A TREATISE OF MENTAL PRAYER.  
IN WHICH Is briefly declared the manner how to exercise the inward Acts of Virtues.  
By Fr. Ant. de Molina Carthusian.  
WHEREUNTO Is adjoined a very profitable Treatise of Exhortation to Spiritual Profit. Written by F. Francis Arias of the Society of JESUS.  
Together with a Dialogue of CONTRITION and ATTRITION.  
All translated out of Spanish into English by a Father of the Society of JESUS.  
Permissu Superiorum. M.DC.XVII.   

TO THE REVEREND, AND RELIGIOUS MOTHER, MARY WISEMAN, Prioress of the English Monastery of the Order of S. Augustine in Lovayne.  
And to the rest of the Virtuous & Devout Sisters in that Covent.  
REVEREND MOTHER, AND RESPECTED SISTERS,  
Amongst the Religious Families of our Nation, I do not make the least account of yours, though I salute you not with the first, having still expected a fit occasion. Which being now offered, it may please you to accept in good part this small Present, that I send you, in testimony of my abundant affection, and reverence to your Person, and holy Family.  
Two things I commend herein to your prudent Consideration: to wit, CONTEMPLATION, or Mental Prayer, which is the life and soul of Religion; and SPIRITVAL PROFIT, the high way to Perfection. Wherefore I have joined them in one little Volume, that you may have the use of both together; for the one greatly helpeth the other.  
Touching the Authors; the former, Fr. Antony de Molina, yet liveth, a most Devout, and Religious Carthusian in Spain. The second, F. Francis Arias, now deceased, of the Society of ●ESVS, is a man so well known to the world for his singular learning & Sanctity of life, as ● shall need to say nothing, seeing his works are extant & printed in many Languages, which make my testimony and praise unneedfull.  
I have added also to these two little Treatises, a Dialogue of CONTRITION and ATTRITION: which is so fit a Remedy against Temptations, and so easy, sure, and ready a way to keep friendship with God; as I doubt not, but you will receive particular comfort, and reap great benefit by the frequent exercise thereof.  
I will not be tedious with a longer Epistle: only I desire that my good will and zeal of your service, may be remembered in the practice of these holy Documents. And so craving pardon, with due Respect, I humbly take my leave, resting.  
Your ever devoted Servant. I. W. S. Omers. 25, jan. 1617.   

THE PREFACE OF THE AUTHOR to the Reader.  
MANY years be now past, that some Religious of this holy house, especially Lay-brothers whose exterior occupations afford them less time to bestow in reading books) requested m● to write for them some compendious Treatise; to guide them in their spiritual devotions. Charity and desire to serve, and help my Brethren, bound me (though I knew well my own insufficiency, and experience in spiritual affairs) to do my best to satisfy their importunity. Being therefore to begin, I thought it needless to treat of Prayer, or of the Parts, Preparations, Conditions, and Directions that concern the same, so many Treatises, some at large some more brief, & both very sufficient having been written of this Argument. Notwithstanding I have thought good to declare one point which I had a long time wished I might see handled clearly and distinctly: and the same, I knew to be the desire also of many persons that are devoutly given to mental prayer; to wit, What meditation is, how the Powers of the Soul are to be used, and the acts of the Understanding, and the will directed to consider things with fruit, and to exercise affections & internal acts of Virtue. The which is a most excellent kind of Prayer, and of very great profit, principally for beginners, setting aside supernatural kind of Prayer whereof we are not to speak at this time.  
This point I intent to handle, and shall endeavour to do it with as much perspicuity, distinction, and brevity as I may, making v●e of what I have read of this matter, in Saints works, and Authors of ancient and modern times, and of what our Lord hath specially given me to feel myself; yet with such plainness of style, as the quality of the persons, for whom it was written, requireth. For I never imagined that the Treatise itself should get out of the gates of our Monastery.  
As it was written with my own hand, I imparted it to my Brethren: and seeing them much comforted and content therewith, I communicated the same to other devout and spiritual persons. By this means the Treatise was delivered from hand to hand, many co●ies thereof being spread abroad; and (as it commonly falleth out) with the multitude of copies many errors and corruptions increased. For which reason; as also for that very many spiritual and intelligent persons judged it might be profitable, because it declareth briefly and clearly the aforesaid argument, so necessary and important; I permitted the same to be printed, that such as would might make benefit thereof, without the labour of copying it out.  
Neither have I added or changed any thing, but let it pass as it was first divulged in writing with so great content and profit of the Readers: nor do I pretend any other thing, but only to assist those who use the exercise of Prayer; to the end that some part of their devotions may be derived to myself, and the whole directed to the greater honour and glory of God Amen.  
Fr. Ant. de Molina.   

A BRIEF TREATISE OF MENTAL PRAYER.  

What Meditation is: and what parts it containeth. CHAP. 1.  
MEDITATION is nothing else but a discourse made by the understanding, in which it considereth something or other, & from that draweth other different thoughts, conceits, or considerations, gathering one thing from another: In the same manner as when one is alone, plotting some thing which he is to do, & considering that he must do it in this, or that manner, for this reason or for that; and that he must procure this thing, and take heed of the other, for such and such reasons; & many other like things which the Understanding frameth, all directed to attain to the end which he pretends. In this very manner is meditation of spiritual things, that the Understanding considering one of the mysteries of our Faith, maketh discourses upon it, and conceits, of what it behoveth us to love, and what to hate; of what we must seek to procure, and what to fly and take heed of, and the like. And this is properly meditation.  
2. But we must note, that when this meditation stays only in the Understanding, and in the knowledge of the things alone, it is not Prayer, but study or speculation, which pertaineth to such as seek for knowledge only, or to teach others. And therefore that it may be perfect Prayer, it is necessary, that together with the discourses and considerations of the Understanding, the acts of the will do accompany and follow, which must draw forth affects and acts of virtues: and this is that which here we desire to declare.  
3. For in the meditation of the mysteries of Christ our Saviour, principally in those of his Passion, this form may be kept; supposing the preparation & reading of the mystery in those who have need, and the rest of the documents which are taught by those who have written of this matter: for we pretend not here to handle all these things, but only of the manner how to meditate.  
4. The Meditation may be divided into three points. The first is to consider the story of the mystery whereof we are to meditate. The second is to ponder the circumstances which concur in it. And the third, is to draw the fruit, and acts of virtues, which may be gathered out of them. But it is to be noted, that although here we put these three points distinct, and in their order; it must not be understood that in the meditation they go by this order, and distinction every one by itself, but that they may be mingled and joined one with another. As for example, we beginning to consider the story of one mystery, if there it happen that we consider any circumstance thereof, or any virtuous or devout motion shall offer itself; therein must we detain ourselves, and afterward pass to another thing. And if in the first word there occur considerations and do move affects for the time prefixed for prayer, it is not necessary to go any further, but to spend all the time in that. And the same I say, if one circumstance suffice, or one affect, to spend all the time of prayer, be sufficient; than it is not necessary to discourse of the rest. But these things are set down here distinctly by themselves every one, that they may be understood the better, and to give sufficient matter of meditation.  
5. The first point is to consider the story of the mystery literally and plainly as it happened, according as the holy Gospel saith, or according to what may be read of that mystery in good approved, and devout books, or according to that which piously may be considered with good discretion, or lastly according to that which was wont to happen in such like cases. As for example; if you consider how our Saviour was whipped at the pillar; you must imagine yourself present in a Court or Auditory, where the Precedent, or judge is set in his Chair, or Tribunal seat, and with him many principal men of authority, judging one poor man, a very Saint and Innocent, and yet accused of grievous offences, and great crimes, and the judge although he knoweth the accused to be guiltless, yet to condescend to the importunity of the accusers, and to content them, he commandeth him to be whipped. And presently some shameless wretches, and cruel ministers of justice take, and carry him away with great speed & gladness, command him to be stripped, and they to hasten him the more, help him forward, but very discourteously; and in the mean time, others prepare most cruel whips and scourges with which they are to whip him; and being naked, they speak many shameful and discourteous words unto him, and they tie him very hard unto a pillar of that Court, and begin to whip him most furiously with all the force they had, all his body over, without any kind of pity: and some soldiers being wearied, there come others with a fresh supply, with other kind of whips, for the first were now half broken or worn out, and perhaps they untie him, and turn his other side from the pillar, that no whole place may be found in all his body; and these also whip him until they be weary, and for fear of not killing him (for they had no order for that) they leave off and unbind him: and how he with very great patience and fortitude, suffereth such terrible, griefs and torments which all this while he felt, and then with great humility and mildness, gathereth up his garments on the ground, and resteth himself again, without once opening his sacred mouth to complain. And so in like manner you must consider any other mystery, as piously we may believe it fell out.  
6. The second point is to ponder with attention, the circumstances, which are concerning that mystery how it passed, as we have said of the Pillar, to ponder who is that Precedent which is there with such authority; that he is but a poor miserable man, a sinner, an idolater, without knowledge of God, that to morrow he may die, and his body shall be converted into worms meat, and his soul shall go to suffer eternal torments in Hell with the Devils. And who is he that is accused, who is he that is so tied with so great humility, and dispect: that he is jesus Christ God & Man; according to his Divinity he is Creator of all things; whom all creatures serve and adore: and according to his Humanity, he is a person of so great authority amongst the people, who wrought so many miracles, and made so many Sermons, that every one thought himself happy, that could touch his garment. What would he think to see himself so abused against justice, & to see himself delivered into the hands of such vile and cruel ministers. And when such a person, so venerable and chaste, should be stripped before so many people, how great the grief would be which he felt in so delicate a body, being whipped so unreasonably by such cruel and unmerciful slaves: And many other such like circumstances which here passed, as in all the rest you must proceed, pondering of them with particular consideration.   

Of the general circumstances which may be considered in the mysteries of Christ our Saviour. CHAP. II.  
THE circumstances which generally may be considered in the mysteries of our Saviour jesus Christ, especially in his holy Passion are these, Who? What? For whom? For what? Of whom? How? and the declaration is that which followeth.  

§. I. WHO.  
2. The first circumstance is, to consider attentively, Who is the person that doth that work, or suffer that pain: that it is jesus Christ God and man, who being God from all Eternity, without any beginning of his Being, for the salvation of the world came down from heaven, and was made man in the womb of the sacred Virgin Mary.  
3. And in as much, as he is God, he is the Word of his eternal Father, second Person of the Blessed Trinity; and as eternal, as great as God, as powerful as the Father and the holy Ghost, and finally one and the same God, & one and the same Essence with the Father, and the Holy Ghost; who created all things, and doth conserve, and govern them, and whom all they serve, and praise; and the praise which they give to him, and those which all creaturers can give, do not come near by an infinite distance to that which he deserveth, in praise service, and love. And all creatures together in his comparison are not an Ant before him, nor so much as a sand of the sea, in whose presence the highest Seraphims tremble and fear, as also all the rest of the Blessed Spirits.  
4. As he is man, he is King, and universal Lord of all that is created, because his eternal Father hath put all into his hands, and all creatures ought to obey him, and be subject unto him, and by right and authority he may do wrea them as it pleaseth him, not only with natural but also supernatural things. That he imparteth all the good included in grace and glory to whom he pleaseth. And all the Angels, and sotiles in heaven, and they who are to go thither must come into glory by his helping hand and by his merits. And that his most holy Humanity only is more worth and more esteemed, and beloved of Almighty God, & hath received more riches, and gifts from God, than all creatures together, with such and so great excess, that there is no comparison.  
5. That his holy body, is form, by the work of the holy Ghost, of the purest blood of a Virgin, the most holy that ever was, or shall be; and therefore hath greater beauty and perfection of nature then ever any human creature had, or shall have; and also more deli●ate and tender then any other man; and he had the complexion of his body more sensible and delicate, than the flesh of a child of four, or five years of age.  
6. And that his soul being most holy from the instant of his conception, is full of grace and charity, and full of all virtues and gifts of the holy Ghost; and that in so high a degree, that it exceedeth, without comparison, the graces and virtues of all Angels, and men that ever were, are, or shall be. And that not only for himself he hath grace, but also to communicate, as head, to the Angels and men already created, & infinite others who might be created; for all the grace they have received, and shall receive hereafter, all do receive it from the fullness and copious abundance of the grace of Christ.  
7. And also from the instant of his conception, that most holy Soul of his, is full of so marvelous science, and wisdom, that he knoweth, & can tell perfectly the natures and essence of all things, which are, were, and are to come, and the number and order of them all, and every one in particular & distinctly; he knoweth their properties, conditions, qualities, and inclinations; he knoweth how many stars be in heaven, and how every one is called, and how big every one is; and how many drops of water there be in the sea, & how many sands. He knoweth and can tell all the thoughts and desires of men and Angels, good and bad, as well those that now they have, as those which they shall have for ever: all these he sees and knows more clearly, and distinctly than I can see that which I have before mine eyes.  
8. And above all from the said instant of his conception, his soul is full of glory, for from that time he saw most clearly the Divine Essence of God, and did enjoy it most perfectly: and all this glory and beauty, this our Lord would of his own proper will and desire have to lie hidden, and as it were kept there in the chiefest part of his soul, and for 33 years did defraud his most holy body of all this glory which naturally was due unto it, that thereby he might suffer labours and pains for us. And that in the inferior part of his soul he might suffer sorrow, grief, and the like as he did very much, & he would not use power and authority which he had over all things, nor his majesty proper to his person, but be borne and live in poverty and despect, subject unto so many labours, and so great weariness as he suffered in the same manner, as if he had been a poor sinner.  
9 And besides all that is said, even in this very same poverty, & humility which he chose, you must consider the dignity of that most sacred Humanity, that verity of working miracles, that he commanded the devils as his slaves, and they obeyed him and feared him; only with a voice he revived the dead, with the touch of his hands he cured all infirmities; the great authority that he had amongst the people, that he was held for a great Prophet, as never the like was seen in Israel; that the Cities were emptied & great multitudes went after him into the desert, only to hear his doctrine, and held themselves happy who could come so near, as to kiss the hem of his garment, for only the touch of it cured all diseases. And being his authority was so great on the one side, yet his humility one the other side was profound, such his plainness, sweetness, & affability which he used to those with whom he conversed, and the facility and charity wherewith he did remedy their infirmities and necessities, and many times not being called, nor invited, that with this he won the hearts, and gained the good will of all.  
10. All these things and many others, which are to be considered concerning the person of our Lord and Saviour jesus Christ, it is just and fit, we should ponder them very seriously, and commit them to memory; that in what thing soever you meditate, that he doth, saith, or suffereth, you may know how to feel it as you ought: pondering who is the person, who doth that work, or suffer that pain, or speak that word etc. And this is the first circumstance signified by the former word, Who.   

§. II. WHAT.  

1. THE second circumstance is to consider What he is that suffereth for thee, which is to be noted that it is the doctrine of S. Thomas, and of all the Divines, that the griefs and pains our Lord and Saviour suffered in his Passion, were the greatest which have been suffered, or ever shall be suffered in this world, although all the torments of all the Martyrs should be recounted, for many reasons which concurred in the pains of Christ, which are not necessary here to be set down, nor to enlarge this point so much, for it dependeth of the consideration very particularly of every thing which our Saviour suffered, and to consider attentively that in every passage of his Passion, you shall find him suffer something in excess and extraordinary, and in those also may be found very great grief, dispect, injury, scoffs, and ignominious speeches, and so he suffered in all sorts that a man may suffer; that is, not only in the body, but also in the soul, that is, in the inferior part of it, as presently I will declare.  
2. He suffered in his face by false testimony, and ignominious titles, with which he was condemned; in his honour with so many flouts, scoffs, and injuries; in his goods, which were his ●oore garments, for he had nothing else; in his friends, for unto all of them befell part of his labours; in all his members, and senses of his body, for in every one he had particular torment, from the very sole of the foot, unto the crown of his head, and as we say, from top to toe, as is manifest considering every passage by itself.  
3. Mark, that to ponder we● what our Lord and Saviour suffered and felt in his torments and grief, it is very good counsel● that which S. Bonaventure giveth and other contemplative Saints which is, to prove by experience something like to that which h● suffered: as to know well what h● suffered being whipped, to make● good discipline that smartet● well, & then to make the compar● son: If I miserable sinner who hau● deserved eternal torments, hardened in my sins, do feel and grieve so much to be scourged by mine own hands, and that so easily; what would so delicate a body as his feel, so innocent, & holy, being whipped, and scourged by the hands of such cruel villains with all their force, and all his body over, in public before so many people. And to ponder that which our Saviour did feel in the torments of the Cross, let them hold their arms spread in the air, for the space of an hour, or half, or a good while, and make comparison: If I feel so much, for standing a while in this fashion, what could my Lord, & Saviour feel being threo hours upon the Cross; hanging thereon, whilst his hands and feet were pierced with great nails, all the weight of his body hanging on them; and so in other pains which we may suffer, that by these little things, which we feel ourselves, we may come to know how to consider, what our Saviour felt in so great griefs and sorrows.  
4. And besides all this, by all those which he suffered exteriorly in his body, we must ponder much those which he suffered inwardly in his soul, which were far greater; and those may be reduced to four, which were, as other four nails where with his sacred soul was crucified.  
5. The first consideration was, the representation which he had of all the sins of men; for as his blessed soul saw on the one part the Divinity, and how worthy it was to be beloved, and served of all creatures, and he loved it with unmeasurable, & incomparable love, and desired very much the glory of it, and that it might be served of all creatures & obeyed: and on the other side he saw clearly all the sins of the world, both past, present, and to come, and these being so many, he saw that every one of them was a great injury to the Divinity, and great despect and offence to his divine Majesty; he received from hence so perpetual and continual grief that he was like a huge sea of griefs, so great and so inward that no tongue can speak them, or understanding think or imagine them: so as the love he had to the Divinity was unmeasurable, so was the grief to see it offended and despised; in so much that to see one only was ●nough to give him more grief, than all that he suffered exteriorly, particularly the sin of his disciple who had sold him, and betrayed him, did much afflict him, & the sin of that ungrateful, and miserable people that procured and give him his death with so great hatred and envy.  
6. The second conside ration was to see, and know clearly and distinctly the condemnation of so many souls that had already been lost, and should be until the end of the world: for according to the measure of the love of God, so is the love of our neighbour, proportionably speaking: and as his blessed soul did love Almighty God in the highest degree, so he loved, and desired greatly the salvation of souls, & it grieved him much to see so many dead with sin, and conde●aned to so terrible & eternal torment'st & particularly he did feel great and in ward grief, for the loss of many bad Christians, who knowing the mystery of his Incarnation, & Passion, would not profit themselves of this so dear a remedy, but would choose rather death than life, and the captivity of Satan rather, than the liberty of the son of God, and the condemnation of Hell, rather than the glory of Heaven.  
7. The third consideration was a clear and distinct representation of all the torments and griefs of his Passion, and of his death, for he had them always as present as when he suffered: and so we must consider that the grief of his whipping, of the crown of thorns, and the torment upon the Cross, and the scorns of his Passion were not suffered by him were the four nails which inwardly passed through, and crucified that most blessed Soul, and gave him griefs without comparison, more excessive, than all exterior pains and torments.  
9 And with this interior Cross thou must consider that he was crucified all the days of his life, & so thou wilt not marvel at what is written of him, that he was never seen to laugh; yea it is a thing worthy of great consideration, his fortitude, and magnanimity, that having his Soul inwardly so drowned, and run through with so many sorrows and griefs, had notwithstanding courage to show outwardly a good countenance, and to converse with all, so mildly, & with so great affability; and all this he did to work our Salvation. Let him therefore be ever glorified, loved, and served of all creatures. Amen.    

§. III. FOR WHOM.  

1. THE third circumstance is to consider, For Whom our Saviour suffered all this, for if he had suffered it for one who had deserved it, and would have been thankful for it, it would not have been a thing so much to be admired, or if he had suffered it for persons of great account and dignity, as for Angels, or S●raphims; but to suffer it for men, creatures of so base condition that by their own will had lost themselves, and to suffer it generally for all, without excluding any, which if it had been only for his friends, it had not been so much, but to suffer it for his enemies, and those who actually did offend him, and abhor him, without excluding even those, who were tormenting him, accusing, and condemning him to death; this doth extol very much the charity of our most benign Redeemer, that men mad with envy, are some accusing him, others bringing false witness against him, others whipping him, others preparing the crown of thorns, & the Cross, the nails, and the rest of the instruments of his Passion; and in this very time he loveth them so truly, that he suffereth for them the same torments which they lay upon him, and wisheth them so much good, that if it were necessary to gain any one soul of them, he would suffer again so much more: this is a thing worthy to be considered.  
2. And that which importeth much to draw fruit out of this circumstance, every one must consider, that he suffered these pains for him, as if he suffered for him alone, for it is infallible truth that for every one in particular he suffered those pains and torments; and so much they profit every one, and so much his own is the treasure of Christ's merits which he got with them, as if for him only he had suffered. And so thou oughtest to consider this one thing, which was so indeed, that when Christ suffered he had thee as present in his memory, as if thou hadst been there really present, & he had also present before his eyes all thy sins, and that he set his eyes upon thee, and said with great love and tenderness: For thee, o man, and for thy sins I suffer this, and I suffer it willingly for thy salvation and remedy of thy Soul, with great desire that thou profit thyself by it: and know certainly that if for thee only it were necessary to suffer all this and much more, I love thee so dearly, that it is sufficient to suffer for thee alone. And this being so it is most just, that every one take to himself that which Christ suffered, and make account of it: so did the glorious Apostle S. Paul, when he said: I live in the saith of Christ jesus, who loved me, and died for me.    

§. IIII FOR WHY.  

1. THE fourth circumstance is to consider For Why; that is, for what cause our Savour suffered all this. The Precedent who gave the sentence, after he had very well examined his cause did affirm thrice, that he found no cause at all either to condemn him, or give him any punishment: and indeed it was so, that he had not any fault, for he was most innocent, not knowing what sin was, never did harm to any, but good to all: so that the cause being well examined, it is found that there was no other of his part, but his bounty and mercy, and those bowels of infinite charity, with which he took compassion of the misery of men, who were all condemned to eternal death, and had no possibility to be delivered from this sentence. And all that he suffered was only to do good unto men, & to deliver them from the evils of their offences, and from eternal pains which they deserved for them, without any necessity profit, or interest of his part.  
2. And conformable to this you must consider very well, as you meditate any thing that our Saviour suffered, that he suffered it of his own free will, & might have excused it if he would; and he would not, but suffer so great pain and torments only for our good. This is the cause which was of his part, for which he suffered, to wit, his bounty, his mercy, his charity and love: but of our part there were our sins, the cause of his suffering. And so when you meditate how they apprehended our Saviour, accused him, beset him, spit upon him, whipped and scourged him, with all the rest, consider that thou art the cause of all that, and that they be thy sins that accuse him, and abuse him, and give testimony unto the process, that he may be judged to death, and put upon the Cross.    

§. V OF WHOM.  
THE fifth circumstance is to consider, Of Whom he suffered; that is, who be they that inflict those pains upon him, and in this we must consider the points following.  

1. First, that he suffered of his own Chosen and Elected people, of whom he in particular was Lord and King; to whom he had been promised so many years since; whom he brought out of Captivity of Egypt with so great miracles, and prodigious wonders; to whom himself gave the Law written with his finger; whom he sustained forty years with bread from heaven; to whom he gave the Land of Promise; whom he honoured so much as to take flesh of their lineage, and came in person to preach unto them, and teach them.  
2. The seçond: that he suffered of them, to whom he had done so great good, and given so many benefits, raising their dead, delivering their possessed, during their diseased, and conversing amongst them, with such love and benevolence.  
3. The third: that he suffered of his cruel enemies, who for the space of two years had sought his life, and to dishonour him, & would have drunk his blood, so great was their hatred and detestation towards him; and to these he committed himself willingly, to the end they might use him at their pleasure.  
4. The fourth: that he suffered of most vile & base Vassals, of no account at all, without any shame, measure, or any other respect; for doubtless they who did torment him, were the public executioners, who were wont to punish the malefactors; if it be not, that perhaps the Chief Priests did commit this to some base servants of their own, that they might torment him with the more cruelty. Of him, that gave him the buffet, saith S. john the Evangelist, that he was a servant of the High Priest; and so we may think others were also who tormented him. But howsoever, we see they were base fellows and slaves, very poor and abject, for they parted his poor garments in four parts amongst them.  
5. The fifth; that our Blessed Saviour suffered of all kind of people, Gentiles, and jews, of great and small, of the principal, & of the common sort, all it seemeth concurred against him; and those who six days before had done him so great honour, receiving him with palms, and crying out that he was King of Israel; now they persuade themselves, that all his miracles were devices & crafts, and that he pretended to usurp the Kingdom, and now they desire to have him crucified, and that the thief and homicide Barrabas should be set free.  
6. The sixth; that he suffered of his own Disciples, which was not the least of his pain, to see, that the Disciple whom he had taught so long, and brought up under his wing, and done him so many good turns, should sell him, & betray him to his enemies: and another Disciple whom he had honoured about the rest, making him Head of the Church, that he should deny him publicly with an oath; and that all the rest should forsake him and run away, leaving him in the hands of his enemies. And finally he suffered even of his own mother, for although the most Blessed Virgin Mary had no fault at all, but very great merit, in being present at the passion of her son; yet with her presence she did increase greatly his grief & pain, in so much that he would have suffered them double, not to have seen that which his mother suffered: and notwithstanding he would pass all this, that our redemption might be more copious, although so greatly to his cost, and cost of his most Blessed Mother.    

