THE CONTRITION OF A PROTESTANT PREACHER, CONVERTED TO BE A CATHOLIQVE SCHOLAR. CONTAINING Certain Meditations upon the Fourth Penitential Psalm, Miserere. Composed by james Waddesworth, Bachlour of Divinity in the University of Cambridge, & late Parson of Cotton, and of Great-Thorneham in the County of Suffolk. Who went into Spain with the kings Majesties first Embassadour-Legier, as his chaplain: Where by the great Goodness of Almighty God, he was fully converted to the Catholic Faith.  
Haec mutatio dexterae Excelsi.  Psal. 76. 
Imprinted with Licence, at S. OMERS, by CHARLES BOSCARD, at the sign of the Name of JESUS. Anno M. DC. XV.   

TO THE HONOURABLE AND MOST RELIGIOUS KNIGHT SIR WILLIAM STANLEY, One of the Masters of his Catholic majesties Army, and of his Counsel of War in the Low Countries etc. All Health and Happiness present, and in Eternity.  
HONOURABLE SIR,  
IF I be accused of indiscretion for publishing this Treatise, which may seem needles: yet I hope to be accounted either happy or prudent in finding so worthy a Patron to so simple an Orphan, which I destinated unto your HONOUR, when you were lately here in this Court of SPAIN, from whence I now send it to follow his good fortunes under the protection & acceptance which then it pleased you to promise him. Also it comes unto your HONOUR in a double duty, acknowledging both those Titles, for which commonly all Authors do seek Patrons unto their Books: to wit, either for the manifest excellent Dignities of the Protectors, whose favour is sufficient to give them courage against malice▪ or else for certain private Duties & Respects wherein the writer is obliged unto his Patron to show some thankfulness.  
In both these Rights I do herein send nothing but your own just Due, and my humble Duty; entreating you by acceptance to give life & comfort both to this Book, & to the Author, who relieth on your accustomed favours, and among divers others doth bear himself bold upon your former Curtesyes. And surely he were extremely fearful whosoever should show himself a Coward under the assurance & protection of so Honourable, so Noble, so Valorous, so Ancient, so Religious, and so Expert a Commander, as Sir William Stanley, whose name hath present renown in all Christendom, and his memory will be famous to all posterity. All his virtues are so bright that I know no malice which dare bark against them: or if any slanderers do reproach him, yet for him that saying of A. Gellius may be a sufficient defence: Numquam vir bonus veriùs laudatur, quam cum à malis vituperatur. A good man is never more truly praised, then when by evil men he is reproached; for indeed such men's words are no slanders, and it is an evident sign of virtue to be maligned by the vicious.  
In Religion he is a Catholic, as his Ancestors have been: and herein so zealous, strict, and devout, that some do well resemble him to the good Centurion (whose servant our Saviour healed) for his Humility, Faith, Obedience, and Government. Others do account him another Cornelius, for his fervorous Prayers, many Almsdeeds, and continual Hospitality. And besides all these, I do esteem him a second joseph of Arimathia, principally for his notable Devotion unto the most holy Sacrament of the Altar, which is the same Body of our Saviour Christ taken down from the Cross, embalmed and buried in the new sepulchre of our garden, when with a clean, new, sweet conscience we receive the blessed Communion, applying to our souls thereby the merits of our saviours Passion, and embalming his most precious body with the odours of our good works performed in his grace.  
Neither is he unlike the same joseph in Honourable Authority, or in Nobility of birth, being regarded for both of them as a principal man, not only among his own Nation, but even among Strangers. As for the one, I call to witness the ancient and Present Noble Earls of Derby, of which renowned Family he is a true Stanley, an Honour to his Name, and the glory of his House. Next for the other, I appeal unto the testimonies of Spaniards, French, Dutch, Italians, Germans, Scottish, Irish; and even to the Hollanders his Enemies, who have often seen or heard for certain the undoubted trial of his Prowess: in so much that all sorts do no less acknowledge him Honourable for his Deserts, then for his Dignities, as a man worthy of high place in Command and Counsel. Noble in his Nature, besides his birth: Valorous in the Field, or at a Fort: in defending like a strong Shield, & like a sharp Sword in assaulting; and so in both like Fabius & Marcellus conjoined, whereof the one was called the Buckler and the other the Sword of the Romans, against Hannibal.  
And furthermore in all these so happy, that he hath lived to be Old and ancient in years, having passed many perils; and so blessed of Almighty God, whom he hath served with such Devotion, that he never yet took any foil, or suffered disgrace wheresoever he had any Command: and Time was, when if his Counsel had been followed, the Enemy had been more fully defeated, or utterly ruined.  
Wherefore lastly I may conclude, that he is an expert Warrior, because he is so ancient in his art, and so happy in his success, wherein although fortune many times for our sins do fail the Valiant; yet never did any achieve a lucky enterprise who was not also Prudent. And so I affirm his Merits and his Memory to be so notable, and so durable, that as of Cato it was said, He shall need no Statue, nor any Grave-stone, wherein to continue or engrave his Heroical Name; but rather if he should want any such Monument or other reward, as of the same Cato, so of him it will better be said. Why hath Memorable Stanley so little, when others have so much? For it is a more glorious fame to have had excellent great merits with a small monument; then to have exceeding rich Trophies for some poor deserts.  
And these things, HONOURABLE SIR, I have spoken in a third person of you, rather than unto you; as in your absence, not before your face: because I know you love not to hear your own praises, how True, Just, or Due soever they be: & yet because they are your Due, Just, & True Ensigns of Honour, according to the custom of most Epistles Dedicatory, I am bound to display them in the forefront of this Books array: for the encouragement of friends, for the terror of foes, because the Honourable Virtues of the Patron are the comfort & safeguard of the Suppliant.  
Wherefore I humbly beseech you to have patience for these intentes to endure the rude rehearsal of your praises, wherso you may take these deformed lineaments, rather for a mortification then any commendation, by viewing your glorious colours blotted by my pen, which otherwise are sufficient to frame a most comely picture by the hand of skill. But I entreat you to pardon my plain boldness; to accept my willing service; to entertain these paper leaves into your Patronage; to favour them yourself; to further them with others; and if by them any good redound to any souls, my desire is that God may have the glory, & you the thanks, and that I may sometime be remembered in your devout prayers: assuring your Honour (as I am bound) never to omit you in my poor supplications. And so I beseech our Lord jesus to keep you, and all yours, for his own precious merits, and by the intercession of our blessed Lady, and of all holy Saints, and in particular of S. Valentine Priest and Martyr, on whose festival day I wrote this,  
from Valliadolide the 14. of February. 1612. Your Honour's bounden Servant in our Lord JESUS. james Waddesworth.   

THE PREFACE OF THE AUTHOR TO HIS favourable READER: AND TO ALL HIS LOVING FRIENDS IN NORFOLK, SUFFOLK, LONDON, NORWICH, CAMBRIDGE, OR ELSEWHERE SOEVER.  
COURTEOUS Reader, or friends of good affection, whether you shall vouchsafe to read any of this Treatise for good will unto the Author, or for other expectation of the matter, I do most heartily desire, that laying aside all curiosity, you will read it with the same intention with which it was written, viz: to bewail sin; to forsake error; to seek pardon; and to give thanks to Almighty God for his grace offered or obtained through our lord JESUS.  
2. And to these intentes, I have chosen first to exercise my pen in some points of devotion, before I should be challenged with any disputes of controversy: neither could I find in my opinion, for myself, and for all those former purposes, any fitter Theme than the seven penitential Psalms, which do affoarde most plentiful matter whereupon to frame such meditations. For as S. Gregory saith of the Psalter, 
Proleg. in 7. Psal. Penitent.  that it is a trianguler musical instrument of ten strings, whereupon the Harper striketh in the lower narrow End, from whence it yieldeth his melodious sound in the upper part which is broader: So all Psalms in general, and in especial the penitential Psalms, do first cause our trianguled hearts to be contracted and strooken at the root with sorrow and contrition for sin against the ten commandements; and afterward to be dilated broader & enlarged upward in the sweet sound of comfort to ourselves, and of praise to Almighty God, for our pardon, & for his mercy: according whereunto, every one of these seven Psalms hath his beginning full of lamentation, but towards his end it is enlarged with praise of consolation.  
3. I desired to write upon all the 7. penitentials, and to publish them all at once: but having been hitherto only able to finish the first 4. of them, partly for want of firm health, partly by occasion of more necessary business, and furthermore perceuing the volume would be greater than I supposed, and last of all because I am now called away to another kind of treatise: therefore I thought it good in the mean while to publish what I had finished upon the psalm Miserere: as one desirous first to wash away the pollution of my particular sin, before I would come to handle the pure mysteries of our Catholic doctrine.  
4. And so our worthy Countryman Cardinal Poole used to say, that one cause of so much heresy in these latter times was in too busy disputing about our faith, before we took any care to reform our life: wherefore he wished all them who were ready to read S. Paul's Epistles, to begin first to read, & to practise their latter chapters, which are ever morally teaching virtues before they enter into disputes about their former Chapters, which for the most part are doctrinal about matters of knowledge: for it is unlike they will be freed from perverse errors, who do continue their lives in obstinate vices: such men may talk of opinions in religion; but seldom shall you see any fruits of their religion, more than opinion and tabletalk.  
5. Some desire to know only because they would be able to talk or discourse: & this is vanity. Some delight in knowing how to discourse or talk, because they desire to be known: and this is vain glory. Some labour to know much, because knowledge hath delight, not intending thereby any other fruit of their labour: and this is curiosity. Only their knowledge savours of christian piety whose intention is thereby to serve God, and to profit men, first saving their own souls, and next to help others according to their ability.  
6. And surely, as our knowledge wanteth wisdom when we direct others to everlasting happiness, suffering ourselves to be lead unto eternal misery, for especially in regard of our souls, ist hoc est sapere, sibi sapere, this is wisdom, to be wise for ourselves; so yet never was any thus wise in his knowledge, who first did not learn humility with his wisdom: For as naturally knowledge doth puff up in pride, so spiritually we must endeavour to keep it under and in good order by humility. Or indeed it is but human wisdom, & knowledge of things without us which maketh us swell in our opinion of knowledge; whereas if we would by the light of divine wisdom view the defects and faults of our own inward bosom and look upward with reverence to the high Majesty of God himself, than would our wisdom be profitable to ourselves as well as to others; and then will our knowledge increase our humility.  
7. Wherefore S. Thomas of Aquine speaking of Humility, saith, 
2.2. q. 161.  it is a virtue which maketh a man willing to submit himself unto God for God, and unto man for the same God; and that this humility is founded upon the knowledge of God, and of ourselves, viz: of our nothing, and his infinite incomprehensibility; of our baseness and his majesty; of our poverty and his Riches; of our weakness & his omnipotency; of our ignorance and his wisdom. And therefore an humble man doth renounce himself acknowledging his own faults and imperfections, and with reverent confidence trusteth in our lords Goodness. And thus if we empty our own vessels of windy pride and putrefied sin, doubtless our Lord will fill them as the widows vessel with his oil of grace; for if Achab was pardoned who was but feignedly humbled, 
3. Reg. 27. Luc. 7.  how much shall we have forgiveness with S. Mary Magdalen, if with sincere humility we lie weeping and prostrate at our saviours feet?  
8. Such must be our humility: and then will our knowledge be practical as well as speculative, and benefiting ourselves as much as others; whereas between speculation and practise there is as much difference as between studying the nature of gold, and possessing the substance of gold. It is true, both are good; yet should they not be separated; no more than our understanding from our will. For practical knowledge doth move and order the will: but speculation only doth inform the understanding. 
S. Tho. 2.2. q. 45. art. 5.  And therefore was Ananias to teach S. Paul by practical instructions even after he had seen a great light in the way; for still he remained blind in respect of Ananias practical experience. For speculative knowledge alone is but as the light of the moon which shineth feebly; but this knowledge made practical is glorious as the sun, which hath both heat and brightness; by heat to give us motion, & with his brightness to show us light how to walk, and to lead a good christian life: and unto both these together, we may refer that of David, 
Psal. 96.  Lux orta est justo, & rectis cord laetitia, a light is arisen unto the just, and unto the right in heart joyfulness; for speculation giveth light, & practice causeth joyfullnes, whereof we must make one conjunction, both to be just in speculative brightness of light, and to be right in heart by practical heat of joyfulness. 
In lib. soliloq. cap. 31.   
9 And further more: this practical knowledge must be exercised in ourselves▪ for want of which practice S. Augustin complained thus: I have wandered, O God, seeking thee without, who wert within. And so do all men wander out of themselves, when every one particularly doth not consider his own inward estate of soul what and who he is? by whom created? and to what end? for want of which serious considerations not marking our sins nor our misery, we seek not our remedy: but as S. Gregory said, like foolish travelers passing through a short pleasing meadow, we do so much fasten our eyes upon some fair seeming flowers, that we fall into some ditch, or take some wrong way leading to destruction.  
10. For as the cause of all the prodigal child's misery came by departing out of his Father's house (and then out of himself) into a far country; so his remedy began, as the gospel saith, In se autem reversus, when he returned into himself, and to the knowledge of his miserable estate, and of his vile courses; wherefore meditating on the End whereto he was like to come by sin, he said, Ego autem hic fame pereo: revertar in domum patris mei: here I do perish by famine: I will return into the house of my Father. And so must we all reflect upon ourselves, learning to know who God is? and what we are? pondering the abomination of our sins passed, the dread and fear of our conscience present, and the horrible terror of judgement and punishment to come. O thus let us often imitate David saying, Meditatus sum nocte cum cord meo, exercitabar, & scopebam spiritum meum. I have meditated in the night with mine own heart, I was exercised, and I did sweep my spirit. O thus let us sweep and cleanse our souls by meditation and practical knowledge of our own hearts! in examining our religion; trying our faith; & heedful looking to our works! then shall we see our Errors and our faults; then will we choose a better course for our salvation; then shall we exercise ourselves in deeds of penance, in Acts of contrition; in sincere confessions; in due satisfactions; and in diverse kinds of voluntary and devout mortifications.  
11. O that we would consider how we are corrupted in all our parts. 1. In our flesh and body. 2. In our Animal part and l●fe. 3. In our spiritual part and reason. In our corporal parts and outward senses. In our inward senses and appetites irascible, concupiscible, imagination, and self will. In our reasonable understanding, memory, and free will. In all these we have rendered our selves as slaves into the devils bondage, whiles we suffer sin to reign and have dominion in us, so that our understanding is obscured, our will is depraved, and our memory is blotted with much evil: we have our irascible power full of impatience and anger, and the concupiscible inflamed with brutish affections and carnal delights; our Imagination is turmoiled with worldly desires and vain suspicions; one selfewill is crookened & hardened by obstinacy: all the parts and outward senses of our bodies are become the members and instruments of sin: and so we pass from vice to vice, and every day we entangle ourselves in new iniquities, and in more chains, by which the Devil leads us along to his eternal prison of torments, whiles we yield ourselves to commit or to continue any mortal sin, without contrition and true care of amendment.  
12. It is true: we are not able by ourselves alone to get out of the devils slavery, to forsake sin, nor to alter and amend entirely the course of our lives: for having once yielded and lived in the custom and subjection of sin and Satan, we have need of Almighty God's help and grace to deliver us; first preventing and stirring us up to have a good will, 
S. Tho. 1.2. q. 109. a. 6. & 7. Concil. Trid. Sess. 6. cap. 5.  and afterward also working with our will to bring our conversion and repentance unto a full work: for every good desire which we have, doth proceed from God's grace offered: and although our will be free to admit or refuse the accomplishment of those good desires, as neither compelled unto them by outward violence, nor necessitated by inward quality, neither as a stone naturally & necessarily falling downward, nor forced upward violently, but differing herein from senseless & brutish creatures; & freely consenting or dissenting to all good motions; yet as almighty God doth first inspire them, so further without his grace we are no way able to effect them; for in religious spiritual good things without him we can do nothing.  
13. But on the other side we have greater and assured comforts: First because our Lord doth offer grace unto all men at one time or other by giving than good desires of a better life; by which he would have all men to be saved. If they ever refuse these good morions, then are they justly forsaken & left in a reprobate sense. If we do at any time admit these good desires, & so do but as much as lies in our power, then most infallibly our Lord doth give us further grace & means whereby to come to the knowledge of his truth. Of the first preventing inspirations, God's wisdom saith, Behold I stand at the door & knock: if we open not, but keep him out it is our fault: if on our parts we yield him entrance, than alltogeather with the Father and the Son they will come unto us by operating grace effecting our full resolution; and by further grace still cooperating they will dwell with us in practice & continuance of a virtuous holy life, till the accomplishment of our salvation, if we of ourselves do never drive him from us again, by committing some mortal sin.  
14. Our second comfort is, that as if we let him into us when he knocketh by preventing grace admonishing our hearts; so by his operating & following grace, when we are resolved, if we do but knock by prayer at his door of mercy, he doth ever most undoubtedly receive us into favour. O most gracious God full of mercy who doth call unto us by grace, that we should call unto him for mercy? can any creature wish for greater clemency then to have forgiveness for the ask? And is he not worthy to perish in his wickedness, who will neither admit good desires, nor be moved unto hearty prayers? O what will move us, if consideration of eternal perdition cannot stir us? Or if we do not pray for mercy, because we do not consider our misery? Again, and again, I beseech you to examine your Religion, to try your faith, and to take an unpartial view of your whole life, that seeing your danger, you may seek for favour; for as in the Spanish Proverb it is truly said of our corporal eyes, Quienbien vee, bien llora: He that sees clearly, weeps easily; so in the eye sight of our soul, he that clearly beholds his faults, will more easily shed tears for his pardon.  
15. Let us examine ourselves by the 10. Commandments of God, by the 5. Precepts of his Church: by the 7. works of mercy corporal, and 7. spiritual: by the 7. deadly sins: or by some, or by all of these, according to our ability, particular obligations, or other degrees, which do bind us often not to omit that which is Good, and do forbid us never to commit that which is ill. Let us consider by what means our Lord hath sought to bring us to the knowledge of his truth, and to become members of his Catholic Church; infusing good illuminations into our understanding, or good desires into our will, inviting us to virtue or truth, dissuading us from vice or error, either by good examples, by virtuous books, by holy priests, or by our friends, yea sometime by our enemies whom we hate, or by them whom we do persecute; for either all, or some of these shallbe witnesses against us, if we reject their means, or do wilfully lose the time of favour. Or if we do admit these good beginnings, yet we must proceed with care and cherfullnes to employ our time meritoriously, andto reap benefit by the exercise of our Religion, by the sacraments of the Catholic Church, and by all the Goodness of God directed to his greater glory and our salvation, either in his gifts of grace, art, or nature; whether it be in divine contemplation, or in lawful Action; spiritual meditating of his divine mysteries, or using of his creatures orderly for his service, and for our necessity. O admirable happiness of religious or discreet holy men, who do thus order their lives! O lamentable wilfulness of obstinate or proud people, who do refuse to save their souls! O detestable unthankfulness of wicked or careless creatures, who do neglect or abuse so many helps! The tractable, diligent, and humble servant shallbe exalted unto eternal glory, when the perverse, careless, and highminded Despiser shall be thrown down into everlasting torment.  
16. And therefore to avoid the one, and obtain the other, let us betake ourselves to penitent Prayer; with humility on our parts, considering our uncertain faith, and our certain faults; and yet in regard of our most gracious God, with comfort and confidence, respecting his great mercy and infinite kindness; to hope & trust in him as a pitiful loving Father, and yet to be humble and reverent towards him, as a King of high Majesty: For so our Saviour taught us to prepare our thoughts to the petitions of his prayer, by saying for an introduction, Our father which art in heaven: that because he is Our father, therefore we should be assured to find favour; and yet not to be presumptuous, or heedless, because he sits on a high throne of justice in heaven.  
17. Thus let us pray with David in repeating or perusing this psalm of Miserere, not alone, because the exercise of prayer is both meritorious as a good work, and also impetratorious as a devout petition: but furthermore because it is an Act of God's worship expressly commanded in those words, Petite & accipietis, 
Matth. 7. 2.2. q. 83. ar. 2. ad 2.  quaerite etc.: Ask and you shall receive: Seek and you shall find: knock and it shall be opened unto you. Which words S. Thomas and other Doctors do affirm to have the nature of Precepts, binding us to pray, and annexeth promises assuring us to prevail; for we shall receive, find, and have it opened; if we ask in heart and thought; seek with our mouth and words; and knock with our hands and works: either by all these, or at least by the first, when we cannot perform the rest.  
18. Or if Prayer were not absolutely commanded, yet our necessities & danger do require it, as S. Gregory said, The evils which do here oppress us, do compel us to fly unto God: as the prodigal son feeling famine, he desired to satisfy his hunger, Et nemo illi dabat, and no body gave him where withal; For nothing in this world can afford us full content. Therefore in se reversus returning into himself, and into his wits, out of which we may say he had been wandering, until now he considered his misery, than He returned to his father, humbly confessing his folly, and entreating pity. And lastly he flyeh to this submission of prayer, as to his chief refuge, Dicam Patri, I will say unto my Father, I will make my moan unto him: he is my Father, and therefore I will declare my want and supplication unto him: Quid enim nisi vota supersunt? For a sinful wretch hath no better means left, then by prayer to begin his conversion, and to beg his reconciliation, according to that of job: P●lli meae consumptis carnibus adhaesit os meum, 
job. 19  & d●relicta sunt tantummodo labia circa dentes meos. My bones clea●ed unto my skin the flesh being consumed, and only were my lips remaining round about my teeth. As if when all the body is consumed, in pain, weakness, wretchedness, and deformity, yet whiles our lips are able to utter our griefs, we have hope of ease; so whiles our soul continueth in the body, howsoever deformed by sin, yet we have possibility, by opening our lips in prayer and confession, to obtain mercy and absolution. But whereas many differre these unto the last, by negligence, or presumption; so by the just judgement of God, many are cut off without these. Wherefore with David in another psalm, let us pray unto our Lord, whiles we have opportunity, 
Psal. 31.  But in the blood of many waters they shall not come nigh him: For he that is drowned unawares cannot speak, and therefore cannot be heard: but taking opportunity, although like job we have nothing left beside our lips; or though like Ezechias we be as young swallows in the fowl black sooty attorneys and filthy nests of our sins, 
4. Reg. ●0.  as amids our own dung; yet Sicut pullus hirundinis, sic clamabo, like the young swallow, so I will cry: though I be not able to help myself no more than a young swallow, new come out of the shell; though I be unfethered, naked of Good works; though I am blind in right knowledge: nay, because I am so blind and naked like a young swallow, I will cry amids mine own dung, in the black, fiery, fowl, sooty chimney of sin, therefore I will cry and pray, because I would fain see; because I would be fed; and have my nakedness covered; and because I would be freed from all this filthiness.  
19 Therefore our Saviour said, oportet semper orare, 
Luc. 18. S. Th●. 2.2. q. 83. art. 4.  we must always pray, and S. Paul exhorteth that we should be praying without intermission; though not Actually in outward prayers like the fond Euchetae omitting all other duties, yet habitually by inward devout readiness to make our petitions so often as we are bound, or have leisure and just occasion: always answerable to our daily necessities; and to our continual warfare, which hourly we have with our affections, passions, concupiscences, vain cogitations, and other occasions; in all which according as they never cease, so we should not intermit to resist or avoid them, and instantly call to God for help against them; if not by reciting some general petition, or other short sentence always ready in our memory against such occurrences: yet at least by some inward sigh, or knocking of our breast, with our desire lifted up in our secret thoughts immediately unto God himself, 
Moral: l. 2. c. 6.  or mediately by some Saint to cry unto him for his succour; as Moses cried though he spoke not; for S. Gregory said, Verba animae desideria sunt, clamour magnum desiderium est: our desires be the words of our soul, and our cry a great desire.  
20. And last of all, it is surely a wonderful comfort herein which S. Chrysostome noteth; that there is scarce any loss or misery in all the world which can be repaired by prayer, sorrow, and repentance, except the loss of God, 
Ad pop. Antioc.  and the misery of sin, which though they be above all other damages incomparably the greatest, yet is their redress much the easier: for the loss of life, or goods consumed, or of honour impeached; the misery of pain, sickness, & of many other extremities, cannot be recovered by sighing or lamenting, though our sorrow be never so great. But if with sincere contrition of our heart we be grieved for our sins, because for them we have lost the love of God; and if we pray humbly for their remission, with purpose to confess them as well as we can; and do intent never again wilfully to commit them; undoubtedly this purpose and sorrowful conversion on earth, shall obtain most certain and joyful reconciliation in heaven: for our Lord JESUS hath said unto his priests (and he is most true of all his words) Whose sins on earth you remit, in heaven they shallbe remitted; why then should we not seek to disburden our heavy consciences unto some Ghostly Father, that we may through his Authority (granted by our Saviour) so receive his heavenly Absolution, his ghostly comfort, & his spiritual direction; in all these submitting ourselves unto our Confessor, not as to a Man, but as to the Deputy of our Lord JESUS, and to the Pastor of our souls: and then in all true amendment, endeavouring as we can, to perform our penance or other satisfaction. Believe me, o Sinners (amongst whom I have been a Ringleader) by experience I say, believe me, it is a most comfortable and wonderful experience; For yourselves shall presently feel comfort in your souls; and with continuance of time others also will perceive amendment in your lives.  
21. To conclude therefore, as in general I would persuade you to practise the examination of your consciences, and the exercise of devout prayer, directing us all unto Contrition, Confession, and Satisfaction; so I do commend as helps for these purposes, a serious account how we spend our lives; an indifferent observation why & upon what occasions these newfound slanderoous opinions did banish the Catholic religion of our Ancestors, wherein full many a hundred years together they served God so devoutly, and so heartily loved their neighbours; and for the same purpose I entreat a view and a detestation of our former sins; and avoidance of their occasions; an endeavour to practise their contrary virtues; sometime by reading of good books; sometime by devout meditations or prayers; sometime by alms deeds, or fasting, abstinence, or other bodily chastisement; sometime by humbling our thoughts; always by mortifying our passions, and unlawful affections; and always being careful to keep the commandments of God our Father, and of our Mother the Church. And to bring these good purposes and cogitations into our minds the oftener, and to move and imprint them the better, it is good for us sometime to give an edge, and to whet on each other, by virtuous or spiritual talk and conference; not contending in disputes, but by modest teaching, or by friendly encouragements, and above all by frequenting the most holy sacrifice and sacrament of our dear saviours most precious Body and Blood: by often calling to memory some examples of his life; and more in particular his bitter passages unto death; both for our meditation, and for our imitation; so to give good example one unto another, whiles all are labouring to follow Christ our chief Master. And to this end it is also good to revive our devotion by reading or hearing of Saints lives; or by the reverent beholding of their devout Images or painted stories, especially of the passion of our sweet Saviour JESUS; by marking his sufferings, to be moved for our own sins: and so by viewing the memory of other Saints, to be stirred up to follow their virtues, as they were followers of Christ: for we may learn, and are moved by our eye sometime as much or more than by our ear; and in these things which are so good, and wherein we are so dull, verily even common sense doth teach us, that it is profitable and needful to stir up our memory & devotion by any sense; and by how much the more, by so much the better.  
22. And yet further unto them that be sufficiently able, I commend the reading and meditation of David's Psalter, which holy Church useth so much in all her divine Offices; and particularly of the seven Penitential Psalms; and according to the practice of Catholics, especially of this psalm Miserere: as admonished thereby, and informed to call and cry unto God for mercy and pardon; to confess and acknowledge our faults and iniquities; to desire their purging, washing, and cleansing: to lament our sins original and actual: to pray for clean hearts, right spirits, escaping of anger, and continuance of grace: to purpose amendment being forgiven: to direct others by our experience and example; to humble ourselves for our own offences: to be joyful and thankful towards almighty God for our particular favours, and to desire that he may be served, praised, and honoured in our public Churches, and at his holy Altars. Amen.  
Thy Well-willer in Christ jesus, james Waddesworth.   

