.  and the violent bear it away. And therefore as he that laboureth yron-woorke, must never let go the hammer out of his hands, for the hardness and resistance of the matter, on which he worketh; so he that laboureth on the matter of vices & virtues, must not move one pace without this strength and constancy, by reason of the perpetual difficulty, which is in this matter. And let him be assured, that many occasions will be offered here, to make him relent, and be dismayed in the beginning, and that he shall have many falls, and spend many tears for them, & shall have great discontentment and diffidence of himself. But yet let him understand, that this is the royal and beaten way of all Saints, and the true proof and exercise of virtue, and the true penance and file, with which all the rustiness of vices is made clean: & that there is no other way more assured, as well to come to the knowledge of God, as to the knowledge and contempt of himself. Nether let him be discouraged, though he fall many times, but rather, if he fell a thousand times a day, let him a thousand times rise up again, still trusting in the superabundant goodness of God: neither let him be troubled, seeing that he cannot at every moment overcome & subdue some of his passions, because eftsoons it falleth out, that that is overcome after many years, which could not be overcome in long time before; that by this means a man may see manifestly of whom this victory is. And some times it pleaseth our lord that some jebusite remain in our land, as well for the exercise of virtue, as also for the safeguard of humility.  
Above all this, the diligence of a good master will help much to this mortification, for that to him it appertaineth principally, to have knowledge of the naughty inclinations of his disciple, and to seek always medicines and remedies for them. Amongst which remedies one of the chiefest is, to rest the spear, and encounter him in those passions, and inclinations that he hath, setting him a work in base and humble offices, if he be lofty and proud; in things that be austere and hard, if he be tender and delicate; spoiling him of that which he hath, if he see him bend to propriety; and above all making him deny his own will in diverse things, even in those that be lawful, to the end that he be more easy, when need shall so require, to deny the same in things that at forbidden. In such sort, that as he which breaketh young horses, to make them manureable and pliant to the bridle, is not content to make them run the right race only, but giveth them a thousand gire-volts, or turnings to the one side and the other, that by this means in time of necessity he may with facility turn him at his pleasure; so likewise the good master, must so often exercise his scholar in renouncing his own appetites, that now his will being habituated, and made to ply itself, do not stand stubborn, stiff, and untractable, but be gentle, easy, & obedient to that, which they shall dispose of her: for otherwise she will become as hard as an oke-tree, when you would bend her any way, such as was that people, of whom God said by the Prophet isaiah. 
Isai. 42.4 Ibid. v. 3.  I know that thou art stubborn, and that thy neck is anyron sinew. And again. From the womb I have called the a transgressor, to wit of my commandments and will, to do thine own.  
This is then the chiefest point of this instruction, without which all the rest is nothing worth, or of exceeding small value. For to go to the quiar in time appointed, and to do such offices as all others do, any virtue be it never so little, is sufficient; neither is there in this any matter whereby to exercise such virtues as be of importance, to wit Patience, Obedience, Charity, Humility, Discretion, Subjection and the like; which all are more perfectly discovered in labours, in reprehensions, in base offices, in punishments, and particularly in penances, which be given without sufficient cause; for in these things we show patience, which is the touchstone of virtues perfection and sinenes.  
And therefore it is a singular kind of probation, to give the novice oftentimes this manner of penance, for by this me●●● is known the valour and virtue of each one. In this sort those ancient holy fathers were wont to prove, and exercise their disciples, which they brought up; and if they were brought up in like manner now, Religious houses would be peopled not with men, but with so many Angels: because with this kind of flail, they would easily separate the straw and chaff from the thressing floor, and the corn would remain alone. But since the time that this ancient discipline hath ceased, things go as now a days we see.  
Now the self same force and severity which the disciple ought to use with himself, must the master also use with him, chastising severely and religiously his imperfections, to the end he fear him; and avising and warning him secretly, to the end helove him, taking always heed, as much as possibly he may, that he neither have, nor show aversion from any one, nor utter any angry, or injurious words; because as soon as this shall be noted in him, the whole enterprise will be dissolved and broken of, seeing that the chiefest means to compass the same, is kindness and love. Nether, because some be froward & weak, ought the good master therefore to have less care of them, but rather (as S. Bernard saith) to others he must be as a companion, to weaklings only as a father and Superior: having for his enterprise to be never weary, nor to take repose, until such time as he shall gain them to Christ. And when some times he is forced to chasten and punish, let him procure to observe diligently that which S. Gregory admonisheth, that his speech besweete, and his hand severe: and in this sort he shall easily amend what is amiss, and not scandalise any body. Many other things might be said to this purpose, but that, which hath been hithertooe set down, surffiseth for the present: and so let us now go forward to speak of that which yet remaineth.   

THE SECOND part OF THIS TREATISE WHICH SPEAKETH OF virtues.  
THE ground of our heart being once cleansed, and also purged from all the thorns, and naughty weeds of vices & passions, which were in the same, it remaineth that now we set in it divers flowers & plants of virtues; that so this garden enclosed, and this paradise of pleasure, in which God himself mindeth to dwell, may be brought to an end and perfection.  

Of Charity.  
THE first plant then, which is as the tree of life, that must be set in the midst of this paradise, is Charity, whose property is to love, and esteem God above all things. To this virtue it appertaineth to lay the first stone of this building, which is a steadfast purpose and determination, not to do any thing, through which this treasure may be lost, which yet is lost by one mortal sin. Let this therefore be the first foundation, and dermination of a Christian man, to esteem, and make such account of God, and to procure so much to observe this manner of loyalty and fidelity, that he would rather endure all the torments and pains in the world, even as the holy martyrs suffered them, then commit but only one mortal sin. This must be always before his eyes, this he must fear in all his affairs, this he must demand in all his prayers, yea this must be the greatest, and the most continual of all his petitions.  
Unto this same Charity it appertaineth to purify the eye of our intention in all our works, pretending in them not our own commeditie and interest, but the only well pleasing and contentation of God. In such sort that whatsoever we do, either following our own will, o● the will of any other we do it not for compliment, nor for a bare ceremony, nor for necessity, nor by constraint, nor to please the eyes of men, nor for any worldly gain or profit, but purely for the love of God: like as an honest woman serveth her husband, not for any commodity that she hopeth at his hands, but for the love which she beareth unto him. And this intention ought a man to have, not only in the beginning & end of his works, but also in the time that he doth them, he ought to do them in such manner for God, that in doing them he actually exercise himself in loving of God: so that whilst he is in working, he may seem rather to be loving, then to be working. And after this sort, he shall not be distracted in the works that he doth. For foe were the Saint's want to work, and therefore were not distracted. We see that when a mother, or good wife doth any service to her child, or to her husband, which come from abroad, she doth both love them, and serve them together; delighting herself, and taking great pleasure and contentation in that service which she doth unto them. In like manner ought our heart to be affected, when it mindeth to do any service unto his Creator.  
To this self same Charity it appertaineth not only to love God, but also all things that be his, and especially reasonable creatures, made to his image & likeness, which be his children, and the membres of his mystical body; and so with one only self habit of Charity, ought we to love both God and them; God for himself, and them in God, and for him, for whose sake it is reason that we respect & love them, although of themselves they deserved not to be beloved. This love requireth of us, that we hurt no man, that we speak evil of no man, that we judge no man, that we keep in great secrecy the good name & fame of our neighbour, yea and rather to close up our mouths with seven knots, than once to touch him in his good name.  
Nether is it sufficient only to do no hurt to others, but it is also requisite to do good to all, to help all, to give counsel to all, to forgive whosoever hath offended thee, to ask pardon of him, whom thou hast offended, and above all to suffer and bear the grievances, injuries, rudeness, simplicity, humours, and conditions of all men, according to the saying of the Apostle. Bear ye one an others burden, 
Galat. 6.2  and so shall ye fulfil the law of Christ. This is that which Charity requireth, wherein is contained the law and the Prophet's: without which, he that will go about to sound a Religion, shall do as little as he, that would form a lively body without a soul; which body may well be straw or stone, but not a living creature.   

Of Hope.  
THE second virtue sister of Charity, is Hope, unto which it appertaineth to behold almighty God as a father, bearing towards him the heart of a son: because that in very deed, as there is no good in this world, that is worthy to be called good, if it be compared with God; so is there no father in earth, that so tenderly loveth those, whom he hath accepted for his sons, as almighty God doth. And so; whatsoever shall happen unto a man in this world, be it prosperity or adversity, let him be well assured, that all is for his commodity and good, and that all cometh from God's hand, sith no one sparrow falleth into the snare without his providence: and in all these things let him forthwith have recourse unto him, with entiere confidence opening unto him all his troubles, trusting in the passing great bounty of his liberality, in the fidelity of his promises, in the pledges of the benefits already received, and above all in the merits of his son, that although he be a sinner and very miserable, yet will God be merciful unto him, and direct all things for his commodity. And for this purpose let him always bear in mind that verse of David, 
Psal. 39.18.  I am a beggar & in poverty, but our lord is careful for me. And if he will regard with attention the scripture of the psalms, of the Prophets, and of the Evangelists, he shall find it all full of this kind of providence, and hope, wherewith he shall daily take greater encouragement to trust in God. And let him be assured, that he shall never have true peace, and quietness of mind, until such time as he hath this manner of security and confidence; for without this confidence, every thing will molest, disquiet, and dismay him. But with this confidence there is nothing that can trouble him, for so much as he hath God for his father, for his protector and defender (as he is of all those that hope in him) whose power and strength no arm is able to resist.   

Of Humility.  
THE third virtue is Humility as well inward as outward, which is the root and foundation of all virtues, & to which it appertaineth, that a man account himself for one of the most vile, and ungrateful creatures of the world, most unworthy of the bread that he eateth, of the earth which he treadeth upon, and of the air wherewith he breatheth; and that he esteem himself no better, than a stinking & abominable carcase, stuffed full with worms, the stench whereof he himself can not abide; and for this cause let him desire to be despised, and dishonoured of all creatures, sith he hath so dishonoured and despised his Creator. Let him love those offices that be most base and vile, as to wass he & wipe dishes, to sweep the house, to wash and make clean the necessities of others, as well sick as whole, and let him esteem this for a most high glory, that he is become as a drudge, & a scullion of all men for the love of God, sith he became, and made himself much less than any of these things be, when he offended almighty God.   

Of Pattence.  
THE fourth virtue is Patience, which as S. james saith, 
jacob. 1.4. Rom. 5.4.  is a work of perfection; & as the Apostle nameth it, a token of proof, because this virtue is a great discoverer (as we have said before) of the fineness of all virtues, but principally & notoriously of prudence and discretion. This virtue hath three degrees. The first is to suffer whatsoever tribulations or injuries, without murmuring and quarreling. The second is not only to bear them patiently, but also to desire them for the love of God. The third is to rejoice in them, as it is recorded of the Apostles that they did, when they went from the sight of the Council rejoicing, 
Actor. 5.41.  because they were accounted worthy to suffer reproach for the name of JESUS. And albeit this be a work of great perfection, yet the novice, who in the beginning of his conversion (when the feruors of charity, and the consolations of the holy Ghost do most abound) arriveth not to this, let him be well assured, that he is not yet a good novice, neither hath he begun prosperously to run this race.   

Of Poverty.  
THE fift virtue is Poverty of spirit, to which it appertaineth, not only that a man possess nothing as proper, but also that he despise, and contemn whatsoever riches for Christ, as things that be the matter and object of pride, of envy, of covetousness, of wrath, of contention, and of all the cares and troubles of the world. To this virtue it belongeth not only to be poor in deed, but also to love and affect poverty; neither onlieto love poverty itself, but also all the companions of poverty, as hunger, thirst, weariness, a poor house, a poor bead, a poor table, poor apparel, poor house hold stuff, and every one that is poor, thereby to be in some part like to our Lord, who was borne so poorly, lived so poorly, died so poorly, and was so poorly buried. And that novice or religious person, who is not yet arrived to this term, hath not attained to the perfection of poverty, neither to the fervour of spirit, and consequently he shall not find neither in God nor in himself, that perfect peace and repose which he desireth.   

Of Chastity.  
THE sixth virtue is Chastity; the office whereof is to have a body and mind even of an Angel if possible it were, & to fly both heaven and earth, from all communications, sights, familiarities, conversations, friendship's or acquaintance, that may be any prejudice to the same; yea though it be sometimes even of spiritual persons. For as S. Thomas saith singularly well, oftentimes the spiritual love cometh to be changed into a carnal love, by reason of the likeness, which is betwixt the one love, and the other. And therefore let a man endeavour in this point, to be so chaste and faithful to God, that he would rather pluck out his eyes of his head, if it were possible, then behold any thing, that might offend the giver of them. And when any occasion shall be ministered unto him to see any thing, that may move him unto unchaste thoughts, let him say mildly in his heart. O my lord, let me not have eyes to behold any thing, wherewith I may offend thine eyes. Let it not please thy goodness, that, with the eyes which thou hast given me, and which thou dost now illuminate with thy light, I make weapons to offend thee. He that shall have this honest & careful regard in the government of his eyes, may be well assured that God will presetue him, and that thereby he shall escape many battles and perils, & shall live in great peace and quietness.   

Of Mortification.  
THE seventh virtue is Mortification, of hour appetites and selfwil, which is no particular virtue, but universal and general, that comprehendeth all virtues, which have for their office to moderate and subdue the passions of our heart. To this virtue appertaineth to contradict, and mortify not only those appetites and desires, which extend themselves to unlawful things, but also to such as are not forbidden; to the end that by the exercise of the one, a man may be more ready to the use of the other. And therefore it is in deed a very commendable exercise, and worthy of great praise, that as often as a man hath will to eat, to drink, to speak, to recreate himself, to walk abroad, to see this or that thing; he so often contradict his will in these things, and break his own appetite, that in so doing he may become more fit to suffer the bridle of reason in other his appetites and desires, which be less well ordered, as are those of honour, of interest, of delights, and such like.  
It is also very expedient, that the masters exercise their novices oftentimes, and almost always in these things, as hath been said before, that thereby the natural stubbornness, and hardness of their own wills may be broken, and a man may become more obedient & tractable, and not break in pieces afterwards (as dry wood is want toe do) when he must be plied and bend. And as often as the servant of God shall overcome himself in any of these things, let him esteem that he hath won a great crown, and that he hath done God such service, 
2. Regum. 23.15.  as was that which David did him, when he would not drink the water of the cistern of bethlehem, which he had so greathe desired, but resisting his greedy appetite, did sacrificie the same to almighty God.   