§. VI HOW.  
THE sixth circumstance is, How he suffered; in the which there be three points to be considered.  

1. The first: that he suffered with exceeding great charity; in so much that although the works he wrought were so excellent and great, and so excessive the pains he suffered; yet we must rather ponder the manner how he suffered them, than what he suffered. For how much soever it was he suffered, far greater was his charity by the which he was prepared to suffer much more, if it had been necessary for us. And this is a circumstance which ought to be very well considered.  
2. The second point is, that our Lord suffered without any kind of case or comfort, either of heaven or earth, which never fell out so to the Martyrs, and others who have suffered for his sake; that how much the greater the torments were, and the pains they suffered, so much the greater was the comfort which from heaven was given them, that the greatest torments & pains were converted into recreation and favour. But our Saviour, that his pains might be the greater, would willingly be forsaken of his Father, and of all comfort and ease that might mitigate his torments, as himself signified when he said: My God, my God, why hast thou forsaken me?  
3. The third point, is to consider the manner that our Saviour had, in that which he did, and suffered; that is, the virtues which he exercised in all his actions; for if they be considered with attention, in them we shall find most excellent examples of all kind of virtue, and principally most profound humility, that so great a Lord would be so despised and abased; his patience so admirable amongst so many abuses, & injuries; his meekness, in not contradicting any one, nor defending himself, but suffer himself to be carried, drawn, and done with whatsoever they would, like unto a lamb; his silence, which made the judge himself to admire, that amongst so many and so false calumniations he answered not one only word; his most perfect obedience by which he fulfilled whatsoever his Father had ordained, although it was so hard and difficult to fulfil, as to suffer death upon the Cross; his fortitude, by which he offered himself into the hands of his enemies, and suffered so many torments without ever complaining, or desiring them to take pity, or compassion on him; his perseverance, by which he brought to an end the work of our redemption, although they said if he would come down from the Cross they would believe in him: but his charity, is that which most doth shine here, for he suffered not only for his friends, but also for his enemies; and his mercy, by which he took upon him all the penalties of man, and their miseries, to set them free from them, and abhorring sin so much, he would take upon him all the sins of the world, that men might be freed from them; his true despising of the world, and the prosperities and favours thereof; and his rigorous austerity of life, with voluntary poverty: and finally all virtues have most perfect examples in the life, and Passion of our Saviour.  
4. All this pertaineth to the manner how our Saviour did, and suffered all these things: and these be the six principal circumstances, which we must consider in all his works. To the which may be added other two, that are of the Time, & Place wherein he suffered.  
5. The seventh circumstance is to consider, Where our Lord suffered, to wi● in Jerusalem, one of the most populous Cities of the world, that his floutings might be more public; und the City very Religious and Holy, where justice and Truth should have prevailed more; and the people unto whom he had been most beneficial; where he had wrought so many miracles, and preached so many Sermons; and finally he suffered on the Mount Calvary, which was an infamous and public place, where malefactors were put to death.  
6. The eight circumstance, shall be to consider When he did suffer, to wit, at Easter, the most solemn feast that the jews had amongst them; when people of all the world were come thither to celebrate the Paschal feast, who might carry back news how they had seen him die; and in the time when every one was busied in feasting and joy. And so we may consider that our Saviour being put upon the Cross, every one departed very well content unto their house, especially the High Priests and Princes of the people, who doubtless invited one another & feasted with great joy, that they had fulfilled their desire. And at the time whilst every one is thus employed, our Saviour suffered on the Cross such cruel griefs and dolorous torments.  
7. These be the circumstances which generally may be considered in all the mysteries of Christ our Lord, besides other in particular which occur to every one. But note, that although all these be put down here in this order, yet it is not necessary to ponder them all in every mystery, but those which are most to the purpose of what is meditated; or those to which their devotion doth most incline them, and the particular affect of him that prayeth doth most draw him unto.  
8. But it will be of great importance to have them all well considered, and the points they contain very well printed in the memory, that whilst he meditateth anything of those which our Saviour did, or suffered, presently with facility, and without diverting himself from his meditation, he may consider who is the person which doth or suffereth that, and what affect he had inwardly in his soul when he did that work exteriorly, and what moved him to do it, and the rest of what we have said before.     

Of the affects which may be exercised in Meditation of the mysteries of Christ our lord CHAP. III.  
WE have said in the beginning, that Meditation consisteth of three points; to wit, to consider the fact, or story of the Mystery; to ponder the circumstances which concur in it; and to draw from thence affects & inward acts of virtue. The two first are now declared: it remaineth therefore to speak of the third, that is, of the affects which we must exercise in consideration of the Mysteries of Christ our Lord; and the most principal and general may be reduced to these eight, Compassion, Contrition, Thanksgiving, Admiration, Spiritual joy, Confidence, Love of God, Imitation of Christ All which we will declare in order. But note as we said before in the circumstances, that is it not necessary always, and in every mystery, to exercise all these affects, nor to keep this order: but sometimes one, sometimes another, according as the mystery meditated requireth: for some are more ready and fit for one, some for another, and also according to the disposition of the soul; which sometimes is rather disposed and inclined to one affect, then to another: and so every one must guide himself according to that our Lord shall inspire unto him, and his master teach him; although it be important to keep them well in memory, and the motives thereof, to be the readier to exercise them: and for this the declaration following may serve.  

§. I. Of the affect of Compassion.  

1. THE first affect is of Compassion: and to take compassion of another, is nothing else, but to receive pain of his pains, & sorrow of his sorrows. This affect is the easiest of all, and the most sensible, & so naturally it is the first which offereth itself: for we are wont to take compassion of some pitiful cases, yea sometime though they be fabulous and void of truth; and therefore we ought to be much ashamed, and acknowledge our hardness of heart, that this being so natural unto man, we have not more feeling, and compassion of things so worthy of it, as those which our Saviour suffered, and in a person who so much belongeth unto us.  
2. The motives unto this affect, are almost the same circumstances which we touched above but especially the two first, for that which is wont to move us much to compassion, is to see that he who suffereth, or is put to any great plunge, is a person of Nobility, some principal man, delicate and innocent, and suffereth without any fault: and that the pains be great, and that he suffereth them for out sake: and all these considerations have great place in the mysteries of Christ our Saviour, as may appear by the circumstances spoken of before. And so that which we ought to have compassion of, is, to see so Noble a Person, so Venerable, so delicate, so worthy to be served, and reverenced of all creatures, to pass through so many troubles all the days of his life, in so great poverty, and discomodity of all temporal things, the heat, the cold, the hunger and thirst, the weariness, the ways, and many other things of which his life is full. And principally the great and grievous torments of his Passion, not only the exterior: but much more the interior, as it is said in the second circumstance.  
3. For if it be of great merit for us, to take compassion upon any of our neighbours which we see cast into misery: how much more will it be to take compassion of all the labours and pains of our Saviour? And therefore it helpeth much, for this affect to consider that we see our father or brother to suffer those miseries, and labours, or else some other person whom we love much. For verily Christ is more than father and brother; for our father, brother, & friends do not love in so much as he doth, nor have done so much for us, as he hath done; neither own we so much unto them, as we do to him.  
4. Finally this affect of Compassion dependeth and followeth naturally the consideration of the circumstances above said; and therefore about the same there is no more necessary to be spoken, but only to advertise, that the Compassion which we ought to have of Christ our Saviour must not be as a natural affect, as we should take compassion of a person which we should see driven to some great extremity, or calamity against, his will: for in this sort he commanded the daughters of Hierusulem that they should not weep for him, when he carried his Cross upon his back: but it must be as an affect of Faith, considering that a person who deserved to be reverenced and served of all creatures, would of his own proper will subject himself to suffer so many labours, and pains to deliver me from them, and from eternal torments which I had deserved: and this is the affect of Compassion, the door, or gate to all the rest.    

§. II. Of the affect of Contrition.  

1. THE affect of Contrition is an inward detestation of sin, great sorrow for having offended All mighty God, and a firm purpose to sin no more. And for this it is a great motive to know the malice and turpitude that a sin containeth in itself, the which no way is known better, then by seeing what Christ suffered to destroy the said sin; for by the pain we discover the greatness of the fault.  
2. If we should see some principal Noble man, & much esteemed of the King to be drawn by sentence of justice, to be publicly whipped, and lastly to be put upon the Gallows like a base slave or thief; certainly we should understand that the fault he had committed was very great: and if this who was so put to death should be the Prince himself, Heir to the Kingdom, and knowing that his Father had no other child, & that he loved him much; and being a just and prudent man commanded him to be put to death in that manner; we should be certainly persuaded, that the sin he had committed was very grievous. And much more if we knew the Prince himself had not committed it, but some servant of his, and for only being his surety, and offering to pay for him; yet all this to be done unto him, it would make us marvel more that there should be a fault in the world that deserved such chastisement.  
3. Therefore in this manner we must excercise this affect when we consider Christ our Saviour in any passage of his life, or passion, to see that he is the only begotten Son of God, natural Heir of all the goods of Glory, and that thirty three years he was in banishment in this miserable valley of Tears, suffering so many labours, and afflictions; and finally that his own Father who loved him as himself, delivereth him up into the hands of cruel torments, who whip him so cruelly, put on his head a Crown of thorns, give him so many buffets, use him with such scorn and mockery, carry him with public cries through the streets, and crucify him, as if he had been the greatest and most vile malefactor in the world; & yet of his own part he had committed no fault at all, but suffereth it only because he offered to pay for the sins of men. By this we shall know how grievous a thing sin is, and how much God abhorreth it; for that to destroy it he chose to suffer so great torments, and if it were needful would suffer them again to excuse one of us only. And presently to cast our eyes upon ourselves, and consider how many we have committed, to conceive great hatred of them all, and great anger with ourselves, for having done them.  
4. If we should see our Father, or Brother whom we love very tenderly, dead before our eyes, all the body stabbed through, and should know who it was that had so slain him by Treason, how angry should we be with him? Thus when we see our Saviour taken prisoner, and used so ill, whipped & nailed on the Cross; we must consider that we be there present amongst those villains, and that our sins be they who so abuse him, and take away his life: and let us believe without all doubt that these gave him more pain than the whipping, nailing, and all the rest of the torments: that we may be very sorry and weep heartily, for having so offended him, & increased his pains and griefs: and let us make very firm purposes, never more to offend him for all the world.  
5. Also this affect of Contrition is gathered out of the true knowledge of ourselves and followeth thereof, considering the virtues of Christ, and presently turning our eyes to ourselves considering the contrary vices which every one finds in himself: as considering the humility of Christ, confound himself to see pride guide him so much, and with so much vain glory; considering his patience, be confounded to see himself so impatient: and the like of the other virtues.    

§. III. Of the affect of Thanksgiving.  

1. Thanksgiving consisteth in three points. The first, to acknowledge the benefit, and to be mindful of it, esteem it much, and acknowledge himself bound to him that did it. The second point is, to give him thanks again; that is, with word and heart for the benefit bestowed upon him, and in all occasions he must confess it, and praise it. The third; to recompense by works, according to his ability the benefit received.  
2. This affect is exercised in pondering any of the mysteries of Christ our Lord, the great benefit he hath done unto us: for by the sin of our first parents, and for our own proper sins, we were by just sentence condemned to eternal pain of hell, and banished for ever from glory, and given up into the power of the Devil: and all the creatures in the world together were not sufficient to deliver us from him, but only the Son of God. Neither was there any other remedy (supposing the divine ordination of God) but his Incarnation, Death, and Passion. Wherefore by every passage of his life, and by every action of his, we are delivered from sin, from the Devil, from death eternal, from the pains of hell, and from the subjection and Tyranny of all our enemies; and by the same we are restored to the grace and friendship of God, and to be adopted children of his, and all the graces and gifts of the holy Ghost are given unto us, and the title to get the Kingdom of heaven, and to be members of Christ, and participate of all his merits. All these benefits must be pondered very particularly, in every mystery of Christ, for every one by itself, and every motion of him, was sufficient to gain us all this profit; but that his Majesty would by reason of the abundance of his charity, that our Redemption might be more copious, offer all his life, death, and passion, as a total price of our Redemption.  
3. And here must be pondered (besides the greatness of the benefit) these four points. The first, Who is he that doth it, to wit, the Son of God himself, who troubleth no creature to redeem and deliver us, but himself in person would do it. The second, that he bestowed these benefits of us, greatly to his own cost, suffering so much for us. The third, the love wherewith he did it, and the desire of our salvation, and the mind prepared to do much more, if it had been necessary for us. The fourth, to consider every one of these benefits, as if they had been done only to thyself. And this is as much as toucheth the first point, which is to acknowledge, and esteem the benefit, and be mindful of it.  
4. The second point must be to give thanks to God very heartily for all he hath done, and suffered for us, and for every passage of his life; acknowledging that if all our members should be converted into tongues, and hearts, & should praise him, we should not answer to the least drop of blood, which he shed for us, nor to the least of his labours which he suffered: nor if we should praise him, as much as all the Angels, and men, and all creatures, yet we should come very short. And therefore we must desire very heartily, that all, both heaven and earth will help us to praise him, & we ought to invite them to it, especially our angel-keeper, and the Saints to whom we are most devoted.  
5. The third point is, to answer with works to the benefit received, how great in gratitude would it be if to any person, of whom we have received great benefits, we might do some little service, & would not do it; and so thou must make firm purposes to do whatsoever thou dost understand to be pleasing to Christ our Lord, and thou must be very sorry that thou hast not done so already, and these purposes must be very free from any interest: for although he were to give thee no reward at all, it is sufficient that it is so due unto him, and that he hath so much deserved it, to show thyself grateful.  
6. Besides these three points, remember to be thankful to God the Father, and all the Blessed Trinity, for all the benefits bestowed upon the Humanity of Christ, as it is reason that the children be grateful for the benefits done unto their Father, as if they were done to themselves; and the members must be thankful for the benefits done to the Head especially; for all the benefits and graces which were in Christ; did turn to our profit, for he made us participate of them all.    

§. FOUR Of the affect of Admiration.  
ADMIRATION is caused at the sight of a thing that is rare, extraordinary, and marvelous. For seeing it, and not knowing the cause of it, a man remaineth astonished & desirous to know it; the which in nothing in the world hath place more, then in the divine mysteries. For all of them be in themselves very marvelous: therefore the Prophet Esay saith; that Christ should be called Admirable, because all things in him were so very great: and if they do not cause admiration in us, it is because, though we believe them by faith, yet we do not consider them with attention. And hereof it proceedeth, that when with most attention we consider them, they seem new unto us, as if we had not known them before, and then they cause admiration in us; & so much the more, by how much we do consider them with attention.  
2. And here upon it cometh to pass also, that they who are very contemplative, and whom our saviour doth illuminate, with particular light in their souls, to see the divine mysteries, of pure admiration they remain absorbed, and so elevated, that many times they remain without their senses; & so this affect is proper to prayer, for every thing considered in it, is worthy to cause admiration: as to consider the greatness of God, his majesty, his power, his wisdom, his justice, his mercy and the rest of his attributes, and perfections.  
3. But particularly in the holy mysteries of Christ our Saviour, that which must cause admiration, is to consider those inestimable riches of Charity with which God loved men, who having one only Son which was all his delight, and not having, nor being possible that he should have any other, gave him for our remedy, & consented that he should suffer so many labours, and torments and give his life for them, and that the Son himself loved them so much that he would have offered himself with a very good will to have suffered all that he suffered; for he esteemeth men so much, that the whole B. Trinity employ themselves for their remedy. God the Father sendeth his son, the Son maketh himself man, & suffereth & dieth for them. The Holy Ghost worketh the mystery of the Incarnation.  
4. Admire also much to see the wisdom of God who could find such an invention, and remedy for men: for when all the Angels should put themselves to consider the conveniences of it, they would never cease to wonder. And every passage of the life, and Passion of Christ, and all that he hath done for man, have so many things worthy of admiration, that it is not possible to reduce them to a sum, but leave it to that which every one findeth by experience, having considered them with attention.  
5. It causeth also admiration to see the blindness of the world and the ingratitude that the Son of God coming to help it, it would not receive him, but laid hands on him, even until it killed him. The hardness of Christians, who after they have faith and knowledge of these mysteries they are so little grateful for them, and profit themselves so little by them.  
6. The excellency of the glory of heaven, that God would suffer so much to gain it for men. The grievousness of sin, that God did so much to destroy it. The rigour of justice, since so he punished his own son for others sins and offences. The greatness of his mercy, for least men should perish he took their sins upon him. The sharpness of the pain of hell, for to deliver man from all this the son of God suffered. These and an innumerable company of others, are things which do cause admiration in the consideration of the mysteries of Christ.  
7. And the manner of excercising this affect is this: when the soul considereth these or such like things worthy of consideration, after he hath pondered as well as he can the reasons of the mysteries, to cause admiration, let him look as one astomished to see so marvelous a thing: And desire to have more light, and clear knowledge of it, to praise & love our Lord more worthily, who would work such things, and to cry out with the Prophet saying: O Lord, I have heard thy words, and was astonished, and in a maze: O Lord my God, how marvelous is thy name in all the world. And with this affect to break into the praises of God, extolling his greatness.   

§. V Of the Affect of spiritual joy..  
JOY and spiritual gust, is of great importance to conserve the spirit and persevere in virtue: as also on the contrary, a great inconueniency, & trouble in spirit, is too much sorrow and inordinate grief, especially that which groweth of temporal respects: and also the vain, & too much joy which is taken in external things, is hurtful to the spirit very much, for it distracteth it, and draweth it to external things, and is cause of laughter, and idle words, jests, curiosities, plays, and such like things.  
2. Against all this is the holy affect of joy, & spiritual delight: and for this Saints have commended much that Religious persons, and spiritual men should procure to acustome themselves, to carry great joy, and spiritual gust in their souls, which maketh a man more composed and more modest in the exterior, and more recollected in the interior, and maketh him despise all the joy of temporal things, and endeavour to do exercises of penance, and mortification, and casteth out from his soul all idleness & sloth, which cometh of vicious sorrow and grief, and doth many other great profits.  
3. For this affect of spiritual joy is to be exercised in the mysteries of Christ in this manner; first, in those mysteries which have in themselves any joy, or prosperity to rejoice and be glad at his content and all his glory: as if a man should see some prosperous & fortunate thing happen to his Father, or Brother, or other person which he much esteemed, as it is said in the Gospel of those persons, who with good & sincere intention followed and heard our Saviour his doctrine, that they reioyed, and were glad at all those things which they saw him do with glory and honour.  
4. So the soul must rejoice with Christ himself, to see the feast the Angels make at his Nativity, how the Shepherds come to adore him, and also the Kings how they do praise him and glorify him: and how S. Simeon, & S. Anne do publish his greatness; afterward how the Doctors admire in the Temple at his doctrine: In his Baptism how his eternal Father did honour and authorize him: in the desert how he overcometh the Devil, and how the Angels serve him: and in all the time of his preaching, how the people honoured him, how the Devils obeyed him: the power and authority wherewith he wrought so many miracles, the majesty wherewith they received him on Palms sunday: and finally in all the passages of his life, yea and in those of his passion, as often, as any honourable thing shall happen unto him, of authority or prosperity, the soul must be glad and joyful of it: because it is done unto our redeemer, or of the content and pleasure he receiveth by it.  
5. Also in the sorrowful things, troublesome and painful although considered according to the pains, griefs, despects, and adversities which our Saviour suffered, they must cause sorrow in us and passion, as we said in the first affect: but on the other side, and considered in another manner they must cause us great Spiritual joy for the respects following.  
6. First, considering the glory of God which from thence ariseth, more than any other works done in the world, and that they were the most grateful services ever done, or shallbe done hereafter, and in which are manifested his power, his wisdom, his bounty, justice, mercy, and the rest of his perfections: and this is a title very sufficient for a soul that loveth God, to rejoice and be glad.  
7. Secondly, for the glory of the Humanity of Christ, who in all the passages of his life, gave most excellent demonstraction of his virtue: and therefore it is great reason, that a soul receive great spiritual joy, to see their redeemer with that fortitude of mind to overcome all those torments, with that invincible patience to withstand all the cruelty of his enemies, and their malice; to see that order, modesty, and gravity amongst so many mocks, and scorns; that wisdom in answering so many demands and calumniations; that power he showed when he would, throwing down his enemies with one only word, and not consenting that they should so much as hurt any of his disciples; that benignity and unspeakable charity in praying for those who tormented him, and in healing the care of him that came to take him.  
8. Of all these things and many such like, it is just, and fit that the soul rejoice spiritually, to see their Redeemer, how gloriously he proceedeth in all things; as it would be just, that a soldier should rejoice to see his Captain fight valourously against his enemies, and to see him also weary himself, and labour much: and although for this cause he should take pity of him, yet on the otherside he would rejoice much, if he saw him overcome his enemies, and destroy them, and put them to flight: especially if he knew, that of such labour would follow great honour and glory for himself, and also much profit for his soldiers. Even so a Christian must rejoice, to see that all those labours are to redound to the more glory of Christ, & that for them his eternal Father will give the greatest honour and authority that can be imagined, as S. Paul saith: He humbled himself being made obedient, even until the death of the Cross, for the which God hath exalted him and given him a Name, above all Names, that in the Name of JESUS every knee should bow, in heaven, earth, and hell, and all tongues should confess, & praise him.  
9 Thirdly, joy must be gathered out of these mysteries of the passion, so the great good, and profit that thereby cometh unto all mankind, for by these the debts of our sins are paid, which none else could pay. Furthermore we are redeemed from the servitude of the Devil, and from the tyranny of vices and passions, and delivered from eternal condemnation, and right is given us to attain to eternal glory, and a title of Sons of God, & brethren of Christ. By these our Sacraments were merited, and succour, with examples, was given unto us, doctrine of all virtue, medicines for all our infirmities, and a general remedy for all our evils: all these be motives to receive great joy and spiritual comfort, seeing that Christ our Lord, although so much to his cost, and with so great labour, he so copiously wrought our redemption.   

§. VI Of the affect of Hope.  
THE affect of hope is exercised in this sort and manner; the soul seeing how much God doth for it, and the great love he showeth in suffering so much and so willingly for her health, and the great desire he showeth that it should be saved, especially having made it partaker of all those goods by means of faith and the Sacraments; rejoiceth in spirit that so happy a fit hath befallen it, as to be in the Church and enjoy these goods which the patriarchs and Prophets so much desired to enjoy & see, who only knowing that it should come to pass, and seeing in spirit two or three thousand years before, they feasted and rejoiced, & envied those that were to enjoy this desired time of the Church.  
2. And the soul must rejoice to see that God maketh such an account of it, & by this conceive great hope of her salvation, and that God will have it for himself since he hath given it such an earnest penny, and made it so fair an offer; and say with the Apostle; if when we were his enemies (without any defect of ours) God did reconcile us to himself with the blood and death of his Son: how much more after we be reconciled shall we be saved by the merits of his said Son.   