AN ACT OF CONTRITION.  
O My Lord jesus-christ very God and Man, my Creator & Redeemer, thou being whom thou art, and for that I love thee above all things, it grieveth me from the bottom of my heart, that I have offended thy divine Majesty. And I firmly purpose never to sin any more; and to fly all occasions of offending thee. And to confess and fulfil the penance which shallbe enjoined me for the same. And for love of thee, I do freely pardon all my enemies. And do offer my life, words, and works in satisfaction for my sins. Wherefore I most humbly entreat thee, trusting in thy infinite goodness and mercy, that by the merits of thy most precious blood and passion, thou wouldst pardon me, and give me grace to amend my life, and to persevere therein until death. Amen.   

A PRAYER OF THE AUTHOR TO OUR BLESSED LADY.  
O Most pious Virgin Mary, Mother of God: I desire th●e by the great love thou bearest to thy dear Son my Lord & Saviour jesus-christ: That thou wouldst vouchsafe to obtain for me true sorrow for my sins, a perfect keeping of all my Senses, an humble Resignation of myself, & the exercise all those virtues wherewith thou didst so highly please thy divine Son. I also most humbly request thee to direct my ways in those paths which may be most agreeable to the will of thy Son, & profitable for the salvation of my Soul. Amen, sweet jesus.   
THE fiftieth PSALM▪ WHICH IS THE FOURTH PENITENTIAL.  
The title 
In finem. Psalmus David, cum venit ad eum Nathan propheta, quando intravit ad Bersabee.  
Unto the end. A Psalm of David, When the Prophet Nathan came unto him, after he had entered unto Bersabee.   

MEDITATION I.  

OF THE OCCASION, AND NUMBER OF this Psalm, by David's example to beware of lust. Section. 1.  
THE history and occasion of this Psalm, is related at large in the book of the Kings, the sum whereof is rehearsed by the Prophet Nathan in a Parable and complaint unto David, saying.  
1. In this city, o David, there dwelt two neighbours; a poor man, & a rich: 
2. Reg. 11. & 12.  the rich man had flocks of sheep and goats; the poor man had only one sheep which he dearly loved. There came strangers to the rich man's house; for whose entertainment he makes no provision out of his own flocks, but takes away the poor man's only sheep: what punishment o king is due to such an injury? David answers in just anger: this man deserves to die. The prophet replies; thou art this man, o David, who having many, yet tookest away the wife of Urias, to give content to thy strange lust: & haste suffered him to be slain for closer hiding of thy fault. The king convinced, acknowledgeth his offence: & as then presently he cried peccavi, so afterward to continue and stir up more contrition, he endites this Psalm Miserere.  
2. Some interpreters have observed that this psalm is (according to the latin account) the fiftyth in number, 
S. Bona●. Innocen. 3. Leuit. 25.  which in Moses' law was the number of the jubiley year, when inheritances returned to the heirs: slaves were made free: pawns were released: and a solemn feast of joy was publicly celebrated; and so the hebrew word jobel signifieth, a beginning: as indeed he that repeats this psalm in true repentance, as he must begin a new life, so he shallbe freed from the slavery of sin & Satan; restored to the birthright of the kingdom of heaven; receive again the grace and virtues which he had forfeited; & after his sorrow & fear, he shall in the great feast of a good conscience be much comforted with a perpetual jubiley.  
3. And as the jews in the 50. day after their departure out of Egipte received the law; & the Apostles received the holy ghost in the day of Pentec●ste, which is 50. days after the resurrection; 
E●od. 19  so if by the law we acknowledge our faults, by the gifts of the holy spirit we shall receive comforts, and to such our Lord saith by the prophet I will restore unto you the years which were devoured by the locust, the caterpillar, the rust, & the cankerworm. Verefying it also in this psalm of jubiley, which penitently pronounced will recompense all the hurts of our soul, 
I●el. 2.  bitten & eaten by those 4. passions of the mind, joy, sorrow, hope, & fear, as with caterpillar, cankerworm, 
S. jer. ibid.  locust, and rust. Or the caterpillar is devouring gluttony: lust is a cankerworm creeping on his belly: the locust having bad wings & no feet, is pride which will stand on no ground, & yet cannot well fly in the air, but down the wind of flattery: and may not covetousness be termed rust, which fasteneth upon metals, and fretteth itself with superfluous care? Though these gnaw the conscience, and consumme the soul, yet if we be so happy as to come to the jubiley of this 50. psalm, said & used in sincere contrition, we shall have restored unto us all the years & loss of time, devoured by such rust, locust, cankerwormes, & caterpillars. And therefore the Church doth principally use this psalm, both because of those restorative excellencies, 
juno 3. incog.  as also for the memorable example and peculiar penitence of the Author, and for the general aptness of the words and matter, well befitting any sort of sinner.  
4. Some propound this example of David, as a block whereat to stumble, which should be their staff whereby to arise. It is true indeed, he lamenteth in this psalm 3. or. 4. notorious sins. 
Gloss. ord..  1. his injurious and needle's theft, which Nathan objected. 2. his adultery with Bersabee, which his idle pleasure occasioned. 3. his several subtiltyes, 
Hugo Cardinae.  wherewith he sought to cover his guiltiness. 4. his unkind slaughter of Urias, who was so innocent. But as S. Augustin saith, Let not the fall of the greater be the delight of the lesser, rather let the fall of the greater be the fear of the lesser: they who have not yet fallen, 
S. Aug. in hunc psal.  let them hear this, to the end they may arise. As for his soul who adventureth to commit such things as these, because David so offended, he is much more wicked, and sinneth more abominably than David: he sinned of concupiscence, & thou of malice. Let us rather, imitate his holiness, not follow his wickedness: should we fall with him, O my soul, and not rise with him; should we love that in David which he hated in himself? Dost thou look upon the book of God to embolden thyself to sin against God? Dost thou note one error in an excellent picture, and learn to paint that blemish rather than all his other comely portraiture? wilt thou learn sophistry, to forsake logic? wilt thou read Index expurgatorius, to profess all the doubts & falsehoods which it mentions to be amended, & not to be maintained? then feed as well upon the garbage of fowls, & upon the gall of beasts, & cast away their carcases.  
5. David after a full dinner and an easy sleep, fits idle in his prospect, and takes delight to feed his eye with gazing about: there his ranging idle looks were as a quick spy to mark a beautiful woman: his heart straight desired to enjoy what he saw; & his will procured to obtain what he affected. While Saul persecuted him, and he lurked in caves, he neither minded such matters, nor admitted such occasions; but now he becomes remiss & wanton in the prosperity of his kingdom: now he is at leisure to espy Bersabee a far off (so quicksighted is concupiscence:) the woman was far from him, but lust was near him (so soon doth prosperity breed wanton blood:) also he rose but newly from his dainty meal and his lazy undermeale: and as S. jerom said; A Full belly doth easily froathe unto lust; so especially if you add unnecessary sleep unto intemperate diet, it makes a double pair of bellows to kindle the fire of incontinence: the one is the flint stone; and the other is the steel; & both together strike out sparks of carnal desires, which yet may be extinguished, if you add not a ranging eye as the tinder; unwary curious looks will suddenly betray our unsettled heart; for if by this gazing view, so stayed a man as David lost himself, we have much more need like job to make a covenant with our eyes, not to look upon a woman. Wherefore let us be no gazers at doors, windows, or galleryes; no gapers in the streets, no gadders up and down markets, in fairs no giggelets, no puritan rolling eyes in churches, nor use a wanton look in any place, least as from a basilisk we receive poison by the eye, which will infect the heart.  
6. David by looking on Bersabee in her bathe, was more inflamed by the beauty of the woman, than he was cooled by the water of the founteyn: and they that pretend only to observe the diversityes of features, & the excellencies of complexions, shall sooner be drawn to fleshly imaginations, then to philosophical or spiritual considerations. The poet's faygne Actaeon turned into a stag, & hunted to death by his own hounds, 
Ovid me●. lib. 3.  because he presumed to look upon chaste Diana bathing herself in a clear founteyn; for even chaste beauty curiously viewed, stirs up many passions of bawling lust; which like so many dogs will never cease to chase to death, even their own master who feedeth them. Spartianus related how one coming out of a dangerous bathe, and hard by seeing a number of painted tables hanged on the wall of a temple after the Roman custom, and supposing they had been all in memory of their perils escaped in that bathe, he said, I wonder there be no more tables, for he deemed that every man was bound to have offered a table, who bathing there had escaped such a danger; so in truth, whosoever useth to gaze on women or to converse with them and is not entangled, surely he is obliged to hang up a table of a memorable escape. And therefore as in all sins, so particularly in this our english proverb hath good place, he that will no evil do, must avoid all things which long thereunto: Let us beware of all amorous words, wanton looks, light gestures, lascivious behaviour, immodest attire, and above all fly familiar opportunity and occasion; for as occasion (we say) makes a thief, so it often makes a harlot. And S. Bernard affirmed, that to live among women familiarly, and no way to be defiled by women, is a miracle above the power of men: it is more easy to raise the dead, then in continual occasions, so to mortify the living: If thou canst not do the lesser, how darest thou hazard the greater? especially seeing among all sins, this is particularly called, the sin of frailty, to note herein our greatest weakness. And should we in this weak frailty, trust unto our yielding strength?   

OF WITTY AND PLAIN REPREHENSIONS: & the Author's lamentation of his form life. Sect. 2.  
David repented not, till Nathan came: and Nathan reproved David, though a king: yet not at first by publishing his fault, nor by reproaching him contumeliously, but with courage & prudence reproving him discreetly. Let kings, and all men suffer God's priests and preachers to reprehend them: for usualie their Courtiers, or friends either sooth, or say nothing of their faults, which seldom are amended, until they be rebuked by their enemies, or by some such zealous men; who as they must be without flattery, 
Concil. Lateran.  or fear, so must they admonish with discretion, and with care. It is ars artium, regimen animarum: it is an art of much skill, to rule souls well: and it is true, God alone can rule the heart, yet he appoints Nathan to use means by an honest deceit. 
cap. 27. Luc. 20 Math. 21. & 22. Plutar.  As our Saviour catched the scribes and pharisees in their own answers, so Nathan here did wind in David by his own sentence; like many men who use speeches against others, which are rebounded upon themselves: as Catulus reprehending Philippus, he alluding to Catulus name (which signifies a whelp) asked him why he barked; but Catulus answered aptly; because I see a thief.  
2. And a drunken Caluiniste minister with a foul red nose, bragging against a Catholic, that our Saviour had given him the keys of heaven, as much as to S. Peter, or to the Pope: surely I doubt it, said the Catholic; rather by your nose, I do suppose, you have in your custody, the keys of the buttery. Thus often times arrogant men are confounded in their own words. And so like wise some malicious persecutors of Catholics have been entangled in their own spiteful diligence: as he who being told that in such a chamber was a Priest: called the constables & officers to break open the doors & to enter with haste, where they found his own daughter in bed with a brother of the Puritans. Also judges many times condemn small faults in others that stand at the bar, and will not observe much injustice & great crimes in themselves, in their followers, and in some that sit on the bench: even as David here would have him die that took the lamb; but he marked not his own crime, who had defiled a matron, and slain a man. As a certain Pirate answered Alexander: that is called in a king, honourable & lawful victory, which is condemned in me for unlawful & base piracy. With such partiality we easily abhor wickedness in others; and yet by such our own censures (if we amend not) almighty God will make us condemn ourselves by our own mouths, according to that of our blessed Lady: He hath dispersed the proud, in the mind of his own heart: and so doubtless he will judge many offenders by the sentence of their own words. O holy David teach us by thy example to fear prosperity, to beware of ease and pleasure, to restrain our eyes, to curb our thoughts, & to avoid all bad occasions: in all our censures first to judge ourselves, or being admonished by others, humbly to confess our faults.  
3. O my soul, let us desire David to pray for us, as in this psalm he doth for himself: for if we have not so great, yet we have more sins than he had; nay, peradventure none of his, compared to ours, be so bad. O how wicked is the heart of man, & unsearchable! 
I●rem. 17. 1. joan. 3.  who shall know it? even thou o lord, who art greater than our heart; searching our entrails & proving our reins: to thee we refer this judgement: and fearing ourselves to be far the worse, we humbly & sincerely crave more penitence & more pity. O JESV give me strength in satisfaction to bear what thou wilt impose, and then impose coorrection what our wilt: O sweet Saviour, thou knowest how absolutely herein I do resign my will: O continue me this grace; and teach me more in true penance, still to beg for more mercy I have dishonoured thee, & scandalized men, for I was a public preacher of the protestants false Doctrine, wherein peradventure by my means some have been seduced, many hardened, & others offended: I have profaned thy sacred churches sometime dedicated to thy catholic service; and for mine own body & soul, which should have been thy spiritual temples, o how have they been polluted? by errors which I supposed to be truths, by presumption of knowledge when I was in ignorance, by some vices which I reputed virtues, & by many faults which I neglected.  
4. If to affirm this (as I do penitently) be my shame; let it be O God (as I desire) thy glory. If the world, & the devils, & mine own conscience do accuse me, O Father of mercy, I confess all whereof any of these can justly impeach me: and also whatsoever else thou dost know more in me then I have confessed or can call to mind, in transgressions against thy divine majesty, in offences against my neighbours, & in many sins against myself. O wretched and vile sinner that I am! what should such a sinner do? whither shall I go: should I despair? No: for that one sin were greater than all these. What though my sins have been many & bad according to my religion; & my profession worse, whereby (like the prodigal son) I was a Swynehearde, a Protestant minister, feeding myself & others with the husks of heresy, Et non satiabar, in which I could never taste of true comfort, nor obtain peace unto my conscience; therefore with him, I will Arise, & go, to my heavenly Father; I am resolved, To arise from sin & sectaries, To go unto God our Father, by means of the Catholic church our mother, and with this perpetual purpose I do say unto him: Father I have sinned against heaven & before thee, I am not worthy to be called thy son; make me as one of thy hired servants.  
5. Amongst Protestants, & against malice, I might well plead civil honesty & moral integrity, wherein I lived among them without reprehension: but in comparison of thy Catholic servants & Saints, O God, & before thy heavenly purest eyes, I dare not present my former best innocence: here I renounce any plea of passed integrity: I disclaim my wont profession: I lament & detest my errors & my sins. Thou knowest, O lord, I have acknowledged them unto my Ghostly Father in confession: I beseech thee to confirm his absolution; and as I do entreat, so I do trust, that thou wilt unbind in heaven, what he hath unbound on earth: O forgive them for jesus sake; and so keep me ever hereafter in thy love & grace, that I may rather choose miseries, disgraces▪ reproaches, torments, & ten thousand deaths, then at my time to return to the like sins & errors, or to my former estate. And thou, o blessed Virgin, the mother of our only Saviour; and all the Angels and Saints of heaven, O pray for me, that during my life I may say this psalm with David in true contrition; And so through our Lord jesus obtaining, mercy, at last I may with him, and all you be admitted into glory.    

MEDIT. II.  
Miserere mei Deus secundum magnam misericordiam tuam: Et secundum multitudinem miserationum tuarum deal iniquitatem meam. Amplius lava me ab iniquitate mea: & à peccato meo munda me.  
Have mercy on me O God, according to thy great mercy: and according to the multitude of thy miserations blot out mine iniquity. Wash me yet more from my iniquity, & cleanse me from my sin.  

A SHORT DIVISION AND EXPLIcation of all these words. Sect. 1.  
S. Ambrose, saith: David sinned, which Kings are wont; but he performed penance, he wept, 
Apolog. David. c. 4.  he mourned which Kings are not wont; he confessed his fault, he craved pardon; prostrate on the ground he bewailed his wretchedness, he fasted, he prayed, he hath published for ever a testimony of his confession: private men are ashamed to do this; a King is not ashamed to confess etc.: O come my soul: let not David thus condemn us, nor S. Ambrose thus accuse us: rather because we have overtaken, & overgone David in sinning, 
Dyonisi. Charthus.  let us be stayed by S. Ambrose to follow such a king in repenting. Let us consider our own misery, and our lords mercy: not mercy without misery lest we presume; nor misery without mercy, lest we despair▪ Many think not how wretched they are by sin in their hearts, and therefore they sigh not with miserere in their mouths: but we are readier to talk or think of our worthiness, them of our sinfulness: especially we will sooner compare ourselves with other men in wisdom, in knowledge, in authority, riches, or such like, with the proud pharisy; then with the humble publican acknowledge our ignorance, our faults and our infirmities: but what avail such comparisons? we shall be judged by that which we are in ourselves, not by what we seem to be in respect of others: a dwarf is not à gyante, though he stand on the top of a steeple or on a mounteyn; a stately tower is not a low Cottage, 
Seneca.  though it be placed in the bottom of a valley: consider, o my soul, what thou art in the vale of misery, not what thou mayst seem on a mount of vanity: 
Psal 41.  let one depth call upon another; out of the depth of our sinful misery, o God, we call upon the depth of profound mercy.  
2. A deep wound must have a large tent; & abundance of sores must have many plasters: o grant us great mercy for our deep wounds, and multitude of miserations for our innumerable botches: let them seek for smaller mercy, whose faults proceed of meaner ignorance; 
S. Aug.  but my sins, o lord, have need of a strong warrior to redeem me, and of a skilful physician to heal me. All sinners descend from jerusalem to jerico, from the highest virtues to the basest vices; they fall among thieves, devils, temptations, & delights: I also among these was dangerously wounded in natural faculties, 
Luc 10. S. Greg. Beda venerab.  & spoiled generally of spiritual graces: o gracious Samaritan miserere take pity on me, & pass not by me unregarded. O let the greatness of thy mercy heal my natural wounds, and by the multitude of thy miserations repair my spiritual losses: come near me, come to me, o compassionate Samaritan; power in wine of compunction to cleanse my filthiness & make me feel my misery; power in oil of absolution, to heal my soarenes by thy mercy: o great physician, here show the efficacy of thy general medicine which is great mercy, & declare the variety of thy manifold skill in multitude of miserations. Thou art miserator & misericors pitiful in great mercy, & merciful in multitude of pity; in great mercy having the inward bowels of compassion; and in multitude of pity showing the outward actions & fruits of commiseration. I cry with that distressed man in the gospel: if thou wilt, thou canst make me whole: thou canst by the greatness of thy mercy, thou wilt for the multitude of thy miserations. Have mercy on me, O God, 
Psal. 110  according to thy great mercy and according to thy miserations blot out my iniquity; wash me yet more from my iniquity, and cleanse me from my sin.  
3. Miserere. Show mercy on me by blotting out the iniquity of my heart: miserere, by washing away the wickedness of my lips: miserere, 
Innocent 3.  by cleansing all the sins of my hands. By desire of blotting, of washing, of cleansing, I acknowledge my sins to be ugly and ill favoured to the eye; to be filthy in the touch; & to be loathsome to the smell: o cleanse this loathsomeness; wash this filthiness; & blot out this ugliness. Beside these; my sins are great in quantity, many in number, and diverse in kind: o therefore let my great sins find great mercy, let my many sins have multitude of miserations, and being of sundry sorts, I have need to be severally washed from my iniquity, and cleansed from my sin; from iniquity of commission, and from sins of omission.   

THE MISERABLE EFFECTS OF SIN are declared, according to the Scholmen▪ and some short petitions for mercy are made against their misery. Sect. 2.  
1. THe misery of sin in general is lamentable, therefore let us all cry miserere; but my sins in particular are abominable, wherefore I must say miserere mei, 
Hugo Cardinal:  have mercy on me. He must be almighty who can be able to help our general and lamentable misery; and to succour me from my abominable sins, he must be one most merrcifull: but who is so mighty in power? and so merciful in favour? except it be only thou O Lord, who art the Creator of the world, and the Redeemer of mankind; wherefore unto thee, I direct my prayer: have mercy upon me, O God.  
2. All sin is a separation of the soul from God: 
S. Tho. 3. q. 87. a 1. & Quodlib. 4. q. 11. a. 22.  as therefore the soul being separated from our body, we are corporally dead, so when by sin we are separated from God, than we are dead in soul. Mortal sin consists in aversion from God, & doth separate us totally: venial sin doth also separate, though but in part, yet by remissness it loseneth the fervour of our affection. In mortal sin, we are dead therefore miserere have mercy on a dead man: in venial sin we are as in a sound or a sick fleepe, therefore miserere have mercy on a weak faint man. In mortal sin, we receive a wound which doth kill us, therefore miserere as on a man mortally wounded: in venial sin we receive a wound which doth blemish us, 
S. Tho. i●.  therefore miserere as on a man with many spots deformed yea, so diverse are the spots of venial sins, that though by God's grace we can ever avoid any one, or all at someteine, yet not ever at all times all venial faults; and of this kind it is said, the just man offendeth seven times a day, naming a certain number for an uncertain, because more or less in many things we offend all: & therefore in our penance for them, 
Possumus vitare singula, sed non omnia.  we must purpose in general to diminish them all, & to abstain as much as we can from every one in particular, though we cannot from all in universal; and in our prayers against them, we have need to say miserere, o be merciful to theses frailtyes & blemishes of our life, that in the merits & blood of our Lord jesus, we may have all spots at our death washed of our faces, & all tears wiped from our eyes.  
3. wheresoever there is misery, there is need of mercy: 
1.2. q. 85. art. 1. art. 2.  but there is misery in all sin, 1. by Corruption of nature, 2. by Deformity of the soul, 3. by Guiltynes of punishment. In nature we had 1. the essence or substance of our Being, 2. An Inclination to virtue. & 3. the gift of original iuctice. Our substance indeed and our Being is not corrupted nor diminished; but our virtuous disposition, is by sin diminished; and we have quite lost our Original justice. And though all our Virtuous inclination be not so quite rooted out, but that there remain in us certyen seeds of morality, yet according to our custom & practice of sin, more or less we do lay & cast so many impediments as great stones upon this root, that though it retain his nature hidden in the ground yet (as overburdened with sin) his sprowtes are so suppressed; that seldom & hardly it can bring forth true fruit of virtue, until through God's grace we remove these hindrances. 
1.2. q. 86. a. 1. & 2.  The deformity of the soul is caused by the blots & spots of sin; & as spots are blemishes of some comeliness, so in the soul there is a double beauty blemished by sin. One is the clearness of natural reason; another is, the brightness of supernatural light of wisdom & grace; but ever by sin we do blemish either one or both of these: which spot as the shadow of a body keepeth off the light; and as several bodies give several shadows; so several blots proceed of several sins: & as long as any body of sin is between us & these lights, so long we shall be followed with these shadows & spots, until we be illuminated by the brightness of God's mercy & grace: for though the action of sin cease, whereby we did separate ourselves from God's light, yet the blemish doth remain which maketh the shadow. And as he who is departed into darkness, from a bright place, is not presently in light again, so soon as he ceaseth to go, but he must come back, or else remain in the dark; so before we can return to the light which we lost, it is not enough to cease from sin, & so stand still; but we must have in our Will a contrary motion to that which before we had; to come into the light of grace, to proceed in the path of goodness. And these are our miserable deformities.  
4. The misery of our guiltynes unto punishment must needs follow, where the fault is gone before: 
1.2. q. 872 a. 1. &  for as when nature finds his contrary, it labours to suppress it, so because sin is opposite to order, it should not be suffered. Wherefore our will being subject to three orderly governors, when it transgresseth against any of them, it may be punished by them. It is first subject to our own reason: secondly to human government: and thirdly to the order of God's authority: and accordingly when we offend against these orders of our reason, of human, or of divine laws, we are to be punished by the remorse and biting of our own conscience; by man's penalties; and by our lords chastisements; yea, such is the misery of sin, that one sin is the punishment of another; and many times of itself; though not directly by itself, yet by accident indirectly: first because when by former sin we cast from us Gods grace given or offered, he than leaveth us to our own corrupt weakness, & to Satan, & the worlds forcible temptations, whose continual batteries whiles without grace we cannot resist, 
Rom. 1.  we do afterwards justly fall captives unto many sins, who by some former fault did reject his grace so unkindly. 2. there are some sins, which are punishments both offormer faults & of themselves, not only in their effects (as prodigality hath for his followers, want, and robbery) but also in their very actions some are a pain unto themselves; either inwardly; as envy & anger do vex their own masters; or outwardly; when men do pass much labour, peril, or cost, to effect some sins. As plutarch saith, men adjudged to be crucified, or to other torments, were forced first to bear their own crosses, or such other instruments of their own execution; so sinners by sin it self do here begin their own pain & damnation; 
Sap. 5.  and so they confessed, who the wiseman saith were in hell, lassati sumus in via iniquitatis: we were tired & wearied in our way of iniquity.  
5. Wherefore among so many miseries should we not often cry miserere: have mercy, in respect of sins punishing themselves, & one another; by outward toil, danger & loss, by inward fear, remorse, & vexation▪ by depriving us of God's grace & leaving us to our own concupiscence: miserere for we are guilty & out of order, against God, against men, & against our own conscience: miserere to bring back our Will e●ring in darkness; to clear our Understanding shadowed with blemishes; to repair our gifts of grace decayed by frailtyes: miserere have mercy, by reviving the seeds of virtue; & removing the hindrances & customs of Vice: miserere restoring us to justice, which we lost & forfeited; inclining & increasing us in holiness which we forsook & diminished: and finally miserere preserving us in substance of soul & body, from sufferance of pain, unto fruition of glory; for in all these, viz: by corruption of nature, by deformity of soul, & by guyltines of punishment, we are all miserable: therefore in all these, o blessed jesus, miserere, have mercy.   