Of Austerity.  
THE eight virtue sister of mortification, is Austerity and rigorousness of all things, in the table, bed, disciplines, and all those things, which the Apostle signified when he said, 
2. Corint. 11.27.  In labour & misery, in much watch, in hunger and thirst, in fastings often, in could & nakedness, beside all those things which are outwardly. In all which things this virtue is exceeding profitable for every exercise, because she punisheth the flesh, she lifteth up the spirit, she subdueth the passions, she maketh satisfaction for sins, and, that which is most to be wondered at, she cutteth of the root of all evils, which is covetousness; sith the man that is content with little, hath no occasion to desire much.  
Neither doth this virtue only deliver a man from other evils, but also from all discourses, cares, and unquietness, to which those are bound that will live deliciously, and use themselves w●l: and by this means a man remaineth free and unoccupied, to give himself wholly to God, for which cause those holy fathers of Egypt were given so much to this virtue. Neither was S. Francis of any other spirit, who so highly commended the poverty of body and mind; for in the end all cometh to one account, to wit the austerity of the one, and the poverty and nakedness of the other.  
When this virtue shall want in religious, then shall they fall to ruin and decay; because the vice contrary to this virtue, which is to ea●e, drink, and cherish the body, is not content to break one only law of fasting, but also all other laws and ordres; for so much as to seek and procure the pleasures, and delicacies which the belly requireth, permitteth not that any law of Religion remain entire, and in his due force: especially because one delicacy requireth an other, and one vice draweth an other, even as one virtue bringeth an other virtue.  
Now he that desireth to be free from so great evils, let him set tell well in his heart, those words of the Apostle that saith, Many walk, 
Philip. 3.18  whom often I told you of, and now weeping also I tell you, the enemies of the cross of Christ, whose end is destruction, whose God is the belly. By which words thou mayst understand, that it must be no small evil, which the apostle so much bewaileth.   

Of Silence.  
THE ninth virtue is Silence which is the key of devotion, of discretion, of chastity, of shamefastness, of innocency, and of all virtues, sith the wiseman said. Death and life lie in the hand of the tongue. 
Pronerb. 18.21.  Whose praises and commendations if any man desire to see, let him read the book of Sapience, and there shall he find marvelous things touching this virtue. And therefore let a Christian man always pray to almighty God for this virtue, and say with the Prophet David. Pone Domine custodiam orimeo, 
Psalm. 140.3.  & ostium circumstantiae labijs meis. Set, o lord, a guard to my mouth, and a door of circumstance to my lips. And let him be assured, that it is no more possible to keep other virtues without this, then to preserve a great treasure without key and lock. Now here it seemeth convenient to warn those that speak, of the Circumstances which they ought to observe in the time of speech, to wit who speaketh, to whom, when, whereof, to what end, where, and with what intention he speaketh; that by this means he may keep himself from all the rocks which be in this navigation.   

Of Solitariness.  
THE tenth virtue sister and Companion of Silence, is Solitariness, which is a ravelin of Silence; which Solitariness, he must greatly love, and procure with all diligence, who desireth to keep innocency, to conserve peace, to spend well his time, to enjoy the pleasures and comforts of the holy Ghost, and to mount up, and descend by the degrees of that ladder, which S. Bernard describeth writing it to Religious folks, which be Reading, Meditation, Prayer and Contemplation. 
Bernard. de scala Claustralium.  For the obtaining of this virtue it is necessary that a man subdue nature, and force himself, until he have gotten a custom to fly company, to love recollection and solitariness, and to lead his life with her: but chiefly it is necessary to fly the company of distracted, and light persons, because this is one of the greatest diseases that the world hath, seeing that neither a mad dog, nor a venomous snake doth so much harm, as doth evil company; for it is most certain (as the Apostle saith) that Evil speeches corrupt good manners. 
1 Cor. 15.33. Proverb. 13.20.  Moreover let the servant of God write in his heart that saying of the wiseman; He that walketh with wisemen, shall be wise; the friend of fools shallbe like them. And that also. 
Ecclesiast. 13.1.  He that toucheth pitch, shallbe defiled therewith; & he that dealeth with proud men, shall put on pride. Now the masters of novices must be very zealous of this virtue, if they desire not to lose that in few hours, which hath been gotten with great travail, and diligent bringing up in many years.   

Of inward composition.  
THE eleventh ver●ue is the measure and Composition of the inward man, to which virtue appertaineth that saying of S. 
August. in regula Clericorum  Augustine; In your going, standing, apparel, and in all other your motions, let nothing be done, that may offend any man's eyes, but that which becometh your holiness; because the contrary is a token of a light heart, of small virtue, small substance and small devotion. And therefore one of the chiefest cares of a good master must be to teach his novice how to go, how to speak, how to apparel himself, how to converse with others, how to dispute, how to laugh, how to use his arms in their gestures, how to recollect his sight, with other such like things. Also with what temperance he must behave himself at the table, with what comeliness he must lie in his bed, with what measure and devotion he must be in the Church, with what inward and outward reverence before the altar, and so in all other the like places.  
Likewise when he dealeth with other men, he ought to converse with them in such manner, that they remain edified with his good example, and that he be with all men, and to all an image and pattern of holiness: in such sort, that as one who toucheth some things that be odoriferous and sweet, beareth and retaineth with him self the sent of that which he did touch; and as he who in the old law touched any holy thing, remained hallowed thereby, so it is great reason that he remain in like sort, who hath had communication with any servant of God.   

Of inward love to the ceremonies of a man's Religion.  
THE twelfth virtue is an inward and hearty love to all the ceremonies and observations of a man's profession, not only to those that be great and essential, but also to all the others, how little and small soever they seem: for in very deed none of those things ought to seem small, which be ordained to so high an end, as is to love God. Let a man remember well how it is written, 
Ecclesiast. 19.1. Luca 16.10.  that he which maketh no account of small things, shall fall toe greater: and that he which is faithful in little, shall be also faithful in more. My meaning is that he which feareth to fall in small things, shall be more secure from falling in greater. And contrariwise from small offences, men come by little and little to fall into very great evils. It is a thing well known that goeth in the common proverb, how for a nail we lose a horseshue, and for a horseshue a horse, and for a horse the horseman also. In like manner we see, that for a little rip, all a whole garment cometh to be rend, and for a little piece that falleth our of a brickwall, falleth afterwards a great stone, and thence goeth to decay the whole building. None was ever at the first leap very evil, but by little and little men climb as it were, and get up from small evils to greater. There is nothing in Religion that ought to be esteemed little, because, be it never so little, by reason of the vow that a Religious person maketh, it is now become an act of Religion, & of Obedience, which be two most excellent and high virtues. For Religion is the most excellent of all moral virtues, and this notwithstanding, Obedience is such a virtue that the Prophet said of it, Better is Obedience than Sacrifice. 
1 Regum 15.22.  Above all this let him be mindful, that a religious person is bound under pain of mortal sin, to go forward in that perfection which he hath professed, and that he who maketh no account of small things, is not far from this peril and danger.  
But albeit all observations and ceremonies, do deserve this estimation and reverence of which we have spoken, yet more notoriously and worthily those merit the same, which be joined with difficulty & austerity: such are fasting, silence, abstinence from flesh, watch at midnight, closure, disciplines and the like; because these make Religion to be an imitation, & Cross of Christ, and these principally do single, and make us different from worldly men, these do tame the pride of the flesh, and provoke us to the exercises of the spirit. Which being so, there is no thing that our nature refuseth more than these austerities; because she is a friend of pleasures, and an enemy of pains. And therefore it is necessary to make more resistance here, and to put more strength, where the building is more heavy, as well for the importance of the affair, as also for the greatness of the danger.   

Of Imitating the founders of Religion.  
THE thirteenth virtue is the Imitation of the father of that Religion, under whose standard each one is a soldier, as the Franciscans do imitate S. Francis; the Dominicans, do follow S. Dominicke. And in these their children ought to imitate the greatness of their Charity, their zeal of the salvation of souls, their perseverance in watch, their continuation in prayers, their rigour in abstinence, their love of poverty, their going a foot, their sleeping in their clothes, thereby to rise more speedily at midnight, and such other like things; which those that be their true children ought to follow, that so they may resemble the spirit, & fashions of their father.   

Of Discretion.  
THE fourteenth virtue is Discretion, which is as a mistress of all the others, and as a torch that is carried before, to show the way of all other virtues: of which Discretion the wiseman said. 
Proverb. 4.25.  Let thine eyes behold the things that be right, and let thy eyelids go before thy steps. This Discretion hath for her helpers and companions Gravity, Silence, Secrecy, Counsel, Prayer, Repose and composition both of the inward and outward man, and a profound Consideration of all that, which a man doth or saith, to the end that all be measured and compassed with Reason, all other passions and affections set a side.   

Of Obedience.  
THE last virtue is Obedience, which I place here in the end, not as the last of all, but as the abridgement and sum of all virtues, taking the same Obedience in as much as it is a General virtue, to which it appertaineth, that a man have his own will wholly resigned, and as it were dead (as much as may be possible) to the end that there be nothing in him, that may resist or contradict the will of almighty God.  
In this Obedience there be five degrees, amongst which the first is to obey the commandments of God. The second is to obey his counsels. The third is to obey his divine inspirations and callings, when we shall once understand that they come from him. The fourth is to conform ourselves to his divine will, in whatsoever he shall do or dispose of us, or by what means it shall best please him, be it prosperous or adverse, trusting that all cometh from his hand, and for our good, as hath been said before. The fift is to be obedient to those, whom God hath put in his place, as to his ministers & vicar's, in all that they shall command us, calling to mind that which is written. He that heareth you, heareth me; 
Lucae 10.16.  and he that despiseth you, despiseth me. Now in this fift degree of Obedience, there be yet three other degrees. The first is to obey only by doing the outward work that is commanded, without that the will give her consent thereunto, or the understanding approve and allow of it. The second is to obey both with work and will, but not with the understanding. The third is to obey with work, with will, and with the understanding, judging that to be expedient which is commanded, and so approving it: and this is the most substantial, and most high degree of Obedience, which can not be found, but where there is great Humility, great Resignation &, great Discretion.  
These be then, most gentle and loving reader, the principal virtues, with which he must adorn and deck his soul, that desireth to make the same a living temple of almighty God, and a vessel of election and choice, of which may be said that which the wiseman writeth, 
Ecclesiast. 50.10.  As a massy vessel of gold, beset with all kind of precious stones. Finally all these things have been treated of here with much breefenes, that so the dilating and amplifying of them may remain to him, that shall teach this doctrine which he may accompany with many goodly examples of Saints, with many goodly testimonies as well of holy scripture as of ancient fathers, and with what else soever that either reading, or experience, or the holy Ghost shall teach him.   

OF SUCH THINGS AS MAY help us to put in practise all that, which hitherto hath been said.  
IT can not be denied, but that there is great labour, and difficulty in all those things, which hitherto we have treated of, because as well the breaking of nature and old customs, as also the obtaining of virtues, is not without difficulrie, sith this is the common object, and matter of virtue. It therefore remaineth now, for the accomplishing of that which hath been said, to provide some remedies, whereby to make this affair more easy, because without these remedies, it will little avail us to know what is good, if we want forces to put it in execution: no otherwise than it little profitteth a sick man to have meat before him, if he have no appetite to eat the same.   

Of Devotion.  
NOW for this purpose, one of the chiefest means that we have, is Devotion, sith it appertaineth principally to this virtue, to make a man prompt and fit to the works of almighty God: in such sort that other virtues be as it were the burden and yoke of our lord, but this virtue of devotion, is as the shoulders and wings that help to lift and bear it up. For the understanding of which thing it is to be noted, 
Note this  that the difficulty which is in this affair, groweth not out of the condition of vice, nor of virtue, (because vice is contrary to nature, and virtue is conformable to the same, and so by reason there should be difficulty in vice, and facility in virtue) but it groweth of the corrupted subject, which is the heart of man, corrupted and vitiated through sin. Wherefore as to a sick man's taste the meat seemeth unsavoury and ungrateful, which to one that is in good health, is sweet and pleasant; and as to weak and feeble eyes the light itself is combre●om, which to such as have good eyes is most grateful: so virtue seemeth sower, and vice sweet, not in comparison of themselves but in respect of the evil disposition of the subject, which is our corcorrupted heart.  
This then being so, it is necessary to provide some kind of plaster and medicine; to amend this wickedness of our heart, and to put it in such disposition, that it may love what is good, and abhor the contrary; seeing that without this it is impossible, either toe shake of vices, or to obtain virtues. Therefore this is that which most properly appertaineth to devotion, which is as it were a refreshing & due of heaven; a breathing of the holy Chost; an exhalation and issue of his grace; a kendling of Faith, Hope & Charity; and a marvelous brightness and sweetness, which riseth of the meditation and consideration of divine and godly things; and so transformeth a man's heart, that it maketh him heavy to all evil, and swift to all good things, and giveth him a taste in those things that belong to almighty God, and a disgust of those things that be of the world, as S. Augustine declareth in the beginning of the ninth book of his Confessions, where he recounteth of himself saying, that all worldly things gave him discontentment, in comparison of the sweetness which he found in God, and of the beauty of his house, which he so greatly loved. This is that which spiritual persons feel every day by experience, who, at the time that they have any great devotion, find themselves exceeding prompt and ready to all that, which is good, and very unwilling to any thing that is evil, and so in the one they find great contentment, and in the other great displeasure.  
So that for this, one of the chiefest cares of him that desireth to go forward, must be, that he procure to keep, and increase this noble affect of devotion, by all such means as possibly he may: for so much more easy shall the chaungement of his heart be unto him, how much more he shall have it devout. And therefore, as those that mind toe work or print any thing in wax, do first make it soft and supple betwixt their hands, and then strait give it the figure that they list: so likewise he that will labour his heart, and print in it the Image of verttue, must endeavour to make it soft with the heat of devotion, & so shall he do with it, whatsoever he desireth. So we see, that all such as pretend to work any thing, in a matter which is difficult & hard of itself, do use this manner of proceeding. So those that purpose to break any hard stone, do first soften it with fire and vinegar, and then do set upon it with their iron tools, and instruments to break it. Those also that will make right a staff that is crooked, do first make it supple and pliable at the flame of the fire, and then bend it as it pleaseth them. Moreover, how can a smith work on so hard a metal as iron is, without the hear of his forge? with this heat he doth mollify the hard iron, and so maketh it pliable and obedient, as if it were wax, to the strokes of the hammer. In so much that the one without the other, would not suffice for his office, because the hammer without the forge, were, as men say, to strike upon cold iron; and the forge without the hammer, were to soften the iron, but not to change the form and figure thereof. And therefore these two things be, in their manner, necessary to our purpose, that is the hammer of mortification, to break and make right the evil inclinations of nature, and the fire of devotion, to make the heart soft and obedient to the blows of the hammer.  
I have laid down these things with so many words and comparisons, because it seemeth to me, that herein consisteth the key of this affair, and here-hence is discovered more clearly, how great necessity we have of this devotion, for the chaungment of our life: and consequently how the bringing up of novices, and of such as being a new life, is far other than it ought to be, when we take no care to train them up in those exercises.   