§. VII. Of the affect of the Love of God.  
LOVE includeth in itself and consisteth of three acts. The first is to be glod of all the goods of the person that he loveth. The second to desire that he may have many more that he hath not. The third is to do for him all that possibly we can. For as S. Gregory saith, the proof of love are the works. And when the love is very perfect and inflamed, the other effect which is to conform us in all things with the person we love, followeth; to wit, to love what he loveth, and hate what he hateth, and receive content in all things with him. By these points, the love of God must be exercised: the first to receive great content and pleasure that God be who he is, and hath all the good he hath; that he be so great, so infinite, so powerful, so wise, and the like of all the rest of his perfections and greatness.  
2. The second, supposing that we cannot desire God more good than he hath, because in him are all good things, and his greatness can be no more than it is, nor his glory more than he hath in himself, but it may be greater exteriorly in his creatures: and this is that which we desire he should have.  
3. The third; supposing also that we cannot do any works that may be profitable unto him, for he hath no need of us, neither of all our goods can any profit come unto him, but we may and aught to show that we love him in our works fulfilling his commandments: for our Saviour himself saith, he that hath my commandments & keepeth them, this is he who loveth me; and so we must make many acts and firm purposes to fulfil perfectly the commandments of God, and not to break any of them for all the world. And this same love of God we must excercise in a certain manner with the sacred Humanity of Christ, which we have great reason to love more than all creatures, delighting much that God hath done so much good, and bestowed so many favours of that sacred Humanity, giving him so much grace and so great glory, and so excellent virtues and dignities, and desiring that his name may be known, & reverenced throughout the whole world, & propounding to fulfil faithfully all that he commandeth us, & do him all the service we can.  
4. The fourth which followeth of this love, when it is great and perfect, is conformity and resignation, to conform us with all perfection we can to the will of God, love what he loveth, abhor what he abhorreth, and desire that in all things his will be done, as well in adversity and sorrow, as in prosperity & joy, as well in this life as in the other, in time and eternity without any respect of our own profit, gust, or commodity, but only to the will of God, and that it be fulfiled; and in all things that shall happen or can happen, say from the bottom of our heart, Thy will be done in earth, as it is in heaven. This is the most perfect act of the love of God, & in which the soul ought to excercise itself much, and in this must spend the greatest part of it excercise.  
5. And this affect of love of God in the meditation of the mysteries of Christ is to be exercised considering the great and unspeakable love that he showed us in these mysteries, doing and suffering so much for us, and with so great affection and love, that it cannot be expressed. For there is nothing that forceth so much to love another, as to see himself loved of him, especially if the person which loveth be of great dignity and nobility, and that he hath no need of me, nor hope for any profit of me, and I who am loved, am of vile and low condition, and very unworthy to be at all as I am.  
6. And so the Christian must make with himself this account when he considereth what God hath done for him, seeing that all proceedeth from love: how God being who he is, loveth me so much, being so miserable and vile a creature, and so worthy to be abhorred and despised of him; and only for the love he beareth me, doth so much and suffereth so much, & desireth that I should love him; for how can it be suffered that I love him not, being he is goodness itself, and beauty itself, and the depth of all goods: how can I leave to love one who hath done me so much good, and doth; and loveth me so much. And so it is reason to say with S. john: Brethren, let us love God much, because he first loved us: and again he saith, this is charity not that we loved God first, but that first he loved us. Praised be he therefore of all his creatures. Amen.   

§. VIII. Of the affect of Imitation of Christ.  
THE affect of Imitation of Christ and his virtues, is the principal fruit which we are to draw out of the consideration of these mysteries, to procure to conform our life with his, and direct all our works in such sort as we understand to be most conformable, and like to those of Christ. And this affect is exercised in prayer in this manner, to consider very particularly & leisurely the virtues of Christ our Lord which are discovered in the passage of his Life or Passion which is meditated, and to affect the will with love of that virtue, and make very firm purposes to procure it, and to put in execution the necessary means for to attain unto it, and to excercise the acts in which it consisteth, conformable to the condition and estate of the person who considereth it, and according to the occasions that are wont to offer themselves. Let is put an example in some virtues.  
2. Considering the Humility of Christ, who being a Lord of so great Majesty in as much as he was God, and as man, a King and general Lord of all the world, a person of so great dignity and veneration, he would so humble himself, and be unknown in the world, and be holden for an ordinary man, and ignorant; and being Sanctity itself would be accounted as a sinner, and malefactor, and be condemned, and chastised for such a one. Thus he must form great desires to be little esteemed, despised, and depressed, and purpose to procure it as much as he can, hiding all that he hath of honour, and estimation, and manifesting his faults and all such thing; as may humble him, as far as may be without scandal & bad example; & finally desiring from his heart that all esteem him vile, and despised, and unworthy of any honour, and truly judging himself for such.  
3. Considering the poverty of Christ in all his life, and what want he had of those things that were necessary for human life, affect thyself much to poverty, and make many purposes to procure it, depriving thyself of all superfluous things, and such as be too much, and taking only those that be necessary very moderate and scarcely, and have nothing with affection, but the heart very free from all things.  
4. Considering the patience of Christ in suffering so many adversities, labours, and pains, and his mildness in suffering so many injuries and abuses without being angry with any body, neither wishing revenge, but rather loving very heartily those who abused him and injured him, and praying for them. To desire much these virtues, and purpose to suffer with patience any labour, or adversity that may happen unto him, or injury that may be done to him, without abhorring or being angry with any, nor desire to be revenged, but rather wishing well to all.  
5. Considering the Obedience of Christ, who without any obligation fulfiled so perfectly the Law of Moses, even unto the least ceremony, and obeyed the judges although in just and wicked, and even the very Officers of justice, doing all that they commanded him not contradicting any; to make purposes to be very obedient to all his Superious, to fulfil (if he be Religious) very punctually all the statutes, constitutions, and ordinations of his Order, and do most perfectly the will of all his superiors, without contradicting or replying to any.  
6. Considering the Charity of Christ, who so much loved men, and did so much for them although ungrateful and unknown, without acception of persons, as well to his enemies as friends; to propound with all efficacy to do good to all, as much as he can, although they be his enemies, and although it cost him labour; and the good he cannot do to desire it from his heart, and desire our Saviour to give them all such things as they have need of.  
7. And in this same sort, let him do in all the rest of the virtues of our Lord, which he shall consider and know, that it is of great importance, & profit to use this excercise thus. For if these purposes be truly made indeed, with these desires & inward acts of virtues, our Saviour receiveth them, as if they were done really indeed, and they dispose the soul when occasion shall be offered, to put them in execution: and in this manner the habit of virtues is gotten.   

§. IX. That the acts of Virtue must not only be exercised in general, but in particular.  
HERE one thing of great importance must be particularly noted; that is, that these affects & purposes of virtues, and desires of the acts of them, we must not be content to do them in general; but that they may be of more force & efficacy we must particularise them, according to the condition of his person, and other particular circumstances, as putting example in some virtues.  
2. Our Saviour in his prayer gives him a desire of Humility, and a purpose to procure those things which may help him to be humble: he must not content himself with this desire so in general, for this is of less profit, but presently he must come in particular to consider well, what can I do for this end, & to see that this or that is wont to be an occasion that I have myself in some account; them purpose to dissemble it, and cover it: and this other may be occasion for men to despise me, and have me in less account; then purpose to procure it, keeping in all the order that is convenient not to give scandal for bad example to any. And in that sort purpose to humble himself to all, as if he were their slave, and converse with aevery one with great reverence and submission: and thus also other acts like unto this which shall occur to every one conformable to his condition, and the persons with whom he converseth.  
3. God giveth him a desire to imitate the poverty of Christ; he must not be content with making purpose so in general, but to come presently to the particular and plot with himself: Well I will visit my chamber, and take away all that is superfluous in it, and I will remain only with that which I cannot want or excuse, yea and this I will diminish, that some thing may be wanting which may be too much. And what I have shall be without any affection, yea rather I will lose it all then commit one venial sin, and I will deny nothing to any one who shall ask me, although it be needful for myself: and so in like things.  
4. God giveth him a desire to content our Saviour in all things; he must not be content to propound it so in general but come in particular to consider: But in what can I content him? In fullfilling better my profession, being more obedient to my Superiors, more observant in all things of the Religion, in giving good example to my brethren, in performing those things that obedience commands me which more diligence and devotion, in loving my neighbours from my heart, in serving them with great charity, and in procuring to give them content in whatsoever I can for God's sake, and propound to do all these things with constancy.  
5. God giveth him a desire to go forward in virtue: see presently: Well what is it that hinders me? And he shall find that self love hindereth him, and too much affection to himself, his sloth & negligence in the exercise of virtue, his self will, not having mortified his senses and appetits and many other things which everyone in himself will find by experience. Then to propound to amend all this and every thing in particular. And in the same fashion he must make acts of all the rest of the virtues, particularizing of them according to his manner of proceeding, and marking all ways the thing he hath most need of, to put there most force.  
6. But mark well that these particular acts be not made so that they devert him from his prayer, occupying his imagination in framing the things which he must do; or the persons with whom he is to converse. For in this there must be much regard, that in such sort he attend to that which is virtue, that he distract not his thought to things that be impertinent, and not to the purpose: & in this sort this exercise is the most profitable that is done in prayer, for all prayer is ordained to reform bad customs, and perfect virtues, and this is not gotten with such efficacy in the general acts, as descending to the particular.  
7. For it is a thing very easy for a man to desire, yea and to propound with himself, & purpose to be humble and temperate in general, and as it is easily purposed, so it is easily left. But where the profit doth consist, is to come to the particular, and make the acts, as is before said. And afterward when he shall make the examine of his conscience, see how he doth fulfil those purposes, to amend that which is wanting, and desire grace of our Saviour to fulfil it.    

CHAP. FOUR Wherein briefly is repeated, and declared all that is above said.  
because it is of great importance for those who begin to pray, to learn and know how to discourse of the circumstances which they are to consider and to excercise the affects which they gather out of them; that they may the better be kept in memory, and all that we have said before, I thought it would be of great profit and commodity to reduce it all to a brief Sum as followeth.  

A Sum of the general circumstances, which may be considered in the mysteries of Christ our Lord. §. 1.  

1. THE principal circumstances be six, signified by these words, Who? What? For whom? For what? Of whom? How? and the declaration of them, is this. The first circumstance: Who is he that suffereth? That it is jesus Christ, God and Man: in as much as he is God, he is the Eternal Word of his Father, second person of the most B. Trinity, which created all things, and conserves and governs them, and whom all serve, and obey. In as much as he is man, he is King and universal Lord of all that is created; to whom all creatures own obedience and subjection. According to his body, he is conceived by the holy Ghost, and so is the most beautiful and perfect of all men that God created, and the most delicate and sensible of all that ever were, or shallbe. According to his soul, he is full of grace, & charity, and of all virtues, and gifts of the holy Ghost; full of marvelous science & wisdom, by which he seethe and knoweth most perfectly every thing that is, were, or shallbe; and that most holy soul is full of glory, and blessedness. Beside this he is a great Prophet, a most holy man, who made such excellent sermons, and wrought such great miracles, whom all people had in great veneration, and esteem.  
2. The second circumstance: What is that which he suffereth? That they were the greatest torments, pains, and griefs, that ever were suffered in the world: joined with most grievous injuries, scoffs and mockeries: and besides that which he suffered outwardly, it was far more that he suffered inwardly in his soul, in the inferior part of it. First, for the representation all the sins of the world, particularly those of that people in putting him to death. Secondly, by reason of the knowledge he had, and the memory of all the souls that were to be condemned, and especially of those that be Christians. Thirdly by reason of the lively representation that he always had of the griefs of his passion, by the which he always suffered them altogether interiorly. Fourthly for the most bitter griefs, and pangs which he saw his most holy Mother to suffer, the which he felt more than his own: with these four nails he was crucified all his life, and tormented interiorly with them.  
3. The third circumstance: For whom doth he suffer? That is, for all men generally, as well enemies as friends, and for those who are actually accusing of him, tormenting and killing him, and for thee thyself so in particular, as if only for thee he suffered; which if it had been necessary he had charity enough, and more then enough, to suffer for thee only, and had thee so present in his memory, & all thy sins, as if for them only he had suffered, and such desire he had that thou mightst profit thyself.  
4. The fourth circumstance: For what cause he suffereth? That is only for his own goodness and mercy, and his infinite Charity to deliver men from great Evils, from which none but himself could deliver them, and to do them very much good, not having any need of his own part, nor profit at all, but of his own will and liberality. And of man's part the cause of his passion were all our sins; these were they which did torment him, crucify him, and bring him to death.  
5. The fifth circumstance: Of wome he suffereth? First of his own chosen people, of whom he was King, and natural Lord, and whom he had honoured so much taking flesh of their lineage. Secondly, of those, to whom he had done so many and great benefits. Thirdly, of most cruel enemies, who did deadly hate & abhor him. Fourthly, of most vile villains, discourteous, without all kind of pity, or good respect. Fifthly, of all kind of people, Gentiles, jews, great and little, & the very same that a little before had honoured him so much. Sixtly, of his own Disciples, for one sold him, another denied him, and all fleed from him; and even his Mother with her presence did increase his torments and griefs, although without any fault of hers.  
6. The sixth circumstance: How, or in what manner he suffereth? First, with very great charity and love of men, desiring very inwardly that those merits might be profitable unto them, and being ready to suffer for them much more if it had been necessary. Secondly, without any kind of comfort or consolation, but forsaken of heaven & earth. Thirdly, with most profound humility, patience, mansuetude, silence, obedience, fortitude, perseverance, mercy, poverty, and despect of the world: and finally giving them a most excellent example of all virtues.  
7. To these six principal circumstances, may be added two more. The one of the place where he suffered, to wit a City so populous, and religious, and amongst the people where be had wrought so many miracles, and made so many sermons, and received such honour, & in the mount Calvary which was a most infamous and public place of execution for malefactors. The other circumstance is, the time when he suffereth; that is, at Easter for which had come to Jerusalem people from all parts of the world, and in the time when every one thought of feasting and rejoicing.    

§. II. A Repetition or sum of the Affects, which must be exercised in the meditation of the mysteries of Christ our Lord.  
THE first affect is of Compassion. Considering that we see a person so noble, so venerable, so worthy to be served, and reverenced, and so delicate, to suffer so many and great labours, so many discommodities all the space of his life, and so great griefs, torments, and abuses in his passion, not only exteriorly in his body, but inwardly in his soul far more, and that he suffer all without fault, for he never knew how to wrong any, but to do good to all, and that he is a person which cometh so near unto us, and toucheth us so near, that he is more them our father, & brother and friend, and that of his own will he would subject himself to suffer that for us.  
2. The second Affect is of Contrition. Considering that sin is so bad a thing, and so horrible, that for others sins Almighty God did deliver his only begotten Son to such cruel torments, & that our sins be the ministers of justice which abuse him, & take away his life from him, and gave him far more, than all the torments he suffereth.  
3. The third Affect is of Thanksgiving. Considering that by any passage of the life, or passion of Christ we are delivered from sin, and from all the losses that by reason of sin we had incurred, which are eternal death, the pains of hell, the subjection and tyranny of all out enemies; and we are restored to the favour and friendship of God, and made his children and members of Christ, and heirs of the kingdom of heaven. And that all these benefits Christ our Lord did for us, with exceeding love, and much to his cost, and for every one of us in particular, as if only for one he had done it: with this the soul must be encouraged to give him thanks, and desire that all creatures do the like, and purpose to be answerable in works to so great a benefit, serving him in all that he can, & giving thanks to God, for all that he did to the humanity of Christ our Lord.  
4. The fourth Affect is of Admiration. Considering the perfections of God, which are discou●red, and known in the mysteries of Christ, the inestimable charity wherewith the Father Eternal loved men, that he gave them his only begotten Son, and the son himself, for he offered himself to death for them; and all the Blessed Trinity, for it was occupied in this behalf; the wisdom of God, that could find a remedy so convenient to deliver man, the dignity of the souls, the excellency of glory, the grievousness of sin, the rigour of Divine justice, the greatness of his mercy: all these things are discovered in these mysteries, and all cause admiration when they be considered.  
5. The fifth Affect is of joy and spiritual Comfort. For although considering the toils and pains of Christ our Lord, we must take compassion of him, & feel them as our own: on the other side we must rejoice much in the same things, not only in those that be prosperous, joyful, and glorious which he wrought in the whole course of his life, from his nativity till his ascension, but also in the sorrowful, wearisome, and painful: first for the glory of God which resulteth and ariseth thereof, and the great service, and so pleasing that is done unto him. Secondly for the glory of the humanity of Christ, for the excellent virtues that he showed, and exercised, for the victory he got of his enemies, and because by those labours, he deserved great reward, honour, and exaltation that can be imagined. Thirdly for the great profit that thereon ensued to all human lineage and mankind, and to all the Church, as well militant as triumphant: and so a man considering as a member of all this mystical body, must rejoice and be glad at all the good of the whole body.  
6. The sixth Affect is of Hope. For a Soul considering how much God doth for it, and the willingness he showeth that it should be saved, especially having brought it to his Church, and made it partaker of all those goods by means of faith and the sacraments; it must conceive great hope of salvation, and that God will fulfil that which wanteth, and must it force itself to help, as much as in it lieth, for this work of it Salvation.  
7. The seven Affect is Love of God. Considering the unspeakable love that he showeth in doing & suffering so much for us, it is just that we should be moved to love him who loved us so much: and this love consists: first enjoining all the goodness & perfections that God hath: secondly, in desiring that he may be known, loved, served & glorified of all creatures thirdly, in proposing also on our part to serve him and please him in all we can, and conform ourselves in all things to his divine will, as well in adversity as in prosperity, being glad that in all things his will be done.  
8. The eight Affect is Imitation of Christ. The soul considering the Charity, Humility, Patience, Poverty, Mildness, Obedience, and the rest of the virtues of Christ our Lord which do shine in all the passages of his Life and Passion, to inflame the soul in great desires of these virtues, and make many purposes to apply the necessary means to attain unto them; and this not only in general and commonly, but descending in particular to the acts of those virtues convenient to the condition, estate, and occasions that are wont to occur, putting the principal study and care in that virtue, that every one feels himself to have most need of.    

The form and manner, How to exercise the foresaid Affects, and acts of Virtue in other Meditations. CHAP. V.  
THE same form that is set down to meditate the mysteries of the Life and Passion of our Saviour, must be kept in a certain manner in all other meditations: to wit, procuring to draw out of them all affects and interior acts of virtue, which is the profitablest way to meditate: and that this may be done with more facilies, the effects that may be exercised are here set down, as they may occur ordinarily in every meditation.  

§. I. In the Consideration of Sins, these affects and virtues following may be exercised.  

1. FIRST to ponder very well the greatness of a sin: Considering the infinite Majesty of God, and his perfections, and the injury that is done him; how much he abhores it, how much he hath done, and doth to destroy it, the great rigour wherewith he chastiseth it, the pains of Hell and Purgatory, & the great chastisements that he hath done sometimes even in this life.  
2. Secondly the affect of Contrition; that is great detestation of all sins, a great desire never to have committed them, although he should have suffered all the evils that in the world may be suffered, and make firm purposes not to sin, although he adventureth his life, his Honour, and all that may be, and procure to extend this purpose to the venial sins, purposing to esehew all that he understandeth to displease God, how little so ever it be, cost what it will.  
3. Thirdly, fear to return to sin, seeing that he cannot free himself by his own forces, and that always the will is free, and may cast away all the succours of God: and although God help yet always, he leaveth man in his liberty, to profit himself, to receive his favours and helps or not; and from hence must grow to ask our Lord very affectuously grace and favour not to sin.  
4. Fourthly, knowledge of himself. Seeing how vile and abominable he is who hath committed such things, and how far out of reason it is to desire to be honoured or esteemed. And for this effect to consider that persons with whom he converseth know all his sins, as well as himself, with all the circumstances of them and particularities as they be; and if so they know him, how dare he lift up his eyes, or appear before them, or wish to be honoured or esteemed. And to consider that far better God knows them & his Angels, of whom he ought to have more shame; & so walk always with the spirit of humility; and that this may be true, he must desire from his heart that every body should know his sins, & should despise him, and abhor him for them, as he deserveth, and offer to our Saviour with all his heart, that if it were his pleasure he is prepared to confess them before all the world.  
5. Fifthly, hatred of himself considering the great losses that sin causeth, and the good that it taketh from us, and that finally it putteth a man in obligation to suffer for ever the pains of hell. Mark how one would abhor any other that should have done him so much harm, and put him in such danger; and presently let him well consider, that he did himself all that harm, and that none could have done it, if he himself of his own will would not have consented unto sin, in such sort, that he hath done more harm to himself, than all the world could have done him.  
6. Sixthly, a purpose to do penance, taking upon him the hand of God, and chastising in himself the offences that he hath committed against him, depriving himself voluntarily of the gusts, and delights that lawfully he might take, in pain of those he hath taken unlawfully and with offence of Almighty God.  
7. seven, knowledge of the bounty of God, and of his mercy, & of the love he bore to men; for abhorring sin so much hath suffered them so long to commit so many; and in the same time that he sinned, he gave him life, and conserved him in it; and being his enemy and offending of him, he did not take from him this portion of natural benefits, of the light, of sustenance, of the influences of heaven, and all the rest: and not only these general benefits, but did him others in particular. See, if a King would use this Nobility with one that had offended him; how much he would esteem him, and how much he deserved to be beloved for it.  
8. Eightly, thanksgiving, for having suffered him so long in his sins, and having given him so many inspirations to avoid & detest them, & invited him with his friendship, and drawn him to his service, and done him other particular benefits, delivering him from many dangers: let him look how many may be in hell for less sins than his, & that some or many of them might die at the same time that he did offend or sink in sin, and make this account with himself, what have I deserved more than he, that he should be now lost for ever without remedy, and I in the way to save my soul, and with so good occasions for it: particularly let him consider, that in the same time that he offended God, he gave him inspirations and desires to be Religious, or such like; in this sort God pardoned him his sins instead of casting him into hell for them.  
9 Ninthly, the affect of love of God, gathering out of all that is said how much he ought to love God, who hath done him so much good, and delivered him from so much evil, without deserving it: and in this last affect to detain himself long, and conclude with it, ask our Saviour grace to be correspondent to so great love.    

§. II. In the consideration of Death may be exercised these Affects following.  

1. FIRST, fear of death; seeing how worthy it is to be feared because of all terrible things it is the most terrible, and because in it all accounts must be concluded, and receive the Lot of glory or pain eternal; and for many other reasons, for which even great Saints did fear it much, and had it always in their memory as a thing very important. And he must reprehend in himself the carelessness that he hath of a thing that importeth so much, and purpose to have it always in his memory to animate him to the service of God, and to bridle him from all sin. For this remedy Christ our Saviour gave us warning, admonishing us so often, that always we should be watchful, because we know not the day, nor the hour we shall be called in. And the holy Ghost doth admonish us also in these words: In all thy works remember the last things, and thou shall never sin. In every thing thou shalt meddle with, consider if in the hour of death it would content thee, or displease thee to have done it, and with this thou wilt bridle thyself from sinning.  
2. Secondly, knowledge of himself seeing he is to come to end in dust & putrefaction, and mustly in the hideous sepulchre so abominable, covered & eaten with worms.  
3. Thirdly, despect of the world, and all things in it, to take away his affection from all creatures, seeing how little they can avail him for that necessity, and to despise all pleasures and delights, seeing that quickly they must end.  
4. Fourthly, of poverty, despising all worldly things; for he seethe how poor his end shall be; and how that so much the more pain a man shall have, by how much he hath lived in abundance of things; and more comfort, by how much the poorer he hath been.  
5. Fifthly, to leave off all superfluous cares of this life, and put all his care only in things that then may profit him, for only that is of importance, and all the rest is to be laughed at; & so pass though all the things of this life as by things of complement; make account that all that succeeds either of prosperity or adversity, is to be langhed at, as a Comedy or a Mask; that those that weep, weep in teste, and also those that laugh, for presently it endeth.  
6. Sixtly, comfort in all troubles, and a courage to embrace all difficulties which shall happen of penance, mortification, or the like, seeing it must end so quickly, and will give so much comfort and confidence in the end. And all these affects must be ordained (as to their end) to serve with more perfection our Lord; taking these means to bridle himself from sin and to encourage himself to all things that belong to virtue. Understanding, that it is very pleasing to God the exercise of disposing himself to die well: The death of Saints is precious in the sight of God, and that it pleaseth him much to find us then disposed, to carry us presently with him to his Kingdom. And so it is great service to him, that men put all their study and diligence in this exercise.    

§ III. In the consideration of the judgement, these Affects may be exercised.  