OTHER WRETCHED EFFECTS OF sin are declared, out of the Scriptures, & Doctors, by which we are warned from them. Sect. 3. 

prover. 14. Contra Faustum lib. 22. c. 27.  
D. Stapleton. manual. peccatorum orat. 1. psal. 72. Esay. 59 Sapien. 14. & psal. 5. prover. 15.  
S. Chrys. hom. 24. in math. Psal. 31 Gen. 2. Psal. 10. Psal. 31. Psal. 108. Eccle. 21. joan. 8. prover. ●. 2. pet. 3.    
SAlomon saith that sin maketh people to be miserable: and S. Augustin defineth sin to be Deeds, words, or desires, which be against the eternal law of God; which are made mortal sin when we add unto any of these a full consent of our will with aversion or forsaking of God. Consider then, o my soul, in what estate thou art, when thou abidest in sin: If in our lord be all happiness, and to be in favour with him be our felicity, o how great wretchedness is it to for●ake his love & to fall into his hate! But Esay said, our sins divide between him & us; and both Solomon & David affirm, that he hateth all who work iniquity; wherefore. S. Chrysostome said: I judge it to be harder & more intolerable than a thousand hell fires to be hated of Christ, & to hear him say, I know you not; it were better to endure a thousand thumderboltes, then to see his face of mildness to be turned from us, or enraged against us: for the eye which useth to be favourable, when it becometh fierce, is most terrible.  
2. Alas, o lord, we have forsaken thy infinite goodness & we have lost thy inestimable favour; wherefore to free us from thy hate, & restore us to thy happiness, miserere have mercy. Have mercy not only for the good which by sin we do loose, but also in respect of the evil which for it we do suffer; because many are the whips of a sinner, for sin the earth was cursed to bring forth thorns, the woman cursed to bear children in pain, and man was cursed to eat his bread with labour. Upon sinners our lord raineth snares, fire, brimstone, and the spirits of tempestet are in the portion of his cup; his very prayers are turned into sin, and his table is a snare, unto him; all wickedness is as a sharp two edged sword.  
3. But if we be neither moved with love of goodness, nor with fear of wrath, I know not whither we be more miserable, who must suffer the punishment, or blockish who will not see to avoid the fault; yet let us consider the nature of sin, which is contrary to our nature we were created, & do desire to enjoy liberty; but sin maketh us slaves, and the wiseman saith. Every sinner is bound in the fetters of his own sins. We naturally abhor hell, the devil, & death; but sin caused the very angels offending to be thrown down from heaven, 

Homil. 28 in epist ad Roman. In exposit. in epist ad Rom. S. Chrys. in serm. de eleemosyna.  
Sapiens. 16.  
Toby 12 Eccles. 30 Homil. in psal. 33. S. August lib. 8. Confes. cap. 5. & medi●. c. 4   & to be reserved in the chains of hell: S. Augustin saith, that every sinner sells his ●oule to the devil taking for his price the sweetness of some temporal delight: nay S. Chrysostome calleth every sinner a certain willing devil, & a selfwilled madness. And as for death, which we so much fear, the scripture saith, that they which commit sin do kill their own souls: we know it were horrible, to murder our Father, but to murder thyself it is more damnable: wherefore as the wiseman said, take mercy on thine own soul pleasing God, which then we do, when penitently we say unto him miserere, have mercy.  
4. What should I say of sin tormenting the conscience, offending the communion of Saints; among men it is a discredit; among Christians it causeth excommunication and S. Basil doth write, that as smoke driveth bees from their hives, and loath some smells drive pigeons from their houses, so from the custody of our persons, ●l savouring sins drive away our holy Angels▪ And is not every inordinate mind a penalty to itself (as S. Augustin avoucheth?) for covetousness gripes, pride swells, envy consumes, concupiscence inflames, luxury stingeth, gluttony stinketh, drunkenness besotteth, slander scratcheth, ambition undermyneth itself, injuries get hatred, discord teareth, anger burneth, light heads are never quiet, idleness is wearisome, laziness cumbereth, hypocrisy deceiveth his own heart, & flattery gives himself the lie in his own throat. O miserable sins which make men so wretched, which seldom come alone without seven worse devils following them, which make our present prayers (not purposing amendment) to be rejected; which cause all our good deeds passed, not to be regarded; which are so hardly cured, because they are not so easily (as we think) repented. In time therefore, o lord; with the first word of this psalm, against all these formentioned miseries, we humbly & heartily, cry miserere, have mercy.   

OF THE NAME AND NATURE OF GOD: who he his: what we are: and how unspeakably we are beholding unto his great goodness. Sect. 4.  
1. O God, who canst not be deceived, for thou art wisdom; nor corrupted, for thou art justice; nor overcome, for thou art almighty; nor escaped, for thou art every where present. O God, who by thy omnipotence as thou art able to punish the careless with terror, 
Hugo Cardinal. Innocent. 3. Dominica 10. post. Pen.  so thou art able to cure the sorrowful with favour▪ O God whose property is to have mercy, in whom there is no difference between thy mercy & thy essence, and as the Church prayeth, who dost manifest thy omnipotency in pity above all, and in showing mercy, Miserere mei Deus, O God show towards me, thy omnipotent mercy. O God whose name is short, but thy majesty is great; not like men who have an ell of great names, & not an inch of good nature, or a vain preface of Titles longer than the whole book of their true virtues: But thy excellent goodness is vespeakable, O God, and we name thee to signify whom we mean in our shallow capacity, not to express what thou art in thy infinite majesty. Wherefore though I be miserable, yet thou art powerful & pitiful to relieve me, for thou art God; and, though I be wicked, yet thou as God art infinitely gracious, & abundantly merciful to forgive me.  
2. Miserere mei, have mercy on me; not have mercy on David, as in another psalm O Lord remember David: 
Psal 131. S. Bonaven  nor dare I say, have mercy on thy servant; for I have broken thy commandments: nor have mercy on the king; for as my name and person is now odious; so to mention my dignity were to aggravate my offence. O foul sin which makes me ashamed of mine own name: 
Hugo Cardinal.  yet I will point to my wretched substance, though I dare not declare my guilty person; for the respect of the party doth often much increase the offence. Have mercy on me: I acknowledge my fault, I deny it not with Cayn, I cast it not upon another as Eve, I excuse it not as Saul, nor with judas, do I confess and yet despair; but as I condemn myself for my sins, so I trust in thy goodness for thy mercy: miserere mei: have mercy on me: On me, who joined and coupled so many sins in one farthel about fullfilling my desire and pleasure: On me, who consented to the motions of lust, 
Innocent 3. Pet. Vega  who corrupted messengers to further it, who abused another man's wife to fulfil it, who devised practices to conceal it, and would have had my bastard misbegotten, to be reputed as another man's heir legitimate. On me, who added murder to adultery; who repaid injuries for requital of service. On me, who thus wronged a man altogether innocent, & with him procured diverse others to be slain who were also harmless: On me, who caused him by fraud to carry letters like Bellerophon contriving the manner of his own death: On me, who received the tidings of his murder with gladness, and presently with delight married his widow: On me, who long lay sleeping in these sins without remorse, and if I had not been rebuked by thy prophet, peradventure of myself I had never repent: On me, whom thou didst deliver from the malice of Saul, and yet I myself wrought mischief against Urias: On me, who was advanced from a shepherd to a king, yet towards me Nabal was not so unthankful, as by this offence I have been against thee ingrateful. Finally thou wert wont to power thy spirit of prophecy on me, in which I used to sing psalms unto thee; but behold I have expelled thy spirit, which was my trusty comforter, and I have entertained the spirit of lust, a treacherous stranger: I have changed the joy of the spirit into the delight of the flesh: I have forsaken my psalms and prayers of devotion: I have left my good-workes and careful exercise of religion: O have mercy On me, who began with much fervour to sequester all my thoughts from the world like a religious man; but since I have given place to some coldness of desires, and been content to pass along like another worldly man. On me therefore, O God, miserere mei, have mercy on me.  
3. According to thy great mercy, & according to the multitude of thy miserations. 
Cassiodorus. Genebrardus.  Thou O God didst so love the world that thou gavest thy only son being God equal to thyself to take our flesh and to taste of our misery, for the redemption of us men. O great mercy! O multitude of miserations! we of ourselves are thy desperate enemies, yet as S. Peter said. 
1. Petr. 1.  According to thy great mercy thou haste regenerated us unto the hope through Christ of an inheritance incorruptible. In thee therefore O blessed jesus is contained this great mercy; by thee we receive this multitude of miserations: It were not so much for a man to abase himself to become a toad, as it was for thee, being God, to become man: this was great mercy; but it was a multitude of miserations to endure our miseries, to suffer torments, and to undergo death for distressed enemies: herein saith S. Paul, God doth commend his charity unto us, seeing when we were yet sinners Christ died for us. 
Rom. 5.   
4. It is mercy to give us food, & raiment: it is more mercy to continue us life: it was yet more to create us, being nothing: and it was greater mercy to afford us the use of all his creatures both in necessity, for which we owe him thanks, and in delight, which requireth praise. Before we were, we merited nothing; 
1. tim. 4.  but if now God still show mercy, after we have showed ourselves unthankful to such a Lord, is not this great mercy? to give his soon to redeem a rebellious servant; nay to redeem his enemy out of bondage, is it not a multitude of miserations? To see water run down the hill it is no marvel; nor being powered on even plain ground, to see it run on every side every way; but it were a wonder to see a river run up a monteyn. So, to give reward unto desert it is our Lords natural justice: to bestow benefits on them who have neither done good nor hurt, it is his everflowing goodness: but to do so well unto us, who have demerited so ill against him, what can I call it but his miraculous great mercy; nay, that is not enough; it hath in it an infinite multitude of miserations. It was admirable humility for God to become man: it was patience without a pattern, being man, to suffer so much of men for men: but to perform all this for men, who worse than beasts, were become his revolted enemies, this was great mercy, in this was multitude of miserations.  
5. It is mercy to forgive our offences: they are miserations to relieve our necessities. both great and with multitudes, in all kind of continued and discreet quantities: unmeasurable mercies; because so great: and innumerable miserations, because so many. And not alone, severally, a magnitude of great mercy, and a multitude of many miserations, but also intermi●te, great multitudes of many mercies, and many magnitudes of great miserations.   

SUNDRY EXCELLENT OBSERVATIONS of S. Bernarde, applied to this meditation of our Lords great mercies, and multitude of miserations. Sect. 4.  

Serm. de triplici ●nisericor. & 4. miserat. & Serm. de sept. misericor. & carum fragmentis.  Saint Bernard in several places describeth the greatness & multitude of these mercies and miserations. As there be sins, so there be mercies, some small, some great, and some in a mean between both. The first mercy expecteth a sinner, not punishhing presently: the second giveth a penitent heart, which freeth us from smaller sins passed, & by our daily compunction delivereth us from present venial transgressions. But thirdly, for great crimes paste we have need of great contrition, and against mortal sins which may follow, we have need of great caution: these are hard matters; wherefore this third great mercy is necessary for all great sinners, to lament faults passed, & to prevent followable offences.  
2. The multitude of his miserations are: 1. sometimes in bitterness of any sort of grief; which withdraweth our mind from our usual delights of ordinary sin. 2. sometimes, by removing the occasions of our wont sins. 3. sometime by giving us grace of resistance, that though we be tempted, yet we withstand our motions & overcome our affections. 
Pet. Riba▪ de ●eyra in eius vita.  4. sometimes, not so much taking away the outward occasions, as altogether healing our inward affection; and herein consisted the absolute perfection of our blessed Lady and S. John baptist, preserved from all sin; and in one particular, S. Thomas of Aquine had his loins so girded by an Angel, that there never after came into his desire any fleshly thought: and so sometimes some other have one or other affection so mortified, by means of Gods especial grace, that not only they do not follow them, no nor so much as any wit feel them.  
3. O blessed JESV in the goodness of thy great mercy thou haste preserved me from many sins, into which of myself I would have fallen: o continue the multitude of thy miserations, sending any grief of heart which may hold me from any delight of sin. O take away occasions of sins; give me power to resist temptations; or so heal my affections, that neither in evil they do molest me, nor in good become weary; either drive away my buffeter, or give me thy sufficient grace to be a conqueror. O gracious God, in thy great mercy thou didst a long time expect my repentance: o continue the multitude of thy miserations; in thy long sufferance to permit me time and grace of satisfaction and amendment. O holy jesus in thy great mercy thou didst touch my heart with some sorrow for my great sin; O continue the multitude of thy miserations against all my faults, to show me their loathsomeness as sores; to make me some what feel their smart, as wounds; and both to desire & to obtain hope that they shall be cured.  
4. O sweet jesus in thy great mercy thou hast given me strength to arise from sin and error; to come unto thy truth and Catholic Church, and hitherto to continue in thy service, quia fecit magna qui potens est: thou hast done great things for me who art mighty, and abounding in great mercy: o continue the multitude of thy miserations against the multitude of mine enemies which daily seek my downfall and destruction. 1. against mine own flesh, from whom I can neither fly, nor put him to flight; neither may I kill this foe, but rather nourish him to live, though not to reign nor to rule in me. 2. against this alluring world, flattering with pleasures, enticing with honours, and deceiving with riches. Our flesh is an enemy within us: the world is an enemy round about us: these two are to many: but alas, I see a vehement wind blustering from the north: o lord help me in thy multitude of miserations, or I shall perish in the great danger of this storm: behold, it is Satan, the hammer of the world, a serpent more subtle than all beasts, a dragon more cruel & insatiable than any monster; he is an enemy whom we cannot easily discern, how then shall we certainly avoid him? his arrows are shot closely, and his snares hid secrettly, how shall we escape them? sometime he assaults openly with violence, sometime privily with frauds, always cruelly with malice: of ourselves we are not able to resist him, much less to overcome; but thanks be to God who giveth us victory, through Christ our lord, faciens potentiam in brachio suo, strenghthening us with power in his arm.  
5. O bountiful God, in thy great mercy thou hast enabled us to perform good works which may merit heaven: o continue the multitude of thy miserations, enduing me with grace, still to abhor the wickedness of my sin which is paste, to despise the present vanity of this world, and earnestly to desire the future happiness of heaven: O comfortable jesus in thy great mercy thou haste quieted my heart with a good hope of eternal life; o continue the multitude of thy miserations, that neither the scarcity of my own merits, nor the unworthiness of myself, nor the estimation of heavens inestimable value, may cast me down from the height of my hope; because it is humbly and firmly rooted in the charity of thy adoption, in the verity of thy promise, and in the ability of thy performance. I know in whom I have believed; and I am sure, that in his exceeding great charity there shallbe no defect, and as he did promise it in his great mercy, so in the multitude of his miserations he will perform it. O God, we have need of thy great mercy to supply the defects of our great necessities; and we desire the multitude of thy miserations for our defence against the multitudes of our mighty enemies; and therefore I will ever repeat this effectual prayer. Have mercy on me O God, according to thy great mercy, & according to the multitude of thy miserations.   

WHAT MERCY IS, AND OF THE EFfects. Also how sins are blotted out by multitudes. Sect. 5.  

●eciuit. Dei. l. 9  1. MErcy in latin is called misericordia, which according to S. Augustin is a compassion in our heart of another creatures misery; & so it is, misericordia, quasi miserans Cor. Sometime it is a foolish womanish pity, & then it is only a passion in the sensitive part; but being grounded on reason, it is a virtue in the will in which last sort it is in God; 
S. Tho. 2.2. q. ●0. a. 2.3.4.  but no way as a passion. And it is in him as in a Superior to an inferior; either as munificence to relieve our wants; or as clemency to forgive our faults: not as among men by affection feeling our friends misery, as if it were our own, for how can any misery touch him who is all happy? having all which he willeth, & wills nothing which is evil. Nor can he have any feeling of our misery by occasion of fear, as old men, & wise men, who consider the dangers & incertainties of all events: nor as timorous & feeble minded people, who doubt in pusillanimity lest upon any occasion they should fall into like misery: no such mercy is in our Lord, upon any of these considerations; for he is neither subject to human affection, nor to fear, nor any way in hazard of changeable infelicity.  
2. And among men though charity be the greatest of all virtues, because it unites & joins us as inferiors to God our best & highest Superior; yet in God who is above all creatures, upon which he poureth out all the goodness they have, & receives nothing from any other to himself, in him mercy is the greatest of all virtues; & to him therefore the Church saith it is proper, more than to any; & herein his omnipotency most to be manifested. 
In orat. in ter psal. gradual. pro defunct.  For though the virtues & attributes of God be in himself equal, yet in their effects & operations towards his creatures, one may appear more or less than another: & so here S. Augustin saith, that mercy & miserations be all one: & S. Bernarde calls miserations, the daughters of mercy; which are diverse in sundry streams, & yet all one water of the same founteyn, as in a garden-water pot, the water within is all one in substance with those many spinning streams issuing out of those several holes.  
3. Aristotle said, that no place of the world is altogether empty, either of air, or some what else; 
Non datur vacuum Psal. 32.  yet he could not tell whereof it was full, so well as David, who said All the world is full of the mercy of our Lord. Another philosopher being asked what was greatest of all? answered Locus, place is greatest: for place which containeth all, is greater than those things which are contained: but David would have said, it is our lords mercy, which is above all his works: & so all places gives place as inferior to his mercy, & takes place within it, as lesser than his mercy. In heaven his mercy shines in glory: on earth he raynes mercy both on the just & injust: his mercy is in purgatory where souls are purified & prepared for heaven: yea, even in hell there is some part of his mercy; for as he rewards his Angels & Saints, much above their merits, so punisheth the devils, & the damned, both less than their demerits, and not so much as he is able.  
4. These are thy mercies, O God, which none can deny: but we humbly desire relief & pardon according to thy great mercy, & to blot out our iniquity in the multitude of thy miserations: thy justice, o lord, reacheth unto the height of mountains; thy truth unto the clouds; thy great mercy to the heavens; and the multitude of thy miserations is above all thy works. O let us taste of these mercies, sent down from thee to us, and derived by us to others, that we may learn to be merciful as thou art merciful. And so in thy day of justice & judgement, if we have been merciful we shall obtain mercy; when it shall not be so much recounted that Abel was murdered for his good sacrifice; that Noah took care to save the old world; 
Chrysol. in serm. judicij.  that Abraham was faithful: that Moses delivered the law; that Elias went up to heaven in a chariot; that S. Peter was crucified with his head downward; that S. Paul was beheaded; that S. Laurence was broiled; or S. Edmonde our English king a martyr shot full of arrows; as it shall be there demanded what works of mercy every one hath performed; especially in feeding the hungry, clothing the naked, or visiting the sick & imprisoned. O teach us to be merciful in such small matters, that we may find great mercy, at thy hands, and in every one of thy finger's multitude of miserations. Great mercy, o God, because thou art great, and it fits thee not to give little: great mercy, because our necessities have need of great supplies: our offences are great; 
Hugo Cardinal.  & our punishments deserve to be great; therefore what can we ask less than great mercy?  
5. And according to the multitude of thy miserations blot out my iniquity: O thou who dost forgive very often, even seventy times seven times: we are many offenders, and are guilty of exceeding many sins, in many things offending all, & every day, & many times a day; o show the multitude of thy miserations, 
Theophil. Innocent. 3. Esay. 43. jerem. 17.  upon such multitudes of offences, of times, & of persons; pardoning so many sinners, for so many crimes, & so many times repeated. O blot them out, as thou hast said by the Prophet Esay, that thou art he who blotteth out our iniquities for thine own sake. And jeremy saith, our sins are graven in a hard Adamant stone with an iron pen: who can blot out such a record? even thou only, o mighty redeemer, who by thy hands nailed to the cross wert blotting out all handewrytinge against us: 
Colos. 2. Psal. 68  O raze and blot out, we entreat thee, all the sins & accusations which Satan writes against us: O blot them out, not to be read; and scrape them out as, blots, not to be seen; for otherwise they will blot our names out of the book of the living. Del●, put out, or take away from thy sight, or view, all spots from our soul, all memory from thy book, all biting worms from our conscience, all sinful appetites from our affections, & all unlawful consent from our desires. O blot out all malice, or frailty, from our will; and out of our understanding all error & blindness. In the virtue of thy precious blood; and by the sacrament of extreme Unction we beseech thee, blot out at our death all the sinful delights of our eyes, all the follies of our ears, all vanities of our smelling, all the iniquities of our tongue, all the voluptuousness of our touch, or of our taste, all unsearchable or secret sin of our hearts, all the idleness or wickedness of our hands, all the forwardness of our feet to commit evil, & all the slackness or crookedness of our ways unto good. O jesus help us by wiping out our blots now to cleanse our souls, & ever by great mercy to forgive our sins.   