OF DIVERS MEANS WHEREBY to get Devotion; and first of the use of the holy Sacraments.  
IT then remaineh now that we speak of those means, by which we may obtain this good effect of devotion; amongst which means the first is, the use of the holy Sacraments, especially of the blessed Communion, because the proper effect of this most noble Sacrament, is the spiritual refection of the soul, which is a singular and very excellent denotion: for somuch as the same doth cherish & strengthen us, & give us breath for this voyage. And here a good master may take occasion to say much, as well of the inestimable virtue of the holy Sacraments, as also of the manner, how we ought to prepare ourselves for the receiving of them; because he that approacheth to them as he should, can not but receive most great visitations & illuminations of almighty God. But chiefly before Communion, & after the same, it becometh us to have more particular recollection and prayer, because here is some times received such a sweet and marvelous refection, that it dureth afterwards for many days. And he that hath not yet tasted of this sweetness, let him believe that he hath not arrived to feel the most noble effect of this Sacrament; sith that holding this honey comb and this bred of Angels in his mouth, he hath felt nothing that surpasseth nature.   

Of the meditation of heavenly things.  
THE second means that serveth for this, is the Meditation and consideration of spiritual things, as the holy doctor S. Thomas expressie determineth, especially of almighty God's benefits, & of the life of our Saviour Christ, etc. Because of this consideration of our mind and understanding, resulteth and riseth in our will this good affection and feeling, which we call devotion. This is then one of the first things, which the master must give the novice to do, that by this means devotion may be so printed in his heart, that he never forget the same at any time: & like as nature beginneth to fashion the body of a living creature from he heart, because life doth proceed from the same to all the other membres; so must he begin this spiritual life by Prayer and Consideration, seeing that from hence he shall draw the spirit of love and fear of God, with which he must give life to all his works. To this end he must assign him his times, and manner of exercises, teaching him, and instructing him in particular, and with good leisure of that, which in this part he ought to do, & ask him every day account of that, of which he hath prayed & meditated upon, that doing so, he may by little and little teach him this way.   

Of Reading spiritual and devout books.  
THE third means is the reading of spiritual books, and of such as be devout, especially if they be red with Attention, & with desire to take profit by them; because this manner of reading is very like to Meditation, except that Meditation doth stay itself somewhat more in things, and doth ruminate and digest them more at leisure, which he also may, and aught to do that readeth, for so he shall reap not much less fruit by the one, then by the other. And the reason is, because that the light which the understanding receiveth here, descendeth and is communicated to the will, and to all the powers of the soul, no otherwise then the virtue and motion of the first heaven, is communicated to all the other inferior celestial globes and spheres. And it is an excercise worthy to be much commended, to read every day to the novices, in common, some spiritual book, containing advertisements & documents of good life, such as is the Treatise made by S. Vincent of spiritual life, & others like: & when Reading is ended, to make some spiritual speech upon that which hath been read.   

Of Attention in the time of the divine service.  
AN other thing that helpeth very much to the same devotion, is the divine service, in which many times the soul is carried away in ecstasy, and becometh as it were drunk with an extraordinary sweetness, if she endeavour to assist there, with such attention and devotion, as is requisite. And for this purpose, one of the masters cares must be, to explicate and declare, in what manner the novice ought to prepare himself by time, to come to the quiar; and in what sort he must assist there, not as one heavy, cold, and ready to fall down, but as one that is quick, waking, attended, devout, and as one that standeth amongst the Angels, doing the office and duty that they do. Because of these two things dependeth principally the fruit, which is gotten by this work; to wit of the manner of preparing ourselves before the divine service, and of the Attention that is to be used in the same. And here it is requisite to declare the Obligation, which the novice hath, to say the divine service with Attention, and how there be three sorts of Attention, one, which is good, to the words; an other, which is better, to the sense and meaning of the words; and the third, which is best of all, to God himself, settling our heart in him, & reposing in him. And here the master may also teach his novice, to have Attention to diverse mysteries of the Passion of JESUS Christ, reparting them for the seven Canonical hours, which is a very good remedy for such, as understand not what they sing or say.   

Of hearing and serving mass.  
AN other exercise also is to serve, and assist at mass, considering there the mystery, which in the same is represented unto us, which is the Sacrifice of the blessed Passion of our Saviour JESUS Christ: in so much that a man serving, or assisting at mass, doth the Office of Angels, who minister and assist before the divine majesty of almighty God. So likewise as often as he shall be present, or go before the most blessed Sacrament, let him endeavour to stand there with such fear and reverence, as is due to so great a majesty: which is a thing worthy to be much accounted of, and to be amended also, because of the great negligence and carelessness, that men do use in this affair of so great importance.   

Of daily exercise.  
THE morning when he riseth out of his bead, let him do these three things that follow. The first is to give most hearty thanks to our lord, for that he hath given him that night rest and repose, and for all other benefits. The second is to offer himself, & all the things which that day he shall do or suffer, to the glory of his holy name. The third is to demand his grace to employ, and spend all that day in his service, and particularly to resist those vices, to which he findeth himself most inclined.   

Of friday's exercise.  
EVERY friday in remembrance of the passion of our Saviour JESUS Christ, he ought to do some particular thing as to fast or to give Alms, or to take some discipline that may grieve him, or to wear some austere thing upon his body, for the love of his Saviour, that endured so much for him. It is also reason that he should do the like, the evenings before he go to Communion, thereby to prepare himself the better to this mystery; and when he taketh a discipline, he must divide the same into three parts, allotting the one for himself; the other for the souls that be in purgatory; and the third for those that live in mortal sin, that God grant them grace to amend themselves.  
These be the spiritual exercises, which the good master must teach his disciple, because these be the chief means and instruments, by which the holy Ghost is want to make men become spiritual, and to unflesh them of all flesh, and to make them fit for all virtue. And it is also a very good mean for this, to let the novice be unoccupied, the first days of his conversion, from all external affairs, as much as may be possible, and to teach him, being so retired in silence and solitariness, the manner that he must observe in those exercises, especially in Prayer and Meditation. And every day at a certain hour, let the master take a reckoning of his novice, how he hath behaved and found himself in each of these exercises; how in his meditations, and what he thought of in them; how in the quiar, and at mass time, and in the examining of his conscience; how in reading spiritual books; how he recollected himself before, and after the receiving of the blessed Communion, and what he did rehearse, or meditate at those times; how he did bear himself touching such thoughts, as came there to his mind; and finally what patience, and longanimity he hath in expecting the visitation of our Lord, & the due of devotion when it is differred, yea when it is wholly denied him. And so when he giveth account of himself in this manner, the master shall come to know, and understand by little and little, what he hath in him, and consequently how to deal with him, as his office requireth.   

A BRIEF SUM OF ALL THAT which hitherto hath been said.  
BUT now to abbreviate, and lay down in sew words all that which hitherto we have treated of, it remaineth that there be three things necessary, for the good order & redressing of our life. One is to mortify, and cast out of our soul, all our wicked inclinations and vices. An other is to adoine and beautify the same with virtues. The third is to procure, by all the aforesaid means and exercises, the grace of devotion, that through it we may perform the one and the other. Amongst which things, the two first be as the ends, the third is as a most principal mean to obtain these ends. And if we do this that hath been said, we shall not climme up to heaven without a ladder, as those do, which pretend to get up to the top of Perfection, without devotion.   

Of diverse Temptations of those that be new in Religion.  
ALBEIT this little book is nothing ●ls but a brief memorial of that, which a good master must teach his disciple (and therefore it doth but only point those things, which he must treat of) nevertheless, it hath seemed to me expedient (besides that which hath been said) to touch here in the end of this Rule, with like breefenes, the most ordinary temptations, that are want to assault such persons, as begin to serve God in Religion: that by this means they may at lest know them to be temptations, because this is a very good way to overcome and vanquish them.  
Wherefore, who soever he be, that doth put on his harness, and arm himself toe fight in this kind of battle, let him first of all presuppose, that he must abide great encounters, & many temptations of the enemy. 
Ecclesiast. 2.1.  For not in vain the wiseman forewarened us saying. O my son, when thou comest to the service of God, stand in justice and fear, and prepare thy soul to temptation.   

Of Temptation in matters of faith.  
AMONgst these Temptations the first is in Matters of faith: for where as a man, until the time of his conversion, remained as it were in a sleep, touching the consideration of such matters as appertain to Catholic faith, now, when he newly beginneth to open his eyes, and to see the mysteries thereof, he beginneth forthwith, like a stranger in a foreign country, to waver in those things, that are laid before him. And this is by reason of the little light, and small understanding, which he hath of them; until that afterwards perceiving by use, to what purpose each thing doth se●ue, he quieteth his mind, and is persuaded that such things be very convenient, as seemed to him before very strange.   

Of Temptation of Blasphemy.  
AN other temptation there is, which is of Blasphemy: and this representeth unto a man the shape of certain filthy, and abominable things, when he is set to meditate upon heavenly things; for as he bringeth his imagination from the world, being yet full of the shapes and figures of the same, he can not suddenly cast out of his mind the figures of such things, as have been by long continuance imprinted therein: and therefore together with spiritual shapes and forms, are also represented unto him certain carnal figures, which do torment him very much, that is troubled with them. Albeit how much more trouble they give him, so much they be less dangerous, because he is farther of from giving any consent to them: and so the best way that may be to overcome these temptations, is to make no account of them, for so much as they be in deed rather a kind of frighting, and fearing of our enemy, than any true danger.   

Of temptation of Scruples.  
AN other temptation is of Scruples, which do proceed of the ignorance that young beginners have of spiritual matters; and therefore they go as a man that walketh in the night, who doubteth at every step to fall. This cometh to pass especially, for that they understand not the difference between a thought, & a consent, and therefore they imagine that they give their consent in every light motion. But this temptation, with time and understanding of spiritual matters, is cured by little and little, especially in those that be humble, and subject themselves to the judgement and direction of others.   

Of temptation of scandals.  
AN other temptation is to be quickly scandalised, and offended at every little trifle, and this by reason of the small experience, which they have of things. For as they conceived in their minds, that Religion is a most exact and perfect school of perfection, and a life of Angels, and as yet know not the greatness of man's frailty, in attaining thereunto; they be easily scandalised, and wonder at every thing that they see. These have not yet attained unto the understanding of that place of S. Gregory where he saith, 
Gregor. hom. 34. in c●angel.  that True holiness hath compassion, but feigned or imperfect holiness is disdainful.  
To this temptation may be reduced an other, which is, when a Religious person taketh scandal at the laws, and rules of his Religion, making himself a judge, and interpreter in the exposition of such things as his Rule commandeth, and giving rash censure, whither his rule be good or evil. Which generally is a temptation of proud and presumptuous wits, and of such, as have more affiance in themselves, then in the experience of their forefathers, which ordained these Rules. The remedy is, that a man submit himself to other men's advise and government, and wholly renounce his own opinion.   

Of temptation of overmuch desire of spiritual Consolations.  
AN other temptation is to desire overmuch spiritual Consolations, and to be over heavy, and discomfited, when he wanteth them, and to esteem himself better than others, when he hath them, measuring perfection by consolation; whereas in deed this is not the true measure, but the profit in mortification and virtue, is the touchstone of perfection. Some others there be likewise, which, when they want spiritual consolations, do seek for sensual consolations, the which is no less inconvenience than the former.   

Of temptation of uttering Gods savours.  
AN other temptation is, not to keep secret such visitations and favours, as they receive of almighty God, but to publish and disclose that to others, which they ought to keep secret; and to make themselves preachers, and doctors before the time, and begin to be masters, before they be good scholars. And all this they do under a pretence of goodness, & with the shadow of virtue, not considering that the fruitful tree must yield his fruit in time, and that the proper office of a beginner, is to lay his finger on his mouth, and to keep silence:   

Of temptation to flit from place to place.  
AN other temptation, and that very common, is, to be disquieted with the desires of changing from place to place, seeming to them, that they may be in some other place much more quiet and devout, or else with greater profit and more close recollection of their mind. Nether do they consider, that by changing the place, the air is changed, but not the heart, and that to what place soever a man goeth, he carrieth himself always with him; that is to say a mind rend and torn with sin (which is a continual storehouse of misery and trowbles) and that this is not remedied with changing of places, but with the fire of mortification, and with the ointment of devotion. Which devotion (as hath been said before) doth alter the mind of a man in such sort, that for the time that it dureth, the stinking filth, which issueth from the sink of our flesh, is not perceived. Wherefore the best remedy, that a man can take to fly from himself, is to approach near unto almighty God, & to communicate with him: for by dwelling in him by actual love, he remaineth forthwith separated, and absent from himself.   

Of temptation of undiscretion, and of too much discretion.  
AN other temptation is, when men are in this new taste and fervour of spirit, to give themselves to undiscreet watch, prayers, & abstinences, whereby they come to destroy their sight, their heads, and stomachs, and to remain in a manner all their life afterwards, unable for spiritual exercises, as I myself have seen in many Religious persons; and others fall thereby into grievous diseases, and so what with the cherishing in time of their sickness, what with want of spiritual exercises, which they omit, enforced by their disease, their temptations begin to increase in such sort, as that they may easily cast down virtue, being so abandoned of the aid and strength of devotion.  
Others again being accustomed to delicate cherishing in their infirmity, do continue in such evil customs, as they used in the same; and others (as S. Bonaventure saith) do fall by this occasion to love themselves above all measure, and to live not only more delicately than before, but also more dissolutely, making their sickness a pretended colour, to give licence to all their appetites, and delicate cherishings.  
Some others contrariwise do offend through overmuch discretion and slackness, refusing to do every honest work for fear of peril, saying that it is sufficient for their salvation, to keep themselves from deadly sins, albeit other austerities, and small things be not observed. Of these men S. 
Bernard. de vita solit. ad frat. de monte Dei.  Bernard saith thus. The man who is newly entered into Religion, and being as yet sensual, is become discreet, and being but a novice, is become wise, and being but a beginner, is already prudent, can not possibly persever any long time in Religion.   