1. FIRST, to conceive great fear of judgement, and therefore our Saviour would signify it by words so significa●nt and fearful, as we may see in the Holy writ; and seeing how much holy men have feared it, so grown in virtue, as David, job, S. Hierome, S. Bernard, and other most holy men, who tiembled to think of the day of judgement, and had it all ways in their memory: and to this effect will serve to see the signs so terrible that shall go before it, the being of God's judgements so severe, the judge God himself, in whose presence the Angellsare not guiltless, and from whom nothing is hid, the Sentence being inrevocable, not to called back again by any means, and to be of glory, or pain eternal, and the same judge being the part offended, & so powerful that none can resist him.  
2. Secondly, great fear of offending God, seeing that he is to be judge in a cause of so great importance as salvation, or eternal damnation, no man in the world would be so inconsiderate and so void of sense who would not take heed to offend a man that was to give sentence in a business of his, of so great importance.  
3. Thirdly, great desire to please Christ, and do his will in all things, for we shall have need of him, in time of so great necessity, and in a matter of so great importance: what diligence are men wont to use, to content a judge that is to give sentence in some business of their importance, and how many favours do they seek, and how many pleasures do they procure to do him, to have him favourable, and well affected: therefore now we are in a time, where we may gain the friendship of Christ our Lord, and win his will in doing him many services.  
4. Fourthly, purpose to avoid all sin, seeing that our account must be so rigorous, and so near, that of an idle word he will ask account of it.  
5. Fifthly, he very rigorous in examining and judging his own works: for this is the way to excuse the rigour of the divine judgement, as the Apostle saith: If we will judge ourselves, we shall not be judged of God; great comfort it will be to be able to say in judgement, I have done judgement, and justice: give me not over to mine enemies.  
6. Sixtly, great thanks giving to our Lord, because being he shall be our judge, is now our advocate, and communicateth himself to us so familiarly, & giveth us of his own stock all his merits, that we may have wherewith to discharge our faults, and offers himself so favourable, and adviseth us to prepare ourselves for the time when he may come angry and rigorous, for he hath no desire to chastise, nor condemn us. And above all to have put our cause into the hands of sin full men as ourselves be, who will find themselves faulty in our own crimes, and such like (which are all the ghostly Fathers) with his Word, that it shall pass in heaven as they judge on earth, and have inculcated unto them so much that they should be merciful, and as they judge us, he will judge them Blessed be such mercy. Amen.    

§. FOUR In the consideration of the Pains of Hell, these Affects may be exercised.  
FIRST, knowledge of the foulness of sin, for God being so merciful; and loving man so much, hath aprepared such terrible torments for one mortal sin: and from hence must arise a great hatred unto sin, because it is a thing that God so much abhorreth, and by which he is so much offended, since with such pains he doth chastise it, & from hence must spring another affect very pleasing unto God, which is to desire rather to incur all those pains, if it might be without offence, and without leaving to love God, then to commit a sin, although I knew that no harm should come unto me for it, but that it should be forgiven me: for much more worthy is a sin to be abhorred, than all those pains.  
2. Secondly, to conceive great fear of the pains of Hell: and for this reason our Saviour hath pleased to reveal them, as well in the holy scripture, as in other partiouler revelations, that we might help ourselves by this fear, and with it refrain from sin.  
3. Thirdly, a firm purpose to eschew all sin, not only those that be mortal, and deserve these pains but even yeniall sins, that dispose to these torments, considering that every venial sin, although it condemneth not to hell, yet it is a step that way, & after many steps where he shall least think he shall find himself very near, and perhaps within; for he that maketh no account of little things, cometh to fall into very great. And besides this, they who are in Hell, are not punished only for their mortal sins, but also for their venial sins, and for every one of them, with a particular degree of pain; and it is so great, that if any of the damned might choose, he would have suffered, or suffer in this life very great torments for many years, to have diminished, or diminish that only degree of pain due to the least venial sin.  
4. Fourthly, knowledge of the great rigour of the divine justice for an idle word, a negligence, or not marking what he should do in the service of God, must be so severely punished, that by this he may learn to walk with a thousand eyes in the service of God, endeavouring to eschew any thing that may be a sin, nor so much, nor principally to fly from those pains, but seeing it offendeth so much Almighty God, since so heavily he chastiseth it.  
5. Fifthly, he must draw from hence courage to despise all pleasures, and delights of this life: seeing them to be but dispositions for those torments: He that feareth much an infirmity, and desireth health, easily abstaineth from the meat, that gave him gust, if he suspect it will hurt him: then, Why shall not I refrain from all such things, as are delightful in this life, for they be those, which engenoer idle humours, to fall into that eternal sickness & infirmity.  
6. Sixthly, to get courage and force, to embrace all the labours of penance, and mortification; for by those he delivereth himself from others far greater and unequal; patience, indifferency, and suffering in sickness, and all other adversity; and so this serveth to consider all the differences of pains, to apply them, and compare to others like them, which are suffered in this life. When thou art in an ague, remember how different a thing it will be to stay those ovens, and furnaces of Hell: when thou art afflicted with cold, what will it be to stand in those lakes of frost and snow: when thy discipline smarteth, how much will it grieve thee to be scourged so cruelly, and so furiously by the Devil in hell: & so for ward in the rest of the pains and labours, and in all of them thou must say with S. Augustine: O Lord chastise me here, and scourge me with fire, with iron, and all kind of torments; so that thou deliverest me from eternal pains.  
7. seven, gratitude that God hath delivered thee from those pains, considering & making this account with thyself: What had become of me, if I had fallen into that depth, as I have deserved, and only the potent hand of God could deliver me, being there be many others that deserved it lessethen myself: look if thou wert in company of other malefactors condemned to the galleys, or other terrible torments, and the King should take thee from amongst them, and receive thee into his house, into some very honourable office, when thou shouldst see the rest rowing, scourged, pinched or suffering other torments, and shouldest consider, that thou also wert condemned with them, and in their company, and only the clemency of God, casting his eyes on thee, more than the rest delivered thee from this ill; with what eyes wouldst thou look upon him, & what reason would there be that shouldest be grateful & endeavour to give him content in whatsoever possible thou couldst: therefore when thou shalt be affrighted with the consideration of Hell, & shalt see so many souls crying and howling with torments, remember that thou also wentest thither, & that the hand of God took thee out, without any desert of thine, and put thee into his house with so honourable an office, as is to assist ordinarily in his presence, occupied, and employed in his praises.  
8. Eightly, the affect of the Love of God hath great place in this consideration; seeing how he hath dealt with thee, as a pious Father, for thou that diddest go so madly to throw thyself into these pains, his divine majesty sought means and invention to deliver the from them, and took pity of thy blindness: and although thou hast resisted so many times his remedies, and hast striven to return back unto the dangers, he hath not been wearied to keep thee from them, although he himself was offended: look what Father would have loved thee in such sort, and how much he deserveth to be beloved for this.   

§. V In the consideration of Glory, these Affects may be exercised.  
FIRST, thanksgiving for having created thee, to enjoy so great good; for as much as toucheth him, he created us for it, and desireth that all may enjoy it, and is prepared and ready to give it to all that will: and so they who leave to enjoy these riches of Heaven, for their own fault, they lose them. Look therefore now much thou oughtest to love, and be thankful to God, who before thou wert borne bad built those Royal Palaces, and noble habitations for thee to dwell, and planted those divine walks wherein thou mightst recreate thyself: and prepared all those kinds of delights and recreations that thou mightst enjoy them for all eternity.  
2. Secondly, to strengthen much the confidence of enjoying them, grounded in the great bounty & merey of God & in the merits of jesus Christ our Lord; for thou knowest for this he created thee, redeemed thee, and brought thee to the Church, and hath done many other benefits for thee, and so thou oughtest to say with great love and confidence: I see well, o Lord, that I have deserved to enjoy these treasures of glory; but I trust much in thy mercy, that I shall come unto them, since for this, thou hast created men, and redeemed me with thy blood, & hast made me a member of thy Church, and delivered me from so many dangers, and from so many times as I have deserved Hell, and done me infinite other favours. I believe, o Lord, that thou hast not done all this, that I should perish, but rather I trust thou wilt end this work, which thou hast begun; and with this confidence, I hope to enjoy these heavenly treasures in the land of the Living.  
3. Thirdly, strengthen much the affect, and desire to enjoy that security, and with this say with the prophet: Blessed are they, o Lord, who dwell in thy house, for ever, and ever they shall praise thee. Like as the Hart desireth the fountains of water; even so my soul desireth thee my God. One favour I have required of my Lord, and this I will ask always: that I may dwell in his house all the days of my life, and see his glory, and visit his holy Temple. And mark that those desires must not be so much, because it is for thy good in particular, as because thou knowest that our Lord is sorued with it, and it is his will that all should desire, and enjoy that good & he is very well pleased, that they should procure it with great dlligence, and for this reason thou must desire and procure it, and not for thine own profit.  
4. Fourthly, to conceived high and generous thoughts, and great contempt of all earthly things, an one that is in hope of so great wealth. If it should happen, that the Prince, Heir of the kingdom pines. And to pray heartily to our Saviour for them, that he may convert them, and that they lose not so great a good.   

§. VI In the consideration Of the divine benefits these Affects may be exercised.  
FIRST, gratitude which is an acknowledgement of having received all good things from God, as from the fountain of them; and to remember them, and acknowledge them, & praise him for them, and desire that all creatures do the like, and invite them very affectuously that they would help thee to praise so good a Lord, as is declared more at large before.  
2. Secondly, very firm purposes to serve our Lord and Saviour, and keep very perfectly his commandments, and his will. For in this manner only we may be grateful unto him for the benefits he bestoweth upon us. Little would it avail, that thou shouldest say to one that had done thee many favours with great courtesy, that thou thankest him, if on the other side thou beingable to do him grost service, or give him content in any thing though of small importance, thou wouldst not do it. Wherefore true gratitude, and thanks giving, doth consist in serving of our Lord, and willingness to give him contet in whatsoever he would have of us. Great shame it is to see the gratitude of brute beasts, as the Ox & Ass, who for a little straw they receive of their masters they serve them all their life, are content that thoy load them, and make them blow, and bear so many labours; & other beasts although most fierce & furious, they are made tame, and acknowledge those that do them good: them with how much reason must our Lord complain that men do not serve him, bestowing so many benefits upon them.  
3. Thirdly, the affect of love of God, for there is nothing more natural, then to love those who do us good, and so great good, not having deserved, yea having demerited it very much: for this effect it will help much to consider, that God bestoweth all these benefits on thee, with great and exceeding love, and with great desire that thou profit thyself by them. And so the love he beareth us, is the first and principal good of all that he hath done for us: for all the rest began in time, but the love never began, but from all eternity he bore us that love which now he doth, as himself witnesseth by his Prophet; With perpetual charity I have loved thee. O how worthy a thing it is to love much, who so much, and so long hath loved us! Consider the love that a dog, and other beasts do bear to their masters, how they follow them whither soever they go, and never part far from them, and being absent, they (as it were) complain and howl, and seek to find them, and show great joy when they find them, and the lealty the keep with them. Remember this well, and be ashamed, that a brute beast gets such love, & keep such lealty with one who gives him but a peace of bread, and thou dost not get this love towards him, that hath done thee so many and so great favours, and doth every day, he deserving so much to be beloved for himself.  
4. Fourthly, great hatred unto thy sins past; seeing that by them, thou hast offended a Lord to whom thou hast so many obligations to love and serve; & great purposes never more to offend him: for if it be so great an evil not to love him, and serve him, how great will it be to offend him? The ●ogge, how fiere and cruel soever he be, if his master come, he is tamed, and if he beat him he doth not dare to bite him: and there is no wild beast so savage, that doth offend those that do them good. Remember those words, that the Holy young man joseph spoke to his Mistress that solicited him to sin: my master hath left all his goods in my hands, and knoweth not what he hath in his house, for all is in my power only thee excepted, who art his wife; then how is it possible that I should commit so great a fault, as to offend him. Look with how great reason thou mayst say, that our Lord hath put into thy hands all his goods, the heavens the earth, the sun, and moon, and all other creatures are made for thee, and even the Angels he send to guard thee, to accompany and comfort thee, and above all, supernatural gifts, as grace, glory, the Sacraments, and our Lord 〈…〉 giveth himself to thee, and puts himself in their power in the Blessed Sacrament; then with how great reason must thou answer to the Devil: How shall I have hands, or how can I offend him, who hath done me so much good?  
5. Fiftly, knowledge of the great bounty of God, and of his magnificence, and liberality, the which appeareth much in doing so great benefits to persons so unworthy, especially those he doth to them that offend him, and will not hear his inspirations; here doth shine his patience, his mansuetude, his charity, those fatherly bowels that he hath for all, & many others proprieties and persections of his.  
6. Sixthly, a great desire to serve our Lord God, without intirest; seeing that of all the good he doth for thee, and hath done already, no profit at all cometh to him, and that only he doth it to do thee good; reason is thou conceive a great desire to serve him without respect to thy own interest, only to be grateful and acknowledge so great an obligation. And because he is who he is let him be blessed, and glorified for ever. Amen.  
FINIS.     

A BRIEF AND PROFITABLE MANNER of saying the Rosary of our B. Lady, applying it to all the Mysteries, and passages of her life, according to the days of the week.  

THE PREFACE  
To the Reader.  
THE devotion of the Rosary of our Blessed Ludy, from very ancient times until now hath been very much honoured an desteemed to spiritual and devout men; to many of which the B. Virgin herself hath revealed that is was very pleasing unto her, and to those that say them of inestimable profit. And leaving many other revelations. I will only relate one of which many and grave Authors do make mention, as the Reverend man joannes Lanspergiu● the Carthusian, in his lesser works, in the 7. book, & preface to the Golden Hymn; and the most devout Abbot Ludovicus Blosius, in his Spiritual Treasure. It is set down thus.  
2. A Venerable and Holy man, Prior of the Carthusians of Trevers, had a devotion many years to say every day the Rosary of our Blessed Lady, applying it to the passages of hers, and her most blessed sons Life. And being once (as it often happened unto him) in an ecstasy; he saw how the blessed in heaven did rejoice much when the faithful on earth made mention of the passages of the Life & Passion of our Saviour, and of his sacred Mother, in saying their beads; and that at the name of jesus and Maria all made great reverence, and that there were kept very rich Crowns of glory for those who devoutly said this Rosary. And the Bessed Virgin told him, that this devotion was very pleasing unto her and all they who devoutly did say the same every time did gain remission of all their sins, and other great graces and blessings of her Son, such, and so great, that no mortal man was able to comprehend them. Thus that holy man left written and signed which his Name at his death; for till then he would never speak of, it as it is recorded by the Author's aforesaid.  
3. From whence it may, and aught to be gathered that the merit and profit of saying the Rosary consisteth not in saying it vocally with the lips only, for the prayer that purely is vocal and not accompanied with some attention, or consideration of the soul deserveth not the name of prayer neither is it 〈◊〉 y●● properly speaking, and is of little or 〈…〉 is declared more all large in 〈…〉 of the Instruction of priest's 〈◊〉 And therefore that 〈…〉 of 〈◊〉 profit, spirit 〈…〉 have 〈◊〉 a method o●●●●nern 〈◊〉 say it, applying it to the principal ●●●●ier & passages o●ther●●●●, a● 〈◊〉 flower Saulour, 〈◊〉  
4. The more common and ordinary, is to part it into fifteen mysteries, five joysull, five Dolorous, and five Glorious in such sort, that in every whole Rosary, memory may be made of the principal mysteries of the life and passion of our Saviour. Which manner is very good and profitable.  
5. Others, that be given to contemplation, desiring to make more particular mention of the life of our Saviour, half applied every ave Mary to a different mystery, applying prayers that must be said together with every ave, in such sort, that in every Rosary of fifty ave Mary's memory is made of all he Life of our Lord Pesus Christ, wherein is included also the Ir●e of his Blessed Mother.  
6. This large Rosary, with all the prayers is set down by the grave and spiritual man Ludovicus Blosius aforesaid, and more at large by the Venerable Father joanes Michaël General of the Carthusians, a man of great sanctity and holiness of life and learning, as three books of spiritual Excercise can witness, which he left written of great profit for all kind of persons.  
7. This manner also is very profitable for those who shall accommodate themselves to practise it, but it is some what hard. For they must say vocally all the prayers that be put down to accompany every ave Marie, which requireth a good time, and some persons can hardly spare so much: for excepting their ordinary hours of mental prayer at morning and night (which must be preferred before all other exercises, and never omitted) there will remain searscly sufficient leisure to say their Rosary, in this sort.  
8. Also it is hard to consider in every ave Marie, a different mystery, for much care is requived to carry the understand so tied, and that in so short time he should discourse on so many things being different.  
9 For this reason these many years I have considered for myself, and for some Religious who have asked me, a manner of saying the Rosary, more short and easy, applying not every ave Marie, but every ten to a different mystery, divided for the days of ●he week, and not putting any assigned prayers composed, but only naming the mystery to which every ten shall be applied few days to make them capable of them, and to remember the points or mysteries they are to meditate every day, and to have them well considered, and a custom to apply to every day the mysteries, & the words they say in the ave Marie and Pater noster, in a little time that they use this exercise, they shall say their Rosary accompanied with mental prayer with great facility, brevity, and profit.   

THE Mysteries of the Rosary may be divided thus by the days of the Week, that in every one particular mention may be made of the principal passages of the Life of our Saviour, and his Blessed Mother, applying to every day, five mysteries for every Decade or Ten one, the which must be applied mentally in the manner following.  

MONDAY.  

1. The first Decade, or Ten must be applied unto the immaculate Conception of our Blessed Lady, for it is very pleasing the devotion of her Conception, and the memory that is made, how therein she was preserved from all sin:  
2. The second, to her most blessed Nativity, that brought joy, and gladness to all the world.  
3. The third, to her Presentation, when being of three years of age, she was offered by her parents in the temple, & to her most holy life that there she led for the space of an cleaven years, and to the vow of her Virginity that there she made.  
4. The fourth, to her sacred, and Virginal Espousal, when by revelation from heaven, she should be espoused unto the glorious Saint joseph, both of them together making vow to remain in perpetual chastity.  
5. The fifth, to her Annunciation, when as four months after her espousal it was denounced unto her by an Angel sent from God; that she should be his mother: and she giving her consent withal humility, conceived him in her blessed womb as her true Son; and gave him with most great h●●ity vary humble thanks in 〈◊〉 all mankind that he had made himself man, and in her own name in particular, that he had chosen her to be his Mother.    

TUESDAY.  

1. The first Ten, to the Visitation, when our Blessed Lady with our Saviour in her Sacred Womb, went from Nazareth to the mountains of judea a long way of almost 30. leagues, and visited her kins' woman S. Elizabeth, and was by her acknowledged for mother of God, and remained in her house three months, serving her with great humility and charity.  
2. The second, to the great grief which our B. Lady suffered when returning to her house, & her being with child known, S. joseph was very much afflicted, & suspected her, because he knew not the mystery. And to the great joy that both of them received, and the praises they gave to God, when it was revealed, & to all the time of nine months that the Sacred Virgin had the Son of God in her B. Womb.  
3. The third, to the journey that our B. Lady and S. joseph took, from Nazareth to Bethelem, with so much weariness, and bad time, and the labour they suffered, in seeking an Inn and could find none.  
4. The fourth, to the Nativity of our Lord, when the most sacred Virgin in a poor Gatehouse in great want of all things necessary, without grief or loss of her virginity brought forth the Redeemer of the world, & wrapped him in poor clothes, and gave him suck, as to her own son, and adored him as her true God, & he rejoiced at the music that the Angels gave him at that time, and was glad at the coming of the Shepherds.  
5. The fifth, to the Circumcision of our Lord, when on the eight day he was circumcised, with great grief of his most delicate flesh, and with many tears of his own and of his Mother, and he was called jesus; and to the coming of the Kings at 13. days after his nativity, and to their adoration, & gifts that they offered, to wit, gold; franckindens●, and myrrh.    

WEDNESDAY.  

1. The first ten, to the Purification o● our B. Lady, when at the forty days after her childbirth without any obligation she went to be purified at the temple of Jerusalem, & presented there her most blessed son, and offered for him the gift of one that was poor, and redeemed him with five sickles (which is five shillings & ten pence) and he was known for true Messiah by S. Simeon, and the holy widow S. Anne, and it was prophesied to the B. Virgin of the grief that should cut her heart, at the passion of her son.  
2. The second, to the flight into Egypt, when the child jesus had not yet two months of age, the glorious joseph being admonished, that King Herod sought to kill him, and for this reason with the B. Virgin and the Blessed Babe, they stole in the night secretly, out of their Country, and went to live in Egypt suffering many labours in the way, and there also, because it was a strange country, and full of Idolatrous & barbarous people, & after seven years by advice of an Angel, they returned to their country, where they were received with great joy & gladness of their kinsfolks & acquaintance.  
3. The third, to the remaining of the Child jesus in the Temple, when being of twelve years of age, and going to Jerusalem to celebrate the Pascha, at the return he remained there unknown to his parents, and was sought by them with great grief and tears for the space of three days, and on the third day found in the Temple, in the midst of the Doctors, with incredible joy of his mother when she saw him.  
4. The fourth, to the obedience and humility of our Redeemer, who for the space of thirty years was in his parent's house, serving of them withal humility & subjection, as a very humble and obedient child, helping them to gain his meat with the labour of his hands. This is a passage much to be noted, in which we ought piously to consider, the spiritual delights that the B. Virgin would feel in her soul, with the continual conversation of her son in his infancy, in his childhood, and his youth and riper age, and the great devotion wherewith she did ever serve him in dressing his meat, his garments, his bed & other things necessary for his person, and in like manner the humility and obedience of our Lord in all this time, and other innumerable virtues, in which he gave admirable examples, and so in this passage many favours may be asked both of the son and mother.  
5. The fifth, to the Baptism of our Lord, and his fasting, and labours in the desert, and his tentation, when being thirty years of age, he took his leave of his mother to go to the desert, with much sorrow and many tears of the sacred Virgin, and he went to be baptised of S. john amongst other sinners & common people, and then came to a very hideous desert, where he was amongst beasts forty days without eating one bit, suffering many difficulties of cold, watching, and hunger, having no other bed then the ground, no other house to recollect himself but some cave, or hollow place in some rock, and in the end was thrice tempted by the Devil, and having overcome him all three times, the Angels came to serve him.    

THURSDAY.  

1. The first Ten, to the Peregrination, life, and miracles of Christ, who with some disciples that he had chosen, went for the space of three years to divers parts provinces, and cities, preaching & working miracles, pardoning and receiving sinners, raising up dead, delivering the possessed, healing all diseases, and bestowing many other benefits of all that would receive them of him.  
2. The second, to the glorious Transfiguration of our Lord, who in the second year of his preaching, to confirm the faith and hope of his Disciples, being with three of them upon the mount of Tabor, he was transfigured, his face appearing more beautiful them the sun, his garments whiter than the snow, giving in this some certain show of the glory that the Blessed are to have in heaven.  
3. The third, to the entrance of our Saviour into Jerusalem on Palme-Sunday, when six days before his Passion he entered into that City, sitting upon an Ass, as an humble King, & was received with a great multitude of people, with great honour and joy: and after he had preached in the Temple a great part of the day, there being none that would invite him to dinner, now towards evening he returned with his Disciples fasting to Bethania.  
4. The fourth, to the last leave of our Lord, as very likely many pious and holy men do consider. That on Thursday towards the evening before his Passion being in Bethania alone, with his sacred Mother, he gave her particular account of all that the next day he was to suffer in Jerusalem, and took his leave of her with incredible sorrow and grief, and many tears of both.  
5. The fifth, to the washing of the feet, and institution of the most holy Sacrament. When after our Saviour had supped with his Disciples and eaten the Paschall Lamb, he washed their feet with great humility, and with incomparable love & charity he instituted the B. Sacrament of the Altar, giving his sacred Body in food, and his Blood in drink.    

FRIDAY.  

1. The first ten, to the prayer in the garden and prison of our Saviour, who at 9 a clock at night went to the garden of G●thsemane to stay there for those that were to come and take him, and prayed to his Father thrice with great humility and devotion, being in so great an agony that he sweat drops of Blood which ran down to the ground. And presently a company of armed men coming to take him, he let himself voluntarily be taken by them, and was tied with chains and cords, and very ill used, and carried so to Jerusalem, and presented, and accused before the high Priests.  
2. The second, to the pains our Saviour suffered all that night in which he received many buffets, and blows on the neck, heard many injuries and abuses, yea and suffered them to spit in his face so venerable, and that they should blindfold him with a cloth, was denied thrice of his Disciple, and passed all the night with very great pain, without any wink of sleep or rest at all, & with no less labour and sorrow the B. Virgin passed it with consideration, suspicion, and fear of what her Son might suffer.  
3. The third, to what our Saviour suffered in all the judgements, and Tribunals where he was presented, accused, and judged, going and coming, tied like a thief from one to another, receiving every where great abuses, scoffs, and mockeries, and hearing against himself many false witnesses.  
4. The fourth, to the scourges that our Lord received at the pillar, when after many other pains they commanded him to strip himself in the Gallery, and being naked, with great shame and confusion, was tied very hard to a Pillar, and there with very great cruelty, whipped by the hands of four villains, some resting whilst others whipped him, until they left not a whole place in all his body.  
5. The fift, to the crown of thorns, when after he was whipped they brought him forth in public, & stripped him again of his garments, and vested him with a torn purple garment, very old for mockery, and put a most cruel crown of thorns upon his head, that pierced it, and wounded it all over, & they adored him in mockery and derision as a feigned King, to laugh at him: and he thus crowned with he was thirsty, they gave him vinegar in a sponge to drink, and saying Consummatum est, and commending his soul into the hands of his Father, gave up the Ghost, feeling as true man the bitter and terrible pangs of death.  
4. The fourth, to the wound of the lance, when after the death of our Lord, one of the soldiers opened his right side with a spear, and great abundance of blood and water issued forth, to cure all our infirmities, & wash all our spots: and after was unnailed & taken down from the Cross, received into the arms of his afflicted Mother with great grief, bitterness, and sorrow of her heart.  
5. The fifth, to the burial when at the sun setting the dead body of our Lord, to which the Divinity was united, was carried to the Monument which was near unto the mount Calvary, and there he was anointed with myrrh and other precious spices, and won in a sheet, and laid in the Sepulchre, shutting it with a great stone; and the Blessed Virgin returned to her house, and was there recollected in solitude and prayer with much grief and many tears until Sunday.    