OF THE GREAT CARE WE MU USE to purge all sin: and that we ourselves must do herein some diligence, not standing idle to leave all unto Christ. Sect. 6.  
1. WAsh me yet more from mine iniquity! & cleanse me from my sin. O lord I have so much offended, that me thinks I cannot well enough express my guiltynes, nor enough beg remedy, nor can I tell, when I have enough repent. Amplius lava me, wash me yet more, both from the filthiness, and also the stinkingnes of all wickedness: 
Inn●cē. 3.  wash me, from iniquity which is filthy; and cleanse me from sin which stinketh: from sin against God, & from iniquity either against my neighbour or against myself, yet more, both from the heinousness of that which is paste, that I be perfectly cured; and lest I should fall again, from the dangerousness of that which may come. Let not the prophet complain against me, saying, O how vile art thou become iterating thy ways! 
jerem. 1.  all sin in my soul is like loathsome stinking dirt on my innermost or fairest garment, or like deadly poison in my usual drinking cup: It is not enough with one water to take away the most or the worst, 
Petrus Vega.  but rynse, & rub, & wash the cup again & again, with nettles, with salt, with ashes▪ water after water; let us be sure there be neither savour nor danger of poison left behind. It is true that in our contrition & God's absolution, all the guilt of all sin is totally forgiven, yet our healed conscience which was wounded; as a burnt child is afraid of any fire: as having weak stomachs, if we spy the least remainder of our former filthiness, or taste the smallest savour of our wont poison; O let us cry (not for distrust, but for better security) amplius lava me, wash me yet more.  
2. also, when we do bewail any greater crime, let us withal wash the spotres of any lesser faults: yet more, even our smallest offences, which being many amount unto much: 
S. Greg.  yet more, not only from all the guilt and eternal punishment, but also from purgatory or any pain temporal, yet more, both inwardly from sinful thoughts as well as outwardly from bad words or deeds, yet more than others, for I have offended more than others, yet more, not only by these cerimoniall figures, and external signs, but also by the true precious blood of our perfect redeemer.  
3. I have sinned against God, against men, against myself, & against other creatures; therefore o lord, 
Hugo Cardinal.  miserere, deal, lava, munda; have mercy on faults against thee, blot out accusations of men, wash away the spots of mine own soul, and cleanse my abuses & corruptions of thy creatures, O was he my soul, which thou didst make pure in my creation; O cleanse my body, which thou didst sanctify by thy incarnation; O blot out my faults against the law which condemneth; have mercy according to thy grace given by the gospel which acquitteth. And all these, yet more, as very filthy clothes must be boiled & bucked in sharp lee, washed, rubbed, wringed, beaten, shaken, & bleached: for as Seneca said, they who are accustomed to sin non tant●m inquinati, sed infecti sunt, they are not only defiled but infected, which is more hardly cleansed. 
Epist. 85.   
4. There is 1. a washing of Baptism. 2. of repentance. 3. of martyrdom: of the first, 
Zachar. 13.  Zachary prophesied, there shallbe a fount eyes open to the house of David, and to the inhabitants of jerusalem for the washing of a sinner: sin this water of Baptism I have been abominably polluted, O wash me yet more, in the second water of repentance, which is Naamans' jordan, interpreted a descending, or a river of judgement, signifying our humility or judgement of ourselves. 
3. reg. 5.  Or if it be thy blessed will, O God, wash me in the third water, yet more by martyrdom, that I may be somewhat like those in the Apocalyps who washed their ctoles in the blood of the lamb.  
5. And though we do somewhat towards these purifications, yet more must be done by our lord jesus: 
Apoc. 7.  the beginning, proceeding, & finihing, must be his grace working & our will consenting: our obedient diligence must be answerable to his ca●ling & guiding inspirations: the inward spirit & grace is his, the outward labour must be ours Over & besides all which we can do, yet more, he must wash us; other wise as jeremy said, If thou wash thee with Niter, and multiply unto thyself the herb Borith yet thou art defiled in thy iniquity before me: the Septuagint call it the herb Toan which S. Jerome saith is the Fuller's herb, and the Chaldey paraphrast interprete it Soap: so that though we wash with water; yet more our lord must cleanse us with his soap. All our own Niter and Borith, our penances voluntary, or our unvoluntary afflictions, are to small purpose of themselves alone, yet more o lord give them virtue and accept them in the merits and passion of our Saviour, without whom all our actions are nothing worth unto salvation.  
6. And yet we may not be idle christians, laying all upon the shoulders of Christ; for though he be able yet he will not bear all: such be all carnal libertines, calvinists, & such others, who will no fasting days; no whipping of themselves; no hair clothes; no hard beds; no pilgrimages; no strict exercise of religion; no corporal penances, whiles they be in health, though they be able to endure them without hurt (for in case of apparent or very probable damage to our necessary health, they are rather forbidden then imposed) But these without sickness or other cause will neither fast, nor abstain from flesh, no not in lent, nor scarce upon Good friday; they will perform no strict obedience to the public orders & decrees of the Church, but when & how it please themselves: and this they call their christian liberty: wherein not withstanding Christ practised the contrary: in all things he obeyed the law, though he were not bound: these are bound, & yet will not obey. He himself hath commanded that whosoever obeyeth not the church should be accounted as a heathen: and did he himself live in any such liberty? his whole life was rather full of bodily labour & want, in fasting, watching, & prayers, in many griefs, torments, & much unrest. O holy jesus we must come after thee in some such sort, if we will come unto thee as we ought: we trust not in our bodily works alone without thee▪ but we work them in thy love after thy example: to suffer with thee, that we may be glorified with thee. We confess, and rejoice, because thy merits are alone all sufficient; but we know that thou wilt not have us partakers of those merits by such liberty, but by obedient labour. Is the disciple more at liberty then the master? he wrought for us till he sweat drops of water & blood; shall we stand idle or at liberty to do nothing but belevee? yes, we will believe; for that is our foundation: & yet more we will work, & be obedient to his church in every religious action. For of them he hath said, he that heareth you heareth me, & he that despiseth you despiseth me.   

WE MU DAILY proceed IN ZEAL against all sin: and in particular against the sensualities of the flesh. Sect. 7.  
1. MAny men when they are sick and grow near to their death, do begin to eat greedily: so should a good christian more hunger for righteousness when his death is more near, and in his spiritual hunger and devotion pray and desire Amplius, yet more. Or as he that hath been sick, and begins to amend, if he be perfectly cured, he will be exceeding hungry: otherwise, it is a sign that all bad humours are not expelled or digested. So if we wax negligent in our reasonable penances or spiritual exercises, we have cause to fear that all sin is not well purged, or mortified: wherefore in any such queazynes, or laziness, let us return to say with David Amplius, yet more: O lord, let me hunger after justice yet more; for my last hour now approacheth nearer than when first I did believe; and also that I may redeem the time and so recover strength, Amplius lava me, Purge me yet more.  
2. In particular this fault of the flesh, against which David prayeth is peculiarly called a fire, and filthiness: and therefore above all other vices it is most proper against this to pray for more water. Yet more water of contrition against this filthy sin, to wash it more and more water of mortification against this burning sin, to quench it more. Yet more, o lord, enable us in our bodies to extinguish these coals, and yet more in our hearts to purify this filth: for if w● do but think of it with delight, we begin to burn; and if we do consent to such a thought, yet it is so filthy that we are ashamed to publish or to speak it, unlese we be passed shame. Achilles' being washed over all his body, except only the plants of his feet, could not be wounded wheresoever he had been washed; and yet at last (he kneeling) a poisoned arrow was shot into his foot, and so killed. So not only the principal parts of our body, but amplius lava me, yet more, lord, wash even the soles of our feet, as well as our head, our hands, our eyes, our ears, all our senses, and all our faculties of soul and body: for if we leave any part unwashed, there the devil will watch to have us wounded. Especially let us beware of this poisoned arrow of lust; which is purposely called uncleanness, because there is no filthiness of sin like the loathsomeness of lust, which cleans to such a carnal soul, as the pox to the bones; and he that hath been once so filthy, will hardly cease to be still more filthy. Wherefore on the contrary, if we become once clean Amplius lava me, let us be yet more clean: and as the swan, after those actions, will not eat till he get into the water to bathe him, 
Pli. l. 8. cap. 16.  nor the lioness return to her companion until she be all washed, after copulation with the pard: so much more haste and care should we have to b● cleansed from this filthy vice; and not be content with a l●ttle wa●er, but ever labour and pray to be washed yet mor●.    

MEDITATION III.  
Quoniam iniquitatem meam ego cognosco, & peccatum meum contra me est semper. Tibi soli peccavi, & malum coram te feci, ut iustificeris in sermonibus tuis, & vincas cum iudicaris.  
For I know mine own iniquity, & my sin is always against me. Unto thee alone I have sinned, & have committed evil before thee, that thou mayst be justified in thy words, and mayst overcome when thou art judged.  

HOW WE MU MARK, ABHOR, and beware sin, as a treacherous and a dangerous enemy. Sect. 1.  
1. IF the black More look upon himself, he cannot choose but say that he is black: and if we look upon our own souls, will not our conscience convince us that we are loathsome? unless as the Moors do paint their Angels foul and black like themselves, & the devils fair and white like christians; so we will pervert the true opinion of virtue calling it vice, and falsely esteem foul vice to be fair virtue. Or if we do confess sin to be sin, yet it is not enough to acknowledge our sin to be foul and filthy; but also we must mark how he stands against us like an enemy: as David here saith he knows him; and observes that he always stands against him.  
2. Ego cognosco, I know my sin. And sin is known by sundry otkens. 1. as a whore, either by an impudent face: or by her wanton eyes: or by fylching and covetous hands: or by affected flattering speech, 
Cassiod. Hugo Cardinal P●ou. 5. & 6. & 7. & Eccle. 26.  for some one or other of these marks Solomon hath set down whereby to know a bad woman. And such is all sin, which entereth either with flattering promises of pleasure, profit, or honour: or else with a bold forehead passeth all shame: or neglecting all things else doth chiefly seek delights: or despising other men doth most advance his own properties: and doth never fail to rob or beg from thy soul some jewel or other ornament of grace; yea, to steal thy soul itself from God, and all goodnee. 2. Or sin is known like a monstar, which maruells not at itself, whiles all others stand wondering at his deformity. 3. or it is known like a two hand sword by his sharp edges & long blade: for all mortal sin doth ever separate by God's excommunication, which kills a far of with a long reach, and divides a sunder entire bodies, and cuts off whole lymnes at one blove, 4. And last of all, if sin be not discovered by any of these, yet flay from him as from the face of a serpent whose sting hath once put us to a long time of great pain▪ 
Num. 13.  and if a man were freed from such pain & danger, were it not good to take mark & care how to know his like, lest again we should suffer the like? and therefore it were convenient to set up his perfect figure in the place of our usual abode, over against our eye, for an remembrance of our passed torments, & for a warming of our future peril.  
3. Thus, O my soul, let us always place the remembrance of sin, before us, or against us, In the day let us think of him, & dream of him in the night, as always against us, that so me may know him to beware of him & ever to keep him from us. 
Eccle. 21. S. Aug. Theod.  Thus if we know sin, our lord will not know him, and if we set him against us, to move ourselves to voluntary penance, our lord will spare us from greater vengeance: for as unto a Physician if we would be cured, we offer him his hire; so unto God, saith S. Augustin, we must offer him sacrifice of some satisfaction, 
S. Aug.  if by our Lord jesus we will obtain full remission, we call upon God, but consider, saith S. Augustin, that we call upon one who is just, & who hates all sin: call upon his mercy, but not to neglect his justice. His mercy pardons an offendor eternally, but his justice will temporally punish the offence: and therefore as we beseech him to remit the guilt, because we know & acknowledge it; so because we do voluntarily set some temporal punishment against us, therefore o lord do not thou also punish us temporally.  
4. And if we do thus, we shall have his justice satisfied, & double mercy obtained: one mercy changeth eternal pain into temporal; and again temporal punishment, of many years peradventure & much smart, is changed by his second mercy into some short & easy penance justly imposed, or voluntarity assumed: or into some devout jubiley, or other religious indulgence; which are all grounded on the merits of our Saviour; but that these may be applied, we proforme our diligence to know our iniquity in the contrition of our heart, & to have, our sin always against us, in some mortification of our body.  
5. They must be always over against us or before us: not behind our backs: for when our sins be as forgotten at our backs, than they have advantage to murder us suddenly, or to make us yield fearfully: but if we turn face upon them or put them before us, we do so much sooner destroy them, or put them to flight. Sometime, O lord, 
S. Bonaven. Psal. 37. Gen. 4 Psal. 18. Psal. 128. Psal. 21. Psal. 48. Psal. 70. & 81. job. 16. Psal. 21. & 87.  sin is above us in power & multitudes, as else where David saith, my sins are gone over my head. 2. sometime they are under us by repentance & mortification, as it is said to Cayn, his appetite should be under him. 3. sometime they are hidden within us by hypocrisy, wherefore we pray to be cleansed from our hidden sins. 4. sometime they are before us, to be chastised; as in this text. 5. sometime they are neglected behind us, and then as in another psalm it is said, they raise large buildings upon our backs. 6. sometime they are at our right hand, when we sin mortally with a high hand, and then David especially desireth to have his soul delivered out of the hand of a dog, and in another place, out of the hand of hell. 7. sometime they are at our left hand when we sin of infirmity; and so also he diverse times prayeth to be freed from the hand of a sinner. 8. sometime sin is round about us to accuse or to affrighte us, so job said that he was compassed about with spears; & David complains that they come about him as bulls of Basan, and as many water flouddes. O blessed jesus succour us in the midst of these bloods: defend us against these spears: o free us from sin of all hands; on the right hand, or the left, deadly or venial break down their heavy boisterous building on our backs, whiles we forget or neglect them: o draw out into our view the secret or hypocritical s●nnes of our heart: and if they have by custom or by number got over our heads in tyrannical dominion, o bring them down under our feet by thy grace of contrite mortification: or howsoever in any sort they do practise against us, let us beware their danger by keeping them always before us.   

THAT EVERY ONE MU ACKNOWLEDGE his own faults, and laying his hand upon his own heart, rather accuse himself, then censure any other. Sect. 2.  
1. ANd observe that we must be careful to know and to keep in our fight, as David here saith, iniquitatem ●eā, & pecca●um me●m, my iniquity, and sin which is mine: not other men's faults. As David first gave sharp sentence against the rich man, which had taken the poor man's only sheep, not imagining he spoke against himself: for in another man's person we consider the offence more duly in his own nature, not so much dazzled with affection & partiality, as when it concerns ourselves: whereas it were a safer course, in seeing other men's badness, to judge or fear ourselves worse; and in our own goodness, to esteem other men better. Thus, let us set against our view those which be our own sins, that as Nathan enforced David to use his own tongue for the knife wherewith to lance and open his own soar, so we may by viewing our own sins, not so much look to take out a moat of our brother's eye, as to remedy the beam which we have in our own. Like wise physicians first have a care to cure ourselves; for as the wise man said, the foot of a fool doth easily enter into the house of his neighbour: and a fool standeth prying by the window into the house, 
Eccles. 21  but a man prudent will stand at the door without. O how few such prudent m●n! we are almost all prying fools, marking others, and not observing ourselves. Like some soldiers who being an hundred of their own nation, and but ten strangers, if any fault or loss happen, they say presently it was the stranger's default, not one of us were to blame; but if any excellent exploit be performed, where there were a thousand strangers and scarce one hundred of them yet there they alone did most, all the strangers did nothing so much: So in matters of vice & virtue, we will diminish others due praise to extol ourselves, at least secretly in our own opinion: or in the midst of offences we will scarce acknowledge one fault to be altogether our own: or if we do; it shall be but in some small matter, or some general fashion▪ yea, sometime saying in general that we are sinners to seem thereby so much more holy; wherein as pride of humility or humble pride is most dangerous, so this seeming sanctity by a feigned self accusation, is most odious.  
2. Of S. John baptist, twice it is said, that he confessed & denied not, when the pharisees would needs have pressed him to say of himself that he was the Messias: he confessed himself unworthy that estimation, and denied not to Christ his due honour. But we contrarily detract from others, and attribute to ourselves; whereas we should not deny worthiness to others, and confess unworthiness in ourselves. Either to be silent of our good deeds; or at least never to speak of them for our own praise, but only to glorify God or to edify our neighbour by them▪ evermore to hear of our own faults & imperfections patiently, acknowledge them (where just occasion is) unfeignedly, or in serious humility to think of them with grief, as always set against us with our mark upon their foreheads that as soon as we see them, we may sorrowfully (and willingly, though secretly) acknowledge that pride is mine, that dullness in devotion is mine, such covetousness is mine, such vainglory is mine, such pelting anger is mine, such frivolous contention is mine, such paltry lies are mine, such waspish impatience is mine, such is my distraction in prayer, my laziness or sleepynes is such, my property it is to deal timorously or not heartily, my self-love it is to esteem too well of myself; too much delight in meat & drink is mine, to many carnal thoughts are mine; mine are idle imaginations & foolish conceits, my fault it is to lay blame on others & excuse mine; all the good, o lord, which I have, or do, it is thine; and mine are innumerable & unsearchable evils.  
3. Goodness is thine, by identity, by creation, by communication, or by complete action; but is mine only by participation, either infused, or applied, or exercised. 
S. Bonaven  also by private mystery. S. Ihons' Baptism was called his: by peculiar promise, o lord, thou art called the God of Abraham, & so likweise art our God: justice is only thine, as the giver, yet as receivers it is likewise ours: grace is thine as the owner, and ours as the farmers: the heavens and all creatures are thine as the Author, & ours as possessors: Only of evil and sin, every one may justly say, it is mine, as possessor and author; it is mine as farmer and owner; it is mine as receiver and giver; it is mine by open bargain, & by secret conveyance it is mine: it is mine by practice; by application; by conjunction; by participation; by infection; by defection; by custom; by counsel; command; consent; provoking; praising; by not discovering; not hindering; not punishing; or by not reprehending when I might and ought▪ By all, or by some of these titles & properties every one must know his own fault & set them against himself saying: it is mine.  
4. In a common assembly of a city, said Socrates, 
Stobaeus in serm. 21.  if the crier should will all the merchants to stand up; so they would, and no other: if all the goldsmiths, all the mercers, grocers, drapers, tamners, tailors, etc. were severally required to stand a part, every trade by itself, they would do it orderly: but if the cozening unconscionable sellers should be commanded by the Mayor himself to come stand by him: no man would stir: yet contrarily if the basest sergeant should in the Mayor's name will all the honest just dealing men to remove all to one side: it is like that all would go apace, & thrust hard, not to stand near the midst, lest he should be thought to remain near the dishonest side. Thus men are not so unwilling to show their trades, how mean soever, as to acknowledge their faults, how small soever: because all men would seem innocent or just, no man will talk with David of my iniquity & my sin. But as in worldly matters, we gladly talk of my ancestors, my lands, my Lordships, my houses, my tenants, my dignities, my credit, my authority, or of any thing whereof we can vaunt, all that is mine: so also in spiritual things, or matters pertaining to the mind & understanding, we are willing to speak of anything whereof we may somewhat glory, either openly with a full mouth, or with half a mouth nicely; or at least in thought secretly call it mine, as my devotion, my fasting, my losses, or constancy for religion; my knowledge, my discretion, etc. of these, or other such like, we do willingly talk, sometime to the end we may insinuate how, or which of them is mine; yea sometime we do them because afterward we may boast, such a good deed was mine; like the gleade or kite which mounts upward to heaven, but always his eye is looking downward to the earth, where to espy some carry on or garbage on the ground; and so we do often seem to fly upward to heaven in our intentions, whiles we fix our eye much more upon the action to call it mine, In fine; thus any good, we do readily call it mine, though it be as Batillus challenged Virgillis verses for his own; but we disclaim all evil, though it be like him who talking much, yet denied stoutly that he had any tongue.   

IT IS NECESSARY TO REMEMber harms of sin, thereby learning to amend and take heed. Sect. 3.  
1. THis is our corrupt inclination to deny our faults and to boast of our worthiness: nevertheless, o my soul, be thou careful to know my iniquity, & be diligent to have my sin always against me. that so it may moderate thy mirth, & diminish thy delights in thy meditations often to think of it with inward grief, in time of tribulation to suffer chastisement for it with outward sorrow: always to keep it in thine eye, to humble thee; or to warn the●, let him ever pluck thee by the sleeve. 
Gen. 20.  As Abimelech having taken Sara, & being warned in a vision not to touch her, for she was abrahams wife; he set her free, and giving her a 1000 pieces of silver to buy veils for herself & her women to cover their faces, 
Vega.  he saith, remember whithersoever thou go that thou wert taken, as if he meant; being fair & going with thy face open, men are more easily entangled in thy beauty, wherefore buy veils to cover thine eyes, & remember thou wert taken & brought in danger of sin, by this fault of open showing thy face: So likewise with us, by what occasion soever we have been taken or put in hazard of any sin, let us remember, and set our former occasions & faults always against us, that we may against another time beware to be taken by any such like occasion in any such sin.  

Moral.  2. Thus S. Gregory useth a strange petition; but in this sense a very good speech; prosit mihi Domine quod peccavi (according to our english phrase after our meat) much good may it do me, o Lord, that I have sinned: as if he should say out of the evil which I have committed by my fault, let me draw good by thy mercy: let it make me more humble & gentle towards others, less trusting to myself, & most dutiful towards thee, both to praise thy mercy which pardoneth me, and to desire thy grace to uphold me. Nevertheless, these seem strange speeches, to be against me, 
In ps. 37.  & yet to do me good: as also that speech of Origen seems strange, who calleth David, a very good sinner: a sinner, & yet very good: to do us good, & yet to be against us, how can this be? surely in this point we must imitate our lords goodness, who draws good out of evil, & causeth the most wicked men & vilest devils to serve his purpose for good: so we must make mithridate or tr●acl● against poison, even of most poisonous vipers: the more we have been sinners, by consideration thereof to move ourselves to be so much more good: such a one is a good sinner, & such a good sinner was the good thief on the cross, whom we therefore call the good thief, & many ancient Fathers call him Sanctum latronem, holy thief, not holy because he had been a wicked thief, but because he be●ame so zealous a penitent. Such good sinners were Zacheus. S Mary Magdalen. S. Matthew▪ S. Peter. S. Paul▪ S. Augustin. 
P●●. Rib●deneyra flos SS.  S. Marry of Egipte S. Anastase the Necromancer, & diverse others, & such a good sinner was David in this place, who therefore set his sin always against himself, to the end it might do him much good: & so may we, by considering often the greatness of our sin, & how they have been much evil.  
3. And as Agesilaus (being resolved to pass with an army through his neighbours country) sent not to ask leave for passage, 
Plutar. in vit.  but only to demand how they would have him to pass? whither with his pike trailed along? or set on end? that is, whither peaceably? or by force? for pass he would & must. So our sins must be set against us, either to condemn us being not amended, or being repent to admonish us: since therefore we must pass their pikes, is it not better to make ourselves free from unavoidable adversaries? then to add rancour to cruel hostility. And as an old ship which lies wracked on some shelf, remains for a sea mark, that no more should follow her in that course: so the danger, horror, & misery, of our passed sins set against us, or before us, may preserve us from followig sins which will offer themselves unto us: Thus let our sins be against us, to reprehend us for the fault, or before us, to remember us of the punishment.   

DIVERS INTERPRETATIONS OF THESE words, Tibi soli: unto thee alone etc. Sect. 4.  
1. ANd the more to make us abhor our sins, let us recount them with all the lewd & loathsome circumstances, as Da●id addeth▪ 
Innocen. 3.  To thee only have I sinned & committed evil before thee. I am king, or a person of dignity: thou art God of greatest majesty: for such a person to offend against such a God, is a heinous crime: the higher my seat, the greater my fault: the more glorious thy presence, the fouler my offence. I have sinned before thee: not of ignorance, for I know my iniquity: nor of negligence, for my sin is always against me: but against my waking conscience, even before thee. Though not of malice and despite, determinately against thee; yet by unreverent neglect wittingly and willingly, even before thee. Would a man abuse another, whiles he knows the judge looks upon him? But who would before his face offend the judge himself? yet such are we in all our sins.  
2. We sin, o lord, before thee, 
Hugo Cardinal.  who as a wise judge knowest and seest all our enormities, and art never deceived. We sin unto thee, as a just judge who haste authority to punish our wickedness, nor wilt be corrupted, but art ever justified in thy words. And we sin unto thee alone as a most powerful judge, above whom only there is no appeal, from whom only there is no escape; and against whom only there is no resistance for thou dost overcome when thou art judged.  
2. We are said to offend unto a man under whose power and authority we are subject to be punished, 
Glossae, Incognitus.  though our offence be not so against him that we injury him. And he that robbeth a traveler, commits evil against him from whom he taketh his money; and yet is not properly said to sin unto him, but unto the judge under whose power he is to receive his punishment. So that we may sin unto a man and not against h●●: and also against a man but not unto him. And so judges must consider offences as done unto the law, or unto them for public justice, 
Titelma.  not as done against them according to their particular respects and private affections. Neither may private men who receive injuries done against them, therefore become their own judges to revenge, for it perteynes not unto them.  
3. Tibi soli: unto thee alone. Some hebrew writers think that the murder of Urias, and the adultery of Bersabee were unknown among men, 
Genebrar. Rabbi Kimbi. Rabbi joseph. Rabbi Saadias'.  and therefore he saith as of secret sins, unto thee alone I have offended. Others suppose that Urias being now dead, he meaneth that he can make satisfaction to no other alive (as he desired) but to thee alone. And one doth expound it thus: to thee alone I cry peccavi, lamenting my guiltynes, of whom alone I look for miserere acquitting punishment: For though we go to the priest as thy officer, yet by him we come unto thee alone as the Author.  
4. We have sinned unto thee, o lord, as our judge who must chastise us. Unto thee alone who only art without all fault, and therefore without any check mayst severely proceed against us. 
Hugo Cardinal. job. 25.  All men are culpable of somewhat unto thee, though they seem upright unto men: wherefore thou alone mayst pronounce a strict sentence: And seeing the envy of Satan, and the malice of the jews can find nothing in thee; therefore thou alone at every sinner mayst cast the first stone. It is true, o lord, we have by our sins injuried many men, 
S. Aug.  and scandalised more, yet unto thee alone we have sinned as unto a punisher and a judge who hath in himself no fault to be amended: For it is proper unto thee alone, to be justified in all thy words, and ever to overcome when thou art judged.   

WHEN WE COMMIT SIN BEFORE our Lord: and that he seeth not as man seeth. Sect. 5.  
ET malum coram te feci. I have committed evil before thee. Even in thy presence: for thou knowest and seest all. I have sinned unto thee through disobedience: and before thee by impudence. Is it not a greater fault against the king, which is done in his palace, or in his presence, then in his absence, or in a village? And they whose businesses and their lives are most in or about churches, in monasteries, or religious places, whose chief furniture of household are Breviaryes, Beads, disciplines, sackclothes, or books of devotion; they whose principal studies or intentions are directed to Divinity; and alsoe all men when they receive spiritual inspirations of God; or whosoever pretend to serve God in any fraternity somewhat more than others; are not all these nearher to our lords presence more than others? and therefore more bound than others to walk ever as in his presence, and not to commit evil before him.  