Of temptation of forsaking a man's first vocation.  
BUT the most common temptation of young novices is, to forsake the way, that they have begun, and to turn back again to the world; to which purpose the diule useth a thousand devices. For some times with temptations of pusillanimity and weakness, he putteth into their head, that they shalnever be able to endure, and go through with this kind of austere life. Other times with strong temptations of the flesh, he representeth unto them the state of marriage, as a sure haven, and quiet life, which is nevertheless (to say the truth) a goolf of continual troubles and torments; alleging for this purpose the examples of many patriarchs, who being married were Saints; and bearing them in hand, that they shall find for that state of life a meet companion, that shall be of the same intention and mind that they be of, and that they shall bring up their children in the fear of God. And here he also representeth unto them what alms they may bestow in this state, which they can not do remaining in Religion, telling them moreover, that this giving of alms is a great mean, to be assured of the kingdom of heaven, at the day of judgement.  
Other times contrary to this, he goeth about to deceive them with higher imaginations, setting before them other order of Religion which be more strait, and especially that of the Carthusians; the which thing he doth, to once allure and draw them out of their Religion with this halter, that so having gotten them out of the bars, in the midst of the tilt he may set upon them, and carry them away upon his horns.  
Some other times he bringeth them to be in love exceedingly with solitary life, using thereunto the examples and lives of the holy fathers in the desert, that by this means having separated them from all company, and led them through this solitary walk, when they be alone without the shadow and counsel of their spiritual fathers, he may the more easily prevail against them.   

Of temptation which is covered with the cloak of virtue.  
BUT amongst all these kinds of temptations, the most dangerous are those, that come under pretence of goodness, and do bear a show of virtue. For such things as be openly nought, carry with them their own filthiness & superscription, by which they be both easily known, and abhorred: but things, that have some owtward appearance & show of goodness, are more perilous, because with this colour and cloak of virtue, they may the more easily beguile us. And by this way our adversary prevaileth more, then by any other, in tempting the servants of God. For whereas he knoweth right well, that they be already determined to abhor the evil, and to embrace the good, he procureth to give them to drink the poison of sin, mingled with this deceitful honey of the show of virtue. Wherefore we ought to suspect every excessive and vehement affection, for so much as the excess in every thing, is always to be feared.  
These be the most common temptations of such as begin to serve God, for which the good master must have his medicines, aforehand, well studied and provided for; and a great part of these medicines consisteth in this, to know that the things before mentioned, be in deed temptations: because the chiefest deceit of the enemy is, to make these young beginners believe, that temptations be not temptations but reasons, and those also well grounded, in their opinion and conceit.   

HOW A MAN ought TO BEHAVE himself towards God, towards himself, and towards his neighbours.  
ALBEIT I have sufficiently spoken of virtues in general, yet that every man that beginneth to serve God, may more easily put them in practice, I shall apply all that hath been said unto three principal bounden duties, which be our duty towards God, towards ourselves, and towards our neighbours, which duties were signified by the Prophet Micheas when he said, 
Mich. 6.8.  I will teach thee, o man, wherein goodness consisteth: and what our lord requireth of thee, to wit, to do judgement, towards thyself; to love mercy, towards thy neighbour; and to walk carefully with thy God, which appertaineth unto the service, honour, and reverence of God.   

Of our duty towards God.  
TO begin with the chiefest of these duties, it is to be noted, that amongst virtues some do of their own nature incomparably exceed all others; such be those virtues, that have their eye to God, and be therefore called Theological, as Faith, Hope, and Charity, unto which we may adjoin the fear of God, and withal Religion, which consisteth in the honour & service of God. These be the most principal virtues, and the stirrers up of all others; and therefore he that desireth to attain to the perfection of Christian life, must labour to increase and profit especially in the foresaid virtues: for the more he shall profit in them, the greater shall his perfection be. And for this cause it is to be thought, that many of those ancient patriarchs were so notable in virtue, and so holy men, because they had these most excellent virtues; as it appeared in the Faith and Obedience of Abraham, and in the love and confidence which David had in almighty God, in that he had such recourse to him in all necessities, and did put such trust in him, as a child doth in his father, yea and much more saying. 
Psalm. 26.10.  My father and my mother have for saken me; but our Lord is careful for me.  
Now to obtain these so noble virtues, there is no mean more convenient, then to persuade ourselves with all the hope that is possible, that almighty God is our true father: for somuch as neither in the heart, nor in the providence, neither yet in the love of a father, there is any comparable unto him; sith none hath created us, but he; none desireth more our profit, than he. Let us therefore settle this most steadfastly in our hearts, and endeavour always to behold God with such eyes & heart, as a child doth his father: that is with a heart loving, tender, humble, reverent, obedient to his will, full of confidence in all adversities, and couched under the wings of his fatherly providence. And because this heart and affection cannot be obtained with our forces only, therefore a man ought continually to desire the same of God.  
And to speak somewhat more particularly of this, 
Note this  the holy father S. Vincentius saith that a man ought to have seven sorts of affections, and virtues towards God in his heart: to wit a most fervent love; a very great sear; an humble reverence; a most constant zeal; a grateful giving of thanks; a sweet mouth full of praises; a ready Obedience; and a pleasant taste of divine sweetness.   

Of our duty towards ourselves.  
A MAN ought also to have towards himself (saith the same holy father) seven other affections and virtues; amongst which the first must be, to be confounded and ashamed for his sins committed. The second, to bewail his sins, and be heartily sorrow that he hath offended God, and hurt his own soul. The third, that for this he desire to be despised of all men, as unworthy of all honour and favour. The fourth to make lean, and chastise his body with all severity and rigour, as one that hath been the provoker and mover of all these sins. The fift, to conceive an irreconcilable anger and hatred against all vices, and against all inclinations and roots of the same. The sixth, to be very vigilant and attended to govern and direct all his works, and words, and all his senses, and passions, that nothing do withdraw him from the justice and law of God. The seventh that he have a most perfect modesty, and discretion in keeping Temperance, and measure in all things; but especially to discern between little & much, between less and more, to the end that there be nothing either superfluous, or to little; nor that he exceed, or want what is necessary.   

Of our duty towards our neighbours.  
IN like manner (as the same Saint teacheth us) a man ought to have seven other special virtues & affections towards his neighbour. First he ought to have an inward hearty compassion of other men's miseries, and to be grieved at them, as if they were his own. secondly he ought to have a charitable gladness at the prosperity, and felicity of others as he would have, in case it were his own. thirdly he ought to have a quiet and settled patience, willingly contenting himself to suffer all that shallbe done unto him, and ready to forgive all men, with all his heart. fourthly he ought to have a gentle benign behaviour and affability towards all men, using himself in conversation, amongst them, with all courtesy, mildness, and gentleness, and wishing them all well. fiftly he ought to have an humble reverence towards all men, accounting them for his betters, and submitting himself to all, as if they were his Superiors. sixtly he must have a perfect concord with all men, to the end, that (so much as in him lieth, and God shall give him grace) he may say one self same thing, and agree with all men in opinion, & be persuaded that all men are even himself. seventhly he ought to have a mind to offer himself for all men, that is, to be ready to bestow his life for the salvation of all men, and toe pray always, and to endeavour, that they all may be one in Christ, and Christ in them. Yet must he not for this frequent the company of naughty persons, but rather fly from them as from serpents. Albeit, setting this occasion aside, the servant of God ought to be simple in his conversation with his neighbours, and either to wink at their defects, or else, if he must needs see them, to bear them with patience, or to admonish them charitably, when there is hope of redress by so doing.     

THE fift TREATISE OF THE SACRAMENT OF PENANCE.  

THE PREFACE.  
AMONGST divers evils that reign in the world, one most to be lamented, is the manner that many Christians do use in making the Confession of their sins. For some few excepted, the most part do come to this Sacrament without any repentance, and without any examination of their consciences. Hence it ensueth, that soon after their Confession, they return to their wicked life, and to the same filth in which they wallowed before. This is a great contempt of God, of his ministers, & of his Sacraments; and it seemeth that these men come to confession only to dally and mock with almighty God, for in confession they desire him pardon of their sins, they protest an amendment of life, & yet out of hand begin a fresh to offend him more than before.  
The punishment that such persons deserve, is such as God for the most part permitteth: that is to leave them in this evil state, all the days of their life, even till the hour of death, when their end will be such as was their life, that is without any fruit. If therefore any one have desire to convert himself earnestly unto almighty God, and to do true penance, I shall here declare what he ought to observe concerning this matter. And because the Sacrament of Penance containeth three principal parts, which be Contrition, Confession and Satisfaction, I will briefly declare what is to be done in each of these parts.   

OF CONTRITION, AND OF THE two parts which it containeth. CHAP. I.  
WHO soever he be that mindeth to return to almighty God, & to leave his evil life, he must understand, that the first gate, by which he must pass, is Contrition: which is one of the most precious sacrifices, that we are able to offer unto almighty God, according as the Prophet David saith. A sorrowful mind is a sacrifice to God, 
Psalm. 50.19.  a contrite and humble heart, thou o Lord wilt not despise.  
This Contrition hath two parts. The one is a repentance for the sins past; and the other is a steadfast purpose of amendment in time to come. The reason of this is, because Contrition is a detestation of sin, above all things that may be hated, in regard that it offendeth the majesty of almighty God. And because God is offended as well with those sins that are to come, as with those that are past; therefore Contrition doth include the detestation of the one and the other; which is as much to say, as that a man must be sorry for his sins past, and must determine to eschew such as may come here after. And herehence it is, that the first thing in a true penitent, must be to have sorrow for his sins, not principally for that by them he hath deserved hell, and lost heaven (although to be sorry for this cause be good also) but for that he hath lost God, and most grievously offended his divine majesty. And as God deserveth to be loved above all things, so should we be more grieved for offending him, then for all other things whatsoever; albeit the mercy of our lord is such, that though the sorrow be not fully answerable to the sin committed, yet the virtue of the Sacrament joined therewith (if there be no impediment in him that receiveth the same) shall suffice to restore him again to salvation.  
Now here it is to be noted for the scrupulous and weak persons, that this sorrow which is required is not so of necessity, that it be always as other sensible griefs are, but that our will do detest and abhor sin, above all things that may be detested, which may be without weeping or outward sorrow.  
The second thing requisite to Contrition, which is a most steadfast purpose never to offend almighty God, must likewise not principally be intended for heaven, hell, or any other particular interest of our own, but for the love of God: albeit to fear hell, or to desire heaven, are not to be reproved, but are very laudable & profitable, yea and a gift of God also. And as a man must have a resolute purpose to eschew sins that are to come, so must he leave & forsake his present sins, otherwise his confession should be no confession, but a sacrilege. And therefore he that beareth any hatred against his neighbour, must put it out of his mind, yea and speak to him also, if any scandal should be feared of the contrary. He that withholdeth any man's goods, against the will of the owner, must restore them unto him forwith, in case he be able to do it presently, although by this restitution he should cast himself far behind hand, especially when the due owner standeth in such, or like necessity of it himself. In like manner ought we to make Restitution of fame, and of honour, if we have published abroad any grievous, & secret crime of our neighbour, or done him any injury by word or deed. And this is that which appertaineth to the two principal parts of Contrition.   