SUNDAY.  

1. The first Ten, to the Resurrection of our Lord, who after death his holy soul, glorious & united to his Divinity, descended into Limbo, & delivered the souls of all the Saints that there expected him, from the beginning of the world, and accompanied with them all on Sunday morning very early came to the Sepulchre, and reunited itself with his most holy body, making it all glorious: and so glorious in body and soul he rose again leaving there the sheet and handkerchief that he was wrapped in, and thus glorified appeared to his B. Mother, with incredible joy and gladness of both; and after this, to S. Mary Magdalen, and S. Peter, and then to the rest of the Disciples, with exceeding joy & gladness of all.  
2. The second, to the Ascension of our Lord; who having conversed forty days with his Disciples, appearing many and divers times unto them, at the last took them to the Mount Olivet, and having taken his leave very lovingly of his mother, and the rest, and giving them his blessing, by his proper virtue, in sight of them all, he ascended into heaven, where he was received in great triumph and joy, and set at the right hand of his eternal Father.  
3. The third, to the coming of the holy Ghost; who ten days after the Ascension of our Lord came in figure and sape of fiery tongues upon the B. Virgin and all the rest, filling them with great abundance of himself, and all his gifts and graces.  
4. The fourth, to the life that our blessed Lady led from the coming of the holy Ghost for the space of fifteen years, which commonly we believe she lived with great excess of love of God, and very inflamed desires to see her Son, comforting herself in receiving him ordinarily in the Blessed Sacrament, and to her most holy death, and most happy passage, at the which by divine dispensation, all the Apostles were present, and many other disciples, in whose presence with a joyful mind she commended her soul into the hands of her Son, who came down thither to receive it; and she paying the debt of death, her sacred body was buried by the hands of the holy Apostles.  
5. The fift, to the Assumption of our B. Lady, who by particular privilege after her death rose again glorious in body and soul, and by the aid of Angels carried to heaven, & received with very great feasting and joy of all that sovereign court, and placed in a Throne of great Majesty above all the quires of Angels, near to her own Son, where she sits praying for all sinners, especially for those who with devotion commend themselves to her.     

A Declaration of the manner which must be kept in saying the Rosary; applying it to the aforesaid Mysteries.  
THE manner how to use these considerations, is this: In the first ave Marie begin to think on the mystery that answers to those Ten, and consider what happened in it; imagining as if you were present at it. For example; if it be the Annunciation, to consider how our Blessed Lady was in prayer, recollected and devout, and an Angel came in, and saluted her with these words ave gratia plena, Dominus tecum: and how she being somewhat troubled, yet informed of the will of God, gave consent, and conceived in her sacred Womb the Son of God, and how she prostrated herself to give him thanks for so great a favour etc.  
2. Or if it be the Visitation, to consider how the glorious Virgin goeth her journey, and how saluting her kinswoman Elizabeth, is known of her for Mother of God, and also how with great Humility she ref●●●eth all the praise to our Lord. And how after she serveth her with so great Charity and Humility for the space of three months, and in the end returns to her own house● In all this you must imagine, you were present at every one of these passages, and so in the rest: and with this mind to 〈◊〉 our Blessed Lady as one that speaketh with her these words ave Maria etc. and when you say Sancta Maria Mater Dei etc. direct you intention for all such things as you would ask of our Blessed Lady. As if it be in the mystery of the Conception, pray her, that as she was preserved from all sin, she will obtain grace for you, that you be delivered from all your sins past, & to keep your soul in all purity etc. And so in all the test of the mysteries, applying to every one some particular petition, according to your devotion and necessity. And these petitions may be made with the understanding, and the desire or affect, including all in those words of the ave Maria, which say, Sancta Maria matter Dei etc.  
3. And when you shall say the Pater noster, direct your intention to our Blessed Saviour, desiring him, that for the merits of the B. Virgin Mary, he will grant you those things for which you have directed your intention, desire, and affect. And in this sort if there be diligence in the exercise of the understanding & will, and care to apply the memory to the passages and mysteries, as you ought to do, after a while it will be done with so great facility, that without spending any more time then in saying the ave Marie and Pater noster, you will have meditated those mysteries. And indeed in mental prayer all doth consist in taking pains to exercise ourselves therein: for in the beginning it cannot choose but be something hard, yet afterward it comes to be very easy, and they that do so, feel the profit gotten thereby.  
4. Therefore for more commodity of those who will say their Rosary, according to this manner and order aforesaid, and that the mysteries themselves and method may be the better kept in memory, I will put them down more briefly as in a sum.   

A Sum of the mysteries of the Rosary, applied for the days of the week, for every day Five, as followeth.  

MONDAY.  
1. THE first Ten to the most pure Conception of our Blessed Lady.  
2. To her Nativity.  
3. To her Presentation in the Temple; to her life that she led there, and her vow of Virginity.  
4. To her Espousal, and Virginal wedding.  
5. To the Annunciation and Incarnation of the Son of God.   

TUESDAY.  
1. To the Visitation of our Blessed Lady.  
2. To the affliction of the sacred Virgin, when her Spouse would have left her, because he knew not the mystery: to the joy when it was revealed: and to the 9 months of her bearing our Saviour in her sacred Womb.  
3. To the journey which she made to Bethlem, and the labour of seeking lodging, and finding none.  
4. To the Nativity of our Lord, the music of the Angels, and coming of the shepherds.  
5. To the Circumcision, and adoration of the Kings.   

WEDNESDAY.  
1. To the Purification of our Blessed Lady.  
2. To their flight into Egypt & the time that they lived there, and to their return.  
3. To all the time that our Saviour lived with his Mother, and what passed therein.  
4. To the losing of our Saviour in the Temple, and how our Blessed Lady sought him, and found him.  
5. To the Baptism of our Lord, his fasting, tentation, and return to his Mother's house.   

THURSDAY.  
1. To the preaching and miracles of our Saviour.  
2. To the Transfiguration.  
3. To the entrance into Hierusasem on Palme-sunday.  
4. To the consideration how our Saviour took his leave of his Mother, when he went to suffer.  
5. To the washing of the feet, and institution of the Blessed Sacrament.   

FRIDAY.  
1. To the prayer in the garden, and his imprisonment.  
2. To the labours our Saviour suffered in the night of his Passion, and of those of his Blessed Mother.  
3. To all the judges and Tribunals where our Lord was accused and judged.  
4. To the scourges he received at the pillar in the sight of his most sacred Mother.  
5. To the Crown of Thorns, the mockeries, and the Ecce Home.   

SATURDAY.  
1. How our Saviour was condemned to death, carried his Cross on his back, tasted the gall, and was whipped naked.  
2. How he was nailed upon the Cross, and lifted up in the sight of all the people.  
3. To the three hours, that he was alive upon the Cross, and to the seven words he spoke there, and of his death.  
4. To the wound of the spear, his descending from the Cross, and how he was received in the arms of our blessed Lady.  
5. To the burial of our Lord, and to the solitude of our Blessed Lady.   

SUNDAY.  
1. To the Resurrection of our Blessed Saviour.  
2. To his Ascension.  
3. To the coming of the Holy Ghost.  
4. To the life, that our B. Lady led after the Ascension of her son, and to her most happy departure.  
5. To the glory wherewith she was received, and crowned in Heaven.   
FINIS.    

A SHORT TREATISE of Exhortation to spiritual Profit. Composed by the R. Father Francis Arias, of the Society of JESUS.  

THE PREFACE.  
THAT we may the better understand how necessary and important a thing it is, first to teach those who have begun to serve God, how they must maintain themselves in his service, & still go forwards in the same; and then to persuade them the means necessary and profitable for this end; it is expedient, that in the beginning we declare how acceptable that man is to God, who is forward in his divine service, how important he is to the spiritual and temporal good of the whole Catholic Church, and how profitable to himself, for the many and most precious benefits, that he daily obtaineth at the hands of God.   

How much that man is acceptable to God, who is diligent to go forwards in his Divine Service. CHAP. I.  
IT is a thing most certain, that a just and virtuous man who is in the grace of God, in whatsoever degree of grace that he be, is most acceptable to the eyes of his divine Majesty. But if we do compare those that serve God one with another, it is also manifest, that he who is diligent and fervent in God's service, and doth labour to profit daily more & more in the same, forcing himself to do that which he knoweth to be most grateful to God, is by him more esteemed and accounted of, than many others, who although they live in his grace, have no care of their going forward, but are content with this only, that they do not commit any mortal sin. We shall understand this better by the example following.  
2. Let us imagine that a certain Noble Man hath in his house fifty servants, and hath commanded them all that they steal and fall out at words, & although they do some things of those that be commanded, yet others they will not do.  
4. The other Servant desirous to please and content his Master in every thing, and not to give him any trouble or disgust at all, doth not steal any thing out of his house, be it never so little, is not so hardy as to tell him the least untruth, goeth with great speed in whatsoever message he is sent, and if perchance he lingereth somewhat through forgetfulness, remembering himself he is sorry for it and doth amend it, neither is he only careful to do whatsoever his master hath commanded, thereby not to discontent nor displease him, but he doth also endeavour to know such things as most please him, & to put them in execution, yea he would willingly understand even his very thoughts, so to do inevery thing that which might give him most contentment.  
5. By this example it is manifest that this Noble man governed by right indgment and reason, doth more esteem this one only servant than all the other forty and nine, and that this one alone doth give him more gust and contentment than all the rest: and that in things depending of his good will and favour, he will do more for respect and love of this one, then of all the others. Seeing then that all right reason is to be found in God, with eminency and infinite perfection: this is also to be acknowledged in him. And the very same manner of proceeding is used towards those that in his Church do serve him.  
6. All such as live in state of grace, and will not lose the same through mortal sin, but yet be reckless of their profit and going forward, are like unto these servants that will not commit any such fault, for which their master may put them to death, or make them slaves for ever in the Galleys; but for other things they neither be careful to content him, nor fearful to displease him. Even so these are fully determined not to do any thing that may be mortal sin, for which they know God will deprive them of his grace & glory for all eternity, and cast them into the torments of everlasting ●i●r. But they are not so much afraid as to fly venial sins, for which they understand, that although God be offended by them, yet he will not condemn them more than to the pains of Purgatory; and so they care not to do many good works very acceptable to God, which they might do very well, and with great facility or little labour: neither do they care to follow sundry good inspirations that God doth give them, nor to embrace many godly counsels which our Lord doth afford them, & which they might very well accomplish, according to their state and calling. And albeit in committing those faults which be not mortal sins, they highly displease and discontent Almighty God, yet they feel not the matter much, but rather do often pass their time in laughing at such offences.  
7. He that liveth in the grace of God and procureth diligently his own forwardness, is like the the servant who in allthings doth endeavour to do faithfully whatsoever his Master doth appoint, and all that which may best please him. Also this faithful and diligent setuant doth his best, not only to eschew those sins that be mortal, but even those that be venial, by which he doth know & see that God is offended; and if by forgetfulness he do fall into any of them, he forth with conceiveth grief and sorrow thereof, and doth speedily amend them, and make account of the divine inspirations, by which God doth discover unto him his will and pleasure, & doth endeavour to follow them, and doth greatly esteem of his holy counsels, and doth fulfil many of them, as also many works of mercy, and penance, and humility, which he knoweth to be acceptable to God: and although he be not bound to them by any precept or commandment, yet he doth them with a very good will, thereby to please and content his divine Majesty.  
8. Of such servants God hath many in his Church, yet some better, and more forward than others: and he having regard to that which reason, and his Eternal Law doth require, whence good Reason was derived that moveth men to the like; he doth more esteem and account of this diligent, and advanced person in his divine service, then of a great number of others, that be slow and reckless: and of the service done by this one only, he receiveth much more contentment and pleasure, then of such service as all the others do for him: neither is this to be marveled at, because the servant of God, that is diligent to profit, & go forward, as he daily increaseth in the grace and love of God, so it falleth out oftentims that he alone hath more of his grace and love, than a great number of them, who with negligence do serve him; having no regard to advance themselves in his love. In this manner doth S. Gregory, and other holy fathers expound that saying of Christ: I say unto you, that eiten so there shall be joy in heau●n upon one sinner, that doth penance, then upon ninety nine just, that need not penance.  
9 This is to be understood not for whatsoever sinner; that is converted, but of him which returneth to God with great feeling of his life past, & beginneth to serve him with great fervour in his new life. Many also do expound the said sentence of any sinner, whosoever that is converted: and according to this exposition, that greater joy is not to be understood of the essential and principal joy, which rifeth our of the estimation and loud of that thing wherein a man reioy●eth, because in this sort of any whatsoever just person, who hath more grace than the sinner that is converted, God doth more rejoice, and the Angels are more comforted: but it is to be understood of a new and accidental joy, which springeth up of this, that a thing is newly recovered, which before was lost. But expounding the same sentence, as S. Gregory and other Saints do understand it, not of whatsoever sinner, but of him who returning to the state of grace, beginneth to serve God with great fervour, and profit in his divine service. In this sort we must make comparison of this servant and inflamed penitent, not with whatsoever persons, but with such as remissly, and slackly do serve God.  
10. And the meaning of Christ in that sentence is, that God doth more esteem a servant of his, that with diligence and fervour, doth serve him, although he have been a little before a most grievous sinner, then ninety and nine just, who with coldness & negligence of their own profit, do pass their whole life. This doth holy S. Gregory declare in these words most worthy to be considered: He doth demand wherefore our Saviour saith; that in Heaven there is more joy of sinners that be converted, then of just person●● He answ er●th in this manner.  
11. unde hoc, nisi quod ipsi etc. Whence cometh this, if not that we ourselves by daily experience do see, and know, that oftentimes those who understand that they be not charged with the budge weight, and burden of sins, do ●land indred in the way of instire, and do commit nothing that as unlawful; but yet they do no● labour carefully to come to the country of Heaven, but rather do so much more grant themselves the use of lawful things, how much more they remember 〈◊〉 to have committed any thing unlawful. And for the most part those men be negligent and slow to do any excellent good work, because they do verily assure themselves; that they have not offended in any grievous; sins. But contrariwise sometimes those that be mindful to have done villawfull things, stirred to compunction through their own grief, are inflamed in the love of God, and do exercise themselves in heroical pertues; they do greatly covetall manner of difficulties that spiritual war is accustomed ●● yield, they do leave all worldly things, they do fly bono●●●s, they are glad when they receane contumelies, they burn with desire of celessiall things, they d● sigh after the heaverly country, and because they ●● consider that they have strayed from God, they seek to recompense former losses with later gains: There is then greater in made in heaven of a sinner that is connerted, then of a iustonan that standeth, because the Captain also in the battle, doth more love that soldier, who returning ofter flight, doth valiantly set upon the enemy, then him in●●o although he never run away, yet never did show any valour or manhood.  
12. So the husbandman doth love more that ground, which after thorns, doth yield plentiful corn, then that which never had thorns, but yet never brought forth plenty of grain. But now in this matter we must understand, that there be many virtuous persons, of whose life there is so great joy, that whatsoever penance of sinners cannot in any wise be preferred before them: for many there be who neither are guilty to themselves of any evils, and yet do penance with so great zeal and fervor, as if they were pressed thereunto with all manner of sins. They do also resraine themselves from all things that be lawful, they do with a cou● ragious mind embrace the contempt of the world, and will not that all be lawful for them, which they list after; they cut off those good things which are even granted them; they despise these visible things; they be inflamed with things invisible, and do rejoice in lamenting. In all things they do humble themselves, and as others do bewail their sinful works, so these do bewail their sinful thoughts. What then shall I call these persons but both just and penitent, who do both humble themselves in doing penance for the least offence of their thought, and yet also do persevere righteous in their works? Of this than it may be gathered how great joy a iust man doth give God, when be humbly doth penance, if an unjust man do cause joy in heaven, when by penance he doth condemn the evil which he hath committed.  
13. All this is out of S. Gregory: in which with great light from heaven, he doth discover unto us, how much God doth esteem that service of his, who doth desire to please him with diligence in going forward, & how much he is contented with the alacrity and fervour that he hath to profit in virtue. And although he be but a Novice & young beginner in his service, and newly converted of a great sinner, yet doth he prefer him before many that be just but slow in his service, and altogether careless to benefit themselves. And where he saith, that no penance of any sinner converted is to be preferred before the life of just men, who be fervent and very diligent, it is true, speaking of that which falleth out according to the ordinary course of things.  
14. How great a motive is the knowledge of this verity, to make us have a hearty desire to go forward in God's service, and to use much diligence in the same: who is he, if he have any least sparkle of love, that desireth not to give God this so great contentment & pleasure, as he receiveth, when he seethe us diligent and forward in his service, especially it being true which S. Bernard saith: That the meat of which this Lord is accustomed to take exceeding pleasure, who seedeth amongst the Lilies, which doth signify the pureness and sweet smell of virtues, is the profit and forwardness of our souls. Now if by profiting in virtue we be so acceptable to God, and do him so great pleasure; what greater good than this may we desire, or what greater glory, contentment, and profit can we pretend?  
15. So great good is this, that not without much reason S. Chrysostome said: If thou be worthy by the grace of God to do any thing that may please him; seek not any other reward besides this, that thou hast deserved to please him: for if thou seek a reward, truly thou art ignorant how great good it is to please God, because if thou didst know it, thou wouldst not seek any other payment, or recompense besides the same. These be the words of S. Chrysostome, in which that holy mandoth not forbidden us to seek and pretend after the reward of our glory, for certain it is that this is a lawful thing, although our chiefest end must be to please God: but with manifest truth he doth affirm, that to please God is so great a good, that albeit no other profit, nor glory were to be expected by us, yet this alone aught to suffice.  
manded of Abraham in the old testament, he doth request of all his faithful and servants in the new testament, & exhorteth them thereunto, saying: Be you perfect, as also your heavenly Father is perfect. Which is as much as if he said, do what lieth in you to move to the perfection of charity, and of all other virtues that be joined with charity, that as children you may imitate your heavenly father in such manner, as the creature may imitate the Creator.  
3. This vehement desire that God hath of our profit in virtue, he discovered unto us in the heart of the Apostle S. Paul, who as an heavenly instrument of Christ that spoke in him, doth write in this sort to the Colossians. We also from the day that we heard it (to wit that you knew the grace of God in truth) cease not praying for you, and desiring that you may be filled with the knowledge of his will, in all wisdom, and spiritual understanding: that you may walk worthy of God, in all things pleasing, sructifying in all good work, and increasing in the knowledge of God.  
4. This self same desire did God make known unto us, in that voice from heaven which S. john heard, who said: He that is just, let him be justified yet, and let the holy be sanctified yet. This is a most manifest testimony how much God doth esteem, and hath for acceptable, that his servants rest not as lukewarm in the way to heaven, but that they go still forward and profit in all virtue, for so much, as that infinite and sovereign Majesty, hath so earnestly and particularly discovered unto us this his desire.  
5. Likewise it is a great proof of this verity, to see the great account that God maketh of those his servants that go forward in his service, and the great respect that he doth bear to them and the particular care that he taketh of them: so that in comparison of them, it seemeth that he little esteemeth, and maketh small account of those, that serve him but negligently: for although it be certain that God hath a peculiar and sweet providence, and such a fatherly and pitiful care of each one that doth serve him, and live in his grace, as if in this wide world he had nothing else to do, not whom to provide for, nor save, but him only; yet much more is the fatherly and friendly providence and care which he hath of those that be more diligent and forward in his service, to provide for them, to honour them in spiritual things, to protect and defend them, and to fulfil their heart's desires, and the requests that they do make him; that it may well be thought that these are his true friends, and dear beloved children. And it is so indeed, that albeital those that be in his grace are his friends and children, yet these are his more especial and intrinsical friends, and his children most tender & best beloved.  
6. Let us confirm this to be so by some examples. What a number of men were there amongst the children of Israel, and in the whole world from Abraham till Moses (for the space of four hundred years and more) who lived, and died all in the grace of God, and yet he as it were forgetting of all the rest, speaking to Moses when he appeared unto him in the desert, said, that he was called the God of Abraham, the God of Isaac, and the God of jacob; and warned him that he should call him by this name before the children of Israel, & affirmed that this should always be his Name, and that by this Name he would be known and named with perpetual memory in all generations. King's are wont to take the title, and name of that City, which they do most esteem and most doth please them in all their kingdom: and God is accustomed to call himself the God of those, whom especially he taketh to be under his protection, defence and divine providence. And so, for God to call himself the God of Abraham, of Isaac, and of jacob, was to declare unto the world how much he esteemed & made account of those holy men, how much they had pleased him, and the special care, that he took of them still to do them good, and to perform the promises that he had made unto them, and to all their offspring.  
7. And he much more disconcred how greatly he did respect and regard each of these his servants, in that he named not himself the God of all three together, but of every one of them in particular; for he said not the God of Abraham, Isaac, and jacob, but the God of Abraham, the God of Isaac, and the God of jacob: and in that he was not content to manifest himself by this name to Moses' only in the desert; but also would, and ordained that amongst all the people, and in the whole world, they should call him by this Name, and that with this title they should call upon him and praise him, and preach him, and that under this Name there should be perpetual memory made of him, as who took it for honour, to have such servants and friends, as were Abraham Isaac, and jacob, and was greatly contented and very particularly pleased with them.  
8. So far doth arrive the great account, which God maketh that his servant go forward in his service, and increase in all virtue: seeing that the reason for which God did advance these three men with so great favours and with such honourable mention above alothers of their time, is because they were those who in that age in which they lived, did serve him with more forwardness in virtue, and more perfectly fulfil his will, and were zealous of his honour and glory.  
9 In Moses' time there were many souls that lived in the grace of God, because there was so great multitude of people when they came out of Egypt, that the men of twenty years and upwards were above six hundred thousand, besides women great and little, & besides man-children under twenty years of age, and besides the Egyptians as well men as women, who forsaking Idolatry did approach to the people of God, who were so many, that holy Scripture doth call them vulgus promiscuum innumerabile, an innumerable multitude of sundry sorts of people. Now certain it is, that amongst so many thousands of faithful souls, who had the Law and Sacraments of God, and who had seen with their eyes the wonderful miracles wrought by God in their favour, there were men and women in very great number, both of age and discretion, who lived in the grace of God, & served him with a conscience pure and free from mortal sin.  
10. And yet we see that of Moses' alone, because he was a man of so perfect virtue, that he was not content to fly that only which was mortal sin, but was most diligent to eschew, what lay in him, every least offence of God, and to do whatsoever he knew might be acceptable to his divine Majesty, and was most mild in suffering the injuries and molestations of the people, and of most fervent charity towards all men as well enemies as friends: of this Moses alone, I say, for that he was such and so good a man, we see that God made more reckoning then of all the others that amongst those people lived in his grace. For when the people had sinned and God would have consumed them all, without having respect to the great number that amongst them were innocent, or because they had not yet the age to sin, or because they had not consented to the same sin, only for Moses' sake he did not destroy nor kill them all, and to him alone did he say, dimit me, utirascatur suror meus contra eos, & deleam eos. Let me alone that my fury may rage's against them, and I may destroy them. Who doth hold thee, o Lord, that thou dost not kill them all? not so many innocents do withhold thee who never sinned, nor so many Levites zealous of thy honour, and only Moses with his prayers doth bind the hands of thine omnipotency, and doth suspend the fury of thy justice, that thou consume them not all. O how acceptable is it to God that his servants daily go forward and profit in good life, seeing he doth make so great account of one man, who is perfect in virtue!  
11. In time of Elias there were many servants of God, whom amongst so many others as were evil, our Lord himself had kept in his service, through his divine grace, as holy Scripture doth signify. And yet God had such regard of Elias, that it seemeth he had in his hands the laws of times, and the government of the clouds to dry up the earth, and consume the same with hunger, when he would have it so, for chastisement of the evil; and to send rain and make the earth fruitful, when he moved to mercy, did demand it: in so much, that because Elias was a man of so excellent virtue, it seemeth God did bear more respect to him alone, then to all other just persons of that time.  
12. Whilst David, and Solomon were living, when the people of Israel was so greatly dilated and multiplied, that, as Solomon said speaking with God, they were innumerable as the dust of the earth, it is certain that there was in the same, an exceeding great number of persons who lived in grace and service of God. And for that David had been a perfect servant of God, and bend altogether to his will, and sought his glory with great zeal; and albeit he offended, yet touched of God, he rose again, purged with great penance the former faults, and with much fervour recovered the grace he had lost: for this, I say, as if God had wholly forgotten all the other servants he had in that people, being offended with Salomou, and with them, and desirous to punish them for the great enormities they had committed, he said to Solomon, Scindam Regnum tuum, & dabo illud servo tuo etc. I will rend thy Kingdom, and will give it to thy servant; notwithstanding in thy days I will not do it, because of David thy father: Out of thy sons hand will I rend it, nor will I take away all the Kingdom, but one Tribe I will give to thy son, because of David my servant.  
13. And to King Ezechias who was sick and looking to die, he sent to tell by the Prophet Isay, as followeth, Ecce sanauite etc. Behold I have healed thee, the third day thou thalt go up to the Temple of our Lord. And I will add unto thy days fifteen years: & also out of the hand of the King of Assyria will I deliver thee, and this City, and will defend this City for mine own sake, and for David my servants sake. Who is able to declare worthily that which is discovered in these heavenly testimonies, concerning this point, how much God doth esteem a man eminent in virtue, who doth greatly abhor all sin whatsoever, and much love all works of justice, is very humble and patiented in injuries, very diligent in deeds of charity, and wonderful zealous of the glory of God? seeing that he taketh himself to be so much honoured by one of these, that he giveth him his Name, calling him his God, and not to displease him leaveth the execution of his justice against a whole Kingdom, and is pacified with his prayer, and in a certain manner doth make subject unto him the very laws of nature, to do with his creatures that which pleaseth him; and doth for him alone that he doth not for many just men that do serve him unperfectly: and he being infinite and eternal Majesty, and man but a creature made of nothing by his only will, he doth vouchsafe in a certain manner to make him equal to himself, saying: I will defend this City for mine own sake and for David my servants sake.   