●eb. 1.  2. The very devil accounted it a grievous sin which is committed in any special sort before our lord; and so he said of job, that if he were afflicted in body he would blaspheme God to his face. And therefore the laws of men do prohibit the benefit of Sanctuary unto them who have committed their fault in the very church. So our lord complained in Ezekiel of the abominations which the house of Israel committeth. Here. Namely in his temple before him. And so sinneth the preacher in the pulped, 
Ez●k. 8.  when he speaks out of malice or for vainglory: so sinneth the priest at the altar, when he is irreverent in his action, or careless in his devotion: so sinneth his Helper at mass, when he is negligent: so sin his Hearers, when they are not sufficiently attended, but either undecent in gesture, prattling in words, or in bad or vain thoughts witingly wandering: when we run over our hours, or our, beads or our prayers, with more needless speed, than any good heed, o how do we sin before him.  
3. All such sinners are like Cayn, who although he remained in the presence of God, yet (as S. Ambrose noteth) the text saith of him that he went out from the face of our lord, not only by losing his favour as having committed murder, 
Gen. 3. Apol. David 1. cap. 14.  but especially because having committed this evil before him, yet he sottishly supposed to be hid from him. Worse are all such then the heathen grecians, who called God, Theos, because he beholdeth all things: and as they said in a proverb, Against evil he hath a revenging eye. And worse than the superstitious Egyptians, 
Ciril. Alexan. l. 9 contra jul.  who (as S. Cyril writeth) did signify the Allseeing providence of almighty God by the hieroglifique of a sceptre having a fair eye on his top: noting that as his sceptre commandeth all, so his eye beholdeth all. O therefore let us take heed how we commit evil before him, for we can neither avoid the eye of his knowledge, nor escape the rod of is authority. Especially when we go about any part of his religious service, let us seriously suppose we come more particularly into his presence: then let us consider him present, as one of greatest majesty: and then let us consider him present, as one of the Best goodness▪ on the other side then let us acknowledge ourselves before him, as exceeding unworthy creatures: and also then let us acknowledge ourselves before him as marvelous wicked and malicious enemies: that so we may reuerenc● and fear his majesty as Greatest; and with hope and love, pray unto his Goodness as Best: especially humbling and confounding ourselves before him, as wonderful lewd enemies, and unworthy base creatures.  
4. Yet herein let us take comfort, o my soul, as well as fear, for as he is the Greatest to be feared; so he is the Best, to be loved: And as he seeth all▪ so he seeth not, 
Luc. 9  as man seeth: his gifts of nature are admirable; but any one gift of his grace (as S. Thomas saith) is of more value than all his gifts of nature in the whole world: therefore we will do reverence before thy majesty; and before thy Goodness we will sing praises, o lordè: thou seest not as man seeth: neither imperfectly to be deceived, taking good for evil; nor partially to be corrupted by favour or affection: thine eye is not cruel in malice, but merciful even in justice: if we seek to hide our faults, thou seest and dost punish: if we humble ourselves, as David here▪ before thee, than thou beholdest us with pity.  
5. If we sin before men: many will say; why doth not fire come down from heaven to chastise such wickedness: But as Calicratidas having a prisoner whom his enemies hated and a great sum of money desidered to be delivered unto them, to the end they might torment and kill him as they desidered, though Calicratidas wanted money to pay his army, yet he would not sell his captive to their malice: whereupon saith Cleander (who was a Capteyn of his counsel) surely if I were Calicratidas I would sell this prisoner for this money: the other wittily replied. In sooth so would I, if I were Cleand: insinuating the difference between a base covetous mind, and a noble generous spirit. In the same manner because our lord is not of ignoble disposition like Cleander, but much mor● heroical than Calicratidas, therefore with a munificent kingly mind he suffers our faults, & rewards us with benefits, when men would have delivered us to the devil: he granteth pardon to much evil committed before him, where men would take sharp vengeance for one word of reproach, though spoken behind their backs. And in this sense job pleadeth unto his pitiful eye, saying: Are thine eyes of fleth? or d●ost thou see as a man seeth? 
job. 10.  that thou shouldest seek my iniquity, and search out my sin. so let us say: o lord, we hope well to find favour in thy face, for thine eyes are not unmerciful, nor do they exaggerate our faults, as men being offended: rather, though it do aggravate my sin, to have been committed before thee, yet this doth comfort my soul, because I do know thee a most heroical lord and a gracious God▪ full of pity, not like malicious men revengeful in cruelty.   

OF DIVERS WAYS BY WHICH OUR lord is levied; and may be said to overcome when he is judged. Sect. 6.  
1. VT iustificeris in sermonibus tuis & vincas cum iudicaris. That thou mayst be iustfyed in thy words, & mayst overcome when thou art judged. They that desire any benefit of kings use to allege their passed merits, or future ability in his service: but of thee, 
Genebra.  O God, I ask mercy without merit, only for mercy sake. I suffer misery: I abhor my iniquity: I see & confess my sins therefore have mercy. I have principally-offended thee; and thou hast promised pardon, and passed thy word to forgive every penitent: therefore have mercy, that so thou maict be justified in thy words, and if any would doubt of the truth of these promises, that also thou mayst overcome such when thou art judged in their mistrustful discourses.  

Dyonis. Carthus.  2. If directly thou shalt avouch that I & all men are sinners, absolutely thou shalt overcome in this plea: all men who dare traverse their indictment, shallbe found liars, & thou shalt be justified. Or thus: my sin may be an occasion of thy greater bounty and justification, not causally, but consequently; thy justification reckoned for an effect; 
Titelma.  not my sin accounted for a cause: so here is placed this conjunction, ut, that, which is also used by our Saviour in the same sense, saying, sit down in the last place that he coming who invited thee, 
Luc. 14.  may say friend sit up higher: where he meaneth not to teach feigned humility, to sit lowest to the end to be advanced, for such counterfeit humility were indeed worse than ordinary pride: but our Saviour foretelleth that so it will follow & succeed, that if we be sincerely humble, we shall certainly be exalted: not to be so intended by us, but it will be so órdeyned of God. And so. 
S. Basil. Theodo. Rom. 3.  S. Paul allegeth these words, concluding that our wickedness doth more manifest & commend the justice of God. And so we may say: I have sinned, o lord before thee, & unto thee; and by how much more my sins are greater, by so much the more thou haste occasion to magnify thy mercy in my pardon, to testify to all the world the truth of thy promises, and against any mistrustful or murmuring censurer, to prove thyself an undoubted & a gracious judge.  

Innocen. 3. psal. 131.  3. O lord thou haste sworn unto thy servant David, that of the fruit of his loins. thou wouldst set the Messias on his throne although I have sinned grievously, because I have heartily repent, yet let it appear that thou hast forgiven my sins, and wilt still accomplish thy former promises; that so in respect of doubtful weaklings thou mayst be justified in the assurance of thy word; and mayst overcome all misdeeming enemies, in their envious imaginations; who otherwise will judge me as a reprobate, or blaspheme thee as a promise breaker.  
4. Or else we may construe it thus: o lord thou haste threatened temporal & public punishment against me: some peradventure knowing me to be great in thy favour, 
jacobus Sadoletus in hunc psal.  & yet ignorant of my great sins, if they should see me so afflicted, & not know how I have offended, it may be they would wonder, or murmur, or take some other scandal, wherefore be it known to all the world that I have sinned, and having demerited all those punishments which shall come upon me, let it appear that I am faulty, and thou art just; both justified in thy words, accomplishing what thou haste threatened, and also mayst overcome in proof, that thou haste threatened & punished me duly, if any should judge or censure thee rashly: Thus▪ o my soul let us humble ourselves for our sins, and give glory to God in his justice: thus said S▪ Augustin. A penitent must not only fear our lord as a judge, but also love him for being justice. And thus, if we be truly contrite (which is a sorrow because we have offended God whom we do love above all) then will we in this sorrow of love, neither refuse our punishment, nor excuse our faults, nor complain of our lords severity: rather with David here, we will publish our sins, and be jealous of God's honour▪ least any should think that he useth against us too much rigour: this is to love our lord with all our heart and all our soul, to prefer his love before our own affections, and to neglect our own reputation for advancement of his name: by this we shall heal in ourselves the enormities of our sins, and make some small recompense unto God (as much as we can) for all those injuries.  
5. If we give any disgrace or reproach to our neighbour, or lift up our hand, or a weapon, as if we would strike a magistrate, though we do not hereby hurt their persons really; yet in respect of their dignity & credit we are said by these to offer injuries: so say divines; Deus non leditur in externis bonis: To God himself all our sins can do no harm, and yet by every least sin we commit an indignity against his majesty: for we on our parts do diminish his honour; either neglecting, or rejecting his authority, whensoever we transgress what soever he hath commanded. Wherefore though we do not harm his person, yet for his diminished honour, we are bound to our possible & best restitution. But what better restitution▪ and for us, what more possible recompense! then plainly to accuse ourselves as most worthy of his punishment, and clearly to justify him in all his procedings. For to yield him these duties, job inquired, saying: I have sinned: what shall I do unto thee? O keeper of men. In my sins, o lord, I behold two enormities: the wounds which they have given me; and the dishonour they have done unto thee: o let us be more careful to repair thy honour, then to cure our own pain; first, what shall I do unto thee? and so next I will have care of myself: for if our lord be once satisfied, I am sure we shall presently be discharged. O let our repentance (by help of thy grace, & contrition) come once to his perfection; for such penitence is complete: but until this, although it may be very good, yet it is imperfect; this is an heroical act of contrition, more to desire the exaltation of God's honour, than the release of our punishments: and when in zeal of his honour we confess & confound ourselves sincerely, with sorrow of our heart roots, or with willing shame of our faces, acknowledging or otherwise chastizing our offences; then is our gracious lord much more inclined to pardon all our guilt, than we can be ready so to confess our fault.  
6. O come let us say with David, and say it like David, with an entire heart: we have sinned, O God, to thee alone, who art above all. And we have committed evil before thee; whose majesty is greatest; whose Goodness is infinite; and whose presence is most holy. We do confess to have deserved all these punishments which it shall please thee to lay upon us, that thou mayst be justified in thy words, if any should suppose our offences smaller than our chastisements. And so that thou mayst overcome when thou art judged, if any should deem thy corrections greater than our faults.    

MEDITATION. four  
Ecce enim in iniquitatibus conceptus sum: & in peccatis concepit me matter mea.  
For behold I was conceived in iniquities: and in sins my mother conceived me.  

A PARAPHASTICALL EXPOSITION OF the former words. Sect. 1.  
1. O Lord, I began to request thy great mercy, and therefore I proceed to recount my manifold misery: for from a good nature the bare sight of misery craveth bountiful effects of pity. Have pity therefore (o most bountiful & gracious God of all good nature) have pity on a wretch who hath been miserable from his very inance▪ and who even in his cradle was wrappeth in the bands of wretchedness & woe.  
2. Mine actual sins are as thorns & thistles; but their root is in my original corruption: o root out this root, as well as cut of those branches▪ And as whe● there falls much rain, the plenty of water floods carrieth away abundance of filth; therefore whiles the multitude of thy mercies are flowing, I desire thee to wash me yet more from all my offences: Behold also my original sin, which as the secret filth of my hidden sluttish corners, I do now bring forth to be cast into these water floods of great mercy; that all may be made clean whiles there is water for all. And since I am lamenting the faults of my life, why should I not bewail the guiltiness of my birth? one grief calls another to memory; and so whiles I consider how vile I am in myself, I cannot but remembrer how base I came from my parents: for original sin is a portion of mine inheritance, which as it must justly serve to humble my pride, & bewail my wretchedness; so may it therefore also please thee, o lord, to pardon my actual faults, considering my natural weakness:  
3. For in such a sort, the same speech in a different sense may be an accusation & an excusation, 
Eutropius  a praise and dispraise: as Caius Laelius being reproached as one degnerate and unworthy of his noble ancestors, replied to the revyler being a base person; But thou art neither unworthy nor degnerate from thy ignominious predecessors: So we must all confess our corrupt Pedigree from Adam; and also these words here which do serve further to accuse ourselves of sin, may likewise be alleged to move pity, because in some sort it proceedeth from our natural infirmity. Is it any marvel if he sometime sink under water, who always in his swimming hath a great bag of garbage or some other heavy filth by his own fault, ever tied or cleaving to his body? It is true, o lord, thy grace and other helps are more than sufficient to hold us up if we will fasten and keep on our hold: but seeing we have such a loathsome burden of original corruption continually drawing us downward, as we ought to be humble & ashamed because it is loathsome, so because it is a burden, if it do not diminish the fault, yet it doth entreat pardon.  
4. Ecce in iniquitatibus conceptus sum: O lord I am so very a wretch, that I am unclean and polluted in sin even from my mother's womb: yet herein, o lord, have mercy upon me because it was bred and borne with me. I confess thy sufficient means proffered to deliver me from this thraldom; yet spare me, I beseech thee▪ for being borne with much sinful frailty, I have too much inclined to my natural weakness: my desires and lusts of nature have often carried my consent from thy motions and inspirations of grace. O give me yet grace to overcome theses desires: and since they proceed of my corrupt nature, o let me find the more help to conquer them, and the more mercy to pardon them.   

DAVID IN THE FORMER VERSE ACcuseth not his parents; nor is the Act of marriage of itself any sin. Sect. 2.  
1. David here doth not accuse his Father jesse, as if he had begotten him in adultery (for it is certain he was lawfully borne) much less in that respect therefore excuse his own fault with Bersabee, 
Innocent. 3.  as if it were natural for Bastards to become Adultere●s. Nor doth he mean any Actual sin, which his parents might peradventure have committed in his generation: for their actual sin doth neither infect, nor pertaineth to the child.  
2. But as there is a Conception of human seed in the action of carnal copulation; so there is a Conception of human nature in the substance of that which is engendered: In the first, as in their own action, the parents many times do offend: yet not in that, but in the second do we contract & participate our original corruption, as being of the substance of human nature, which is derived unto us by our parents from Adam.  
3. In the first, even married couples may offend through inordinate lust: though peradventure by the Privileges (which are called the Goods) of matrimony, that may be but venial in them, which in others is criminal: And yet their lust and other circumstances may be so disordenate, that in their copulations they also do commit sometimes even mortal faults: for a man may offend and be unchaste with his own wife, as well as become drunk with his own wine.  
4. Not that the Act of matrimony is of itself evil & sinful: 
S. Tho. 3. par. q. 4 9 a. 4.5.6. Navar. Man. in. 6. precept cap. 16. num. 3. & num. 32. etc.  But as it is sin to eat or drink imtemperately; or to eat, when, or what we are forbidden: so married couples do offend in the use of matrimony, being immoderate in excess, or in times, or places prohibited; or in the manner immodest, or unnatural.  
5. Otherwise matrimony being an office of nature, and a Sacrament of the church, the due accomplishment thereof is not a sin: for as it is natural, it intendeth prolem to have children: and it keepeth fidem observing the faithful title and promise given of each to others body: Beside which, among Catholic Christians this Sacrament giveth grace; and betokens the love and union between Christ and his church.  
6. And these three; proles; fides; & Sacramentum▪ Progeny: fidelity: & the Sacrament are called Bona matrimonij, the Goods or benefits of matrimony. To the first is referred not only the generation, but also the good education of children. The second, is not meant to be theological faith, but virtuous fidelity, as it is a part of justice, in observing true love & loyalty, and in yielding mutual duties & assistance each to other: and so for performance of all these pertaining both to progeny and fidelity is required usual cohabitation, except when some urgent or greater cause do necessarily enforce any absence. The third, which is the sacrament (if the parties hinder it not by indisposition) giveth grace of union, when the contract is lawfully made by express words of the present, or by apparent signs of consent; by which grace their minds are extraordinarily knit & united in honest and discrete love. And as our Saviour Christ's love to his church is inseparable, so the sacramentality of marriage grounded hereupon, causeth this bond of marriage Among Christians to be so indivisible, that though in some cases they may be separated from bed and board, or from cohabitation; yet the marriage at the first, or afterwards having been once lawful, they can never be so disjoined, that either part may marry again whiles the other doth live.  
7. These three foresaid Goods or benefits of matrimony, do cause the copulation of man & wife, 
Vide S. Tho. ubi supra.  not only not to be sin, but to be a good action of virtue; when it proceedeth either from intention of progeny, or hath purpose yielding mutual fidelity; yea, it is an action of sanctity or holiness when it respecteth the sacramentality, depending on the great mystery of holy love between Christ and his church.  
8. Wherefore no Catholics ever termed lawful marriage duly used, to be uncleanness, 
Cardinal. Bellarm. de matrimo. Sac. lib. 1. c. 5. Lib. 1.  pollution, & carnal filthiness (as Calvin & others do slander us herein, as they use to do also almost in all other points) but they either reprehend unlawful marriages; or true marriages unlawfully used. Or as S. Jerome writeth against jovinian, the carnal act between married Couples may in some sense be called uncleanness (as it is said in the Apocalypse. These are they who were not polluted with women▪ for they are virgins) either in comparison of pure virginity: for though in the act of marriage it is possible they may keep one perfection of chastity, yet they do herein ever loose the higher perfection of undefiled virginity; & so married parties may be called comparatively defiled with women. Or else their carnal delight in copulation may be called fleshly pollution; either as caused of the remnants of our carnal concupiscence, and of that same natural rebellious disobedience of our flesh against our reason; or because for the most part by many married people it is often used excessively, or disornately, neither referred to progeny, fidelity, nor to any other honest end without some of which intentions it is sin, at least venial: and so, why may it not sometime be called or named according as it is most commonly practised? not expressing or so strictely naming the lawful use, but so insinuating the unlawful and usual abuse. For we know, that the moderate and ordinate use is so far from being sin, that S. Paul commandeth married couples to yield each to other mutual benevolence: 
Dyonis. Carchus. ●. cor. 7.  and all Catholic Doctors so account it a work meritorious, as an act of virtue, and of religion; orderly, as holy, religious, virtuous, & meritorious. And so speaketh S. Augustin thereof when it is intended 1. as an Act of justice, or 2. of obedience, or 3. of charity; directed either first to procreation of children to be brought up in the service of God; or secondly to the performance of promised fidelity for avoiding fornication; 
S. Aug. contra julian. 1.4. cap. 5.  or thirdly for rendering each to other mutual love and duty. And when their modest delights (how intensive soever in nature) are directed to all or to any of the forementioned purposes, as they are virtuous and cannot be condemned; so on the contrary, when they are sought for lust, and without any of the former respects, than (how feeble soever nature be) they cannot be excused.  
9 This I have said, to show that neither David complaineth of any actual sin committed by his parents in his generation, 
Ruffinus. S. Aug.  nor that the lawful orderly use of matrimony hath of itself any sin. Not if it had; the particular faults of our parents could not be ascribed to their children.   

WHY OUR MOTHER IS MENTIONED TO BE Accessary to our original sin, rather than our Father: whereas indeed it comes more from Adam then from either. Sect. 3.  
1. next let us consider, why he rather mentioneth his mother in this case of original sin; and not his father: especially seeing all our Divines affirm; that although Eva had sinned, yet if Adam had remained innocent, original sin should not have been derived unto their posterity. Because, they say, Adam alone as a public person and general father of all mankind, did represent the persons of all his successors; and for them as well as for himself did receive original justice, by the loss whereof he brought us all (as being parts of him as our natural head) into this detriment of original sin. Wherefore, in the same respect also, though Cayn or any other sinner had first sinned, Adam being still upright, yet their sin should only have deformed themselves, and not have pertained to us: because we are comprehended in none as our general father save only in Adam.  
2. Further it is alleged in favour of the woman, that she concurreth but passively unto generation, as only giving the material part of conception, not inducing the active form, which proceedeth from the man, who therefore by philosophers and physicians is accounted the principal party and cheifer cause of generation. And yet here about original sin the mother is named only and not the father, because at the time of our quickening (when first in deed we do contract original sin) than we are in her womb, than she keepeth and nourisheth us, and not the father: and so she is said to conceive us in sin, not mentioning the father.  
3. And though Eva could not be Author of original sin to all her posterity, as is afore said; yet our next parents, both man and woman, being always the instruments and successive conveyors of original sin by descendence from Adam (I say our parents and ancestors are conveyors and instruments, not causes or Authors ', for only Adam is so to be accounted) And seeing the mother is the material instrument and conduit, which is more evident to our sense then the formal, therefore is she also named rather than the father.  
4. also I said, that in deed and really we do only contract original sin at the time when we are quickened and receive life in our mother's womb: for though at the instant of the very first conception, those informed and mixed seeds may be said improperly in debito to have an obligation to be afterward subject to original sin, when it comes to be a living human creature; yet properly and truly in effecto the child is not infected with original sin, until it come to have the soul infused and united to the body; which is not till the quickening: and having no soul it is not a perfect human creature; but only little more than a mass of flesh, which without soul cannot be said to be really capable of any sin.  
5. Wherefore at that time being in the mother's womb, and also having been there nourished until that time, and so maintained afterward until the Birth, the mother is rather named then the father: And so here the hebrew word Hama doth signify, to give heat, which natural hea●e of the mother's womb cherishing the infant, 
Pagnin. Genebra.  some read it thus; 
S. Aug. S. Hierom.  with sins my mother gave me heat; and S. Augustin readeth it, In sins my mother nourished me: and S. Jerome: In sins my mother brought me forth.  
4. And also as S. Thomas distinguisheth two births: Nasci in utero, and nasci ex utero: to be borne in the womb, when the soul is infused, and we become reasonable creatures. And to be borne out of the womb when we first come into this light. So there is a twofold conception (as hath been said) first of human seed, which is at the very first generation: and secondly a conception of human nature, when at the quickening we receive our soul. This second conception, and the first Birth in utero, are all one: and because then properly we are first in deed capable of original sin, therefore we may be so said, either to be borne of our mother in original sin, viz: in the first birth: or to be conceived of her in original sin viz: in the second conception. But at any of these Births, or conceptions, we are rather said to be conceived or borne of our mother, then of our father; because to conceive or bear children, they are terms and properties pertaining to our mothers, and cannot be said or aptly affirmed of our fathers.   

WHAT ORIGINAL SIN IS, AND how it is derived unto us: also how it is accounted a guilty fault in children.  
1. NOw let us see what Original sin is; in his own nature; & what effect it hath in us. In his own nature Original sin is a privation or want of Original justice which justice God have unto Adam, and he ought to have preserved in our nature. In us; the effect of original sin, is a corrupt disposition and deformity of our nature, proceeding from the loss of original justice, by want whereof there ariseth in us that same fuel of sin & concupiscence, derived unto us from the public disobedience of Adam, by ordinary human generation. It is a corrupt disposition; as is sickness. It is a deformity; for all sin spotteth & blemisheth. 
Vide Alexand. de Hales. p. 2. q. 105. memb. 2. a 3: etc.  It perteynes more to our nature, then to our person; for it is alike common to all. The formal cause is the privative loss of original justice. Adam's public fault, as being our general Father, was the efficient cause. And the instrumental is, human generation which is ordinary; not with privilege, as was the conception of our Blessed lady; nor extraordinary miraculous, as the incarnation of our Saviour.  
2. This corrupt disposition of our nature (according to Hugo de sancto Victore & some others) we contract from our birth By ignorance in our mind: and By concupiscence in our flesh. Not denying but there is concupiscence also in the mind: which blindeth our understanding, 
Vide magist. sent. lib. 2. dist. 30. & Scolast. ib  which concupiscence of the mind is most chiefly a sin: and that concupiscence which is in our flesh, is both a sin, & punishment. For so divines say that Original sin is in us both a fault and a punishment: his fault consists, in the loss of original justice, and by want of that justice in the deformity of our nature: his penalty consists in that concupiscence or foams peccati; which followeth that former loss, & is an harbinger of succeeding actual sin, which foams is in Infant's concupiscibilitie, and in them of riper age is called concupiscence  
3. next let us see, How this original corruption is our own son, & derived unto us from Adam without fault of our other ancestors or parent's generation. In respect of which difficulties. 
Epist. 29. ad S. Higher  S. Augustin adviseth them who cannot comprehend it, as being secret; yet not to reprehend it as unjust: rather let such content themselves to know and use the remedy, then to repine or cavil because they understand not how they came into this misery. As one falling into a Well (where was so much water as served to save him from bruysing to death, & yet not so much as sufficed to styfle him from speech) being found and asked with wonder, how he came to fall into such a place? he answered. I pray seek means how to help me out; and stand not marveling how I fell in. Nevertheless among learned divines, even this difficulty is unfolded against Pelagius, Faber, Erasmus, Zuinglius, & the anabaptists.  
4. First S. Paul saith. Sicut per unum hominem: as by one man sin entered into the world, and by sin death▪ & afterward. In whom all have sinned. and again. 
Rom. ●.  By the disobedience of one man, many are made sinners. Therefore it appears, that children being subject to death, are subject to this sin. But infants have no actual sin: therefore he must needs mean sin original And this he saith comes, by one ma●. and by Adam▪ in whom all are. By him; as our general father: in whose public disobedience we are all partakers; as the children of a Traitor are tainted: and the body of a town corporate; are subject to the acts of their head governors.  
5. And so to that objection, How can it be sin in infants who never had use of will to give consent? It is answered. That original sin is on our behalf i● some sort voluntary in Adam, in whose Will & person, 

S. Aug. lib. de nupt●●s cap. ●8. Et lib. retract▪ 1. cap. 13. & 15.  
Lib. de peccat▪ merit. c. 7 Exech. 18 S. Hierom in cap 18, exech. S. Aug. i● psal. 108▪ & lib. contra Adim●nt. ●. 7.  
S. Chrysost. in Gen. ho●. 29. & in math. ●●. 75.  
S. Greg. moral. lib 15. c. 22. S. Tho. 1.2. q. 87. a. ●   all our persons and wills were included: for he was our Head; a public person representing all mankind; our first root whereof all the branches must savour; and our General father in whom we are all so comprised that what he did, it was also our deed. As among men, the father's fact often redoundeth to the benefit or prejudice of his son: and as unto laws are not requisite the expeesse consent of every man in the country, but only of those parliament men, who as public persons do represent all the common wealth: But with God, none are punished absolutely for others faults; but every one for his own. And therefore the Council of Trent hath defined of original sin, that it is cuiusque proprium: in which respect every infant is punished therein for his own fault, whose punishment as it bringeth no sensible pain, because it hath exilem rationem voluntarij, only a consent included in the public will of Adam; yet it wanteth the blessed fruition of glory, propter latissimum foeditatem mali, because it is so general a deformity or spot of our corrupt nature spread over all our powers of body & soul: with which blemishes no creature may appear in the glorious presence of almighty God, before whom there can remain nothing unclean.  
6. Infant's then being subject to this punishment for original sin, it must needs be properly their own sin, and not for their father's fault. For as Ezechiel saith. The soul which sinneth shall die: the son shall not bear the iniquity of his father: nor shall the father bear the iniquity of the son. Nor is that contrary hereunto which is in the first commandment; Visiting the sins of the fathers on the children unto the third and fourth generation in them that hate me: for the ancient and present writers do generally understand this visitation, to be when the children do imitate, or participate, the sins of their predecessors: and so visitare, is visum iterare: to visit, is to come and see the same sins. Or admit it be to visit 1. to chastise and punish: yet he threatens it only to the 3. and 4. generation, in them which hate him: meaning, if these generations do hate him, as their fathers did: for a generation which should love God, shall not be punished for their faults, who before did hate him. At least, not in eternal punishments. Wherefore eternal loss of glory being an eternal punishment laid upon Infants dying in original sin, doubtless they undergo it for their own, and not for any parent's fault.  
7. And though I granted, that sometime temporally in this world God punished the children in regard of the parent's offences, so far forth as the damage of the children may be a grief, or a penalty to the parents: yet I verily think (saluo semper meliori judicio; praesertim s●nctae matris Ecclesiae) that even such their temporal punishment are not alone for their parent's faults, but that the children themselves have also deserved the same. And then, both at once, the parents are punished by the calamities of their children (as being parts of themselves) and the children likewise suffer such temporal punishments justly for their own original guyltynes, or offences actual.   