OF THE MEANS BY WHICH Contrition is obtained. CHAP. II.  
HE now that desireth to obtain this most precious jewel of Contrition, must know that the first mean for the getting of it, is to demand the same of almighty God, with all humility and instancy that is possible; because the same is a special grace and gift of almighty God and a work exceeding all the power and force of man's nature. The reason of this is, for that God created the nature of man upright, and lifted up unto himself by love, but sin hath crooked it, and inclined it down to herself, that is to the love of visible things: & therefore as a man borne with a crooked back from his mother's womb, can not find any natural remedy to restore him to his straightness; so we being borne with this kind of spiritual crookedness through original sin, there is no thing that can straighten us, but only the same lord that made us. And because this straightness consisteth in the love of God above all things, which no man can have but by God himself; so no man can have sorrow for sin above all things for the love of him, but by the special love of God himself, for somuch as the one followeth of the other. If this than be a work of God, and so great a work, it followeth that we ought to demand the same of him with all humility and instancy possible.  
The second mean to obtain Contrition, is for a man to keep a parliament within himself, & to consider such things, as may provoke and incline him to get sorrow for his sins. For the more he shall consider the causes that may move him thereunto, the more clearly shall he perceive, how much it importeth him to bewail his miserable state. For he that knoweth how to consider his sins, as they ought to be considered, knoweth also how to bewail them, as they ought to be bewailed. Let a sinner therefore open his eyes, and fix them first upon the multitude of his sins, and afterwards upon almighty God against whom he hath sinned; for each of these considerations will teach him, how good cause he hath to bewail his sins.  
Now to stir up thy soul to this sorrow, thou must first of all set before thine eyes all the sins of thy life past, & withal how thou hast abused the benefits received of almighty God. And because sin is a swerving from the end, for which man was created, let him first consider this end, which was to know and love God, and to keep his commandments, and thereby to attain to the chiefest felicity: for by this he shall see more clearly, how far he hath strayed from this end. In consideration whereof God gave him a Law to wit his Commandments, wherein he should live; and Grace whereby he might observe his law; and Sacraments by which grace be ministered unto him; and Teachers that might instruct him therein; and Inspirations that might provoke him thereunto; and finally himself, to be the price and remedy of all his sins. Likewise for this end he gave him the gifts of nature, which be Life, Health, Strength, The powers of the soul, The senses, and membres of the body, to the end that he should apply all these in his service, who had bestowed them upon him. And for this same end he gave him also the goods, called the goods of fortune that with them he might sustain his own life, and relieve the necessity of others, and so merit the kingdom of heaven. These and many others be the benefits and helps, which God hath given us to employ them in his service. Let a man therefore consider how he hath used these benefits, and he shall find, that he hath made weapons of them to sight against God; and with what things he was bound to do him greater service, with the same he hath committed greater sins. He than that shall consider this, hath he not good cause to bewail and lament his offences?  
The second mean is to consider what is lost by sin, whereof because we have spoken sufficiently in the third treatise pag. 236. it shallbe necessary only to advertise every man, that he consider with himself, whether he hath not good cause to be heartily sorry, that hath lost so many benefits as at there mentioned.  
The third mean is to consider the greatness of the majesty, and goodness of God, against whom thou hast sinned. For it is certain, that the greater the parsonage is that is offended, the greater is the offence committed against him; and so the more that a man shall understand the exceeding greatness of the majesty of almighty God, the more shall he penetrate the malice of his sin. Consider then the nobility, the riches, the dignity, the wisdom, the beauty, the glory, the goodness, the majesty, the benignity & power of this Lord, & how all creatures are bound unto him; and so calling to mind how thou hast offended him, thou shalt not only understand the heinousness of thy sins, committed against him, but also have good cause to be sorry and to lament.  
The fourth mean is to consider the injury done to almighty God by sin. For as often as we sin this judgement passeth secretly, in practice within our hearts, though me perceive it not; to wit, of the one side is set before us the profit of sin, which is the de●ite or commodity that ensueth of sin, and of the other the offence that we commit against God, & man being placed in the midst, resolveth with himself rather to lose the friendship & favour of God, than the commodity which is to come by sin. Now what can be more horrible, or more unseemly than this, to prefer so base a thing before God? or what can more resemble that wicked fact of the jew, who when choice was offered unto them, whether they would have Christ or Barrabbas, answered, that they would rather have Barrabbas then Christ. Which things if a man consider well, he will undoubtedly be ashamed of himself, and moved to sorrow.  
The fift mean is to consider the great hatred, that God beareth against sin, which is so great, as no understanding is able to comprehend it. The reason is, for that the better a man is, the more he loveth that which is good, and abhorreth that which is wicked; and therefore God being infinitely good, he must needs bear infinite love towards goodness, and infinite hatred towards sin, and so he rewardeth the one with everlasting glory, and the other he punisheth with everlasting pains. But because of this hatred against sin, enough hath been said in the third treatise pag. 237. procure by the consideration thereof, to abhor sin so much as is possible for thee to do, and pray God to increase in the this hatred of sin, and sorrow for the same, for therein consisteth a great part of true penance.  
The sixth mean is to call to remembrance the pains of hell, and the universal last judgement, as also the particular judgement at each man's death, which things will move us to conceive hearty sorrow and fear for our sins, sith that each one of them doth threaten such great terrible calamities to him, that shall be found guilty of any one deadly sin. And therefore bet it is now for every one, to enter presently into judgement with himself for his sins, that he be not then judged for them of almighty God; especially considering that the holy scripture assureth us, 
1 Cor. 11.31.  that in case we shall judge ourselves, we shall not be judged.  
The last mean is to consider the multitude of the benefits of almighty God, and especially of thy Creation, Conservation, Redemption, Baptism, Vocation, Divine inspirations, Preservation of thee from dangers and miseries, with other innumerable benefits. Now what thing is more to be lamented, then that thou hast lived so long time, in such a great forgetfulness and ignorance of such a loving Lord, in whom thou didst move, live, & haddest thy being? what greater iniquity could be devised, then to offend him who hath traveled for thy sake so many ways, fasted so many and so long fasts, shed so many tears, made so many prayiers, suffered so many injuries, taken so great pains, sustained so many dishonours, so many in famies, so many, yea and so great torments? For it is most certain that all these he suffered for thy sins, as well to satisfy for them, as to make thee understand the hatred he beareth against them, sith he took such pains to destroy them. Consider therefore, whether thou hast not good cause to be sorry, and to resolve thyself wholly into tears.   

OF CONFESSION, AND WHAT we ought to observe in the same. CHAP. III.  
HAVING treated of the first part of Penance, which is Contrition for our sins, let us now speak of the second, which is Confession, wherein a man ought to observe these things that follow.  
The first is that he take some time before to examine his conscience, and to call to mind all his deadly sins passed, especially if he have discontinued any long time from Confession; in which examination he ought to attend with great diligence and care, as in a matter of most great importance. This examination is so necessary, that when it wanteth (in case the Ghostly father supply not this want) the Confession is of no effect; even as that Confession should be, wherein the sinner doth willingly leave out of his Confession some deadly sin unconfessed, and so is bound toe make his Confession again. Therefore to avoid this inconuemence a man ought to prepare himself, and to examine his conscience diligently, by perusing the ten Commandments, and the deadly sins, which he ought to consider every one, how often he hath sinned in each of them by thought, word, or deed, with all the circumstances that happened in the sin; when the circumstances be such, as of necessity ought to be confessed.  
The second advise is to declare in Confession the number of the deadly sins. And in case he do not remember how often he hath committed such or such a deadly sin distinctly, yet let him give a guess thereof, as near as he can possibly, more or less, or else declare unto his Ghostly father how long time he hath continued in the same deadly sin; or at the least let him declare whether he hath accustomed to offend in that kind of deadly sin as often as opportunity was offered, or did some times upon remorse of conscience refrain himself.  
The third is to confess and specify the Circumstances, when they do greatly aggravate the sin, although the kind thereof be not thereby changed. For although the act of deadly sin is but one thing, yet it may be accompanied with some wickedness of such quality, that of necessity it ought to be confessed. As for example; if one had stolen armour, with intent to kill an other man, and take away his wife from him: it is here manifest, that albeit this be but one on lie act, which is to rob, and consequently but one sin, yet this act hath two other offences annexed unto it, which be, a will to commit murder, & to commit adultery. But this is a thing that appertaineth more to the ghostly father, then to the penitent, except he be such a one, as is able to know these circumstances.  
The fourth is to confess the kind of the deadly sin, as theft, fornication, adultery or such like, without rehearsal of the wholehistorie as it passed, by only saying, I have often times rob, killed, committed fornication, adultery, perjury, etc. Likewise it is not necessary to specify in what manner the sin was committed, especially being a sin of the flesh, but to declare the kind only. And albeit this matter be very loathsome and filthy, yet it is to be noted, that a dishonest sin may be committed by thought, by words, or by touching, or by doing the very deed. If the act be done in deed, it is sufficient to tell the name of the act, as Adultery, Incest, simple fornication, etc. If it were by touching, it is sufficient to say, I have touched such a kind of person, unless there followed some thing that might change the kind of the sin. If it were by words, it shall suffice to say, I have spoken filthy words, and such as provoked to sin, or to delight my self therein; and not to name the words.  
The fift is, to confess the sins of the thought, and here I wildeclare how this aught to be done. 
Note this well  It is then to be understood, that in an evil thought a man may behave himself after one of these four ways that follow. The first is, when he endeavoureth speedily to repel away the evil thought, in which case it is clear, that, albeit this resisting & striving should continue all a whole day, yet therein is no sin, but a merit and reward, and so it requireth no Confession. The second is, when he stayeth himself in the evil thought for a short time; and than it is a venial sin, which is more or less grievous, according as the staying in it was more or less. The manner to confess it is to say. I accuse mie self to have had a dishonest thought, or of anger, etc. and have stayed in it longer than I should have done. The third is, when he giveth consent to the evil thought, and determineth to put it in practice, though afterwards he do it not in deed, and it is manifest that this is a deadly sin, and of the same kind, as if it had been executed in act. The last is, when one continueth willingly, or suffereth himself to continue in thinking, & taking delight in an evil thought, albeit he intent not to put it in execution; and this is also a deadly sin, called by the learned divines a lingering delight; which is, as they arwonte to sa●e. Though I drink not in the tavern, yet I take delight therein.  
Now that we have understood these four differences of thoughts, it shallbe easy to know how to confess them, if the penitent declare whether he staid himself in the evil thought, or consented thereunto, or whether he had any lingering delight therein, by continuing willingly in taking delight in the same evil thought.  
The sixth is, that the penitent be careful to preserve the good name and fame of his neighbour, confessing his own sins in such order, that he discover not the sins of others, nor speak of any person by name, but let him only say, I have sinned with a married wife, or with a single woman, etc. And in case the circumstance be such, as the ghostly father may thereby know whom he meaneth, than ought he to seek for that time some other ghostly father that knoweth not the person. And if he can not possibly so do (which yet he must endeavour as much as he may) then (the ghostly father being such a person) he may well confess unto him this circumstance.  
The seventh is, that in his confession he excuse not his own sins, nor yet charge himself with more than is true; neither yet utter that which is doubtful for certain, nor such things as are certain for doubtful; but let him declare each thing in his place as it was in deed, without adding or diminishing.  
The last is, that he be careful to seek out a good physician for his soul, as he would if he were sick for his body, for this is a matter of more importance: and to seek out an ignorant ghostly father, is as much to say, as to seek for a certain guide to bring one to hell: for so much as if the blind lead the blind (as Christ saith) both fall into the ditch. 
Matth. 15.14.    

IN WHAT CASES THE CONFESsion is of no value, but aught to be made again. CHAP. IU.  
TO the end that every one may know of what importance the things before declared be, I shall here briefly express, in what cases the Confession is of no effect, but must be made again. The first is, when the penitent maketh a lie in confession, in a matter of deadly sin. The second is, if in confession he did willingly conceal from his ghostly father any deadly sin, when he understood it to be a deadly sin. The third is, if being long time from confession, he hath not examined his conscience, before he cometh thereunto: for in this case forgetfulness excuseth not the penitent, but doth rather accuse him the more. The fourth is, when the penitent mindeth not to leave the deadly sin, wherein he hath offended; or intendeth not to make restitution of such goods as he ought to restore. The fift is, when the penitent is excommunicated, and procureth not to be first absolved from the excommunication. The sixth case is, when the Ghostly father being ignorant, and the penitent himself is not learned, there are notwithstanding great matters to be discussed in his Confession: for in this case it can not be, but that some errors will happen, that have need of a further cure.  
But here it is to be noted, that in every one of these cases, wherein it is necessary to iterate the confession, if it be done with the self same ghostly father, it is not needful to repeat all those sins a fresh, which he confessed before, in case the ghostly father be mindful of them; but it shall suffice to say, I accuse mie self of such sins, as at such a time I confessed to you mie ghostly father, and beside I accuse mie self of such, and such a deadly sin, for which I am now bound to iterate my confession.  
Now for help of memory it shall do well, that we lay down here a brief memorial of deadly sins, to the end that the penitent may thereby more easily examine his conscience, and prepare himself for this sacrament of penance, which is the first of the advises that we have before specified. Howbeit this we will do, not by discovering infinite kinds of exquisite sins, but by laying down the most common sins that are want to happen, and leaving the rest to the penitent, and the Ghostly father.  

A MEMORIAL OF SINS AS WELL TOUCHING THE TEN COMMANDMENTS, as other matters wherein a man may sin mortally.  

Of the first commandment. Thou shalt honour God above all things.  
CONSIDERING that God is honoured with the three Theological virtues, Faith, Hope, and Charity, let the penitent examine himself in these.  
As concerning Faith, if he hath believed whatsoever the holy Catholic Roman Church believeth, or hath doubted, or with words, and outward signs hath made any show of infidelity or heresy. If he hath been over curious in searching the matters of faith. If he hath kept books of Heretics, or such as are forbidden by the Church. If knowing any man to be infected with heresy, and incorrigible by other means, he hath not detected him to whom he ought. If he hath learned those necessary things, which every Christian is bound to know, as are the commandments of God, and the principal mysteries of our faith. If he hath believed in dreams, enchantments, devining, or any sorts of superstition, or counselled others to credit them. If he hath carried about him superstitious writings for having his health, or for any other end, or induced others to do the like. If he hath blasphemed God or any of his Saints. If he hath been angry with almighty God, or murmured of him, for such adversities and troubles, as he hath sent unto him, as though he were unjust or unmerciful. If in his rage he hath desired his own death, or else wished that God would take him out of this life.  
As concerning Hope. If in his troubles he hath had such confidence in God, as he ought. If he hath put more confidence in creatures, and in their helps, then in God. If he hath mistrusted to obtain pardon for his sins, or amendment of life. If hoping to have pardon of his sins, he did persever in his evil life, or minded to differ his repentance until he waxed old, or until the hour of his death.  
As concerning Charity. If he hath not loved God above all things as he is bound to do. If he hath persecuted, or injuried with words such devout persons, as do frequent Confession, Mass, etc. Or if he hath mocked and scoffed at them; and in particular, if he hath dissuaded or hindered any from going into Religion. If he hath exposed himself to any danger of mortal sin, or taken delight of any sin done before.   

Of the second commandment. Thou shalt not take the name of thy Lord God in vain.  
IF he hath sworn falsely, knowing it was false, or doubting it to be so, or being careless what he swore. If swearing he did promise any lawful thing, and not fulfil it, nor hath intention to perform it. If he hath been cause that any did swear false, or not keep their lawful oath once made. If he hath sworn in manner of cursing, to wit; if I do not such a thing, let such evil happen unto me. If he hath sworn to do any sin, or evil, or not to do that which is good. If he hath made any vow with a mind of not fulfilling it. If he have differred the fulfilling of his lawful vow any long time. If he hath vowed to do any wicked act, or not to do any good deed, or to do a good thing for an evil end, for such vows bind not.   

Of the third commandment. Thou shalt keep holy the Sabboth-daie.  
IF he hath not kept the holiedays, but either hath done, or commanded to be done any servile work upon the same days, unless it were some little thing. If he hath omitted to hear mass throughout every Sondaie and holiday, without lawful cause. If being present at mass upon any holiday, he hath been for any notable time voluntarily distracted, by talking, laughing, or busying himself in impertinent things. If he hath not procured that such as be under his charge, should hear mass upon the holidays. If he hath not gone to Confession at the lest once a year, or hath gone without due examination of his conscience. If every year at Easter he hath received with due disposition, or rather with a conscience or doubt of mortal sin. If he hath fasted the lent, vigils and Ember days being bound thereunto, or hath eaten forbidden meats. If he hath spent all the Holidays in pastimes, gamemings and vanities. If being excommunicated he hath been present at Catholic divine service, or received any Sacrament during that time, or hath conversed with excommunicate persons, or such as were suspected of heresy. If being bound to say his office, he hath omitted or all, or any part thereof, or in the saying of it hath been voluntarily distracted.   