How much they do import, and help the Church, who do serve God and profit in virtue. CHAP. III.  
ALBEIT all just men and servants of God who live in his grace do help the mystical body of the Church, because with their good works and prayers they obtain spiritual favours and gifts, by which sinners are converted and just men are maintained: yet men that have gone forward and be perfect in virtue are in this respect of singular profit and utility. For although all just men be living members of the Church, & children of light, nevertheless those other be as the eyes in a man's body, and as in this world the greater stars of the firmament, and the sun & moon that be as the eyes & light of this corporal world.  
2. So doth holy Scripture call them in sundry places. S. Paul to the Philippians saith: In the midst of a crooked & perverse generation, among whom you shine as lights in the world. And our Lord jesus Christ declared unto S. john, that the stars which he held in his hand, were the Prelates and holy Doctors, whom there he doth call Angels of the Churches, for that these men of excellent virtue with their learning, and principally with their example do awaken and wonderfully animate all others to the love of virtue. In so much that only one of these is able to convert a whole City and Kingdom, & keep the same in the fear of God, which the example of those who be neither hot nor could never doth: for although on the one side they eschew all mortal sins, yet on the other, if a man see them commit of purpose such things as are evidently sins, but not mortal, and that they be careless to do works of penance and charity, they move him very little to the love of virtue. Wherefore to raise up those who are fallen into mortal sin there is necessary for the most part an example of great power and efficacy; and to inflame those that be cold, is necessary an example that hath great advantage over them. And because this example is found in those men who have profited in virtue; hence it is, that they do so much move their neighbours, and that God doth use them as fit instruments for so great works.  
3. So doth S. Gregory say, that the examples of holy Fathers do help us exceedingly to the renovation of spirit, because by viewing and considering the works of holy men, we be inflamed to the love of virtue, and our heart doth cast of her luke warmness, provoked thereunto by the imitation of Saints. An excellent testimony of this truth, is that which holy Scripture doth recount in the Book of judges. It is there set down how the children of Israel did for long time after the death of Moses keep themselves in the service of God, but at length did forsake and departed from the same; and the cause of this is said to be, for that, whilst there were amongst the people ancient and grave men, zealous of the glory of God, who had seen the marvels that God had wrought with the people, they were with the learning and example of these men kept in the fear of his divine Majesty; but these being once dead, the people forth with forsook God, because they wanted men renowned in virtue, who with their words and examples might maintain and preserve them.  
4. Besides this a worthy testimony of the same truth is that which holy Scripture doth set before us in the fourth book of Kings, to wit, that when joas reigned in Jerusalem forty years, in the beginning thereof he was a good King, and did walk uprightly in the sight of God, and all the people remained in the service of the true God, and it is said that the cause of this their good was that there lived in Jerusalem a holy-Priest named joiada, who in his life time held with his doctrine and example both the King & people in the service of God; but as soon as he was dead & departed, the King swerved from the truth, & the people forsook their God.  
5. This is then that profit so admirable, that God's good servants do in the common wealth and in the universal Church of the faithful. All just persons who live in God's grace although they have but little virtue, are living stones of the Church of Christ, and do help the building of this house and spiritual Temple of God and the conservation of the same, as S. Peter telleth us: but good men that go forward in virtue are the pillars of this building which next after God they do bear up and maintain, and keep the same united with the corner stone and head of all the building, which is Christ the Captain & Prince of the whole Church, and so doth holy Scripture name them. God speaking to leremie said: I have put thee this day for an ●ronpillar, that is, I have given thee great power and force amongst my people, to keep and support the good, and to resist the evil. And to S. john, Christ said. He that shall overcome, I will make him apillar in the Temple of my God, which is as much as to say, I will give him virtue and strength to support others.  
6. By this may be understood how much those servants of God do import in the Church, who are very diligent in their spiritual forwardness and profit. For as in a material building, when some pillars want, great part of the building falleth down: so when there want these servants of God that be fervent & zealous of his glory, there is wont to follow great damage in the Church: as that in some city, or kingdom either good manners be depraved and corrupted, and abuses and vices brought in, or faith be lost, or the same Kingdom be destroyed and abolished by God's wrath, because it hath no one to make resistance against the same. Such dangers are accustomed to follow in Christian commonwealths, and Kingdoms, when the foresaid men are not to be found. And for this our Lord God, who so much desireth our good, when he is angry for the sins of the people, and his justice doth demand vengeance of them, doth wish and desire that there were such men to oppose themselves against his anger, and for whose sake he might not destroy the people that had offended him.  
7. This to be so, is signified oftentimes by the Prophets: for when God by the Prophet Ezechiel had rehearsed the most grievous offences with which the people had provoked the fury of his justice, declaring this his will and desire, he said: I have sought amongst them a man that might put a hedge between, and oppose himself against me for the land; that I should not destroy it, and I have found none: I have powered out mine indignation upon them: in the fire of my wrath have I consumed them. Hear God doth not mean whatsoever good and just man that was in his grace, for of such it is certain that there wanted not some in all the people of God; but he doth speak of men of excellent virtue, as S. Hierome doth explicate, because these indeed are those who with their prayers and godly life do greatly resist the anger of God, and those who as pillars do sustain and bear up the people.  
8. Another time God desiring to punish Jerusalem, and to deliver the Kingdom of jury to the Chaldeans, to the end the● should destroy and spoil it, and put all to the dint of sword, for the great evils that they had committed against his divine Majesty, he first speaketh in this manner by the Prophet jeremy: Go about the ways of Herusalem, and behold and consider, and seek in her streets, if ye can find a man doing judgement, and seeking truth, and I will be merciful to her; as if he said, Go up & down with diligence through all the places and streets of Jerusalem, and mark and inquire w●l if ye find but one only just man, that doth execute upright judgement towards himself, and that is very faithful and useth true dealing towards God and his neighbour; and if ye find such a one, for his sake I will pardon the City of Jerusalem, and the Kingdom of jury, and will remove the chastisement and destruction that I have threatened to bring upon them.  
9 O what great account doth God make of a man that goeth forward in virtue! O how acceptable a spectacle is he to his divine sight! when to find one such man in the minds of innumerable sinners, who deserve to be destroyed, he destroyeth them not; & his justice requiring that he forgive them not, he doth yet for his respect pardon them, and suspend the punishment which they deserved. With great reason doth S. Hierome upon the forealleged place of Scripture exclaim and say: Wonderful is the love that God doth bear to the righteousness and virtue of a just man, seeing that not only for ten just that were to be found in the City, as in time passed he spoke to Abraham, he would deliver the same, but for one only such, as he now demandeth by jeremy, if he be found in the City that he desired to destroy, he would pardon the same.  
10. Of this verity we find many examples in the History of Saints. In the time of that blessed man Laurence justinian Patriarch of Venice, God was very angry against that City for the sins that reigned therein. This holy man prayed for the City in which he was resident, and the Venetians went to make war against those of Milan, at what time there dwelled in the isle of Corcyra a very principal Cittyzen of Venice, and near unto that place in an hermitage most austere, did make his abode a certain Hermit of great holiness, and endued with the spirit of Prophecy, who because he dwelled so far of, and kept himself so secret, could not by any human means came to the knowledge of those things that passed in Venice, nor have notice of any person thereof.  
11. To this holy man, came the aforesaid Venetian, and demanded of him whether Venice in this war should receive any damage? to whom he answered: God is wonderfully offended against you of Venice, because you have not taken any profit by his divine word; but rather have rejected the same, & were it not for the prayers of your Bishop, you had by n●now destroyed by God, as were those of Sodoma. Hear it is manifest that at the same time there were in Venice many just men, and virtuous servants of God, and yet it appeareth that God made more account of Laurence justinian alone, who was a perfect man, then of them all together.  
12. Very famous is in histories the holiness and wonderful life of S. simeon Salus, whose life is written by S. Laurentius Bishop of Naples, as is recounted in the fourth Council of Nice, in which honourable mention being made of this holy Leontius, it is said, that he is the man who wrote S. simeon Salus, his life. This S. simeon remaining in Emesa, and covering his holiness what he might, did wonderful works, as well of humility, and contempt touching himself, as of charity and mercy towards his neighbours, and all the night time he spent in prayer watering the ground with many tears. A certain man of Emesa going to Jerusalem, encountered in the desert the holy Abbot john, and very earnestly requested, that he would pray for him: but the Abbot ask him whence he was, when he heard that he was of Emesa, said unto him in these words.  
13. Seeing thou hast the Abbot simeon at Emesa, dost thou request me, who am a wretched man to pray for thee? Both I myself, and all the world have need of his prayers. O how much doth a man of perfect virtue import the universal good of the Church and how much doth he forward the salvation of souls, and the conservation of commonwealths & kingdoms; when holy men who have so great knowledge of dinine, and heavenly things, do confess, that God so much esteemeth, as here hath been said, these men, and worketh by them such things, as we have related for the good of commonwealths, & of the whole Church.  
14. A most faithful witness of this verity is S. Ambrose, who confirmeth all that we have said with these words: How happy is the City, that hath many just, how it orthy to be praised of all men, how is it all blessed of God for this part of it, and how happy and perpetual is the state thereof to be esteemed? How do I rejoice when I see thosemen, that be mild and indeed wise to live long, when I see chaste virgins, and grave widows attain to old age, as who with a certain countenance itself and semblance of gravity do represent a certain sage and discreet Senate 〈◊〉 the Church, that they may have them in reverence that they may follow them, that they may be trained up to all virtuous manners, and behaviour. For I am not glad for their own sakes, because whiles they live here, they endure many distresses in this world; but for that they do good to very many. Likewise when any one comes to die, albeit they be very aged, I am sorry for it, because a number of the younger sort remain destitute of old help, and defence.  
15. Moreover he doth add that those men and women of excellent virtue, are to sinful men, and such as be of less virtue, even as those Cities of resuge appointed by God in the old Law, to which such as had offended might betake themselves for sanctuary and safeguard: and finally he doth conclude in these words: To be short, this is the first sign that a City is to perish and be lost or that great dangers are imminent or, of some destruction to come, if wise men, or grave matrons be taken out of the world. Hence first is opened the gate of all evils that do rush in aften: Hather to be S. Ambrose his words. And this is sufficient to understand how important & profitable a thing it is to the Church of Christ, that the faithful who have once begun to serve God, endeavour as much as they may to go forward in good life, and be diligent to increase, and profit in all virtue.   

How necessary and profitable it is, to every one that serveth God, to go forward in his service: And of the gifts and benefits, that he doth impart to those that so go forward. CHAP. FOUR  
ALTHOUGH for every one to take at heart, and earnestly embrace this affair of going forward in God's service, it ought to suffice, that this endeavour and diligence to increase in virtue, is so acceptable to God, and important to the Church: nevertheless because it is expedient that each person know what commodity himself getteth by the same, we will declare in brief, as well the profit that he doth receive who is diligent in going forward, as also the damage that he doth incur, who in this is careless and negligent.  
2. To find the way to heaven it greatly importeth that a man know his sins, and feel the grievousness of them, and the occasions he hath to fall; and the temptations & snares of our soul's enemies. Now, God bestoweth this so great a benefit upon that man, who with carefulness goeth forward in virtue, for he giveth him the knowledge of these things. Before, when he lived retchlefly, and used no more diligence then to fly only such sins, as he held for heinous; although he knew those sins that be evident and manifest to all: yet many other things that be sins did not seem so to him; others that were grievous, seemed to him but light; and divers things, which were great occasions and temptations to sin, and a nursery of many vices, he esteemed not: neither did he see any danger in them: and in the very same things which he knew to be grievous sins, he neither did feel, nor weigh the harm, and damage that lieth in them, nor what it is to offend the infinite majesty of Almighty God.  
3. But after that he hath broken the chains of sloth, & with diligence beginneth to serve God eschewing all that which he understandeth to be ill, & doing that which he knoweth to be most acceptable to God; then doth our Lord open the eyes of his soul, and give him light to see that which before he did not see: and he knoweth now many things to be sins, temptations and occasions, of all which before he was ignorant, and he is afraid of the danger in which a man liveth in this world, and he seethe the great necessity that he hath to be watchful over himself, and to run always to God for favour.  
4. This is that which Holy Scripture doth signify in these words: The way of the just, as a light shining goeth forth, and groweth unto perfect day. The meaning hereof is, that as the light of the day at the break thereof is little, and as the day entereth more and more, so the light increaseth until it cometh to that perfection which it hath even at midday: so the life and conversation of the just at the beginning hath some little light to know what is evil and good; but as they go forward growing in virtue, the light doth increase in them, even until it arrive unto that most bright day of Eternity, where God is manifestly seen in his own light. This benefit that God bestoweth upon those who go forward in his service, S. Isidore confesseth in these words: The sins, which to those that begin to serve God do seem light, to those who go forwards in his service, do see me grievous.  
5. And hence followeth that which the self same holy man avoucheth, that those who have begun to profit in God's service, do not only fly vain oaths, but also simple lying: and those that have profited more, do not only fly lying, but also with very great care eschew idle words. Thus much S. Isidore. And that the desire of going forward thereby to attain to this knowledge more manifest of good and evil, which God doth communicate to those that profit in his service, may the better be printed in us, let us consider the words with which S. Augustine doth declare the same, in a certain psalm, setting before us a man, who having led a sinful life is now converted, and beginneth to serve God, and is so changed, that those that see him, do wonder at it, and praise God, saying. This man that before was of so evil late, how liveth he now so void of sin?  
6. He addeth that this man albeit he leave those sins which he knoweth to be such; yet he knoweth not, for the most part, the occasions and danger of sins, nor doth he avoid them, nor understand many other sins which he ought to eschew: and if he go not for ward, he seethe them not: but profiting in virtue, through tribulations, he cometh to know them, and the more he profiteth the more he seethe the scandals and sins of the people. And as he now beholdeth many evils, which before he did not see, he crieth unto God, saying: Woe unto me, that my banishment is prolonged! And this he saith, because he desireth to see himself free from sin, and in company of those, that neither do, nor can sin at all.  
7. Of this benefit which God doth bestow upon those that profit in his service, there follow divers other benefits which he doth offoard than, & divine gifts which he doth impart unto them: for as they grow in knowledge & hatred of sins, & light of things appertaining to God, so do they grow in force and strength to do good; & as they go forward, God doth more increase the same in them: and he that in the beginning of a good life, because he had little strength to do well, did feel difficulty and weariness, yea and great repugnance in many things belonging to virtue; when he hath gone forward, be findeth easiness and sweetness in the self same works, and in others also more difficult & hard then those; which cometh not of this, that there is any change in the good work itself, but of this that there is a changement in his heart, because his forces and courage are increased to do all good.  
8. This doth the Prophet Isay affirm in these words; God is an everlasting Lord, who hath created the bounds of the earth: he neither shall faint nor be weary, nor is there searching of his wisdom, who giveth strength unto him that is weary, & unto them that be not, he multiplieth force and courage. Young men shall faint and be weary, and young men shall fall in weakness. But they that do trust in our Lord shall change strength, they shall take wings as Eagles, they shall run and not be weary, they shall walk and not be faint; that is to say: God is our everlasting Lord, who hath created the limits of the earth, and in creating and governing the world, he is not faint, nor wearied. And he hath this good property and condition that he giveth force to the fainty that they may work, & to those that in this world be little, yea seem to be nothing, he doth increase and multiply courage and strength to do good.  
9 And young men who be in the flower of their age, and strong men who trust in their own forces, shall be faint and weary as weaklings; but those that trust in our Lord, which is to give themselves wholly and withal their heart to his service, hoping all good of his divine mercy, these shall renew & change strength, and of weak and fearful shall become strong and courageous to all virtuous and good works. And as the eagle is renewed by changing his feathers, and albeit he be of a heavy body, yet with his new feathers he soareth through the air with great lightness and swiftness; so those that do give themselves wholly to God, this new force which our Lord doth allot them, shall be renewed and pass on in the way to heaven, without any faintness, and shall run in the same without being wearied.  
10. This is the great fire of a generous mind which God doth give to those who profit in his service; he doth increase in them the taste of spiritual things, the pureness & joy of a good conscience, patience in travails, efficacy in words & good examples, dexterity and desire the better to help our neighbours; he doth increase in them supernatural aids & favours, he maketh them grow abundantly in his divine grace and love, and in other innumerable gifts and virtues, which grow with the grace and love of God: because, for a just man to go forward in the service of God, is to use well the gifts and graces received at God's hands, and to be indeed grateful for the mercies and benefits of God; & God hath given this his word, which he will not fail to observe, that he will increase his gifts to such as use them well, and his graces and mercies to such, as be thankful for them.  
11. This did our Lord signify when he said in a parable that a certain noble man delivered to his servants ten Talents, and bid them traffic with them, that is to say, that God doth communicate and distribute his gifts to his faithful servants, and commandeth to use them well and to the profit of their neighbours. And to him that had trafficked well, gaining ten Talents with one that he had received, the noble man commanded to be given the one Talon of him who had gotten nothing with the same: which is to say, that God doth increase his divine gifts, graces, & mercies in those that use them well, and do profit by them.  
12. And so he doth confirm this, concluding the parable with this mysterious sentence: To him that hath, shall be given, and he shall abound, and from him that hath not, even that he hath shall be taken, which is as much, as if he said to him who useth well the gifts he hath received at God's hands, God will increase and multiply his gifts: and from him who doth not use well the gift he received, even this shall be taken away, as by that which followeth shall be manifest.   

How expedient and necessary it is to go forward in God's service, thereby to be delivered from the perils and damages that ensue of retchlessenes. CHAP. V.  
IT is the common sentence of holy Fathers, that not to go forward and profit in God's service, is to go backward and lose what was gotten. Their meaning is, that of this omission and carelessness to go forward, it followeth that a man leaveth to do many good works which he was bound to do, and committeth many faults which he was bound to eschew, and so looseth the fervour and devotion of good life, and falleth to be cold and careless, and disposeth himself to commit offences, whereby he loseth the grace of God, and indeed oftentimes doth commit such faults, and utterly undo himself.  
2. This sentence doth S. Gregory avouch in these words: Such as begin good works, and do not accomplish them, are to be admonished, that with wary circumspection they consider, because whilst they do not perform their, good purposes, they disannul even those things that were begun. For if that which seemed good to be done, do not grow and increase by diligent intention, even that which was well done is diminished & decreased. And in this world the soul of man, like a ship striving against the stream of a river that runneth down, is not in any wise permitted to stand still in one place, because it is driven back and runnet down, unless it endeavour to go on forward. If then the strong hand of him that worketh, do not lift up to perfection the good works begun, the self negligence of working doth fight against that which was wrought. Thus much S. Gregory By which words is easily understood, how greatly it importeth all those that serve God, that they procure to go forwards and profit daily in virtue and goodness.  
3. But yet how necessary a thing this care of going forward is to all those that serve God, and how assured the danger is of turning back, and how disposed those be to undo themselves, who have not this care, S. Bernard doth declare very clearly, saying in this manner: We have not here a City of abode; it is necessary that either thou mount up, or go down: if thou attempt to stand still, it is impossible thou fall not. It is most certain that he is not good, who is not willing to be better. And where once thou beginnest to loath to become better, there also it is, that thou leavest to be good. And in another place he saith: So will I live to myself, sayest thou, and remain in that whereto I have attained; neither do I suffer to become worse, nor desire to become better. Thou dost then desire that which at all cannot be. But if thou stand still when Christ doth run, thou dost not approach near to Christ, but dost remove thyself further from him, and thou oughtest to fear that which David saith: Behold those that withdraw themselves, o Lord, from thee, shall perish. I here be S. Bernard's words.  
4. And although it be true, that not straightway when one leaveth to profit in virtue, he loseth the goodness he had to be virtuous, nor the grace to be in God's service; yet as we have said, he disposeth himself to lose the same, and to signify the great danger in which he standeth to lose it, and how near he is to fall. S. Bernard saith, that not to go forward, is to cease to be good, and that is to fall. And also he speaketh in this manner, because that negligence and carelessness to go forward, although it be not in the very beginning a mortal sin, which taketh away all goodness and grace, yet is it in part to leave to be good, and it is a certain kind of fall. This is that which holy Fathers do say of the great damage, that not going forward in virtue and the service of God, doth work in him who hath begun to serve God, but yet goeth not forward.  
5. Neither doth holy Scripture leave to tell us the great danger in which these reckless men do live, and how near they be to fall, & lose whatsoever they have gotten. In one place it saith: Qui mollis est & dissolute us in opere suo, frater est sua opera dissipantis: He that is slothful, and careless in his work, is the brother of him that scattereth abroad his works. The sense whereof is, that he who profiteth not in forwarding the good he begun, and procuring to do with due diligence and perfection the good works he taketh in hand, is like to one that destroyeth all the good he had wrought. For as this man loseth it wholly, so that other is in danger and disposition to lose it. And in another place the same Scripture saith: slothfullness bringeth sleep, and a negligent soul shallbe famished. That is, as S. Gregory doth well declare the same, that as sloth fullness is cause why the body sleepeth without necessity, and negligence in labouring is cause why a man endureth hunger, and wanteth what is necessary for his sustenance; so slackness and coldness in good life, and in going forward in God's service, cometh to cause in our soul a spiritual sleeping that maketh it as it were insensible for all good things, and want all spiritual repasts, comforts, and lively desires of heaven, and suffer hunger of earthly consolations.  
6. This is another damage very great indeed, which the negligence of a man's own profit doth work in the soul, for that it maketh it lose all affection and comfort of heaven, and that now it taketh no pleasure neither to think nor to speak of God, nor hath any taste of recollection and prater, or reading of devout lessons, nor hath savour in spiritual and virtuous exercises, but it poureth itself out altogether in desires of temporal things, and seeketh contentment in reading and hearing things that be curious; in speaking of things that be vain, and in recreating the senses with exterior things, whence easily it cometh to give consent to such faults, as wholly separate the same from all friendship and grace of God.  
7. This is that so dreadful punishment which Christ threatened to one of these reckless persons in the Apocalyps, saying: I would thou wert cold or hot, but because thou art lukewarm and nor cold nor hot, I will begin to vomit thee out of my mouth. Hot he here calleth him saith S. Gregory, who is diligent and fervent in good life, and cold him, who hath not forsaken mortal sin, but yet giveth great hope that he will forsake it: and lukewarm he calleth him who hath begun to serve God, but yet liveth remissly, and endeavoureth not to profit, and go forward in goodness.  
8. And his meaning is, that albeit, if we regard the grievousness of the fault, that of the cold is greater than that of the lukewarm: yet the danger of the lukewarm is in a certain manner greater, which is, if we consider, that which falleth out to these men in time to come, for of him that is cold and in mortal sin, there is great hope that he will be perfectly converted to those do incur who be reckless to go forward in the service of God, and in the good life they have once begun: and it is a just punishment of their ingratitude. For as it is thankfulness to use well gifts received, and to profit by them, and hath for reward that the merciful hand of God with great largeness and liberality doth increase and multiply the gifts and graces, as we have said: so not to use well the gifts received, nor to profit by them, is very great ingratitude, and hath for just punishment of God, conformably to the grievousness of the sin, to take from him the favours, succours, & gifts, which for his mercy he gave him, even to bereave him of all in the death & judgement, which must be done upon him, & to deliver him to the pains that his unthankfulness hath deserved; which is the chastisement that is to be given to the unprofitable servant, from whom his Lord took the talon which he had given him, and cast him afterwards into everlasting darkness.   