ORIGINAL SIN COMES FROM Adam alone as Principal: and how bad parents have good children etc. Sect. 4.  
1. Wherefore I say, Original sin and his punishments are derived only from Adam, as principal; unto us as accessaries; with whom as our General head, all mankind maketh but one body. And no Infants are herein punished for their other mediate or immediate next parents offences. For S. Paul saith. By one man sin entered into the world, 
Rom. 5. council. Mi ●euit. cap. 2. Can. 2.  which the Milevitan Council saith is original sin, contracted by generation from Adam.  
2. And therefore diverse Ancient Fathers wrote against those Heretics; who would conclude that the Act of marriage was of itself evil, because the children begotten were borne in original sin, which they suppose falsely to be derived from the copulation of the parents, as the next causes, as well of the Accidental sin, as of the real substance of the infants: whereas in truth (distinguishing between the one & the other) they should have referred the cause of that sin unto Adam alone; as doth. S Paul, saying By one man, and should have ascribed only the substance of the soul, & body, to God, & the parents. For suppose the Parents be odious Adulterers, or do sin much in other circumstances of generation; yet as almighty God doth concur & cooperate to the natural work of conception; creating & ininfusing souls even in children unlawfully begotten, where he forbids & abhors the moral dishonesty: So likewise the parents do participate in the natural propagation, 
S. Hieron. lib. 3. Apol. contra Ruffin.  without communicating this original corruption. Even as stolen corn being sown in forbidden ground, doth nevertheless grow as other corn doth, by the help of God & nature of the earth: and yet herein, neither doth our lord consent to the theft; nor is it a bad action to sow corn, but to steal it▪ or to sow it contrary to commandment where he should not.  
3. And though the infant that is borne, offend not actually: nor the parents who beget the body; 
S. Aug. lib. de Nupt. Idem. lib. 2. de peccat. merit. cap. 25.26. etc.  nor our lord who creates the soul: yet we are borne polluted with original sin; not as the proper effect of marriage or generation; but as an ordinary accident usually following the conception of our human nature, in respect we are the posterity & members of Adam our head, By whom only sin entered upon all mankind. And here-hence is the reason: why parents justified & in state of grace, do nevertheless beget children subject to sin & original corruption, as much as others; not so much because generation is an act of our carnal man, & justification is an effect in our spiritual man (for the wholeman is justified) but especially because we and every creature generamus nobis similes: in specie, magis quam in individuo: we do procreate our offspring each creature like himself, rather like in special kind of nature, then in particular properties of person; as of men to proceed mankind etc. For as the progeny was never like the parent in every personal respect; so when they are a like in many such particulars, yet it is rather accidentally contingent, then essentially necessary: And so we see foolish or lame parents have sound or discreet children; and contratiwise. As than parents do not necessarily communicate to children their personal properties (no not of nature, much less of grace) so to be in state of grace a justified man, is a personal property: and therefore more more marvel to have children unregenerate borne of just parents; then to see a child borne uncircumcised of a circumcised jew: or to see a cleansed wheat corn, bring forth an ear of wheat, which again hath fazells & chaff.   

HOW ORIGINAL SIN IS DERIVED from Adam by means of our parents and yet we have not our souls from them, ex traduce. Sect. 5.  
1. ANd although Original sin be a corruption of our nature, rather than an personal fault, yet it is not any part of our nature, as proceeding from nature positively, but only a privation or defect following nature, and proceeding from Adam's free-will; and infecting our will as parts & branches of Adam▪ Wherefore it is properly a sin, because it had consent of will thereunto; which we cannot say of other natural defects, as to be borne deaf, dumb, blind, lame, or disfigured; because these are no way referred to any consent of will.  
also infants neither have thoughts, words, nor deeds, against the eternal law of God: and yet they have this original sin, which is not contained in that description for that description is understood of actual sin only: But original sin consists not in any action, for it is only a gultines, a spot, or blemish; no● any actual transgression.  
2. As for that Argument of the Pelagians, which so much pressed S. Augustin, about the traduction of our soul, it is thus propounded, and answered. Sin, say they hath his seat in the soul, not in the flesh: But the soul is created, & not derived from Adam, nor our parents; therefore neither is this original sin derived from the one, or from the other by generation, but followeth by imitation.  
first it is answered in general, that it cannot be by imitation, because neither can children imitate their parents so soon as they are borne; and yet even than most agree they are guilty of original sin. Nor is this sin any action; and therefore no imitation; for to imitate, is to do somewhat; but it is called sin original not actual; and is accounted a guilt of our nature, not a fact of our person. 

Alexand. de Hales 2. part. q. 105. memb 4.  
S. Bonauent in sent. l. 2. d. 31. in principal. q. 1.    
3. Next, about the proposition. As all divines agree that the soul is the seat of sin; so yet if the soul may herein be depraved by the flesh, as some think, then may original sin be transfused into the soul by generation of the body. These men say the flesh must needs be the means of conveying this sin unto the soul as unto his seat: for if the soul should be created alone, and not be joined to the body, it should in that case be free from this infection. And it seems just, that as Adam's flesh was first corrupted by his soul which first admitted sin; so now the soul should be first corrupted by the flesh still deriving sin: and so original sin, is both a corruption of penality subjecting us to all misery: and a corruption of viciosity inclining us to all sin▪ 1. by rebellion against the spirit, 2. by drawing the soul downward. 3. because the soul of itself is not able to govern all our appetites without divine grace.  
4. Thus therefore, say they, that the flesh doth deprave the soul, being united unto it, as a wound in the body maketh the soul grieve; but if you cut the flesh wanting life, it feels no pain: So the flesh hath not sin in itself as in his seat, no more than wine hath in itself drunkenness, and yet maketh others drunk: and so the body is able to infect, & to work upon the soul. 1. not by predominance, as one element or mixed body upon another. 2▪ nor by influence, as the heavens upon these inferior bodies. 3. nor by divine power, as the fire upon dammed spirits but. 4. by Sympathy of united correspondence, as in a frenzy, or lunacy, such a distemper or quality of the body makes the mind to be mad or foolish. And so the corrupt distemper of our flesh doth disorder our soul whit sinfulness: which sinful distemper is not actually but dispositively in the seed of the parent, or flesh of the infant: nor is it in the flesh until it come to be joined to the soul, which is only the full & final seat of sin.  
5. And note that all this may be true, in respect of that radical concupiscence, which is as it were the positive material part of original sin: 
S. Ansel. deconcep. virginal. cap. 7. & 10.  but the formal true nature of original sin consisting privatively in the want of original justice; this privation is not caused nor conveyed unto the soul by the flesh▪ Nor by that carnal lust, which more or less, is in the natural generation of all men. For if by supernatural privilege any parents should engender without all lust, yet the child should be infected with original sin: or if lust were the cause thereof, ●hen according to the excess of lust in the parents, 
Scotus in lib. 2. sent. d. 31.  should original sin be more or less in the children. Wherefore though. S. Augustin do often say, that it is not generation, but lust which doth derive this sin, he only intends to show, that the sole act of generation is not the only cause of original sin; for even in paradise there should have been the act of generation, 
Lib. de peccat. m●ritis. Lib. de nupt. & concupisc. Lib. 5. contra Iulia●●m. c. 3.  and yet therein should have been no sin. But by lust may be meant the propagation of our corrupt nature, of which corruption, lust is a certain sign & effect: wherefore when he saith original sin is derived by lust, he meaneth, that this corrupt propagation of our nature (whereof lust is a sign) is the means to derive original sin.  
6. And so when. S. Augustin saith of the body and the soul, that the one is corrupted in the other as in an Unclean vessel, either it may be true by way of moral comparison in regard of that concupiscence radical (as is afore said) which, in some is the material positive part of original sin, & having his material seat in the flesh, by this dispositively the soul may be infected in the body. Or it must be understood of the complete conjunction of the soul with the flesh which is seminally derived from Adam; at which time of their conjoined union we first become perfect human creatures; and so then (& not before) we are corrupted, when the soul & body are conjoined: for than first, are we perfect human creatures capable of sin: and then are we first complete sons & members of Adam. And so then is original sin contracted, and the soul seemeth as is were to be polluted in the body, as in an unclean vessel: not that any actual infection of sin was in the flesh before the soul was infused, which corruption should straight redound out of the nature of the flesh into the soul so soon as ever it was infused; nor when the soul was created a part by itself in the body (for in the body it is created) that then almighty God▪ created it with original sin cleaving to it. I say that neither of these can be: for the body alone, or soul alone, is not a complete perfect man, nor so capable of sin; and therefore till they be joined they are not Adam's posterity, nor so infected with original sin, which (for better memory sake, & understanding) again I say, is then first fastened on us, so soon as we become perfect human creatures derived from Adam, and so are considered as parts & progeny of him, by whom alone original sin is entered upon all mankind.  
7. And so lastly, it is answered to the Pelagians assumption, and inference▪ Vidz: The soul is not derived from Adam; nor therefore original sin which is in the soul. That original sin in the soul, is not considered to belong thereunto; whither we falsely suppose the soul to be traduced from Adam, or whither we believe it truly to be created of God; but only in respect that the soul being joined to the body, then makes a complete creature, who is a part or member of Adam, and so only capable & subject to this original sin. also furthermore consider: that to the end that sin should be derived from Adam, it is not necessary that the soul also be derived from him: but it is enough if the complete reasonable creature (whereof the soul is a part) be in descent a member of Adam. And observe: that generation is not finished in the production of the form or soul alone, nor of the matter or body alone, but in the complete conjunction & union of both together: wherefore he may be said to be the next cause of generation, who is the next cause of this conjunction▪ But our parents do so dispose & afford the material part, which is the seed or body, that the soul which is the form, must in order of nature necessarily follow & come to be conjoined thereunto: in which sense, a man is said to beget a man, and so though he be not Author of the soul, yet he is called father of the whole creature, because he is in nature the next cause of this union & conjunction of the soul with the body. Thus therefore I conclude, that we derive original sin from Adam only, as being our generarll father alone; for though our other ancestors & parents be the instrumental causes or as conduits the con●eyors hereof; yet only Adam is the chief cause & fountain, from whom we do derive this original corruption: but not from him, nor them, as Authors of our souls: save only from him as the root, & by our parents as the branches, all we do participate of this bitter fruit.   

OUR SAVIOUR; AND OUR B. LADY WERE exempted from Original sin. Sect 6.  
1. Nevertheless, from this general rule are excepted our Saviour Christ & his holy mother. 
Cardinal Sarna. in conciliat. S. Tho. & Scoti. lib. 3. controvers. 3.  Unto our L. jesus original sin did neither pertain in facto nor in debito. Unto the blessed Virgin in debito as du●, but not in deed in facto. Unto all us it belongeth, both in deed, and as our due. As the undefiled virgin was a member & a daughther of Adam, seminally deriu●d, so was Original sin due to her nature as a part of him▪ And besides, there is a conception of seed to frame the body, when the child is first of all engendered; and a conception of of complete nature, when the soul coming to that body, it is so first quickened. ●rom the first engendering till the perfect quickening, original sin is in preparative possibility due to that body which is in framing, because it descends seminally fr●m Adam: But it cannot take possession in fact until the soul be joined, & the whole creature perfectly quickened: for where there is no soul, there can be no sin.  
2. In the first conception, Original sin was due to our blessed lady, according to natural possibility: But in the very instant of the second conception, and before the complete union of the soul, by supernatural grace it was kept from my possession in fact, & she was extraordinarily prevented & preserved in all clear purity. Some few others have been cleared and purified from original sin after their perfect quickening, & before their birth: But our blessed lady before both: so that she was no sooner a living creature, but she was of God the father a sanctified daughter; for so it behoved to have an immaculate mother of God the son: and of God the holy ghost a perfect pure undefiled spouse.  
3. This is the most pious & probable opinion: though it be not decreed as a point of faith: 
Sixtus 4. & Pius. 5 in Constit.  no may the contrary be called heretically false. Neither can I see, what inconvenience can follow of this pious opinion: that as our L. jesus alone was free from all possibility and possession of original sin; so our holy virgin was free from all possession, but not from all possibility thereof. He was so, in the very nature of his generation, because conceived by the holy ghost. She, only by miraculous virtue of grace, altering the course of nature. She was indebted by nature to be a child of wrath: but an especial privilege of grace paid that debt, and prevented her attachment.  

Psal. 8●. Comment. ibidem.  4. And so nevertheless she had need, and was indeed redeemed of her son, both from that debt which she owed, and also from all those sins & evils wherinto without this privilege she should have fallen. So when David said. Thou hast taken out my soul from the lowest hell. Saint Augustin interpreteth those words, not as if David's soul ever had been in the lowest hell: but he was so freed that he should never come thither. And it is more for the physician to prevent a sickness, whereto I am certainly subject, then to heal me afterward when I have been sick. And so our Saviour redeemed his mother from sin which naturally she should have contracted: and may be esteemed a more worthy redemption, then if by sin she had been once polluted. And yet she suffered bodily death, and some other human miseries, rather as pertaining to her abovesaid debt or nature which she inherited from Adam, than any way belonging to any sin in herself. Or else: though grace had prevented & destroyed all sin in her soul; yet it had not extinguished, nor was convenient to destroy the ordinary natural qualities of her body: first, because enduring those, she merited so much more in heaven: secondly, that it might● appear to the world she was a true human creature, of whose pure flesh our Saviour took our true human nature.  
5. If Original sin had polluted and possessed her, she had been during that time abominable unto God for such sin, 
Petrus Ribaden●yra flos Sanct.  and in bondage thereunto, and so by it unto Satan. But was it meet that at any time she should be said to be odious to our lord? or that the devil or sin should have her subject in their captivity? or defiled in pollution? who was to be the mother of God himself▪ Secondly, if it were in our pover, would we not choose to be borne of the most virtuous & unspotted parents that we could? And was it not in the power of God thus to prepare & preserve his mother from original sin? & if it were in his power, doubtless he had will to do it: because out of question he carried extraordinary love unto her; for though primarily she merited not to be his mother, but of his sole mercy he did choose her & not another; yet having made this election, he may be said afterward by his own law (of honouring parents) bound in dutiful love to give her all the honour & merit possible whereof a pure creature might he capable. Wherefore S. Bonaventure concludeth, that in deed our lord could have made for us amore comely & beautiful world, 
In speculo cap. 8.  but it is probable he could not make for himself a more excellent mother. Thirdly, it was inconvenient in regard of himself that any blemish of original sin should defile her soul▪ for the honour or dishonour of the parent redoundeth to the child: and so it had been a diminution of his own honour, to have been the son of an impure mother.  
6. Fourthly, S. John Baptist was sanctified in his mother's womb, at the very voice of her who had our Saviour in her womb: & is not she herself more worthy of a greater privilege in the same kind? vidz: the mother of God sooner than the messenger. Fifthly, S. Andrew the Apostle avouched, and after him Theodoret, 
Abdias in eius vita. lib. 4. Theod. in Cant. lib. 3.  that she excelled the cherubin and Seraphim in purity: But how was this, if she had original sin? or how is she above the Angels in dignity and glory, if she were inferior in purity and grace? or is it meet that any mere creature should be more excellent, or above the mother of God?  
7. Sixtly, S. Augustin saith he would ever have her excepted, when he treated of sin. And as he judged it absurd to suppose that her flesh was eaten of worms, or corrupted in rottenness, which had nourished and given substance to the manhood of Christ: and therefore he avowed and believed her boody to be assumpted into heaven immediately after her death, according to her story and the tradition of the church. So, me thinks it is more inconvenient we should yield him to be borne of flesh which at my time had been subject to sin: for sin is much more base than the worms; and pollution of soul, is far worse than any corruption of body. seventhly, I am sure if it were in the hands of any good Christian to grant her this pre-eminence, he would not detain it: why then should he deny to believe it in his heart, when it is permitted and commended as a probable and most pious opinion, and when he would give it her if he were able. Eightly, 

Lib. 1. cap 9 & lib. 6 cap. 49. Cardinal. Barren. in Annotat. martyrol. Decemb. 8. Concil. Basil. ses. 36. & Trident says 5.  
Sixtus 4. Alexander 6.  
Leo. 10. Pius. 5.   this pure conception of our blessed Lady hath been manifested by diverse revelations to S. Brigitte, which are amongst those that be approved. And to Elpinus a Reverend English Abbot: the verity thereof confirmed by S. Anselmus Archbish. of Canterbury: and after his solennization in England of the Feast of her pure conception, it was first permitted and since received in all Catholic countries. Thus doth the Catholic church honour her. And this hath been permitted by several Coun●ells. And resteth commended by sundry Popes. Wherefore let us confess, that as the first Adam was made of earth before it was cursed with thorns or weeds: so our Lord jesus the second Adam took flesh of her flesh which was blessed and never cursed with any nettles of concupiscence, or thorns of original sin.  
8. O holy Virgin more pure than the heavens! They are most clear: and yet but a general habitation for Saints there to see God. Thou wert a special tabernacle both to entertain God himself; and to afford him part of thy substance. O how could that be at any time unclean, where he dwelled! how could that be ever touched with sin, which he assumed! The diligent Bees will not harbour in an unclean hive, but doth anoint them with sweet moistures, before they make their honey. The cleanly ermine will rather be killed by the huntsmen, then to save his life enter into any place which is filthy. Much less will the pure wisdom of God dwell in a body subject to sin: as said wise Solomon: wherefore he also saith in the Canticles, 
Sap. 1. Cant. 1.  & many Doctors apply it to our blessed Lady. Thou art all fair, O my lo, and in thee there is no spot. And therefore with the Catholic Church, let us say, in her service: O holy and immaculate virginity, I know not with what praises to extol thee; because whom the heavens could not contain, thou didst maintain in thy bosom. Blessed art thou among women; and blessed be the fruit of thy womb: Because whom the heavens could not contain, thou didst maintain in thy bosom. O happy and sacred Virgin Mary! O most worthy of all honour: pray for the laity: entreat for the clergy: make request for all devout womankind: O let all sorts find thy certain succour, whosoever do celebrat thy sacred Conception.  
8. O founteyn sealed up for the water oflife: let thy intercession help to quench in us all coals of concupiscence. O Garden of paradise well guarded to keep the tree of life: let thy prayers preserve us from too much liberty of our senses, and all looseness of life. O brightest glass of Crystal, without any spot: obtain for us all clearness of heart and body, freed from all foul thoughts, or other fleshly pollution.  
9 O sweetest rose of the valley; fairest Lily of the mounteyn; o precious balm of Gilead; and comely Cypress of Zion: thy wonderful beauty of face, and rare comeliness of person, were ever accompanied with such modesty of countenance, and sobriety of behaviour; and besides so blessed with an extraordinary grace; that thy beauty never alured but abashed; thy comeliness did not entice but amaze; nor could any harbour an unchaste thought, whiles he beheld thy Virgin's eye. O let thy gracious eyes of chastity so look down upon us in favour, and for us so look up to thy Son in prayer, that we may be always virtuously sober in our actions; religiously civil in our speeches; in our very thoughts pure; and chaste in all our conversation. All which we earnestly entreat, for the all sufficient merits & mercies of our Saviour thy Son; and by the immaculate purity of thy conception.   

THE MOST GRACIOUS AND Wonderful remedies of our original sin. Sect. 7.  
1. THus was our blessed Lady prevented with grace. But how shall we be made clean, who are conceived by such unclean seed? except only as job answered: By thee alone, o Lord: whose grace, saith S. Paul, doth superabound our sin. For sin came by man: but grace is of more power, as proceeding from God. Sin did not take away from us all good: nor bring upon us all evil. But grace doth deliver us from all the evil wherinto we might fall; and is sufficient to give us all the good we can desire. Adam's sin brought a curse only to his descendentes, and to the earth: But by the merits of Christ all creatures (except the devils who hate him) either have or may have part of his blessing. For by him not only all mankind is redeemed: but the good Angels are confirmed in their grace: and even these senseless creatures shallbe renewed in their nature.  
2. And in the salvation of our soul, there is more force in God's grace, then in man's sin: for it is easy, and we are prone to fall, or to die in sin: but we are lumpish heavy, and it is exceeding hard to be raised up to life of grace. wherefore grace is the stronger, and the more worthy: and therefore we are the more indebted, considering how weak we are, and how unworthy. And it is marvelous to consider the proportion between our sinful misery, and our gracious remedy: As against original sin is appointed Baptism, to regenerate us in grace, from that wherein we were generated by nature: that as infants are defiled by means of Adam's corruption▪ without their own fact, so they are washed by means of Christ's redemption without their own help. Children are spotted before they be aware of it; and they are cleansed before they know of it. In their conception, unwitting; and in their baptism, ignorant. We are raised by others, before we have reason to ask help, as by others we were cast down, before we had sense of our fall. Or if some be of years of discretion before they be baptized, as infidels converted: or if christians after Baptism become sinners, and come again to repentance▪ in the first sort the grace of baptism takes away all sin original and actual, and all punishment eternal and temporal▪ in both sorts, there is first a justification without foregoing merits, quae fit in homin● which of God alone is effected in man; and then a second justification, quam facit homo in which man doth his part, and hath following good works. In w●ich second justice it is reason we follow God's grace to perform some satisfaction and to obteynes merits, as we had run after our concupiscence to incur guiltynes and suffer punishments.  
3. All our merits and all our good are derived from God: but our first justice in our first conversion doth so come from him alone, that we are not so much guilty by Adam of original sin without our own fault, as Christ alone doth justify us from all sin without our own merit. O greatness! O goodness of grace! more powerful, and more abundant than sin. O sweet JESUS, who dost in wisdom so answer justice with mercy, that neither do we want any favour, nor is the law unsatisfyed in all rigour, and every point balanced with convenient counterpoise. Sinners in Adam: just in Ch●iste. In ourselves actually and really wicked: through Christ truly and inherently just. We were enthralled by our sinful lives: he redeemed us by his holy death. By his passion and sufferings he satisfied for our punishments: and our good works have merit by the virtue of his actions.  
4. But to insi●te especially in his comparison with Adam. His cross stood upon Adam's grave, there beginning life, where death began. By a tree we perished: 
S. Hieron·  and we were ransomed on a tree. He repaired his church his beloved spouse, by the water and blood which issued out of his side dying: as Eva the wife of Adam was taken out of his side sleeping: and by that water he cleanseth our spots of sin, and by that blood he purchased to us the beauty of grace. By occasion of a woman came a general curse: and a greater blessing by means of a woman: wherefore Adam called the first Eua. and we salute the second quite turning the same letters into Aue. The first man Adam lost all by ambition's pride; because being but a man, he aspired to be as God: and the second man JESUS restored all by obedient humility; who being in deed God, yet descended to become a man.   