Of the fourth commandment. Thou shalt honour thy father and thy mother.  
IF he hath despised or not honoured his father and mother, or hath offended them in deeds or words, or not obeyed them in matters that were just, and such as might result to notable detriment of their family, or of their own soul. If he hath not succoured his parents in their necessity when it was in his power. If he hath been ashamed of them, by reason of the baseness of their family, or poor estate. If he hath desired the●re death, to enjoy their lands or goods. If he hath performed their testaments and last wills. If he hath so loved them, that for their love, he cared not to offend God. If he hath not observed the just laws, and decrees of his Superiors. If he hath detracted, or spoken evil of Superiors, Ecclesiastical, or Secular, of Religious persons, or Priests, or Teachers, etc. If he hath not succoured the poor, if he could, especially in extreme or grievous necessity, or if he hath been cruel unto them in words or deeds. If those which be fathers and mothers have cursed: or wished evil unto their children. Also if they have brought them up as they should, teaching them their prayers. and Christian doctrine, and reprehending and correcting them, especially in matter of sin, and occupying them in some honest exercise, to the end they be not idle, and take some evil course. And that which is said of Children, is to be understood also of servants, and others of the family, of whom care is to be had, that they know things which be necessary, and observe the commandments of God, and of the Church.   

Of the fift Commandment. Thou shalt not kill.  
IF he have spiritually slain his neighbour, by peswading him to Schism or Heresy, or by provoking him, or giving him counsel, or occasion to sin deadly. If he hath carried hatred towards any person, desiring to be revenged, and how long he hath stayed therein. If he hath killed, or procured, or desired the death of his neighbour, or any other great evil or damage, as well in his body, as in his good name, honour, temporal and spiritual goods, or given counsel, aid, and favour thereunto. If having offended others by word, or deed, he hath refused to ask pardon or reconciliation, either by himself, or some other; or hath not sufficiently satisfied for the offence; or hath not forgiven such, as have humbly desired pardon of him. If he hath been occasion of factions, or favoured them, or threatened any with evil speeches, not being under his government. If he hath refused to speak to any, or to salute them, and hath thereby given scandal, or offence to his neighbour. If in adversities and misfortunes he hath desired death, or with fury strooken & cursed himself, or mentioned the diule. If he hath cursed others either alive, or dead, and with what intention. If he hath sowed discord, or caused enmity between others, and what harm hath come thereof. If for hatred or envy, he hath been immoderately sorry for the good, and prosperity of others, as well Temporal as Spiritual, or hath rejoiced at any harm, or notable damage of his neighbour, manifesting any secret fault of his to discredit him, or cause him other harm. If he have strooken injuriously any ecclesiastical person, wherein also there is Excommunication.   

Of the sixth and ninth commandment. Thou shalt not commit fornication. Thou shalt not desire they neighbours wife.  
IF he hath had any dishonest and unclean thoughts, and voluntarily hath stayed and taken delight in them, or not resisted them sospeedilie as he ought. If with deliberate mind he hath desired to sin with any man or woman, which sin is of the same kind, of which the work itself would be. If with libidinous intent he hath beheld women, or other persons. If he hath spoken lascivious and dishonest words, with intention to sin, and to provoke others; or hath willingly and with delight heard such speeches. If he hath actually sinned with any woman, and of what quality she was; or with any person against nature. If he hath uncleanly touched himself or others, or permitted the same; & whether at that time he thought of any person with unlawful desire: for in this case there be two mortal sins. If with desire of sin, he hath sent letters, messengers, orpresents, or hath kissed others; or hath been a mean to induce others unto sin, or given counsel or aid thereunto. If he hath gone to any place with evil intention, or passed by the same, or decked himself to some evil end; where he must tell of dangers of sin, to which he hath exposed himself, and of the occasions which he hath not avoided. If he hath had pollution in sleep, or awake, or hath given any cause, or voluntarily taken delight therein: or read any books that might provoke to fleshly sin. If he hath borne carnal love to any person, with desire of sin, and how long he hath persevered in the same, and if by his occasion, such persons hath been noted with any infamy. Those that be married must examine themselves in particular, if in their mind thinking of other persons, or with intention not to beget children, but only for carnal delight, or with extraordinary touchings and means, they have sinned against the end, and honesty of marriage.   

Of the seventh & tenth commandment. Thou shalt not steal. Thou shalt not desire they neighbour's goods.  
IF he hath taken any thing belonging to others by deceit or violence, expressing the quantity of the theft, and if he hath taken any sacred thing, or out of any sacred place. If he hath holden aught without the owner's consent, and hath not restored it being able. If for not paying of his debts, his creditors have sustained any damage. If he hath not made restitution of such things as he hath found, or came to his hands, knowing them to belong to others. If buying, or selling he hath used any deceit in the ware, in the price, measure, or weight. If he hath bought of those that could not sell, as are slaves, or children under age. If only in respect of selling upon credit, he hath sold above the just price, or bought for less than the just price, in respect of payment made before hand. If he hath had a determinate will to take, or retain any thing of others, and this by right, or by wrong. If he hath committed any usury, or made any usurarious contract, or entered into any unjust traffic of merchandise or partnershippe. If he hath retained the wages due unto others. If he hath played at prohibited games, or in playing used any deceit, or played with persons which can not alienate, as are children under age and the like. If he hath defrauded any just impost or tolles. If he hath committed simony in any sort. If he hath not truly paid his tithes unto the Church. If by unlawful means he have gotten any thing that was not due unto him; or hath unjustly hindered others, from the obtaining any benefit or commodity. If he hath given any help or counsel, or by any other means abetted to such as have taken other men's goods, or (being able and bound thereunto) hath not discovered or hindered any theft.   

Of the eight commandment. Thou shalt not bear false witness.  
IF he hath borne any false witness in judgement, or out of judgement, or induced others to do the like. If he have spoken any untruth, with notable prejudice or hurt of his neighbour. If he hath detracted from the good name of others, imposing falsely upon them any sin, or exaggerating their defects. If he have murmured against any other man's life and conversation, especially in naughty matters, and of qualified persons, as Prelates, Religious, and women of good name. If he hath disclosed any grievous and secret sin of others, whereupon hath ensued Infamy: which although it were true, & not spoken with evil intention, yet is the speaker bound to restore the good name. If he hath uttered any secret which was committed unto him, or which secretly he came to see or hear, in which case he is bound to restore all damages, that afterwards happen by such revelations. If he hath opened other men's letters unlawfully, or with any evil intention. If he hath rashly judged the deeds or speeches of his neighbour, taking in evil part that, which might have been well interpreted, and condemning him in his heart of mortal sin. If he hath promised any thing with intention to bind himself; and afterwards, without lawful cause, hath omitted to observe the same; for it is a mortal sin, when the thing which is promised is notable, or when, for want of performance of the promise, our neighbour hath had any loss, or damage temporal, or spiritual.   

Of Pride.  
IF that good which he hath (be it of the Soul, of the Body, or of fortune) he hath not acknowledged as of God, but presumed to have it of himself, or by his own industry, or if of God, yet by reason of his own merits. If he hath reputed vainly to have any virtue, which he hath not; or to be that, which he is not; or gloried in any thing, which is mortal sin. If to be esteemed for a person of value he hath vaunted of any good, or evil, which he hath done, with the injury of God, or his neighbour, & whether truly or falsely.  
Of other mortal sins here is nothing said; because enough hath been spoken already in the Commandments. Only such as have any special Office, degree or charge, must examine themselves of the defects and sins, which in like Estates and Exercises may particularly happen, according unto the obligation, which every one hath.     

A GENERAL ADVERTISEMENT to discern, which is a deadly sin, and which a venial. CHAP. V.  
BECAUSE we are bound of necessity to confess all deadly sins, but not venial sins unless we will; and for so much as this thing, to wit, which is a deadly, and which a venial sin, can not be well declared in few words, it shall suffice to give some general advertisement concerning this point, for which there are want to be given two Rules.  
The first and most general Rule is, that whatsoever is contrary to Charity, that is to the love of God, and of our neighbour, is a deadly sin. And so by this Rule, whatsoever is against the honour of God, or the profit of our neighbour, in any matter of importance, be it thought, word, or deed, is a deadly sin; for this quencheth Charity, wherein consisteth the spiritual life of the soul. But whatsoever is not against Charity, but besides the same, is a venial sin; as idle words that hurt no man; or some kind of little vain glory, of anger, of negligence, etc.  
The second Rule is more special; to wit, that whatsoever is contrary to any one of the Commandments of almighty God, or of the Catholic Church, is a deadly sin. But here it is diligently to be noted, that that which is of his own nature a deadly sin, may be a venial sin, by one of these two ways; either because the matter is of small importance (as if one should steal a pin, or a point) or because the work is imperfect, by reason that it wanted a full consent, as it may happen in evil thoughts, without any consent given unto them, but yet evil resisted.  
Likewise it is to be considered, that the Commandments be of three kinds. Some are negative as Thou shalt not kill etc. Which do bind us for ever and ever, that is in every time, and at all times. Others be affirmative, as to give alms, to have contrition for our sins, etc., and these do bind us ever, but not in every time, but in time of necessity, and then we are bound of duty to do them. There be other compounded of both, to wit of negatives, and affirmatives, as to restore other men's goods. For this commandeth to restore, and also not to withhold our neighbour's goods. And these commandments do bind us to observe them, in both manner of ways, to wit ever, and at all times.   

A BRIEF MANNER OF CONFESsion, for such as be want to confess often. CHAP. VI  
MANY devout persons be sore vexed & troubled with scruples, because in examining their consciences, they find not, some times, whereof to make their Confession. For as on the one side they know, and believe certainly that they are not without sins, and on the other side, at the time of confession, they find them not, they are in great perplexity, and do fully persuade themselves, that they are never rightly confessed.  
Of this we may gather two things. The one is, that it is in deed a very hard matter for a man to know himself, and to understand throughlie all the secret corners of his conscience, in so much that the Prophet said not in vain, 
Psalm. 18.13.  who is he that knoweth his sins? deliver me, o Lord, from my secret offences. Another is, that the sins of just persons (of whom the wise man saith, 
Proverb. 24.17.  uhat they fall seven times in the day) are rather sins of omitting then of committing; which kind of sins are hard to be known. For understanding whereof, it is to be noted, that all sins are committed by one of these two ways, to wit, either by way of Committing (that is by doing some wicked thing, as by robbing, killing etc. or by way of Omitting (that is by leaving some good thing undone, as for not loving God, not fasting, not praying &c.) Now of these two kind of sins, the first (because they consist in doing) are very sensible and easy to be known; but the second (which consist not in doing, but in leaving undone) are much harder to be known; because that thing, which is not, hath no mean to show itself. Wherefore it is not to be marveled at, that spiritual persons (especially if they be simple) do not find, some times, any sins, whereof to accuse themselves. For as these persons fall not so often into those sins of Committing, of which we have spoken, and the others, which be of Omitting, are not so easy to be understood: hence it cometh that they know not whereof to confess themselves, and therefore are so much vexed.  
Wherefore, for remedy of this, I have thought good to ordain this Memorial, for such persons, wherein is chiefly treated of this kind of sins, which concern Omitting. And because these sins may be either against God, or against ourselves, or against our neighbours; therefore is this Memorial divided into three parts, which do treat of these three kinds of negligences. And for this end we must understand, that there is a difference betwixt imperfections, and venial sins, whereof it ensueth, that some things may be imperfections, which be not sins, as it chanceth when we leave to do some good works, which we might have done, to which wear not always bound. For it may be, that one might bestow more alms, than he doth, and pray more than he prayeth, and fast more than he fasteth, and so in other things; and to leave these things is not sin, but it is a fault and imperfection, because by doing them, a man might advance himself, and profit much, which he doth not in leaving them undone. Yet let no devout person leave to accuse himself for this of such things, as well because some times they may be venial sins, as also to acknowledge his imperfections, and so to humble himself before the Vicar of God, and to endeavour to get out of them. Howbeit this is not convenient to be done at all times, but at certain times, (and especially upon principal feasts) to the end they weary not their ghostly fathers with their superfluous length: but at any other ordinary times, every one may here take his choice of that, which he shall think best for the discharge of his conscience.  

Of that which goeth before Confession.  
AT the beginning of his Confession, let a man accuse himself of that which followeth. First, for that he cometh not to this Sacrament with such sorrow & repentance for his sins, and with so stead fast a purpose to forsake them, as he ought; and that he hath not so well examined his conscience, as reason would he should have done. Let him accuse himself, that the day of his last Communion, he was not so devout nor recollected, as was necessary for so sovereign a guest; and that now he cometh not prepared as he ought to communicate, neither with such fear and reverence, as to so excellent a Sacrament is required. Also of the small amendment of his life, and that he doth not profit in the service of God more one day then an other.   

Towards God.  
LET him accuse himself for not loving God with all his heart, with all his soul, and with all his forces as he was bound. For that he hath not given him thanks for the benefits received, and those which he doth daily receive, especially for having redeemed him, and given him knowledge of himself, as he was bound. For not doing that which appertained to his service, with that purity of intention, nor with that fervour and devotion, which he ought, but rather sluggishly & coldly. For not answering of his part to the good inspirations of God, and to the holy resolutions which he doth send him, and to the preparations & opportunities, which he gave him to live well; by all which he might have profited himself much more, if it had not stood by his own great negligence. For not having assisted at mass, and at the divine service, and in hallowed places in the presence of the most blessed Sacrament, with such Devotion, Attention, Fear and Reverence, as the presence of so great a majesty demanded.   

Towards himself.  
A MAN consisteth of many parts; for he hath a body with all his senses; and a soul with all her appetites, and a spirit with all his powers, which are Understanding, Memory and Will; and so he may offend against the order, which he ought to keep in every one of them. Let him then first accuse himself, for that he hath not governed his body with such rigour, and severity as he should have done, as well in eating, drinking, clothing, and sleeping, as in all other things. For that he hath not his imagination, and other exterior senses so recollected, as he ought, but hath suffered them to range, and wander abroad, in hearing, seeing, talking and imagining many things which were idle, and not to the purpose. For that he hath not mortified his appetites, and resisted his own will, as he ought to have done. For that he is not so humble in his heart, and works, as he should be; nor esteemed himself for so vile, and miserable as he is, nor handled himself as such a one hath deserved. For that he hath not procured any little devotion, nor given himself so much to prayer, nor hath been in the same with such closeness of mind, and diligent attention, as was requisite, but rather hath been slow, to rise at due time to prayer.   