How the Care of going always forward in virtue, is conventent for all the servants of God; not only for those that begin, but also for those that have profited much, and are perfect. CHAP. VI  
IT might seem to some one that the necessity and obligation of going forward pertained only to those who of new, begin to serve God, and that such as were much advanced might excuse themselves from this necessity: but it is not so, for it pertaineth to all to go forward in the service of God, and they who in this point do use more diligence, are those that have profited most and be perfect; these I say, be those that have great desire and hunger to go forward, and use great vigilancy and care to profit; and for this, use all means which they know may help them, not only such as be of obligation, as is to eschew what lieth in them all that which they understand to be offensive, be it never so little, and to do well whatsoever work of commandment, which they will fulfil to excuse themselves of blameworthy negligence: but jointly with this they do use for their profit other means that be counsels, although they be difficult and hard, knowing well that these, will help them to go forward in the service of God.  
2. For albeit it be true, that holy and virtuous men, as S. Gregory saith, do understand their going forward in virtue, as well for that they do daily examen themselves, and comparing their present behaviour with that which is past, they find themselves free from many, faults and passions to which they were subject before, and find that now they do many works of virtue, both inward & outward, to which before they had not will, nor force to do them, so also for, that holy men do know, the gifts they havereceaved of God, to esteem them, and be thankful for them.  
3. And this doth the Holy Ghost work in them, ●a S. Paul saith: that they may know that which God hath given them; which knowledge touching some gifts is clear & evident, and touching some other, pertaining to supernatural grace, it is but probable, and not very clear, conformable to the quality of the gift: and because amongst the gifts received at God's hand which be very great, one is the going forward and profit in virtue, they know also this gift, so to refer the same to the mighty & liberal hand of the Author of all good things, and to inflame themselves more in his love, who hath so much loved them, that instead of the punishments and disgraces which they had justly deserved for their sins, he hath bettered them with so great mercies.  
4. And although it be so that holy men for these reasons do know their going forward, yet do they not therefore make more account of themselves now, than they did in times past, but rather esteem themselves less, and more despise themselves; neither for this do they become careless to go forward and profit, but rather daily do labour to go forward more in the service of God. The reason of this is, because whilst holy and godly men do go forward & profit more in virtue, they receive more & greater light of God, with which they come to discover in themselves such faults as before they knew not, & come to feel much more the grievousness of the same faults than they knew before. And as the baseness and misery of man is a depth without bottom, because he was made of nothing, and is subject to sin, he now cometh to know more of this vileness, and unworthiness, and misery, and nothing: and as he groweth in virtue, he cometh to grow more in contempt of himself, and so when he hath much profited, he holdeth himself for less than when he began to serve God.  
5. This is that which S. Gregory avouceth in more places than one; to wit, that the servants of God, whilst they do profit more, and through exercise of good works, do approach nearer to God, do more arrowly, ab●illy & clearly know the spots of their fowls, and so much more feel th●ll indignity, and hold themselves in many things for abominable, & so much more blame and reprehend themselves, and do not only fear, and despise themselves for the faults, which they know and reprehend in themselves, but also for that they understand that God doth see in them many faults which they do not know. And for this respect doth the self same holy man affirm, that God hath mercifully ordained, that his Servants of perfect virtue, against their will come to deal and converse with their neighbours, who make them take charge of government, or other offices which bind them to this, that by profiting others through occasions offered them, they come to discover their own defects, and so humble and contemn themselves the more.  
6. And so it cometh to pass with them, that whilst they think that in this they receive harm, and that they lose much, and destroy that which they had built, they come through God's mercy, in this usage towards them, to get more virtue, & wax more rich in spiritual goods. Moreoever with the same light, which doth increase in holy men, as their profit doth increase, they know better & with more clearness, the greatness and infinite bounty of God, & of all his divine perfections, and how worthy he is to be beloved and served with highest perfections: and so they know and hold themselves for more unperfect than before, and do think more basely of themselves then before they did, because they see better how far off they be from that perfection which they ought to have to serve God, as he deserveth to be served.  
7. This is that S. Augustine would signify when he said. He hath much profited in this life, who by profiting hath known now far he is from the perfection of rieghteousness. Hence it is that they so little account of themselves, and contemn themselves so greatly, as if they were the dust of the earth, as S. Gregory doth confess when he saith, That godly men the more they profit in the knowledge of God, the more they contemn themselves, as if they were nothing, or almost nothing. These than are the reasons wherefore godly men whilst they profit more in virtue, although they know this their profit, do yet less esteem themselves, because they know more their imperfections, and how much virtue and pertection they want.  
8. Hence followeth a second thing that the more they go forward, the more desire they have to go on still, and they use more diligence in their profit, because they know better the obligation they have thereto, and have more force for the same, and for that they know how much God doth desire their profit, and how much he is pleased therewith, and how much they win by going forward. How will not that just man labour to profit in God's service, who with pure eyes of his soul doth know the infinite goodness of God, and the mercies he hath showed him, and the love he hath borne him? And understandeth that in going forward he giveth unspeakable contentment to this infinite goodness of God, and that when he profiteth more, he doth more please and content him? How will not a servant of God endeavour what possible he may to grow in virtue, having a clear and unpassionate judgement to understand & weigh how much one degree of God's love is worth, seeing it the price of God himself, who is won with love, and is possessed with change of love?  
9 And knowing that this love is an infinite treasure without tax or measure, because in the love of God there is no mean, and that when he shall have profited more in virtue, he doth grow so much more in this love and gain more of it, and so much the better shall be by grace and glory possess and enjoy God, who doth give himself in change of love. Eyes that see in this manner, how will they not covet such beauty? Heart that understandeth and feeleth in this sort, how will it not burn in the desire of so great good, as is gotten by going forward in the service of God?  
10. Well did that holy King, and Prophet understand these gains which be contained in spiritual profit, who said: I said, now have I begun, this change is of the righth and of the most high. After he had served God many years, after he had well considered his miseries, and the causes he had to grow in his holy service; he determined with great courage and confidence to begin to serve him a new, renewing himself altogether with new fervour, and he confessed that this change, to better and renew a good life, he had not of his own store, but of the mighty hand of God. And albeit he had served God so long time, he affirmeth, that he now beginneth. For as that learned man Ambrose Ansbertus saith upon these words, The profit in virtue which those men do make who are chosen of God, is as it were a beginning to serve God: And every day they are said to begin, because by moments of times they pass from some virtue to others.  
11. The good soldiers that be in war, and have begun to fight, although the enemy come against them, and make resistance and hurt them, if on their side they have help to overcome them, and hope to get rich spoils, do not turn back nor be dismayed, but pass forward fight with labour and danger, until they have the victory. And the matriners that sail on the sea, although there rise against them great tempests and contrary winds, will not turn back, nor leave their voyage begun, but do seek all the remedies they know to pass on their way, until they come to a safe harbour. If then men do this for so light hope of temporal things; how reasonable is it that the servants of God, who have taken in hand, and begun the voyage of heaven, turn not back for any contradictions or difficulties, nor be dismayed, but go always forward, profiting from virtue to virtue, seeing that on their side they have Christ true God who giveth them strength, & the merits of his passion wherein they may repose and have confidence, and also beside have all the powers of heaven to help them, and the Saints who be their advocates, and have so great & steadfast hope of the victory, and to enjoy the reward of heaven which is given to those that be vanquishers.  
12. It is reason that they should learn of the Apostle S. Paul, who having laboured and merited so much in the service of God, and all that he had done seeming unto him little in respect of that he desired & aught to have done, he began a new to labour and merit, as he doth avouch in saying: Brethren, I do not account that I have comprehended yet one thing, forgetting the things that are behind; but stretching forth myself to those that are before, I pursue the mark to the price of the supreme vocation of God in Christ jesus. The things behind, saith S. Chrysostome, be calleth the good works of his life past, but by things before, he understandeth the good works he is to do for the time to come in the service of God, growing in this manner with great fervour and diligence in good life, thereby to come nearer to the mark and aim of perfection, even until he arrive unto it, and get the reward of heaven, to which we are called.  
13. These are the principal reasons that persuade and move the hearts of such as serve God, as well of Novices, as of those that have much profited, to force themselves to go daily forward and profit in his divine service. Other reasons there be like unto these that do persuade the same, which hear we will recount very briefly: and it is very reasonable that we all do consider them with leisure, that animated with divine virtue, and force of these reasons, we still increase in all virtue, for so much as God is, as he is, that is to say, because he is unmeasurable Majesty, and bountifulness, and infinite in all perfection, he is worthy of infinite service, and of infinite honour and glory. And it is very reasonable, seeing we cannot yield him this service and glory, for so much as we are not capable of infinite virtue, that at the least we give him all the service and glory, that we be able, conformable to the forces which we have received from the same God animating ourselves daily to do him new services, and to give him new glory with the increase of all virtues.  
14. The love with which God doth love us, and hath loved us even from all eternity, is infinite, because it is his divine essence itself; and it is a thing much grounded on reason, that, seeing we cannot now be correspondent with infinite love, that at the leastwise we put no measure to this love, but go daily increasing in the same, with exercise of prayer and good works, which be the fiery coals with which the flame of goods love is increased. Also because the benefits that hove flowed out from this infinite fountain of love, are incomprehensiole in their greatness, & in multitude innumerable, specially the benefit of Redemption, which comprehendeth all the works that Christ hath done, and words that he hath spoken, and all the pains and reproaches that he suffered for us, and all the gifts, graces, virtues and favours supernatural, which by this means he hath communicated unto us, it is a thing most just, seeing we cannot be thankful and repay according to the dignity and value of them, that we be thankful in the best manner we may, using them always well and to our profit, and fullfilling the commandments and counsels of this our Lord, because this is the thankesgining and payment that he demandeth of us for all these things; and for as much as all that hitherto we have done, is very little in relpect of that which such benefits do deserve, that daily we go forward and profit in the good use of all these benefits and divine gifts, and in the observing of the precepts and counsels of our Lord.  
15. God by his most holy law doth oblige us to have so great pureness of soul, and cleanness of heart, that in it we give no entrance to any sin, be it great or little. And it is a thing very due indeed, because we by reason of our ordinary weakness cannot arrive to so great cleanliness as is this that God doth require of us, by resisting all offences, that at the least, as much as may be possible for us, we procure the same, purging every day our soul with penance from such sins into which it hath fallen, and daily renewing our good purposes, and increasing diligence and fervour in good works, so to eschew the defects into which we might fall. The excellency and beauty of the inward grace, which in this life is gotten with exercise of good works, helped by the same grace, is so great that it cannot be explicated; and the reward of glory that in the life to come is won with the merit of good works, is so excellent and precious, that it doth far exceed whatsoever by us can be imagined, or thought.  
16. And so true prudence and wisdom doth require, that daily with care we profit in good works, and increase with fervour the merits of good life, that daily the gracy of God may be increased in us, which doth enrich and beautify our souls; and that the reward of glory may be augmenttd with which in the life everlasting we may glorify God, and more perfectly enjoy him; much more considering that the time of this life in which we can merit, is so exceeding short, and the hour of death which taketh from us all means to merit, is so uncertain and doubtful, that it would be an exceeding great fault of wit and judgement, to let pass any moment of time lost, without fruit and merit of some work, seeing that in every moment of time well employed, we do profit more in virtue, and do augment more the treasures of grace received; and of everlasting glory which we expect. We have committed in this life most grievous sins, with which we have provoked God to anger, and bound ourselves to eternal pains: and so it is a thing most just and of great importance, that we make him recompense, being very diligent to profit in virtue, and to embrace whatsoever pain and labour for God's sake, that so, as much as lieth in us, we may please our Lord whom we have so grievously offended. And that through his divine grace we may give full satisfaction to his divine justice, in such sort, that no pain of the life to come hinder us the entrance in to heaven, nor separate us long time from the clear vision of the infinite beauty of God.   

How necessary and profitable that doctrine is, which teacheth and persuadeth to go forwards in good life once begone, and to profit in the same. CHAP. VII.  
SEEING how necessary a thing it is for those, that have begone to serve God, to go forward in his divine service, and how acceptable this is to God and profitable to the Church; it may be well understood of how great necessity and importance the doctrine is that helpeth towards this. Certain it is, that it is a thing very necessary and profitable to persuade and encourage the faith full in familiar talk, sermons, and books, that they forsake mortal sins, which do separat them from God, and that they turn unto him, and to give them the means that may further them to do this: Yet it is not a thing of less necessity and prosit for the faith full, who are converted, and have begun to serve God, to animate them that they go forward in his service, and to give them the means and advises that may help them to this; because it would be of little profit that one had begun to serve God if soon after he returned to the vices which he left, or to others worse than they: and, as we have proved by holy Scripture and doctrine of Saints, those that being converted to grace, do not go forward in the service of God, are in manifest danger to turn back: and oftentimes it so falltth out that they fall again to their ill life.  
2. And albeit we confess that some do persevere in their coldness, yet we have seen most evidently that as well in respect of that which concerneth the glory of God, as of that which pertaineth to the good of the Church, a sew servants of God who go forward in his holy service do much more import than many that serve him with coldness and negligence. To the end then, that those who have begun to serve God may persevere in his grace, that so in the Church of Christ we may have many of his servants that have profited in his divine service, it is necessary, that in sermons & exhortations made to the people, there be oftentimes mention of those things that help to this purpose.  
3. And because among the hearers some there be that are not yet converted to a good life with a steadfast determination to serve God, there must be mentioned those things which move to leave mortal sin, and to begin to serve God: and for that there be others who are resolved in goodness, and have begun to serve God, it must be treated also very seriously of that which moveth to follow the counsels of Christ, as given by the everlasting wisdom, and to do well those works that be of commandment, to exercise mental prayer, mortification, frequenting of Sacraments, reading or devout books, and to practise the virtues of humility, patience, charity, and others in their most high and perfect degree, and to fly the occasions and dangers of sin; for so much as all these be means by which souls are maintained in grace, and go forward still in the service of God.  
4. And specially it is necessary that, that betreated and taught, which moveth to fear & eschew venial sins; for so much as amongst all the means which that man hath to keep himself in grace, and increase in the same, and in all virtue, who hath begun to serve God, this is very principal & important, to cleause and purify the soul, as much as is possible, from venial sins which do weaken the same and dispose it to mortal sin. And that which men ought to do in sermons, that ought they likewise to do in books which are written for the furthering of souls; that as there be some who of full intention and purpose do handle that doctrine which is necessary and very proper to draw sinners from ill state, and affectionate them to virtue; so there be others that of set purpose treat of that doctrine which is necessary and convenient for those that have begun to serve God, that they may keep themselves and increase more and more in his divine service.  
5. This difference of doctrine necessary in the Church conformable to the different disposition of the faithful, the Apostle S. Paul doth declare, when writing to the Hebrews he teacheth us, that there be some faithful who are little ones and young beginners in things pertaining to God, and have need of milk, which is the doctrine that teacheth the beginning of good life, which are to do penance, to fly mort all sin, to receive the Sacraments necessary for salvation, and that those are not capable of the Sermons of justice. Sermons of justice he calleth, as S. Anselme doth interpret, the doctrine that is convenient for those that be perfect; or as Cardinal Caietan doth expound, that doctrine which treateth of going forward in virtue. And S. Paul saith that there be others faithful in the Church who are men of perfect age, and have need of strong meat, that is, that learning which teacheth how a man must profit in virtue, and attain to the perfection thereof; and exhorteth and encourageth every Christian man to aspire to this, by profiting in virtue and walking in the perfection of charity.  
6. For even as to little children they give milk, not that this should be their ordinary meat, but to sustain them therewith until they become able to eat stronger meat, with which they still grow till they be perfect men: so likewise to the faithful in the beginning of their conversion they give that doctrine which moucth them to the hatred of mortal sin; but after that they have once begun to serve God, they must give them that doctrine which teacheth and animateth them to increase in all virtue.  
7. And although it be a thing grievous and difficult to persuade men with good doctrine that they forsake their ill life, and be converted to God with all their heart; yet is it no less grievous nor less difficult with doctrine & advises to persuade those who have begun to serve God, that they go forward in his service: nay rather it is a thing of greater difficulty, because one act of contrition, and one steadfast purpose never more to commit any mortal sin for aught that is in the world, which is conceived in a moment, and of one word that is heard, is sufficient to begin to serve God: but to go forward and persever, there needeth longer exercise in all virtues, and to fight longtime with strength against vices, and passions, and temptations of the enemy. And so experience doth teach, that of many who begin to serve God few there be that go forward and persever in the good begun.  
8. This doth S. Bernard confess to be so in trial (and S. Bonaventure doth confitme it) in these words: More easily shall a man find many secular men to be converted to do well, then one religious man to go forward from good to better. So much S. Bernard. Seeing then, that this affair of going forward in God's service, and maintaining a man's self in the same, is on one side a thing so necessary and profitable for the good of each one, and so important to the world, and on the other side a thing so difficult; it is necessary & very convenient that there be books written, which sincerely, and of set purpose do handle these things: and that amongst others, there may be some also in the vulgar tongue, we make offer of this, with desire that it help somewhat to a thing of so great glory of God, and good of souls.   

Of the fruit which those, who begin to serve God, must reap of the doctrine that teacheth the going forward in virtue, and the perfection thereof. CHAP. VIII.  
IN the end of this Treatise it is convenient to advise a thing very necessary to be known for some that begin, or have a will to serve God: and it is, that as of sermons and books written to persuade the faithful, who as yet have not begun to serve God truly, that they fly every thing which is mortal sin, and determine with themselves not to do the same for any interest, or fear of the world; those that now have begun to serve God, and are resolved not to offend him, must not be cold and sloth full, to content themselves with this purpose, without passing forward to avoid other sins although they be not mortal, and doing many good works very acceptable to God, abeit they be not commanded under pain of eternal damnation, there by not to incur the most grievous dangers which follow of coldness as we have said: So of Sermons and Books which teach & persuade the going forward in virtue and profit thereof, those that begin or have a desire to begin to serve God, are not to take discourage or diffidence, seeming to themselves that the way of virtue is difficile and hard, and that they cannot walk in the same, because these things that do persuade the going forward in virtue are not propounded to them with obligation of mortal sin, but with reward that they shall have more pureness of soul, and shall more assure their salvation, and shall merit more grace & glory before God, and shall enjoy in this life the peace & comfort which God giveth to the clean of heart, and with reward of other innumerable goods of price and value incomparable, which God doth communicate to those that do go forward in his divine service, as we have before explicated, and shall declare more hereafter, and therefore they are not by this to take discouragement or diffidence of their salvation.  
2. That which they must select out of this, is on the one side Humility and Contempt of themselves, considering how far off they be from doing all that which they ought in the service of God, and that which the supreme and divine Majesty doth deserve and demand, and rejoice with all their heart that God hath in his Church such his servants, who serve him with so great profit & perfection, and give him thanks that he hath given to those such a desire and strength: because to be glad of the profit and perfection of others for the glory which hereof redoundeth to God, is in some part to be partaker of the profit and perfection of others.  
3. On the other side, there must be great care had to put themselves before God in prayer, and there to represent unto him their weakness and pusillanimity, to request him that he give them a strong and efficacious will to go forward in his divine service, & then let them hope in the mercy of God, that if they persevere demanding in this manner, he will grant them this gift; and the going forward in virtue, which now doth seem very hard unto them and a mounting up inaccessible, and that the only thinking thereof doth breed discourage in them, will come to seem an easy and light thing: and by thinking that they be abse every day to go forward, and grow in a goodness so unspeakable as is the love of God, they will receive great comfort and joy in their heart.  
4. Let them consider that this is not an affair which is brought to pass with only natural force of man, but that the chiefest doer of this work must be Christ our Loid: and the most principal means which he doth use for this end is his divine grace, which he of very good will and with great liberality doth communicate and afford to all those that have desire to profit themselves by the same; and with this grace things that be hard become easy; those that be bitter become sweet, and the heavy become very light. Let them consider that in the Church of Christ there have been always, and there be at this present innumerable men and women of all states, who have profited much in the service of God, and be of perfect virtue, who, time was, did feel the same difficulties that they do feel; but having begun this course of spiritual profit, hoping in Christ, and helping themself with his grace and favour, they found it very plain & pleasant to walk in.  
5. And let each one in particular consider that which God hath wrought with him, and how in some things he hath changed him, and made him another man from that he was before; in time passed he loved that which was ill, now he doth abhor it; in time passed he could not say as much as one prayer with repose and quietness of mind, nor hear one mass nor sermon with contentment, now he taketh pleasure to pray with good will, and to be present at the divine service and sermons. Out of this than that God hath done with him without any merit of his, he must reap this knowledge and trust, that seeing God hath changed him from quid to good, he being so farrt off from the same, and having so contrary desites, because he did give consent to his divine inspirations; he will like wise change him from good to better, if he will use the gifts of his divine grace.  
6. This temptation of discouragement had S. Augustine in the beginning of his conversion, and with these considerations did he overcome the same. It seemed unto him that it was a very hard thing to keep the purity of the Law evangelical, and particularly to live in perpetual continency, and much mistrusted that ever he could bring to effect so glorious an enterprise: and being in these fears & dismays, he began to consider with attention, that in the Church of Christ there were not only grave and strong men of a most penitent life, who had attained to perfect virtue and did observe perpetual chastity, as S. Anthony, and other his followers, but that also there were many companies of young men and virgins, and ancient widows, youths and maids of tender age who kept perpetual continency, and went in the way of evangelical perfection.  
7. Thou mayst also with the help of God be able to do that which these did: consider that they did not these things relying upon their forces, but upon the power and grace of our Lord: cast thyself then into his hands with security, and fear not that he will withdraw himself to make thee fall, but be assured that with mercy he will receive thee in his arms, and save thee. He did likewise consider the changes that Christ had made, and did daily make in his Church, turning great sinners into most holy men: and this thought did consume his coldness, and drive away the discouragement he had, and gave him a great heart to go forward in virtue, hoping that God would do the like with him. So doth he confess talking with God in these words: The examples of thy servants whom thou of black haste made white, and of dead living, gathered into the bosom of my thought, did burn and consume the heavy drowsiness that I fell not down, and did wonderfully inflame my heart. These be the fruits which men of good understanding do reap of the doctrine that teacheth and persuadeth the going forwards in virtue.  
8. Those to whom God hath imparted lively desires of their going forward, who are those that have great need of this doctrine, and of whom there be still many in the Church of God, do reap of this to know with certainty and clearness wherein doth consist the going forward and perfection of every virtue, the means by which they must obtain it, and courage and resolution to practise it; and they reap great comfort considering the wonderful good that is in every virtue, and they reap remedies against temptations of negligence, or coldness, and weapons to resist all the contrarieties of virtues and their perfections, and light to know and eschew all the deceits and frauds, with which the Devil goeth about to hinder the going forward of the faithful in the service of God.  
9 Those that have neither courage nor desire to profit in virtue do gather & reap out of this doctrine humility and confusion of themselves, as we have said, which fruit is so excellent and so greata disposition to all goodness, that by the means of it God will give them lively desires of their going forward, which yet they want. And to the end that by the reading of this book they may gather fruits like unto these, we demand of the Christian Reader, that setting aside all curiosity, he read the same with desire to gather some profit for his soul, because this book is compounded of Sentences of holy Scripture, and of holy Doctors of the Church: and that which of our part we have added, is to put them together in order, and to accommodate them with more perspicuity to the capacity of the Readers. And for so much as our Lord hath so great desire of our spiritual profit, there is very great reason to grow, and hope well in his goodness, that by such means as these are he will awake, in the hearts of those that with upright intention shall read them, a desire and care to go forward in his divine service, to the greater honour and glory of his divine Majesty.  
FINIS.    