ALL THE GVILTE OF ORIGINAL SIN is quite forgiven in Baptism: and the first motions of concupiscence are not sin, until we delight or consent unto them. Sect. 8.  
1. ANd although our Saviour in Baptism have cleared us from all Guilt of original sin; yet not during this life from all temporal punishment thereof: 
S. Amb.  as not from Death, hunger, sickness, nor from all ignorance▪ or motions of concupiscence. And although he hath freed us from all punishment destroying our soul; yet not from all punishment which may increase our merit: as they say, sustulit omnem paenam destruentem, non omnem paenam promonentem, and so he hath left in us these infirmities of our motions in concupiscence of hunger, sickness, and death, to be as scars and marks of our soar▪ and wounds which are healed▪ 1. to the intent, that seeing, and remembering our hurt, & our help, 
Alexand. de Hales. part. 4. q. 8. de Sac. Bapt. art. 2.  we should remain thankful, and not forgetful. 2. to humble us by consideration of these infirmities, who else would be proud. 3. to exercise us in diligence of mortification, and in vigilance of prayers, lest we should be negligent and careless. 4. to afford us occasion of more merit, and so to crown us with more glory.  
2. Or we may lay that he hath freed us from all effects and personal punishmetns of original sin, which so pertained to our persons that they would condemn our particular souls▪ but not from all natural defects which necessarily belong to our general nature, whereby we remain in the estate of all mankind: for as a wise phisicyan he hath sufficiently cured every man's particular soul, not quite changing his general nature, abundantly providing, and in better sort, for our corrupt nature to be helped and preserved by grace, rather than to extinguish this nature, and to create another. For he will save the same which had offended: which is greater mercy to us, and more power & wisdom in himself. And is it not more to preserve a vessel of glass, then of iron?  
3. I said he hath left us subject to the motions of concupiscence; which are not properly sin; 
Concil. Trident. Sess. 5. Ephes. 5. Colos. 1. joan. 3. 1. Pet. 2.  but only the remnants and effects of original sin, and inclinations alone to actual sin. For Baptism doth altogether so abolish original sin, that nothing thereof remaineth in us which hath still the true nature of sin. Otherwise how are we cleansed by his washing? as S. Paul saith. And hath reconciled us to exhibit us immaculate. And to be renati, borne again by water & the holy ghost, thereby to be as free from original sin quasi modo geniti, even as new borne infants are clean from actual sin.  
4. And in circumcision the foreskin was not imputatively but really cut away. In jordan Naamans' leprosy was quite taken away. And S. Gregory saith That he who avoucheth that sins are not altogether released in Baptism, 
Lib. 9 epist. 39 1. Cor. 15. Rom. 6. Colos. 2. Enchirid. cap. 52.  let him say that the Egyptians were not indeed truly drowned in the red sea. And S. Paul proveth▪ that as in Adam all dye, so in Christ all shall be revived. viz: truly: verily: really: not so alone esteemed or reputed. And that we are buried together with Christ by Baptism in his death. S. Augustin inferreth expressly That as in him was fulfilled a true death, so in us a true remission of sins: and as in him a true resurrection, so in us a true justification. But the death of Christ and resurrection were true every way: not true in regard of somewhat, and in another respect false: Therefore also the remission of sins is a true death of sin: not in respect of the Guilt only, but in regard of all things which have respect of sin.  
5. Not taken away in the Guilt alone (as heretics avouch) and remaining in the Act: 
Vide Bel. Tom. 2. lib. 1. de Baptis. c. ●3.  for how can the Act of sin be separated from the Guilt in this concupiscence? Nay they themselves must needs confess it hath still some Guilt, whiles they say it is still true sin: for how can true sin remain without some Guilt? Or if we be free only from the dominion; not free from all blemish or consideration of true sin (though it be said this blemish is not imputed unto us) yet if there remain true sin, then are we not in deed free; but in opinion. And if that blemish or spot remaining, be true sin: then according to their own doctrine, it is a true mortal sin, for they admit none venial: But to remain in true mortal sin; and yet not to be in favour of God is impossible for the same person to be in state of grace ●nd of salvation, and in mortal sin, and so in state of damnation; all at the same instant; is as possible, as to join light and darkness, Christ & Beliall.  
6. But Protestants finding in our weak natures after Baptism certain motions of concupiscence unto sin, they deceive themselves, supposing these to be in deed sin. Some of ignorance, because they distinguish not between the provenes, or inclinations of concupiscence; and between the Act of concupiscence, for the first is most especially pertaining to original sin; though after baptism it is no sin, but only the effect of original sin. And the second which is an Actual motion unto sin, perteynes rather to Actual sin then to original: to which if there be added consent or full delight, than it is a complete actual sin, otherwise no sin. These men therefore are deceived in accounting that original sin, which pertaineth to actual. But some others do account the very first proneness or concupiscibility, without any act or consent, to be of it self sin, because it seems the root of sin. Wherein they do manifestly admit that defect and ignominy of the virtue of our lords grace in Baptism, which S· Augustin was so careful not to admit, viz: that in baptism original sin only is razed of, not utterly rooted out.  
7. And in this point: whether the first motions of our concupiscence be sin? Calvin himself is driven to confess the ancient Doctors to be against him. His words are these. Neither is it needful to labour in searching what the ancient do think herein, 
Instit lib. 3. cap. ●. 10.  when thereabout one Augustin may suffice, who faithfully and with great diligence hath collected all their judgements, and a little after, he adds. Yet between him and us there is this difference. That he in deed dare not call the m●lady of concupiscence a sin: but being content to decipher it by the name of Infirmity; he teacheth it then finally to become sin, when either action or consent is added thereunto. Which is the same, and no other, then that which S. james said. Concupiscence when it hath conceived bringeth forth sinn●; and sin, when it is complete, bringeth death. Upon which words S. Gregory, and our venerable Countryman Bede, maketh three daughters or effects of concupiscence. 
Cap. 1.  1. suggestion: when any unlawful thought doth suddenly present itself to our mind; whereunto if we do not consent, but resist, it doth not bring forth sin, but a crown of life. 2. Delectation: when we do not perfectly resist the first motion or suggestion, but in a mixed sort we are somewhat delighted therein, although not with a full, but with an imperfect consent: then hath sin conceived venially; not mortally. But in the 3. if we proceed to a deliberate full consent, although it be only in thought, yet then is it a complete sin, either venial, or mortal, according as the matter of sin (whereunto we have consented) is venial or mortalll. As it is a mortal deadly sin, to see a woman and with full consent of thought deliberately to lust after her: this is a complete sin bringing forth death, though it never come to action, because as our Saviour saith, he hath already committed adultery in his heart: and as he hath fully in thought consented, and either purposed or deliberately desired to put his thought in execution; so if he had means he would in deed practise it in Action.  
8. As for those Texts in the 6. and 7. chapters to the Romans, though concupiscence be there diverse times called sin. Either he meaneth concupiscence actual which hath some delight or consent. Or else if he understand the first motions which are the remnants of original sin; yet he calleth them sin improperly; and so these are termed sin, because they are following effects and remnants of original sin. Not that either of these after baptism are in themselves sin, 

2. cor. 5. Et S. Ambros. in hunc locum.  
Rom. 7. Lib. 1. contra duas epist, cap. 10.   except we do consent unto them. In like sort S. Paul was, sold under sin: where S. Chrysostome saith, he speaketh in the person of wicked men, not absolutely of himself. Or as S. Augustin interpreteth him against the Pelagians: He was sold, under the sin of Adam; but now, is redeemed through Christ our lord. And so he complaineth of some remnants of that bondage: that he had still the sens● of concupiscence; but did not consent: and therefore addeth: what he did; that he did not approve it, viz: not allow of those motions which he did fee●e. And so: he performed the evil, which he hated: ubi facere se dixit etc. where he said He performed: not by the affection of consent, and fullfilling action, but in the very motion of concupiscence: calling that a Deed, which was but an unwilling motion of a thought. And s● the law, non concupisces: bindeth against actual desires with consent: not against the first motions remaining as effects of original corruption: and so concupiscere, est, post concuspiscentias ire: and those first motions are foams peccati, the fuel of sin and without consent, 
Rem. 8.  no way indeed sin, no more than wood is fi●e, until it be k●nled. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. the wisdom or sensuality of the flesh, is enemy to God: by which sensuality he also meaneth actual sin, and not original. And so generally for the most part when any ancient Doctor calleth concupiscence indefini●●●●, sin, they speak of actual concupiscence with consent. Or do so term the effects of original sin after baptism, not because they are absolutely, sin but because they are remnants of sin, and do allure unto sin.  
9 If it be said, that all is sin which agreeth not to the law of God, or is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is true; taking sin in a general sense for vi●ium a defect: as there be vitia naturae, vel artis, defects of nature, or of art: viz: to be blind, lame etc.▪ and such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sin, we may call our natural concupiscence; which of itself without con●ent is no more sin, speaking properly & strictly, then to be hungry or thirsty against our will. Or no more than dreams of murder, & unchaste imaginations of men asleep, whereof they gave no faulty occasion being awake. And though such dreams do not agree exactly with the law of God, yet who will strictly & properly call them sins? They agree not with the law in their substance materially: but formally in their intention, they are not against the law. As a woman ravished or forced against her will, without any consent; the Action materially agreeth not with the law exactly: and yet therein who can account her guilty of sin?  
10. Finally we cannot say the first motions of concupiscence are sin, because we ought to abhor them, & because God doth hate them: for all is not sin which deserveth to be hated. Because evil of punishment may be hated as well as evil of Guilt: and whatsoever allureth to sin may be hated, though itself be not sin. And so we abhor the first mot●ons of concupiscence, as occasions, not indeed as sins. And almighty God hateth all evil, 
Sap. 1. S. Aug. lib. 5. in jul. c. 7. ●ib. Con●es. 10 cap. 28.  even of punishment, and so he detesteth Death, and is said not to have made death; not as the first Author: sed ut peccati vl●or: but as the just punishe● of sin by death, He hateth all evil, of punishment, or of guilt; in respect of the evil itself, not in respect of the occasion of good which he draweth out of the evil. And so of our worldly afflictions, saith S. Augustin. Who would suffer miseries or difficulties? Thou dost command us o lord to endure them, not to love them, none do love what they suffer; though to suffer they do love: for though he joy in suffering; yet he had rather he had nothing to suffer. In like sort we may not desire concupiscence: not because it is sin except we consent; but because it induceth to sin, and is troublesome, grievous etc. neither ought the judgement of God to displease us; who would have it to remain for an Agony, and exercise of virtue; and told his Apostle. My Grace is sufficient unto thee: for his strength is perfected in our weakness.   

THE CONCLUSION OF THE FORMER DEclarations about Original sin; with some short admonitions to mortify his force. Sect. 9  
1. THus I have said somewhat of sundry questions about Originalle sin, wherein if I be tedious to some; yet to others I know it will seem to short. I confess it is a matter more lamentable, then disputable for all: wherefore in our meditation upon this corruption, let us mourn with David. That in iniquities we were conceived, and our mothers brought us forth in sins.  
2. For though Baptism do cleanse us; yet some sorrowful remembrance thereof is good to humb●e us. Baptism takes away, omnem labem all the guilt, 
Innocen. 3.  all the spots and nature of sin paste; non omnem somitem, not a●l the fuel and inclination unto sin to come. Wherefore come, o my soul, in our present comfort let us praise our Redeemer▪ who had purified and washed all the uncleanness of our Birth: and in our following diligence, by the help of his grace, let us be careful to mortify and keep under all corruptions of our life. O my soul be thou watchful over my body: I will not say kill my flesh, because it is a part of myself, and I may not hate it: yet remember it was a means in our conception, by which the purity was stained. I say when thou wert infused, it did blemish that lustre and integrity which now thou shouldest have, if thou wert not in his corrupt prison; though it defiled not the cleanness and purity of thy nature which thou first hadst by creation, and which we may recover, and better by the grace of Christ, if we keep our flesh in due mortification. Let us make gains by our loss, and win more reward by our pains. O blessed be our Redeemer jesus, who hath given us this possibility. Let us resist and suppress the motions of our concupiscence, that we may advance and increase the vigour of our spirit. Nay, o my soul, thou art bound to do no less: for if in Adam, his soul had not first consented to her own fond affections and desires, the body had been yet still in obedience: therefore as the rebellion of the flesh was first occasioned on thy part (so to pay for this fault) the disquietness of continual concupiscences must be endured by thy mourning patience, and overcome by thy mortifying diligence.  
3. Be thou watchful over thy discerning reason, lest ignorance make falsehood truth: be heedful to thy irascible courage, lest impatience drive a way that which is good: and be careful about thy concupiscible choice, lest sensuality follow that which is bad. Whereas contrarily, our concupiscibility should only embrace good: our irascibility should only hate bad: and our reason should only be fixed on truth. But, alas, we are witty and apt for errors, therefore labour to be discrete: we are heady & subject to passions, therefore endeavour to be moderate: we are headlong & prone to pleasures, therefore strive to be temperate.  
4. O my soul, these are our frailtyes: our reason dim: our passions strong: and sottishness in our desires: neither is it marvel; for we are conceived in sins: & conceived in iniquities. In our carnal generation, the use of reason is suspended; the heat of lust is inflamed, and pleasure is sought in uncleanness. O 〈◊〉 better remedies, then in the merits and examples of our Redeemer? Let us vs● 〈…〉, and prayer, to enlighten our dimmed knowledge: let us use patience 〈…〉 to humble & to quench our strong inflamed affections: let us use mortification 〈◊〉 abstinence to restrain & refrain our sottish vncle●●●leasures. O sweet 〈…〉 us these graces: o most pure immaculate and blessed 〈◊〉 Mary pray for us: o most fervorous penitent, Saint Marie Magdalen, be thou 〈…〉 Advocate: that our regeneration may be more perfect, than our generation was 〈…〉: that whatsoever poor integrity we have, it may he continued: and how great 〈◊〉 our uncleanness hath been, that with contrite tears it may be washsd. O we co●●esse our base birth, conceived in sin, to remember us to be humble: and because w● were conceived in iniquities, we do entreat compassion on our natural frailtyes; for thou art most graciously pitiful.    

MEDITATION. V.  
Ecce enim veritatem dilexisti, incerta & oculta sapientiae tuae manifestasti mihi.  
For behold thou hast loved truth: and thou hast manifested unto me the doubtful and secret things of thy wisdom.  

DIVERS DEVOUTE INTERPRETATlONS of these words. And an humble thanksgiving of the Author for his undeserved conversion. Sect. 1.  
THere is a threefold Truth. 1. of life, against hypocrisy: in which they are faulty who are clad in the wool of sheep, whiles they dissemble the malice of wolves. 
Hugo Cardinal. Math. 7. Thren. 3. Proverb. 20.  2. in Truth of doctrine, against heresy, which searcheth out false and foolish devices. 3. In Truth of justice, against partial accepting of persons; which is an abomination unto God. O founteyn and author of Truth, deliver my soul from all these lies, of partiality, of heresy, and of hypocrisy▪ let my life be true in devotion of hearty actions, rather than in any ostentation of words, or seeming labour of lips: let my doctrine be true, guided by thy holy spirit and in every title submitted to thy Catholic church, rather than in trusting to mine own wit, or relying on any others private conceit: let my upright dealing be true, respecting others as I would be used myself; neither bending for fear, nor leaning for affection: for behold, o lord, it is evident in all things, thou lovest truth.  
2. Wherefore in my particular Cases of conscience; in my private sins, and other doubts what should I do? some men are ignorant, some men are negligent, some excuse all, and some do much extenuate their faults: but I know my iniquities, against ignorance; I have my sin always against me, and I will set myself always against sin, without negligence: I may not defend my fault, but I do accuse myself to have sinned above all unto thee, and before thee to have committed evil. Nor would I extenuate, but aggravate my offences, fearing lest they be worse than I suppose: for I know thou shallbe be justified in thy words and wilt overcome when thou art judged. Behold therefore I spare not to discover even my natural infirmities, I was conceived in iniquities. And all this plainness I use in confession with sincerity: for thou lovest truth.  
3. also thou lovest truth, not alone in confession, but as well in satisfaction: for so thou givest prerogative to mercy that yet thou wouldst keep truth; 
S. Aug.  thou dost pardon him that confesseth yet if he punish himself: So is observed, both mercy & truth; mercy, because the man is freed; truth, because the sin is punished. O blessed S. Augustin, it appeareth thou wert a Catholic penitent; sometime punishing thy body; not a carnal protestant ever pampering thy flesh: thou dost require some sharp satisfaction, after an entire confession; but these will not undergo the blushing of confession, much less endure the rigour of satisfaction: they are content with the liberty of their gospel and an easy faith, and therefore they refuse the necessity of satisfaction and all hard truth. But though our lords truth have hard sayings, yet we must repent O let us not abhor these truths, which to flesh and blood do breed hatred, for thou o lord, lovest truth.  
4. Thy prophet Nathan promised my sins should be translated from me; 
Titelma.  wherefore I have great hope of pardon; and do rely on all thy promises for thou lovest truth, and doubtless wilt perform. I also have some comfort in this respect; because though I committed a fowl fault in matter of vice, 
Geneb.  yet in points of faith I have not swerved from that Truth which thou dost love. I have cast thy grace, and love, out of my will; but yet in my understanding, I have retained thy truth: It is naught, and too bad, to have one door barred against thee, as a vicious Israelite; but it is wor●e like a heathen or an hetetique to shut thee out with a double bar, or with two gates, vidz: neither to believe right, nor to live well.  
5. Or peradventure, though the wicked Believer be somewhat easier to be conuerte●, yet remaining obstinate he is in danger to be worse punished. Wherefore Euthymius supposeth David to say thus: In my former words lamenting my natural frailty, I might seem to extenuate my fault: o no: I revoke any excuse: rather, 
Euthi●.  o lord, I accuse myself according to truth. I was great in thy favour, or as thy Secretary thou didst manifest unto me the secret and doubtful things of thy wisdom. O how many hidden prophecies hast thou revealed to me, which I have published to others? but the more I consider these favours, the greater I acknowledge my offences: more abominable is the treason of a Secretary, than any falsehood of an enemy.  
6. Thus I do deeply & sincerely in all truth accuse myself: yet I cannot tell whether herein it were presumption for me to entreat thy reconciliation & mercy, because I was once thy inward friend & favourite. To remember passed injuries doth provoke a malicious mind to revenge: and contrarily, why should it not move thy merciful nature to pity him sooner whom thou didst once love, I will plead earnestly, yet with humility: I will acknowledge my faults to be so much more detestable, because being once so gracious in thy secret and especial love, I was so graceless as to deserve thy just & open hate. Among men great love is often changed into great hate, as the best wine into the sharpest vinegar: but thou o lord seest not as men see, neither so variable to be soon changed, nor so inflexible to be hardly reconciled. As it increaseth my fault to have abused such gracious favour; so the remembrance of this favour lost by my fault, doth so much more afflict my heart: as my sin is greater, so my loss is greater, my pain is greater; and my sorrow is greater: O let these entreat by the greatness of thy love, that having been a secret friend of thy privy chamber, thou wouldst not leave me as a base slave to the despite of the public world: I hope thy honour will not permit it; and that thy great favour will not be so much diminished.  
7. Thus may they pray, who have fallen from especial favours, that from their deep fall they may be raised: and they who are admitted into secret grace, ought also to pray, that from so dangerous a fall they may be preserved. And in particular, thou (o my soul) must acknowledge thyself unworthy of those graces which thou haste received; which if they be small in comparison of those which our lord can give, or others do receive, yet are they many and great, and more than any way thou didst deserve. Or how can the sun send much light or plenty of beams into a house which hath but small windows? O my soul, if thou desire more light, set open all thy windows. O holy spirit of truth● and secret wisdom, shine yet more into my heart, to show me all necessary truth which thou dost love, and still to manifest unto me the secret & doubtful things of thy wisdom.  
8. O let me see and consider how great mercies I have received, that I may be thankful: how I did merit nothing, or rather how much I did demerit that I may be humble: and how unprofitably I do use them; that I may be ashamed. I fled from catholic truth which thou lovest, and yet thou didst so love me, that thou didst make me love thy catholic truth which I declined: now I love this truth, which hath given me knowledge of thee; and how am I bound to love thee, who didst bring me to this knowledge of truth? O what sweet secrets be in this love? they are doubtful to such as never tasted them, because secret: and to such they are secret, because they love not thee, who dost manifest the secrets of they wisdom to none but such as do embrace the truth which thou dost love. This is thy wisdom, not to cast spiritual pearls before earthly swine; nor to hide thy heaventy treasures from weak sucklings, or simple hearted souls.  
9 But how shall I praise thy goodness▪ o lord, and in particular to myself: In the gospel it is said, thou wouldst not suffer devils to enter into swine but with me thou haste cast devils out of a swine. Do I debase myself to say so? Behold o lord, thou lovest truth. I know no swine so filthy and so degenerate from his kind, as I was, being a Protestant, from they truth: If, S. Mary Magdalene had seven devils of vices; how many had I of heresies; Unto her many sins were forgiven, because she loved much? O lord I have loved but a little, & how many sins hast thou forgiven me? thy wisdom hath revealed my doubts, and manifested unto me thy secrets; I fond doubted where was no cause of doubt; but I am resolved by thy wisdom: I was compassed with light, and yet I did not discern light, because I wanted hearty love unto thy catholic truth. For I first loved not thee: but thou didst prevent me with thy love, prosecute me with thy grace, and so finally didst impart unto me, the secrets of thy wisdom, which are the mysteries of thy catholic faith which now I do believe: thou haste not dealt thus with every sinner, nor unto thousands better than myself hast thou manifested as unto me, the secret and doubtful things of thy wisdom.  
10. O infinite, incomprehensible bounty! what did thy majesty behold in my baseness? nothing verily but thine own love, wherewith thou hadst disposed & prepared my heart to be unpartially desirous of truth: this desire, and this love, thou didst first give me, & afterward by these thou didst draw me nearer unto thee O sweet jesus who dost neither accept nor reward any thing which thyself haste not first given: thou haste given me love of truth, and manifested unto me the doubtful & secret things of thy wisdom: I do entertain them as pledges & earnest pence of m● hope & election: o let me so keep and ever retain them, that I may never be ashamed nor confounded in them. Let them be means of thy better service, and no way occasions of my greater condemnation: I have tasted of thy love: I am acquainted with thy secrets: I am partaker of thy mysteries: let me rather die then fail or be faynte-harted; and sooner torn in pieces than become ingrateful. I was most unworthy to receive them; and seeing of mere mercy thou hast bestowed these talentes upon me, I desire to retain them with much thankfulness, and through thy grace with some gains of merit. O blessed Saviour accept what thou haste given: O holy virgin, and all the Angels and Saints of heaven give continual thanks & praise unto our lord God for me. who am not able to think much less to declare, how I owe myself.    

MEDITATION. VI  
Asperges me Domine hysopo, & mundabor: lavabis me, & super nivem dealbabor. Auditui meo dabis gaudium & laetitiam: & exultabunt ossa humiliata.  
Thou shalt sprinkle me with hyssop, o lord, and I shallbe cleansed: thou shalt wash me, & I shallbe made white above snow. Unto my hearing thou wilt give joy & gladness: and my humbled bones shall rejoice.  

THE USE OF CEREMONIES DECLARED by a picture: and the properties of hyssop, whereunto they maybe alluded. Sect. 1.  
1. THe priests of Moses' law do purify by sprinkling of blood with hyssop: 
Exod. 12. & 22. Num. 19 & Leuit. 24.  and so they cleansed in a type or figure. 1. such as must eat the paschal lamb. 2. such as were defiled by touching the dead. 3 such as were infected with leprosy. 4. or those who being penitent did offer sacrifice for their sins. O Lord, as one who have need of all these, I look not so much to the outward Ceremonies, as I hope to be partaker of thy inward grace by the blood of that paschal lamb, who is also a sacrifice for the pollution & sin of all the world.  
2. In this actual sprinkling of hyssop and cleansing application of our saviours merits, and of his death and passion, we do live, we do bleeve, we do hope, we do merit, we do labour & work our salvation with fear & trembling, and not as Protestants te●ch, by only faith, and so with presumptuous believing.  
3. Let others therefore be content alone with colours of imputation: our souls desire to be also innocent in substance. We respect not so much the outward figure of hyssop, as the inward virtue of our dear saviours dear blood▪ Types and ceremonies are excellent ordinances; yet we do lift up our minds highe●, and by occasion of these we do more often remember, & more devoutly apprehend the truths, which they do signify. Some painted Tables are so cut & painted, that one way they resemble a beautiful face, another way a deaths head; and a certain artificial workman made such a like picture of Moses' brazen serpent having vnde● it a multitude of Israelites looking upward to be cured of the stinging of fiery serpents: and above it he placed a looking glass in such a situation, that when he opened or drew a curtain hanging before the said picture (which though whiles it was covered you saw nothing in the glass, and though whiles it was open you saw no other picture but that of the brazen serpent) yet so soon as the curtain was drawn you might plainly see in the glass, not a reflection of the serpent, but a lively representation of our Saviour on the cross, with our blessed lady, S. John, & S. Mary Magdalen standing at the foot thereof: for as those other double pictures are made by cutting & painting the Table sidewayes, so this was done crossewayes: in which as it downward represented nothing but the serpent which was a type of our Saviour, and upward reflected on the glass the thing signified, which was his exaltation on the cross; so should we from the inferior resemblance of all ceremonies, by opening the Curtayn, lift up our minds to behold and lay hold on their signified subst●̄ce for good things are figured, to be remembered: and they are remembered, to be apprehended. And so whiles we remember hyssop sprinkling the blood of sacrifices, let us by faith & good works of devotion, labour to apply the sacrifice of our saviours blood & passion.  
3. also hyssop we know is a low herb & medicinable, which naturally desires to fasten his root about stones; 
S. Aug.  so do thou fasten the root of thy love on Christ our rock; and by imitation of his humility, he will cleanse thee. And as hyssop is good to purge the swelling of the lungs, so have we need of the humble virtue hereof to purge our Breasts puffed up in malice or pride. As Saul went towards Damascus breathing out hot & big cruelties against the christians, but being once humbled and cast down upon the earth, his swelling h●nges were purged, & his unsavoury breath was sweetened.  
4. These properties also are written of hyssop in two verses. parva, calens, p●ctus purgans, 
Act. 9  petrosa, screatrix, Ius sapidat, pleuri congrua, spargit aquam. It is little, and hot, purging the breast, stony, and spitting, it relisheth broth, helps a pleurisy, serves for water sprinkling. also which do well agree with a penitent; for thou must be little and lowly in thine own eyes, and so thou shalt be exalted and great in the eyes of almighty God. Thou must be hot and fervent in charity; which is the love of God above all, and of our neighebor as ourselves for his sake. By sorrow & contrition thou must purge thy heart from sin: spit out this sin by confession: and by stony and steadfast satisfaction take root in Christ our rock. These foresaid religious exercises do relish and give good taste to all our prayers & devotions: they heal and take away all pain & punishment due to sin; and lastly they sprinkle & refresh us with the dew & drops of all heavenly grace. O come my soul to this medicinable herb of hyssop, that being therewith sprinkled, we may be cleansed: and being washed in these virtues hereof, we may be made white above snow. 
Magist. sentent. lib. 4. dist. 18. Scot dict. 14.  We have need of all these: for sin is a deep pollution hardly cleansed, whither it be a privation, or have ought in it positive, or negative? whither it be directly in the soul, or a crooked relation to the justice of God, sure it is of all men called a deadly deformity, and a detestable blot, whose guilt remaineth still in the soul, after the act is passed. It is a poisonous spot & a venomous leprosy: o what shall we do to be cleansed! washed! & made white above snow●. A dangerous disease requireth precious remedies: when he physicians prescribe Bezoar stone, or Confection of pearls; then we know the patient is in a weak & woeful estate: And no less may we understand ourselves to have been in a wretched case when by no other means we could he cured (speaking of God's ordinary power) but by this rare & excellent hyssop sprinkled with the precious blood of our Saviour jesus.   