Towards his neighbour.  
LET him accuse himself, for that he hath not loved his neighbours with such love, as he would that others should love him, as God hath commanded. For that he hath not succoured them in their necessities, with the help and relief that he might, or with the counsel that he ought. For that he hath not had such compassion upon their miseries, and prayed God for them, as he was bound to do. Of the public Calamities of the Catholic Church, such as be Heresies, Captivities and the like; for that he hath not had such inward feeling of them, as reason required, nor so recommended them unto almighty God, as they deserved to be commended. Such as have Superiors, let them accuse themselves, for not having obeyed them, nor borne them such reverence, nor succoured them as in deed they ought. And those that have subjects, children and servants, for not having taught, and chastised them, & provided for them such things as were necessary, and been so careful of them as reason would they should.   

Of sins of Committing.  
AFTER that the penitent hath so accused himself of the sins of Omitting, then let him accuse himself of those of Committing, running over the ten commandments, and seven deadly sins, accusing himself of that in each one, wherein his conscience shall find remorse. And if he will go more briefly to work, he may examine his thoughts, words, and deeds, wherein he shall think he hath offended, and so accuse himself of the same. After all this he must accuse himself, of all such sins as appertain to the state and office that he is of, declaring wherein he hath sinned against the laws and duties of his state. As if he be a Religious person, of his three vows, or any other thing belonging to his Rule. If he be a judge, Physician, or merchant, of such things as appertain to his office. If a Prince, of that which concerneth his government. When he hath ended all these accusations, let him then conclude as followeth, saying. Of all these sins, and of all others wherein I have offended in thought, word, or deed I, grievously accuse my self, and do acknowledge my fault before God, my fault, yea mie most grievous fault, and desire you mie ghostly father to give me penance and absolution.    

OF SATISFACTION THE THIRD part of Penance. CHAP. VII.  
SATISFACTION is a full & entire payment, of that which a man oweth for his sins committed. Now sin bringeth with it two evils. The one is the spot or fault; the other is the pain and punishment due to the fault. In Confession by the virtue of the blood of Christ, which worketh in this Sacrament, we are cleansed from the spot or filth of sin, and the fault is forgiven us, and so we are delivered from everlasting pain, due unto mortal sin. But because all Temporal pain is not always released, when the fault is pardoned, therefore Satisfaction is necessary, which must be made or here, or in the life to come, in the pains of Purgatory, which (as S. Augustine affirmeth) are so great, that they exceed all the torments, which the holy martyrs suffered in this life. Now all sorts of Satisfactions are reduced unto these three only: Fasting or other corporal austerities, Alms, and Prayer, which be correspondent to the goods of the Soul, of the Body, and of Fortune; and by Alms a man offereth to God his external goods; by Fasting he maketh a Sacrifice of his proper flesh, and by Prayer he offereth to God his mind, & so consequently doth sacrifice to God himself, and all that which he hath.  
And although this Satisfaction may be made in two manner of ways; as first when a sinner voluntarily, and of his own devotion doth any of these works; or secondly when he doth the same being enjoined him by his ghostly father in Confession; yet the Satisfaction which is made for Obedience of the Confessor, in respect of the Sacrament, is much more fruitful. Finally all manner of scourges, and chastisements, which almighty God sendeth us, as Sickness, Poverty, and the like, if they be borne with Humility and Patience, are of great force, not only to satisfy for the temporal pains, dew for our sins, but also for increase of Grace and mercy.    

THE SIXTH TREATISE, HOW WE ought TO PREPARE OUR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altar.  
AS amongst all the other Sacraments, the blessed Sacrament of the Altar is the greatest, so is there requisite greater purity and preparation, for receiving of the same: because in the other Sacraments, the virtue of God worketh, but in this Sacrament is the real, and true presence of God himself; and therefore, besides the cleanness of the soul, which must go before, by means of the Sacrament of Penance, it requireth also especial devotion, to which devotion three things do serve very notably.  
The first of these things is, the fear and Reverence of that divine majesty, which is in this Sacrament, for somuch as we do truly believe, that in that little host is almighty God, the Creator of heaven and earth, the lord of the world, the glory of the Angels, the repose of all those that be blessed, the judge of the world, whom the Angels, Archangels, Cherubins, and Seraphines do praise, before whose sight the powers of heaven do tremble, not for that they have offended him, but for that considering the highness, and greatness of that sovereign majesty, they acknowledge themselves to be but so many worms before the same. True it is, that this fear causeth not in them any pain, but a most high Reverence; because they know, that as there is due all love to that infinite goodness and bounty, so to his greatness there is due all fear. This affection is also much increased in a man, by consideration of the great number of his sins, and daily negligences. For if the Angels and Principalities of heaven do fear him, without having done any thing wherefore, since they were created, how much more ought a vile and wretched worm to fear, which so oftentimes, and in so many manners offendeth his creator?  
This is then the first thing which a man ought to consider, when he cometh to this table, saying within himself with great Reverence. I go now to receive almighty God, not only into my soul, but also into my body.  
But now this fear must be tempered with Hope, which the same lord of ours giveth us, by considering that he with the bowels of pity, and compassion upon our weakness and misery, inviteth us to his table, & calleth us with those most sweet words, which are. Come ye to me, all that labour, 
Matth. 11.28.  and are burdened, to wit with the heaviness of your mortality, and of your passions, because I will restore and refresh your souls. And in an other place, when the Pharisees murmured of this lord, because he did eat and drink with sinners, he answered them, that They that are whole, 
Luc. 5.31.  need not the Physician, but they that are ill at ease; and that he came not to call the just, but sinners to penance. So that with these words, the sinners, that repent themselves of their sins, may take heart and confidence, to be bold to approach near to this heavenly banquet.  
But touching the hunger & desire which this heavenly bread requireth, a great motive may be to consider the effects thereof, and the great benefits, which by the same are communicated to those, that devoutly do receive it; which be so great, that no man is able to recount them. 
Effects of Communion  For by the same the Grace of God is given us; by it we become united, and incorporated to our head; which is Christ. By it we are made partakers of the merits, and travails of his most sacred passion, and by it is renewed the memory thereof. By it Charity is inflamed, our weakness is strengthened, and spiritual sweetness is tasted even in his own proper spring which is Christ; and by it are stirred up in our souls new purposes and desires towards all goodness. By it is given us a most precious pawn of everlasting life. By it are forgiven the sins, and negligences which we daily commit, and by it also a man becometh of Attrite, Contrite, which is as much as to rise from death to life. By it likewise is diminished the flame of our passions and concupiscences, and (that which is more) by it Christ entereth into our souls to dwell in them, and dwelling there (as he himself signified when he said, 
joan. 6.57.  that as his father was in him, and therefore his life was like to the life of his father) to make like himself in pureness of life, all those that worthily receive him into themselves, by means of this Sacrament, that now they may say each one in particular, I live, now not I, 
Gal. 2.20.  but Christ liveth in me.  
If therefore this celestial bread, work all these effects in the souls of those, that with a pure conscience do eat it, what man is there so insensible, or so great an enemy of himself, that will not have hunger of bread, that worketh so great effects in him, that doth worthily receive it. A man ought therefore to occupy himself in the consideration of these things, the day and the night before the blessed Communion, to stir up by means of the same these three affects aforesaid, in which doth consist actual devotion, that is so greatly requisite for this meat. To which purpose the two prayers following will help very much, if they be read with as much attention and devotion as is possible; because in them the devout soul shall find words, and considerations to stir up in itself those three affections and feelings afore mentioned.  

A DEVOUT PRAYER TO BE SAID before the receiving of the blessed Sacrament.  
I Give unto thee, o my Saviour and Lord, most hearty thanks and praise, for all the benefits which it hath pleased thee, to bestow upon this so vile and miserable creature. I give the thanks for all the mercies, which thou hast used towards mankind, for the mystery of thy holy Incarnation, and chiefly for thy most holy Nativity, for thy Circumcision, for thy Presentation in the Temple, for thy Flight into Egypt, for the travails of thy voyages, for thy going up and down in preaching, for the persecutions of the world, for the torments and sorrows of thy passion, and for all that which thou didst suffer in this world for me, and much more for the love, with which thou didst suffer, which without comparison was far greater.  
Above all this I give the thanks, that thou hast vouchsafed to set me at thy table, and to make me partaker of thyself, and of the inestimable treasures and merits of thy passion. O my God, O my Saviour! wherewith shall I repay this thy new mercy? who was thou, o Lord, & who were we, that thou, being the king of majesty, wouldst come down to these our houses of clay? Heaven is thy seat, and the earth thy footstool, and the glory of thy majesty doth fill all this. How then wilt thou repose thyself in so vile cottages? may a man think (saith Solomon) that God will devil in earth with men? If the heaven, 
3. Regu. 8.  and heavens of heavens be not sufficient to give the place, how much les shall this so strait room suffice for thee? O how marvelous a thing is it, that he which sitteth above the Cherubins, and from thence beholdeth the depths, doth now come down to these depths, and place in them the seat of his majesty?  
Seemed it little to thy infinite goodness, to have appointed unto us the Angels for hour safeguard, if thou thyself, being the lord of Angels, hadst not come unto us? and entered into our souls, and handled there, with thine own hands, the affairs of our salvation? There thou dost visit the sick; thou dost raise up those that are fallen; thou dost instruct the ignorant; thou dost teach those that have erred, the right way; and finally thou thyself art he, that dost heal us of all our diseases, and this with no other hands, then with thine own, nor with any other medicine, then with thine own most precious body and blood. O good pastor! how faithfully hast thou fulfilled thy word, which thou didst speak unto us by thy Prophet saying, 
Ezech. 34  I will feed my sheep, and give them a sweet repose; I will seek that which was lost, and will bring back again that which was cast out.  
But who may be worthy of such rewards? who may be worthy to receive so great benefits? Thy only mercy, o Lord, maketh us worthy of so great goodness. And forasmuch as without it no man can be worthy, let thy mercy, o mie good God, be favourable to me, and let the same make me partaker of this mystery, and thankful for this so great a benefit. Let thy grace likewise supply my defects; let thy mercy pardon my sins; let thy holy spirit prepare my soul; let thy merits enrich my poverties; and let thy most precious blood wash all the spots of my life, that so I may worthily receive this venerable Sacrament.  
I do exceedingly rejoice, o mie God, when I remember that miracle, which Heliseus did after his death, 
4. Reg. 1● 21.  when he raised one that was dead, by touching him. For if the body of the dead Prophet was of such force, of how much more force is the live body of the lord of Prophets? Thou, o lord, undoubtedly art not of less power, than was thy Prophet; neither is my soul less dead, than was that body; neither is this touching of thine, of les virtue, than was that of his; wherefore then should I not hope here-hence an other like benefit? wherefore should a body conceived in sin, work greater wonders, than that body which was conceived by the holy Ghost? wherefore should the body of the servant, be more honoured than the body of the lord? wherefore should not thy most sacred body, raise again the souls that approach unto thee, seeing that the body of thy servant, raised the bodies that approached unto it? And for somuch as that dead body, without seeking for life, did receive that which it sought not for, through the virtue of that holy body; let it please thy infinite mercy, o my lord, that sith I seek the same by means of this most blessed Sacrament, through it I be so raised up and quickened, that hereafter I live no more unto mie self, but wholly unto thee. O good JESUS, by that inestimable charity which made thee to take our flesh upon thee, and to suffer death for me, I most humbly beseech thee, that thou wilt vouchsafe to make me clean from all my sins; and to adorn and deck me with thy virtues and merits; and to give me grace, that I may receive this most venerable Sacrament, with that humility and Reverence, with that fear and trembling, with that sorrow and repentance for my sins, and with that purpose and resolution to leave them, and with that love and charity, which is requisite for so high a mystery.  
Give me also, o lord, that purity of intention, with which I may receive this mystery to the glory of thy holy name, to the remedy of all my weakness, and necessities, to defend me from the enemy with this armour, to sustain my self in spiritual life with this food, and to make my self one thing with thee, by the means of this Sacrament of love, and to offer up to thee this sacrifice for the salvation of all faithful Christians, as well living, as dead, that all may find help through the inestimable virtue of this Sacrament, which was instituted and ordained for the salvation of all. Thou who livest and reignest world without end, Amen.   

AN OTHER PRAYER OF S. BONAuenture after Communion.  
O LORD God almighty, my Creator, and my Saviour, how have I been so bold as to approach unto thee, being so vile, so filthy, and so miserable a creature, as I am? Thou, o Lord, art the God of Gods, the King of Kings, and the Lord of Lords. Thou art the height of all goodness, of all virtue, beauty and pleasure. Thou art the fountain of light, the spring of love, and the embracing of most hearty Charity. And being as thou art, thou dost pray me, and I do fly from thee; thou hast care of me, and I have no care of thee; thou dost always regard me, and I do always forget thee; thou dost bestow many favours upon me, and I do not esteem them; and finally thou dost love me, that am vanity and nothing, and I do make no account of thee, which art an infinite and unchangeable good. I prefer the baseness of this world, before thee most gentle spouse; and the creatures move me more, then doth the Creator; more detestable misery, than the highest felicity; and more bondage, than liberty. And albeit it be true, 
Proverb. 27.  that the wounds of a friend are to be more esteemed, than the deceitful kisses of an enemy; yet I am of such a condition, that I rather desire the deceitful wounds of him, which abhorreth me, than the sweet embracings of him, which loveth me. But remember not, o lord, my sins, neither those of my forefathers, but be mindful of thy merciful entrails, and of the grief of thy precious wounds. Consider not that which I have done against thee, but that which thou hast done for me: for if I have done many things for which thou mayst condemn me, thou hast done many more for which thou mayst save me. Seeing then, o lord, that thou dost so love me, as thou showest, wherefore dost thou withdraw thyself from me? O most loving lord hold me with thy fear, constrain me with thy love, and quiet me with thy sweetness.  
I confess o Lord that I am that prodigal son, 
Luc. 15.  who living over rankly, and loving mie self and thy creatures disorderedly, have wasted all the substance which thou didst give me. But now that I do know my misery and poverty, and do return pined with hunger to the fatherly bowels of thy mercy, and do approach to this celestial table of thy most precious body, vouchsafe to look upon one with eyes of pity, and to come forth to receive me with the secret beams of thy grace, and to make me partaker of the marvelous fruits and effects of this most worthy Sacrament; for somuch as by it is given the grace of the holy Ghost; by it are forgiven sins; by it are pardoned the debts dew unto sins; by it devotion is increased; by it is tasted spiritual sweetness, even in the very spring of the same; by it arrenued all good purposes and desires; and by it finally the soul is joined with her heavenly spouse, and receiveth him into herself, that by him she may be ruled, defended, and guided in the way of this life, until he bring her to the desired harbour of his glory. Receive then, o pitiful father, this thy prodigal son, who trusting in thy mercy, returneth to thy house. I acknowledge, o my father, that I have sinned against thee, & that I am not worthy to be called thy son no neither a hired servant; yet for all this, have mercy upon me, and forgive me my sins. I beseech thee, o Lord, command that the garment of Charity, the ring of lively faith, and the shoes of joyful Hope be given me, with which I may go securely through the rough and cragged way of this life. Let the multitude of vain thoughts and desires depart out of me; for one is mie beloved, one mie desired, & one mie God and Lord. Let nothing hereafter be sweet to me, nor delight me but only he. Let him be all mine, and I alhiss, in such sort that my heart do become one thing with him. Let me not know any other thing, nor love any other thing, nor desire any other thing, but only mie sweet Saviour JESUS Christ, and him crucified. who with the father and the holy Ghost liveth and reigneth world without end. Amen.   