THE KEY OF PARADISE, OR A DIALOGUE CONCERNING Contrition & Attrition.  
Wherein are briefly declared the Reasons, why we must labour to excercise the Acts of Contrition, and Examen of our Conscience. Very profitable for all sorts of Persons. Translated out of Spanish into English.  
Demand. 
I HAVE heard much speech of Contrition, as of a thing very greatly importing the saving of the soul: tell me, I pray you, how necessary it is: for I have a great desire to know?  Answer. 
Contrition is a matter of so great regard and moment, as whosoever hath it truly and indeed, though he shall have committed the greatest sins in the world, he shall have pardon of them, and be reconciled again to the grace, favour, and amity of God; and if he should die on a sudden without conféssion (for want of the means to do it) or without the receiving of any other Sacrament, he must not make any doubt of his salvation. Again if any have his soul burdened with any mortal sin whatsoever, if he should come to die therein, though he have Attrition (in case he receiveth not some Sacrament) he shall questionless be dammend for ever.  Demand. 
What difference is there between Contrition, and Attrition, for I cannot yet distinguish the one from the other: and yet your answer giveth me enough to understand, that there is a very great difference between them?  Answer. 
You shall never understand this difference, unless you know first what Contrition is, and what Attrition also, & what the desinitions of them both be.  Demand. 
You say very well. What then is Contrition?  Answer. 
Contrition is a perfect sorrow, and horror, that a man hath for having committed sin, and this for that he loveth God with a sovereign and singular love. By which words I say, that the principal foundation of Contrition, is the love of God above all things, and this love of God, and consideration that a sinner hath his, being of the Goodness and Perfections divine, causeth that whosoever hath this Contrition, is sorry from his heart, that he hath offended so good a God. But in all this a man must presuppose faith in jesus Christ our Lord, without which impossible it is to please God.  Demand. 
And what is Attrition?  Answer. 
It is a sorrow, that a sinnor hath of his sins, which is not founded principally in the love of God above all things, but in the fear of the pains of hell, or in the consideration of the foulness of sins, or in some other the like thing: you now understand the difference of Contrition & Attrition, the Contrition is founded principally in the love of God, and Attrition in the fear of hell, or in some other the like thing.  Demand. 
But I desire further to understand, if the sorrow to have offended God for fear of damnation, or for the respect of the other considerations you have alleged, be good or ill?  Answer. 
No: it is not ill, but good, and it is God's gift, and disposeth the soul to the purchasing of grace, because it goeth accompanied with the hatred of sin, and with a purpose of amendment. But yet such a sorrow is not perfect contrition, because it hath not so perfect a foundation, as true Contrition requireth, and therefore such sorrow is called Attrition, or (which is the same) imperfect Contrition.  Demand. 
If one should confess himself actually and Sacramentally with Attrition alone, should he obtain pardon of his sins, and should he be put thereby into the grace of God again?  Answer. 
Yea: for by the virtue of the Sacrament, the sinner of attrite becometh contrite: and therefore, among other reasons, it importeth much to go often to Confession, for as much as what Attrition cannot effect by itself, it effecteth by the virtue of the Sacrament of Confession.  Demand. 
Of that which you say, I conclude, that to obtain the grace of God, it is enough for me to do the acts of Attrition, and for the rest to have a care to come often to confession: and therefore I will content me with it, without further troubling myself to do the acts of Contrition, which, me thinks, are very hard to do.  Answer. 
You shall do well to confess often, as they do also well who do accustom to exercise the frequent acts of Contrition. For though a man by doing these acts of Contrition, may obtain the grace of God, without going to confession (though he must have a purpose to do it, at least when the precept bindeth him to go to confession) yet in regard of the difficulty of having true contrition, and consequently of the incertitude that there always is, as long as we are in this life, to know whether we be truly contrite or Noah, a man must join contrition with frequent confession, to be the better assured of that which importeth us so much, as is the act of our salvation. And how much more requisite than is it for him to go to Confession, who seemeth not to have any other sorrow, then that of Attrition or imperfect Contrition. Wherefore touching that which you said a little before, that you would content yourself by the making of the acts of Attrition alone, you deceive yourself very much.  Demand. 
Give me so me reason of that which you say, and of my mastaking, if I be deceived.  Answer. 
I will do it very willingly, & the reason of that which I say, is manifest. For if by your own miscarriage you offend God mortally, you shall not have your ghostly father always at hand, to make your confession unto him presently after, you have sinned. And it may further happen, that you shall not have time to go to confession: for you may die upon the sudden (sith none knoweth what may befall him afterward) or you may by some secret judgement of God be taken away without Confession.  
And though you should have a commodity to confess, this is the greatest evil of all to continue an enemy of God (considering attrition alone, though it should go accompanied with a purpose of confession, maketh us not his friends) and to lose all the principal merit of all the good works, that you shall do, from the time that you have offended God, virtill the time you shall go to confession, and receive his grace again. And what greater damage, and loss can there either be occasioned, or imagined, than this?  Demand. 
I am satisfied with the reasons that you have brought, but I would understand, if you have any more?  Answer. 
Yes: I have many more, though now I will not bring more than this one, for the conclusion of all: this it is. Though it be certain, that Attrition joined with the Sacrament of Confession, be enough to obtain God's grace, yet this is not so certain, as if it were an article of Faith (as it is an article of faith) that a man purchaseth the grace of God by the means of Contrition. And seeing there is question about a business so important, as is that of our salvation, reason teacheth us, that we should choose what is more certain, and more assured. And who now understandeth not all that we have said, how much it importeth him to have contrition, if he desire to be saved?  Demand. 
You have told me so great privileges of Contrition, as I much desire to know, how it is to be practised, and therefore let me entreat you to teach me, and to declare in particular the way to exercise it, and the particular Acts that it comprehendeth in itself.  Answer. 
Contrition comprehendeth three particular acts.  Demand. 
What is the first act?  Answer. 
The first act, is a sorrow above all other sorrows, for having offended the Majesty of God, because he is God, and so worthy to be loved, obeyed, and honoured above all things.  Demand. 
With what considerations may a man help himself, to obtain this sorrow, and to confirm it in his soul?  Answer. 
It will profit to consider the good that is lost and foregone by one mortal sin, which is the grace and amity of God: a good, that surpasseth all other goods, & therefore the loss should cause much greater sorrow, than the loss of all other goods put together, as be the temporal goods, the health, life, honour etc. Secondly, it will profit to consider the damage and hurt that but one mortal sin bringeth us. For it maketh us the enemies of God, the slaves of the Devil, foul ugly and abominable as be the Devils, and damneth us to hell, there to broil and be tormented for eternity: evils by infinite degrees surmounting all the evils, hurts, losses, and torments of this world, though they should be put all together. And therefore it were very requisite, that we should be more sorry for having committed one sin, then for all other evils; that may possibly happen unto us: and if one mortal sin draweth so many, and so sore evils after it, what will it then be to have the soul charged with many such sins?  Demand. 
What is the second act of Contrition?  Answer. 
The second act is, a firm purpose, founded upon the love of God above all things, never to offend him any more for any respect; that is, neither for the love of any good, that I may hope for by committing sin, nor for fear of any evils, that I may Fear towards me by refu●ing to sin: seeing, as I have said, the good that I lose by offending, is greater than be all other goods put together, that I might gain by my sinning, and the damages and evils, that the sin bringeth me, be greater than be all the evils and losses, that can happen unto me, because I am resolved not to offend my God.  Demand. 
But tell me, what be those particular purposes, that are to be made, and entertained in this general purpose, whereof you have spoken?  Answer. 
This general purpose must comprehend in itself a purpose to make a resolution (in case a man be bound thereunto) to keep all God's commandments, and to discharge all the obligations of his office, with a resolution and firm purpose perfectly from thenceforth to accomplish and perform all that he is able: and in particular, he must have an intent to confess himself Sacramentally at least, when he shall be bound by commandment so to do, and to shun all occasions of sin, to the end God who is so good, may not be any more offended by him. He must further have a resolution to perform his penance: and to the end he may the better satisfy for his sins, he must offer unto God his life, his pains, his travails, and all the good works he shall do.  Demand. 
What is the third act of Contrition?  Answer. 
It is a petition accompanied with the hope of obtaining pardon for all his sins, and of procuring grace for the amendment of himself, and of persevering in it till the very end.  Demand. 
In what is this petition, and hope founded?  Answer. 
In the goodness, and mercy of our Lord God, and in the merits of the most precious Blood, & Passion of our Saviour jesus Christ.  Demand. 
Tell me now the practice of all that which you have said, that I may upon all occasions help myself with it.  Answer. 
The practice of this so excellent an Act of Contrition, must be exercised in this manner, by saying this prayer.   

An act of Contrition.  
O MY Lord jesus Christ, true God; and Man, who art my Creator and my Redeemer, I am sorry from my heart, that I have offended thee; and this for that thou art my God, and for that I love thee above all things: and I purpose, steadfastly never to offend thee any more, and to keep myself from all occasions of sin: I purpose to also confess my sins, and to do the penance that shall be in joined me. Moreover: I offer unto thee for satisfaction of all my sins, my life, my travails, my pains, and all the good works that I shall do. And as I humbly crave of thee to pardon me my sins; so I hope in thy infinite goodness and mercy, that thou wilt pardon me, by the merits of thy most precious blood, death, and passion, and give me grace to amend, and persevere to the end. Amen.  
Demand. O this is a most heavenly and divine doctrine. But tell me, I pray you, how often should a man exercise this act of Contrition?  
Answer. As often as a man shall fall into mortal sin, it will be good for him the very same instant to exercise this act of Contrition, for fear least death might take him in so bad a state away, and he be adjudged to the everlasting fire: and also that he may not stay even but a moment, in so abominable a state. Moreover, it is very good to exercise this act of Contrition twice a day at the least, in the morning at our uprising, and at night at our going to rest, and this not to hazard so important a business, as is that of our eternal salvation.  
Demand. I purpose, good willing, to do all this, that you have told me, without omitting any thing: & I beseech God to grant you the reward of that comfort, which you have caused to me, by teaching me so good and healthful a doctrine: and for recompense of such a benefit, bethink yourself, wherein I may do you the like service.  
Answer. God youchsafe to give you his grace, that you may be perseverant in this good purpose. Pray also to God for me, that I may do the same, and that by this means, we may obtain to see one another in heaven, in the society & company of all the Saints, where we may enjoy God for all Eternity. Amen.   

A brief declaration touching Contrition, wherein be proposed the reasons, that aught to move every Christian earnestly to seek to make acts of Contrition, and to repent himself of his sins, at least twice a day, in the morning, and at night.  
THE first reason is, seeing the fear of God is the beginning of true Wisdom, therefore the first effect that it worketh in a man, is to reconcile himself to God, which is performed by Contrition. And so it is very fit, that this should be the first, and principal care and thought, that every one ought every day to have.  
The second reason is, for that all other devotions, though they be good, holy, and commendable, yet needs must they be founded upon Contrition; for as much as without it they serve not the turn before God, for the saving of our souls; whiles on the contrary, Contrition alone is enough without them, when we cannot have them. Wherefore every one ought to a custom himself more to the virtue of Contrition, then to any other, seeing it importeth so much, and is so necessary.  
The third is, for that other devotions are by an imprudency sometimes recommended overmuch, in such sort as the simple may be deceived, being persuaded that that is enough for them, and that they have gained all, when they exercise themselves in such devotions. Whence it cometh that they take not any care about the reforming of their manners, and amending their life. And on the contrary, this devotion of exercising the frequent acts of Contrition and repentance, is so profitable and necessary, as it cannot be recommended enough. For when the soul is truly contrite, it cannot endure to entertain any mortal sin within it, and it must needs be, that there is an amendment of life in him, who goeth on, continuing in this exercise, to iterate the frequent acts of Contrition, and sorrow for his sins.  
The fourth is, for that, following the doctrine of some very grain and learned Divines, it is an opinion very likely, that at the hour of death every one is bound by commandment, not to satisfy himself with the having of Attrition alone, but be must further dispose himself to have true and perfect Contrition; whence we will deduce the causes in the seventh and eight reasons. Wherefore whosoever is not accustomed to this, whiles he is in good health, he will find much difficuity to practise it at the time of so troublesome a passage, that goeth accompanied with so many pains, griefs, cares and anguishs of mind. Wherefore we must, whiles we are well disposed and in good health, encourage one another (with the help of God) every day to exercise this art and trade, at the least twice a day, when we rise in the morning, and at night when we go to bed: and more than that, to teach as many others, as we 〈◊〉 to exercise, and frequent the same act of Gontrition every day.  
The fifth is, for that as we are not one, moment assured of our lives, and it is an article of faith, that none can be saved, who hath bommitted but one mortal sin, of a cast he hath not true Contrition and Repentance, with purpose to go to Confession at the time, that bindeth; for this nothing is more necessary to assure us of the state of our soul in this behalf, then to exercise this act of Contrition often, and every moment, if it were possible.  
The 〈◊〉 is, for that though following the common doctrine of Divines, a than a●●ried before confession, be cometh doctrine by means of the sard Sacrament of Confession; yet all have not ever this time & commodity of coming to cofession. And more than that, it oft happeneth, that whom the penitent cometh to confession, he hath not only no contrition at all, but also no true attrition necessary; or not (following the doctrine aforesaid) is enough with the Sacrament of attrite, to make him dontrite. Wherefore every one seethe well, how necessary it is for him to endeavour every day to make the servant acts of Contrition. For peradventure even with all this diligence there will be found many, who shall have great difficuity to arrive to true Aitrition, and to that which is necessary with the Sacrament.  
The seventh is, for that, though this common doctrine (that faith that the Sacrament maketh him who is but attrite, to become contrite) be more than probable, and speaking morally, certain also; yet it is not an article of faith. And therefore in a business or so great consequence, as is our Salvation, a man must not content himself with this certitude, but he must secure his own souls good with the help of God, as much as he can possibly, and that is, by doing an act of true and perfect contrition, by means whereof, and with purpose to confess, as hath been said, this is a thing so certain, as an article of faith that he shall be saved.  
The eight is, for that though God our Saviour hath a particular and paternal providence in behalf of his holy Sacraments (& especially for those that be altogether necessary) to the end there should not ordinarily be any default of the part of him who administereth them, which would be to the exceeding great prejudice of him who should receive them: yet it cannot be denied, but that sometimes there happen some defaults, and then the true contrition of the sinner supplieth all the faults that happened, without any fault of his own in the Sacrament, which faults could not be sufficiently supplied by any other thing, without Contrition.  
Thenin this, that, as it is gathered by what hath been said, there is nothing found in the world, that can (Contrition excepted) make us certain of our salvation: and on the contrary, (when all other things sailed (so it should be without our fault) it alone with a purpose and intention to go to confession at the time required, assureth us sufficiently of everlasting bliss. And by this it manifestly appeareth, that a man is not to have any thing more in recommendation, than this contrition. And as it is the office of preachers, and of ghostly fathers, if we believe the Apostle, to reconcile souls to God; it is not to be doubted, but that their greatest care ought to be to endeavour, that we ever have in mind true and perfect contrition, considering that by it we be immediately, and instantly reconciled to God.  
The tenth is, for that seeing God doth the will of them who fear him; and that for the love of ten just persons alone he had a will to pardon the Sodomites and Gomorrheans: certain it is, that in teaching us all this so holy and healthful doctrine, and so acceptable unto good, and in exercising us in it, his divine Majesty will withdraw his revenging hand, & the scourges which he threateneth us for our sins, and will fill us with all the benedictions, that can possibly be desired, both temporal and spiritual.  
The eleventh is, for that to amend the life, to root out the vices, to subdue the body & bring it into subjection by mortification and penance, to go on forward in the exercise of virtue, to suffer adversities both patiently and cheerfully; frankly and with a noble mind to forgive the injuries done us, to increase day by day in the love of God and our neighbour, and in the knowledge that we own unto God in regard of his benefits, and to profit in the practice of the works of mercy, and to persevere till the end in the exercise of all sorts of good works: to come to all this there is not to be found a spur more sharp, or a more vehement incitation, than a spirit & mind lively, fervent, and continued with true and perfect contrition, which spirit and grace a man cometh to get by little and little, by accustoming himself to the exercising these acts of Contrition. And we also see on the contrary side, that many of them who seem to have profited well, come after some years spent in the exercise of virtue, to fall so miserably, as is every day to be seen: which for the most part proceedeth of nothing, but that by little & little by their negligence they lose this spirit of Contrition and fear of God, and contradicting and doing against the counsel of the holy Ghost, they will not fear and trouble themselves for their sins already pardoned them. And therefore every one shall do exceeding well, to exercise, & every day often to renew and reiterate this spirit, and these acts of true Contrition.   

An short and profitable Examen of the Conscience, to be made thrice a day, Morning, Noon and Night.  
IN the morning, Every one must know the principal vice whereunto he is most of all inclined; seeing that, that is it, which maketh sorest war upon him, and most of all troubleth him. Having found it out, he must first give God thanks for having preserved him that night from evil, and mishap, and then he must, upon his knees exercise an act of contrition, which done he shall make in particular this purpose, or the like, I desire, o Lord, and I steadfastly purpose, and crave thy grace, that I may spend all my life in thy service, and that I would rather die a thousand times, then offend thee in anything, and above all, in this sin whereunto I am most of all propense, and inclined.  
At noon, he must be upon his guard, and have a care to execute and perform what he proposed and purposed in the morning, and he must renew that his purpose as often as he possibly may. For example, when he heareth the clock, at the beginning of any work or action, when he goeth out of the house, or when he is tempted, or in danger to be tempted And in this later case, besides the renewing of his good purpose, he must arm himself with the sign of the Cross, or with the name of jesus & Maria, saying also some prayer, wherein he findeth most devotion. To be short he must strive and fight against the tentation until he go away with a glorious victory. If you fall sometimes of frailty, be not over much afflicted or grieved for it, neither be you the more negligent therefore, but seek instantly to rise again, and to stand upon your feet, crave pradon of God, knock yourself upon your breast, or lay your hand upon it, saying. O my Lord, what evil have I done? pardon me for it, by the merits and price of thy most precious Blood, I am sorry from my heart, that I have offended thee, for that thou art my God, & goodness itself. O that I had died a thousand deaths, then done that I have done. Give my the grace to confess my sins, and that I may never offend thee any more. Every time that a man falleth, he must do this, as I have said, and that in very good earnest, and with a most hearty affection; and he must continue the same cogitation and care, that he had, and proposed to himself in the morning, and greater if it may be, with an intent in all things not to offend the divine Goodness. And though all his care, and study aught to be not to fall into any sin; yet if it happen that he should fall, he must not be negligent therefore, but he must endeavour estsoons to rise again, as he would do, if he should often fall into some mire, where he would take heed and be sure not to lie, but would soon get himself out of it, and would go to wash himself clean from all the dirt. Holy men advise, that he keep some sign, or secret mark about him, that may serve to note the number of times that he fall●th into the sin whereunto he is most inclined, and how often he overcometh it; and this for that in his Examen at night, he may the more ea●●ly give an account to his Soul of all that which happened the day before.  
At night, before he goeth to bed, he must fall upon his knees, if he can kneel, if not, with the greatest reverence that he can use, & must examen his conscience in manner following, how he hath carried himself the day past.  

First he shall say thus: Lord, I give thee thanks for all the benefits, that I have this day received, for my life, soul, body, temporal goods, and for all other the favours, that thou hast done me till this present: and I give thee thanks in particular for this short time, that is so precious, that thou givest me for the making of this my short Examen.  
Secondly, he shall say: O my Lord, give me light, that I may know my faults, and grant me grace & force to overcome them.  
Thirdly, he shall call to remembrance, & mark how often he hath fallen, or how often he hath overcome the principal vices, whereunto he is most inclined. After that he shall pass over all the hours of the day, reflecting upon the sins he hath committed against God, his neighbour, and himself, in thoughts, words, works, omissions, diligently searching and finding out the occasions & dangers, that shall have caused him to fall.   
In the fourth place, he shall acknowledge with most great humility his own poverty, insufficiency, and malice, and with confounded countenance & eyes looking down, he shall say: O my Lord, I am ashamed of the little service I have done thee, and of the many faults I have committed against thee, besides those, which either by my own negligence, or ignorance, I know not: yet I most affectuously and most humbly thank thee for this, that thou hast preserved me from an infinite number of other greater sins & transgressions, whereinto I had fallen, if thy Majesty had not held thy hand over me.  
In the fifth place, he shall knock himself upon the breast, and with very great sorrow and repentance he shall ask pardon, and make a firm purpose to amend for the time to come, and to leave, and shun all the occasions and dangers of sin, doing in a most earnest and hearty manner some act of Contrition, saying, as is put down before, O my Lord jesus Christ etc.   

Three very important Instructions.  
THE first is, because this Examen is a most rich treasure, every one must be very diligent to practise it, & well understand how it is to be practised, & after put it in execution. He must further demand grace often of our Lord, and light for the well doing of it.  
The second is, that he have not any impediment, or business, though never so great, that may hinder him from making of this examen. And if it should happen, that he should go to bed without making of it, he must make it as soon as he should awake by night.  
The third is, that every Saturday he exact an account of his soul of the whole week past, and in the end of the month, of the whole month that went before, and at the end of the year, of the whole year also.    

A TABLE Of the Contents of all contained in the former Treatises.  

In the Treatise of Mental Prayer.  
WHAT Meditation is: and what parts it containeth. Chap. 1. pag. 1.  
Of the general circumstances which may be considered in the mysteries of Christ our Saviour. Chap. 2. pag. 11.  
Of the affects which may be exercised in Meditation of the mysteries of Christ our lord Chap. 3. pag. 50.  
§. 1. Of the affect of Compassion. pag. 52.  
§. 2. Of the affect of Contrition. pag. 56.  
§. 3. Of the affect of Thanksgiving. pag. 62.  
§. 4. Of the affect of Admiration. pag. 68  
§. 5. Of the Affect of spiritual joy. pag. 74.  
§. 6. Of the affect of Hope. pag. 82.  
§. 7. Of the affect of the Love of God. pag. 84.  
§. 8. Of the affect of Imitation of Christ. pag. 90.  
§. 9 That the acts of Virtue must not only be exercised in general, but in particular. pag. 96.  
A brief Repetition & Declaration of all that is abovesaid. Chap. 4. pag. 102.  
§. 1. A Sum of the general circumstances, which may be considered in the mysteries of Christ our lord pag. 103  
§. 2. A Repetition or sum of the Affects, which must be exercised in the meditation of the mysteries of Christ our lord pag. 110.  
The form and manner, How to exercise the foresaid Affects, and acts of Virtue in other Meditations. Chap. 5. pag. 118.  
§. 1. In the Consideration of Sins, these affects and virtues following may be exercised. pag. 119.  
§. 2. In the consideration of Death may be exercised these Affects following. pag. 126.  
§. 3. In the consideration of the judgement, these Affects may be exercised. pag. 130.  
§. 4. In the consideration of the pains of Hell, these Affects may be exercised. pag. 134.  
§. 5. In the consideration of Glory, these Affects may be exercised. pag. 142.  
§. 6. In the consideration of the divine benefits these Affects may be exercised. pag. 148.  
Of the Rosary of our B. Lady. p. 157.  
A Declaration of the manner which must be kept in saying the Rosary; applying it to the aforesaid Mysteries. pag. 189.  
A Sum of the mysteries of the Rosary, applied for the days of the week, for every day Five. pag. 193   

In the Treatise of Exhortation to Spiritual Profit.  
THE Preface. pag. 199.  
How much that man is acceptable to God, who is diligent to go forwards in his Divine Service. Chap. 1. pag. 200.  
Of the testimonies by which God doth declare, how much it pleaseth him that we be careful to go forwards in his holy service. Chap. 2. pag. 220.  
How much they do import, and help the Church, who do serve God and profit in virtue. Chap. 3. pag. 237.  
How necessary and profitable it is, to every one that serveth God, to go forward in his service: And of the gifts and benefits, that he doth impart to those that so go forward. Chap. 4. pag. 255.  
How expedient and necessary it is to go forward in God's service, thereby to be delivered from the perils and damages that ensue of retchlessenes. Chap. 5. pag. 268.  
How the care of going always forward in virtue, is convenient for all the servants of God; not only for those that begin, but also for those that have profited much, and are perfect. Chap. 6. pag. 281.  
How necessary and profitable that doctrine is, which teacheth and persuadeth to go forwards in good life once begone, and to profit in the same. Chap. 7. pag. 304.  
Of the fru●t which those, who begin to serve God, must reap of the doctrine that teacheth the going forward in virtue, and the perfection thereof. Cap. 8. pag 314.   

In the Key of Paradise.  
A Dialogue concerning Contrition & Attrition. pag. 327.  
An act of Contrition. pag. 342.  
A brief declaration touching Contrition, wherein be proposed the reasons, that aught to move every Christian earnestly to seek to make acts of Contrition, and to repent himself of his sins, at least twice a day, in the morning, and at night. pag. 346.  
A short and profitable Examen of the Conscience, to be made thrice a day, Morning, Noon, and Night. pag. 357.  
Three very important Instructions. pag. 364.   
FINIS.