HERE FOLLOWETH A PROFESSION OF THE CATHOLIQVE FAITH, SET out according to the decree of the holy Council of Trent.  
I. N. do with a steadfast faith believe, and profess all and every point, contained in the Symbol of the Faith, that the holy Roman Church doth use; to wit. I believe in God the Father almighty, maker of heaven and earth, of all things visible, and invisible; and in one Lord JESUS Christ the Only begotten Son of God, and borne of the father before all world's; God of God, light of light, true God of true God; begotten not made, of the same substance with the father, by whom all things were made; who for us men, and for our salvation came down from heaven, and was incarnate by the holy Ghost of the Virgin Marie, and was made man; was crucified also for us under Pontius Pilate, suffered, and was buried; and rose again the third day according to the Scriptures; & ascended up into heaven; sitteth at the right hand of the father; and he shall come again with glory, to judge the live and the dead, of whose kingdom there shall be no end; and in the holy Ghost our lord and giver of life, who proceedeth from the father and the son, who with the father and the son is together adored, and conglorified, who spoke by the Prophets; and one holy Catholic, and Apostolic Church. I confess one Baptism for the remission of sins, and I expect the Resurrection of the dead, and the life of the world to come. Amen.  
I do most steadfastly admit and embrace the Traditions of the Apostles and of the Church, and all other observances, and Constitutions of the same Church. I do likewise admit the holy Scripture, according to that sense, which our holy mother the Catholic Church hath holden, and doth hold; unto whom it doth appetteine to judge of the true sense, and interpretation of the holy Scriptures: neither will I ever understand, nor interpret the same, otherwise then according to the uniform consent of the fathers.  
I do also profess that there be truly, and properly Seven Sacraments of the new law, instituted by JESUS Christ our Lord, and necessary for the salvation of mankind, (although they be not all necessary for all men,) to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Order, and Matrimony; and that these Sacraments do give grace; and that of them, Baptism, Confirmation and Order can not be reiterated, without sacrilege. I do also receive, and admit all the received, and approved Cermeonies of the Catholic Church, in the solemn administration of all the a foresaid Sacraments. I do embrace and receive all, and every of those things, which in the holy Council of Trent have been defined, and declared touching Original Sin, and justification. I do profess also that in the Mass is offered up unto God a true, proper, and propitiatory sacrifice, for the li●e and the dead; and that in the most holy Sacrament of the Altar, there is truly, really, and substantially the body and blood, together with the soul and divinity of our lord JESUS Christ; and that there is made a Conversion of the whole substance of bread into the body, and of the whole substance of wine into the blood; which Conversion the Catholic Church doth call Transubstantiation. I do also confess, that under either kind only, is received Christ whole and entire, and the true Sacrament.  
I do constantly hold that there is Purgatory, and that the souls, which be there detained, are helped by the prayers of the faithful. Also that the Saints, who reign together with Christ, are to be worshipped, and called upon, and that they offer up prayers to God for us, and that their Relics are to be worshipped.  
I do most steadfastly affirm, that the Images of Christ, of the mother of God always Virgin, and of other Saints, are to be had and retained, and that due honour and reverence is to be given to them. I do affirm that the authority of Indulgences, was left by Christ in the Church, and that the use of them is very behofeful for Christian people.  
I do acknowledge the holy Catholic, and Apostolic Roman Church, to be the mother and mistress of all Churches; and do promise and swear true Obedience to the Bishop of Rome, who is the Succesfor of S. Peter Prince of the Apostles, and the Vicar of JESUS Christ. All other things also defined, and declared by the holy Canons, & Ecumenical Counsels, and chiefly by the holy Council of Trent, I do undoubtedly receive and profess; and also all contrary things, and whatsoever heresies condemned, rejected, and accursed by the Church, I likewise do condemn, reject and accurse.  
This true Catholic faith, without which no man can be saved, which now I do willingly profess and hold, I the same N. do promise, vow, and swear to hold and confess most constantly, by God's help, entire and uncorrupted even to the last end of my life; and to procure, as much as shall lie in me, that my subjects, or those of whom I shall have care in my office, shall hold, teach, and preach the same. So God help me, and these holy gospels of God.  
Laus Deo & Beatissimae Virgini Mariae Dei Matri.    

A TABLE OF THE THINGS Contained in the six Treatises of this book.  

In the First Treatise,  


and first part of the same.  
OF the fruit which we reap by prayer and meditation. pag. 1.  
Of the matter requisite to be used in meditation. p. 6.  
The first seven Meditations for the days of the week. Wondaienight. Of the knowledge of thy sins and thyself. pag. 8.  
Tewsdaienight. Of the miseries of man's life. p. 15.  
Wensdaienight. Of the hour of death. pag. 22.  
Thursdaienight. Of the day of judgement. pag. 28.  
Fridaienight. Of the pains of Hell. pag. 33.  
Saturdaienight. Of the glory of Heaven. pag. 38.  
Sunday night. Of the benefits of almighty God. 44.  
Of the time and fruit of the foresaid meditations. pag. 51.  
Of other seven meditations of the sacred passion, & of the manner which we must observe in them. pag. 53.  
Monday morning. Of our saviours entering into jerusalem; washing his Apostles feet; and Institution of the most blessed Sacrament. pag. 57  
Tewsdaie morning. Of our saviours prayer in the garden; his Apprehension, and Presentation before Annas, pag. 68  
Wensdaie morning. Of the Presentation of our Saviour before the high priest Cayphas; of the injuries he received that night; of Saint Peter's denial; and of his whipping at the pillar. pag. 74.  
Thursdaie morning. Of our saviours Coronation wit● thorns, of the words, Ecce Homo, and bearing of the Cross upon his shoulders pag. 80.  
friday morning Of the Cross, & the seven words which our Saviour spoke upon the same. pa. 87.  
Saturdaie morning. Of the piercing our saviours side; of his taking down from the Cross; of the pitiful bewailing of our Lady, and of Cristes' burial. pag. 97.  
Sunday morning. Of the descending of our Saviour into Limbus; of his appearing to our Lady, to S. Marie Magdalen, to the Disciples, and of his Ascension. pag. 103.  
Of six things that may concur in the exercise of prayer. pag. 109.  
Of Preparation which is requisite before prayer. pag. 112.  
Of Reading. pag. 114.  
Of Meditation. pag. 116.  
Of Thanksgiving. pag. 120.  
Of Offering. pag. 122.  
Of Petition. pag 124  
An especial petition of the love of God. pag. 126.  
Of certain advises which are to be observed in meditation. pag 132    


In the second part of the first Treatise.  
WHat thing Devotion is. pag 142.  
Of nine things which help us greatly, to attain unto devotion. pag 146.  
Of nine things that hinder prayer. pag. 149.  
Of the most common temptations, which be want to weary such as give themselves to prayer, and of their remedies. pag. 152.  
The first remedy against want of spiritual consolations. pag. 153.  
The 2. remedy against importunate thoughts p. 155  
The 3. remedy against temptations of Biasphemie. pag. 156.  
The 4 remedy against temptations of Infidelity, pag. 157.  
The 5. remedy against temptations of diffidence and presumption. pag. 159.  
The 6. remedy against excessive desire of spiritual taste and consolation; and against the contempt of such as have them not. pag. 160.     

In the second Treatise.  
OF the utility and necessity of vocal prayer. pag 164.  
A preamble to the prayers that follow, treating of the preparation and mind with which they must be said. pag. 166.  
The first prayer, for the first day of the week, serving to stir up in our soul a holy fear of God, by considering those things that induce us thereunto. pag. 169.  
The 2. prayer, for the 2. day, of the praises of God. pag. 176.  
The 3. prayer, for the 3. day, to give thanks to God for his benefits pag. 180.  
The 4. prayer, for the 4. day, of the love of God. pag. 183.  
The 5. prayer, for the 5. day, of Hope in God. pag. 188.  
The 6. prayer, for the 6. day of Obedience. pag 191.  
The 7. prayer, for the 7. day, in which a man offereth himself, and all things that he hath to God. pag. 193.  
A prayer to the holy Ghost. pag. 199.  
A prayer while we hear mass, or at any other time. pag. 201.  
A devout prayer to our Blessed Lady. pag. 206.  
A prayer of S. Thomas of Aquine to demand all virtues. pag. 231.   

In the third Treatise.  
divers Remedies against sin, and the occasions thereof. pag. 236.  
The first Remedy, is to consider how great an evil mortal sin is. pag. 236.  
The 2. remedy is, to avoid the occasions of sins. pag. 238.  
The 3. remedy is, to resist evil thoughts in the beginning. pag. 239.  
The 4. remedy is, to examine our Conscience every day. pag. 240.  
The 5. remedy is, to eschew venial sins as much as we may. pag. 240.  
The 6. remedy is, to use severity towards our body. pag. 241.  
The 7. remedy is, to take strait account of our tongue. pag. 242.  
The 8. remedy is, to withdraw our heart from the love of temporal things. pag. 244.  
The 9 remedy is, to exercise almsdeeds and works of mercy. pag. 245.  
The 10. remedy is, to read devout & good books. pag. 246.  
The 11. remedy is, to walk always in the presence of God. pag. 247.  
The 12. remedy is, to frequent the Sacraments. pag. 250.  
The 13. remedy is Prayer. pag. 251.  
Three other remedies which be, to fly idleness, to love Solitariness, and to break with the world. pag 252. 253.   

In the fourth Treatise.  


THe preface to the Reader. pag. 254.  
An instruction or Rule of good life, for those that begin to serve God in Religion. pag. 257.    


In the first part.  
OF mortification of our vices and passions, and of the means that serve for this purpose. pag. 267.    


In the second part of this fourth Treatise  
OF divers virtues which a Religious person ought to plant in his soul. pag. 277.  
Of Charity. pag. 277.  
Of Hope. pag 281.  
Of Humility. pag. 282.  
Of Patience. pag. 283.  
Of Poverty. pag. 284.  
Of Chastity. pag. 285.  
Of Mortification. pag. 287.  
Of Austerity. pag. 288.  
Of Silence. pag 290.  
Of Solitariness. pag. 291.  
Of inward composition. pag. 292.  
Of inward affection to the ceremonies of our religion. pag. 294.  
Of imitating the first founders of our Religion. pag. 296.  
Of Discretion. pag. 297.  
Of Obedience. pag. 298.  
Of such things as may help us, to put in practice that which had been said. pag. 300.  
Of Devotion. pag. 300.  
Of divers means whereby to get devotion and first of the use of the holy Sacraments. pag 305.  
Of the meditating of heavenly things. pag. 306.  
Of Reading spiritual and devout books. pag. 308.  
Of Attention in the time of the divine service. pag. 309.  
Of hearing and serving mass. pag. 310.  
Of daily exercise. pag. 311.  
Of friday's exercise. pag. 311.  
A brief sum of all that which hitherto hath been said. pag. 313.  
Of divers temptations of those that be new in Religion. pag. 314.  
Of temptation in matters of faith. pag. 315.  
Of temptation of Blasphernie. pag. 316.  
Of temptation of Scruples. pag 317.  
Of temptation of scandals. pag. 317.  
Of temptation of overmuch desire of spiritual consolations. pag. 318.  
Of temptation of uttering Gods favours. pag. 319.  
Of temptation to flit from place to place. pag. 320.  
Of temptation of Indiscretion, and of too much discretion. pag. 321.  
Of temptation of forsaking a man's first vocation. pag. 322.  
Of temptation which is covered with the cloak of virtue. pag. 324.  
How a man ought to behave himself towards God towards himself, and towards bis neighbours. pag. 326.  
Of our duty towards God. pag. 326.  
Of our duty towards ourselves. pag. 329.  
Of our duty towards our neighbours. pag. 330.     

In the fift Treatise.  
THe preface. pag. 332.  
Of Contrition and of the two parts which it containeth. pag. 335.  
Of the means by which Contrition is obtained. pag. 337.  
Of Confession and what we ought to observe in the same. pag. 344.  
In what cases the Confession is of no value, but aught to be made again. pag. 350.  
A memorial of sins as well touching the ten Commandments, as other matters wherein a man may sin mortally. pag. 353.  
A general advertisement to discern, which is a deadly sin, and which is a venial. pag. 366.  
A brief manner of Confession, for such as be want to confess often. pag. 368.  
Of Satisfaction the third part of penance. pag. 377.   

In the sixth Treatise.  
HOw we ought to prepare ourselves for the receiving of the most blessed Sacrament of the Altar. pag. 379.  
A devout prayer to be said before the receiving of the blessed Sacrament. pag. 384.  
another prayer of S. Bonaventure after Communion. pag. 389.  
A profession of the Catholic faith, set out according to the decree of the holy Council of Trent. pag. 393.   
FINIS.