OF DIVERS CEREMONIES IN THE Catholic Church made profitable by the▪ sprinkling & virtue of our saviours precious blood, which is compared to the water of the Pool of Bethesda. Sect 2.  
1. IN this precious sprinkling I shall find a double cleansing. First I shall be cleansed from venial faults: 
Hugo Cardinal.  and also if thou wash me I shall made white above snow from mortal sins: for mortal crimes are remitted by washing of Baptism or repentance & venial offences by diverse other means, of which some are expressed in these verses Confiteor, Tundor, Respergor, Conteror, Oro, Signior, Edo, ●ono, per quae venialia pono. By Contrition, Confession, Knocking the Breast, Sprinkling with holy water, Prayer, By blessing ourselves with the sign of the Cross, By receiving the blessed sacrament, By eating holy bread, By Agnus Dei, holy grains, Indulgences etc. by giving alms and by forgiving injuries. By all, or any one of these, ever joined with some contrition or displicence for our faults, in general, or particular, we may be washed from our venial faults: yet every one & all these are unprofitable except they be referred & grounded upon the merits and virtue of our Saviour Christ's blood, wherein the hysop● must ever be dipped or else these sprinklinges will do no good: but being therein moistened, our holy mother the Church hath appointed diversity of hyssop branches, that ever some might be at hand: and who wanted occasion or affection concerning one, might readily find more & easily stir up his devotion by another.  
2. Because also it is necessary we do make use and benefit of this precious blood, therefore diverse means are assigned by which we may apply his excellent virtue. 
joan. 5.  The water of the Pool mentioned in the gospel healed all maladies: yet except they entered into it to be washed, it cured none: so it is most true, that without the blood of our L. jesus, no sin is cleansed: nor any by this, except we do enter into this fountain. Wherefore as to that pool (which was a figure of our saviours precious blood) seeing the water is so necessary, if there were certain gates by which we must enter, were it not wilful slothfullness, or idle madness, not to enter those gates which may be divided into five sorts, as there be five kinds of sins. 1. Original. 2. mortal. 3. venial. 4. such as have the Guilt & erernall pains remitted, but are subject to temporal punishments in this world. 5. or such of these last, who die before they have here satisfied all those temporal punishments, which therefore they must suffer in Purgatory.  
3. The first kind must enter this sacred pool by the large water gate of Baptism, 
Panigar. in discepta●●one 7. part. 2.  which cleanseth original sin. The second must pass into the same precious pool by the narrow rough stone the gate of penitence, opening his three hard locks of contrition, confession, & satisfaction, which give entrance to deadly sinners. The third for venial offenders is a plain free stone gate, more easily opened (having always the master key of contrition) by any on other key of those good works, Sacraments, sacramentals, or Indulgences, as is before mentioned. To enter this healing holy pool by the fourth iron gate, for satisfying or escaping temporal punishments in this life, you must needs have either the key of penal good works, or of Indulgences, which upon some good consideration may commute these penances. And lastly, for them who die before they have satisfied sufficiently for all their temporal punishments: these to be altogether cleansed in the virtue of that pool●, must pass it by the boat fiery gate of purgatory, which they pass the more speedily, having the help of holy masses, indulgences, or prayers, offered by others in their behalf.  
4. This pool (I say) is the precious founteyn of our saviours blood, unto which all th●se gates and keys do direct: and without which, all these can do nothing. But as o●● lord jesus is only the foundation of all our redemption; and yet we use the h●lpe of his sacraments to communicate unto us the benefit of his merits, which we do confess they do communicate without any derogation or dishonour to our Saviour himself: So good works, and purgatory, and those sacramentals of holy water etc. they do wish & help us, in the virtue only of his precious blood, not diminishing but applying the marvelous fruit thereof, which by so manifold & diverse means is ready at hand to profit us.  
5. A weak body apt to faint or sound, had need of many helps to hold or recall life: among the rest it is used to sprinkle cold water in the face, ●hervpon Plautus said: 
P●t. Vega  Sparsisti aquam, iam redijt animus: thou hast told me so good tidings, that being ready to s●unde for fear, now thou hast sprinkled water upon me, I am come again to life. O blessed jesus, my sins and my doubts had so revolved & turmoiled my conscience, that until I bleeved thy catholic truth which thou lovest, and until thou didst manifest unto me the secrets of thy mysteries hidden in the wisdom of thy catholic church, I was ever doubtful & fearful, and often ready to sound at the bare name of death: But now thou haste sprinkled water▪ in my face by the precious hyssop of thee my Saviour, I may say with jacob when he heard of his son joseph's welfare my spirit is revived: 
C●n. 45.  for now my doubts are dissolved, my sins are absolved, my fear is expelled, and my heart is settled in courage▪ O proceed, dear Saviour, to give yet more joy and gladness to my hearing, that, my humbled bones may reioye▪ and that thy promise by Ezech●el may be fullfiled to power 〈…〉 clean water by which we shallbe cleansed from all our iniquities: 
Ezech. 36  for as S. Paul collecteth: if the blood of goats sprinkled did sanct●f●e the polluted; how much more the blood of Christ, which shall cleanse our conscience from dead works? 
Heb. 9.  and thus I hope, o lord thou wilt sprinkle me with hyssop, and I shall be cleansed.   

THE WONDERFUL efficacy OF OUR saviours blood, and of the sign of the Cross, which was be sprinkled therewith. Sect. 3.  
1. O most precious and miraculous blood! which dost not spot & stain us, as any other blood useth to do. Thou dost rather cleanse us w●sh us and make us white above snow. 
Ap●c. 7.  As the Saints washed their stoles, and whited them in the blood of the lamb: not their persons only but also their garments. And as in Dyars' art out of one & the same Dyefatte they will make diverse colours, according to the disposition or aptness of the colour put into it, as white will become blue; yellow will become green, & blue will become red: only black, will take no colour, but come out rather more black. So a fowl, black, deadly sinner not repenting truly, though he believe our saviour's passion, or never so often frequent the sacraments, so long as he continues still in his fowl sin, his black soul will take no other colour: rather for his abuse, he comes away worse; and of such the prophet asked; can a blackmore change his skin? But a true penitent, or he that is in state of grace according to the preparation of his heart and his devout disposition in which he applies to himself the blood of our Saviour; 
jerem. 13.  so he ever receives therefrom a perfecter colour. Wherefore. S. Augustin speaks unto the catholic church in these words, O happy and heavenly mother! among thy flowers neither want lilies nor Roses, let every one endeavour to attain the colours which he can: 
Serm. 2. omnium Sanctor.  either by virginity a crown of white lilies; or by martyrdom a crown of purple Roses. In the contemplation of our hopes, we may have a fresh green; or in the burning of charity, a perfect flame colour: & in one word all the beautiful colours in the world may be obtained by this one admirable Tincture or Dye of our saviours blood: therefore herein, o lord sprinkle me with hyssop, and I shallbe cleansed in beauty.  
2. Many herbs, beasts, fishes, & other creatures, have wonderful effects of nature: But the virtues of all gathered into one, are not so strange nor so strong, as this one effect of our saviours blood To cleanse and make white, the polluted black soul of a contrite sinner. Not the herb Guila; which S. Ambrose saith, the Turtles use about then nests, 
Aelian. lib. de Animal. 2. o●p. 37.  to drive away by his smell the hungry wolnes from devouring her young ones. Not the leaves of the plane tree, by which the stork drives away from her nest the owls or night Bats, lest they touching her eggs should make then rotten. Not the Panther, which by his sweet smelling skin draws other beasts to him, & then devours then: and yet he himself, so soon as he sees the Hyaena, he runs to lie down at his feet, and by him is torn in pieces. Not the little fish Remora, that sticking to a ship under sail presently hinders her course. Nor the Torpedo, which from the hook by the Anglestringe & the Rod so benumbs the fisher's hand, that he cannot draw him out of the water. Not the Indian haematites, which so stops the course of blood, that whiles it toucheth any part of your body, though you receive never so many wounds; yet not one will bleed. Not these nor a thousand more strange properties of all creatures, can be comparable to the admirable effects of one drop of his blood, who was the Creator of all these, & the Redeemer of the whole world.  
3. Saint Peter's shadow did work miracles: but it was in virtue of this blood. 
Act. 5.  What miracles may the shadow of the blood itself do? wherefore now a figure or shadow of this blood; since it was really shed for us, can be no less forcible than those figures which did but signify it should be shed afterward. As this Type of hyssop, sprinkling the blood of legal sacrifices, what virtues had it? May not therefore now the sprinkling of holy water in a better memory have more efficacy?  
4. As for the sign of the cross, which touched & was besprinkled with his blood: what mira●les! what force hath it had? and hath still every day wonderful effects from the virtue of our lords death, and the effusion of his blood shed thereupon. Even the wood of the young man's Coffin, said S. Ambrose, after jesus had touched it, 
Lib. 2. sup. Lu● Ruffin. hist. lib. 1. c. 7. & 8. Niceph▪ lib. 8. cap 28. Paulin. ep. 11.  began to avail unto raising him to life, much more the wood of his cross itself: which when it was found by S. Helena, both revived the sick, & raised the dead. And only the sign of the cross, sometime without faith and devotion, yet hath wrought marvelous effects; which doth show the dignity that our lord giveth unto the sign, for the excellency of the thing itself, which he sanctified by his death. As that christian who wickedly purposing to poison himself, came to jew a Doctor of physic for some strong poison: the jew glad to kill a Christian, gave him a violent poisonous potion. Before he drunk it, he made the sign of the cross over it, as he used to do commonly before he did eat or drink. It did him no harm: he complains to the jew that his poison was not strong enough. The jew could give him none stronger: but the increaseth the quantity of the same. As before, he takes it making the sign of the cross. The poison prevails not. He is angry at the jew: and the jew is mad to see him still alive: he doubts the Christian had not taken it: or had mixed, or done somewhat else to it. The Christian swears he had done nothing to it: only he remembers he had made the sign of the cross, as always he used. The jew gives a little to a dog, which presently burst. The Christian signing it with the cross, again takes a great deal more of the same poison, in the sight of the jew, and yet feels no harm: whereupon he repentes: the jew is converted: both of them ask God mercy, and become honest devout men.  
5. A blessed sign: made holy, and most glorious, by touching the body, and being sprinkled with the blood of our Saviour, who was God and man; he hallowed it with his death, sanctified it by his merits, honoured it with his person: and as it representeth his passion, so it deriveth virtue from his merits. The ●res●e before times was a detestable torment for malefectors: now it is a royal ornament in the crowns of Kings and Emperors: honoured of all Catholic Christians: scorned, or abhorred of none, but Pagans, jews, Heretics, and Devils. And as the wont shame thereof is turned into honour; so the former curse thereof is changed into blessing. O sacred sign, which as the Royal standard of the lamb shall come before him to judgement: A terror to the devils, and such as shall damned: a comfort to all Angels, Saints, and such as are to be saved: thou art the key of David unlocking Limbo, and Purgatory to let out souls unto liberty, and opening heaven and Paradise, to give them entrance into rest and glory. Thou art the hyssop of David which helpeth to sprinkle sinners with the blood of our Saviour, to be cleansed, washed, & made white above snow. Or as Origen said: thou art Tendiculum magni Fullonis, the Tenter of our great Fuller, who cleanseth us with his own blood instead of soap; and in place of our weak rotten cloth, suffered his divine body to be stretched for us upon this Tenter of the cross.   

THERE ARE SUNDRY DEGREES OF WAShing, cleansing, and whyting of sin. Sect. 4.  
1. O Blessed Saviour! wash me from the filthiness of vice: and in the beauty of virtue, make me white above snow. By thy mercy cleanse me: and make me white by thy grace. If I be white as snow in inward devotion for myself, make me more white above snow in external exercise of good works towards others.  
2. Or thou, o my soul, take comfort from hence, that not only an innocent, but even a penitent, 
Ockam in 4. sent. q. 8. Gab. dist. 14. q. 5. a. 3. Esay. 35. Demonst. evan▪ lib. 9 cap. 6.  may attain to estate of most perfect purity. As S. Peter, S. Paul, S. Mary Magdalene, and holy David in this place, by virtue of Christ's merits hoped after repentance to be restored to perfection and purity above snow. Wherefore, if we have been great sinners, let us labour so much more to become great Saints, that as the prophet saith In the caves where dwelt dragons there may spring up green rushes: which (as Eusebius expounds it) is instead of venomous filthy sin, to have pleasant flourishing virtue. Neither let it seem strange, that as a notable saint may become a notorious sinner; so a loathsome sinner may become a glorious saint: for a garment which hath been torn, did you never see it drawn up with such skill that no rent could be discerned? and if upon this occasion, the same garment were all embroidered, and the rend place covered with gold lace, or set with pearl, would it not be both a necessary mending of the rent? and a better decking of the garment? much better can our Lord jesus repair & adorn the deformed beauty of a polluted soul he can sprinkle it, cleanse it, wash it, and white it above snow.  
3. O sprinkle me with hyssop, as a Begimner in goodness; to have at first some dew & drops of grace. O wash me next with some more plenty of this water, 
Innocen. 3.  that I may proceed from grace to grace. And to the end I may be perfect, make me white above snow. Among earthly creatures there is nothing whiter then snow: but above this do the Saints in heaven shine as the ●unne. I beseech thee, O Saviour, sprinkle me with thy hyssop, and wash me with thy blood, 
Math. 13. 1. cor. 15.  that when this corruption shall put on incorruption, and when this mortal shallbe clothed with immortality, than I may be made white above snow, and shine as the Sun in eternal glory.   

IT IS BETTER TO CONFESS THAN to excuse: to hear, then to speak: and of sundry kinds of joy and gladness. Sect. 5.  
AFter my pardon I will rejoice: But a soul that is in sin, how should it have mirth? I will rejoice, o lord, by hearing thy comforts, 
S. Aug.  not in pleading for myself excuses. Rather let me hear thy joy speaking absolution to mine ears, than any way delight in my tongue pleasantly extenuating, or wittily avoiding my faults. wouldst thou after sin, fain plead for thy reputation? rather hear thy conscience, and listen to repentance. Be sorry for it, & confess it: then shalt thou hear joy in thy heart, and no terror at thine ear.  
2. In general, we know it is better to hear then to speak. And in spiritual contemplation, except we first hear what God saith to our heart, how can we heartily speak to him with our mouth? according as in nature we see him that is borne deaf to be ever dumb. also among men, he that hears as a good scholar, practiseth Silence, Belief, Humility, and obedience▪ but he that is speaking as a painful Teacher, must labour with his voice; he must be careful that he speak to good purpose for others, without falsehood or flattery; and he must be heedful to himself, lest his speech favour of pride, or vainglory. Wherefore in S. John it is said. The friend of the spouse doth stand & hear him: and S. Augustin there notes that if we hear dutifully we are friends of Christ: and by hearing we stand more steadfast, 
joan. 3.  whereas he that is speaking is always in danger by his words to fall into some folly.  
3. Wherefore, o lord, do thou speak unto my soul, the wisdom of thy mysteries; the comfort of thy promises; and the desires of thy love: o let me hear the music of thy voice in all these harmonyes: and last of all, 
S. Greg.  let me hear that sweet close of happiness venite benedicti: come you blessed. There is joy & gladness. In the soul's felicity is joy: & in the bodies immortality is gladness: as the proper said, in their own country they shall possess double benefits. Then our bones, 
Esay. 49.  that is our virtues shall rejoice: now they may be despised of worldlings, or of Devils assaulted: but if now they so humbled; then they shallbe crowned.  
4. Thy prophet Nathan, hath let me hear the pardon of my guilt, & so the release of eternal pains▪ but he hath left a temporal punishment still upon me▪ 
Vega  that the sword shall not depart my house etc. o let me hear also the relaxation of these temporal calamities. For as in every sin, 

S. Tho. 1 2. q. 87. art. 4.  
Et in sent· 4. d. 15. a. 4.  
Dyon. Carthus. Titelma.   there is aversion from God, & Conversion to some creature; so it hath a double punishment: first because so we forsake him who is infinitely Good: and for our conversion to creatures sensible punishments are due, because we were too much delighted in transitory vanities. O merciful jesus! let me have joy for the remission of eternal pain, and gladness for the pardon of temporal punishments. Or joy for sin pardoned, and gladness for grace restored. In every sort for all my sins, let my conscience be fully pacified, which till I was converted would never suffer me to live without fear or disquiet.   

THE JOYS AND GLADNESS OF GOOD men, different from those of sinners: with a hearty rejoicing of the Author for his Co●uersion. Sect. 6.  
1. THere is a hearing of faith, which brings us to give obedience & praises▪ and there is a hearing of words by reading or preaching: 

Hugo Cardinal. Innocent. 3.  
Rom. 10. Psal. 84. Math. 5 Psal. 83.   the first is inward leading to joy: the second is outward directing to gladness. Or the outward brings us to the inward, and after both we come to joy & gladness. Wherefore, o my soul, seek to increase faith by hearing outwardly; and also do thou hear what our lord speaketh within thee: o seek joy in the pardon of thy sins; & desire gladness in the promise of reward. A wicked man can have no true joy: but they may rejoice whose reward is plenteous in heaven: such a heart may have joy; and such a body may have gladness: as David saith elsewhere my heart & my flesh have rejoiced in our living God, the heart hath joy believing itself purged from spiritual pollution, and the body hath gladness feeling itself cleansed from carnal corruption.  
2. In these shall our humbled bones rejoice: not so much of the body, as of the mind: yet alas how few rejoice spiritually! and how many are full of mirth carnally? but the end of such mirth is sorrow because they are glad when they have done ill: and they recoyce in the worst things: 
Prou 14. joan. 14.  whereas to the other it is said, Ask & you shall receive, that your joy may be full, and your joy shall none take from you. It is exceeding hard to order and subordinate any joy of this life, to that joy which is in our lord: the one doth diminish or endanger the other: but carnal and spiritual joys can never dwell together; and of these S. Jerome said, that never any passed from delights on earth, to joys in heaven. Sara brought not forth Isaac, which signifies mirth, till she was old, that is, till carnal pleasures be mortified we cannot conceive any spiritual joys, nor can this spiritual Isaac agree with fleshly Ishmael, who instead of mirth is but a mocker: wherefore let us banish this son of the bondwoman, for whereas the joy of wordlings is said in the scriptures to have a crown of roses which are but flowers that will fade, 
Sap. 2. Psal. 20.  the crown of God's servants is said to be of precious stones, which are ever of value and cannot wither.  
3. How should we express, o my soul, the joy and gladness which we have inwardly tasted, since we were reconciled to God. we are neither able worthily to give thanks for it; nor sufficiently to express it: only let us most humbly beseech our gracious lord to continue us this mercy, which verily is alone more worth than all the kingdoms, riches, & delights of the whole world. And I dare upon my soul assure any sinner or misbeleever, who shall with contrition make a sincere confession, reconciling himself to God & his Church, that presently he shall find himself so disburdened, and so comforted, that he would not at that instant for all the world return again to his former estate.  
4. O how proper is that speech of holy S. Bernard to our heavenly father! Quando c●r nostrum visitas tunc ei lucet▪ veritas, vilescit mundi vanitas, & intus feruet charitas. O my heart! when God doth visit thee, then shines to thee his verity, the world appears base vanity, and in thee boils heavens charity. I can wish my best friends no better, then to taste and see how sweet our lord is: wheresoever I may find a Nathanael I cannot choose but tell him I have found the Messias; let him come and see: unto his hearing and to his heart he shall receive joy & gladness. And if his bones (that is, the best faculties of his mind) be humbled sincerely, they shallbe wonderfully rejoiced. This hast thou experienced o my soul, for whiles thy bones would move and stand upon their own strength, and still trust to their own skill, I could find no ease, nor any rest; for always I felt somewhat was out of joint: but since they were humbled to obedience of faith, and submitted to the instruction and direction of the Catholic church, O what rest! what ease! & what rejoicing of bones! for here be the best bone-setters of a contrite soul: now I feel no former doubts: nor wont fears: I have all quiet; and all assurance: the truth shines clear, the world seems base, the charity and love of God shed abroad in our hearts is so comfortable, that it is unspeakable. O what inward joy, what true gladness! O sweet jesus when thou interest into a penitent publicans house, thy father comes with thee, and thy holy spiritie comes with thee. O blessed Trinity! come daily into my poor heart with the riches of thy grace, and join me unto thee, that as our Saviour prayed us all, so I also may be one with you, not one in substance: but one in humble & obedient unity of will, and one in devout & fervent unity of love.  
5. O how doth my soul thirst (as a chased Heart to the water founteyn) to be joined unto thee more & more in this love! I have obligation to love thee, because of th●e benefits: but it thirsteth more in devotion to love thee for thy self, and because of thine own worthienes. Because thou art God, therefore I will love thee: and because thou art our God, therefore I will praise thee. O thou who art love itself! and Author of love: O warm my soul; nay heat it; nay make it burn and flame in thy love. In this love is inseparable unity: in this unity is unspeakable peace: in this peace, which passeth all understanding, is that joy & gladness which thou givest to our inward hearing. O let me daily hear thee enter into my heart, and say peace be unto this house: o sweet jesus make thy prayer effectual unto me; and accomplish thy promise of sending us also some portion of thy holy spirit: o come with thy Father; and take up your dwelling & make your mansion in me: O come in unity of obedient will, and in unity of fervent contemplation; come thus, and dwell with me: Let me thus rejoice in the: speak aloud, and say unto my soul; I am thy salvation. So unto my hearing thou shalt give joy & gladness; and my humbled bones shall rejoice.    

MEDITATION. VII.  
Auerte faciem tuam à peccatis meis, & omnes iniquitates meas deal. Cor mundum crea in me Deus, & spiritum rectum innova in visceribus meis. Ne proijcias me à facie tua: & spiritum sanctum tuum ne auferas à me.  
Turn away thy face from my sins, and blot out all mine iniquities. Create a clean heart in me O God, and renew a right spirit in my bowels. Do not cast me out from thy face; and thy holy spirit do not take from me.  

A GENERAL INTERPRETATION OF all these words. And than what is meant by our lords fac●: and how our souls are deformed, & scribbled full of sins, to be blotted out. Sect. 1.  
1. LEt us consider, o my soul how▪ prudent, modest, and diligent David is in prosecuting his petitions: 
Innocent. 3.  and let us with him have care to ask those things which are lawful: which are decent: and which are expedient. To be prudent, in ask things just: modest, in desiring things honest: and diligent, in requiring things necessary: lest if we pray for things unlawful, our prayer be turned into sin: if we entreat for things undecent, we shall not receive them because we ask amiss▪ if we demand things unexpedient, it may be said unto us, you know not what you ask. Wherefore let us be diligent continually to e●treat pardon of our sins, as David still insisteth upon this same point. For this is most expedient & necessary: Turn away thy face o lord from my sins and blot out mine iniquities. Let us be modest against all uncleanness; and even in our good deeds to desire humility of heart and sincerity of intention; for this is most dec●nt and honest. Create a clean heart in me, o God, and renew a right spirit in my bowels. Let us be prudent in praying for perseverance in good; and in perpetual election of the Best, because these things are most just and lawful. Do not cast me out from thy face, and thy holy spirit do not take from me.  
2. Turn away thy face from my sins: in regard of my time paste. Create a clean heart in me: now in this time present. And for the time to come: do not cast me out from thy face. Saint Augustin thus expoundeth the first words. Turn away thy face: not from me, 
S. Aug.  but from my sins: for where he fastens his eye, he fastens his hand: if upon good; to reward it: if upon bad; to punish it. And to turn aside his angry face, thou must ●et a sorrowful face upon thine own sins: so neither shall thy person be cast out from his face; nor his face set against thy sins. O let thy face of mercy be showed upon us, 

Hugo Cardinal.  
P●al. 129 E●●ch. 41   and we shall be safe: but turn away thy face of justice, or we shallbe confounded. Thy Cherub had two faces, which Ezechiel saw: a face of a man: and a face of a lion. O blessed Saviour cast me not out from thy face of pity, with which thou didst first appear when thou becamest man▪ but turn away from my sins the face of a lion in severity with which thou wilt come again to judge the world. Then wilt thou appear against sin (according to that revelation) having eyes as a flame of fire, thy face more glistering than the sun, 
Apoc. 1.  and a sharp two edged sword proceeding out of thy mouth: But now for favour we entreat with thy spouse; show us thy face, and let thy voice be in our ears: for thy voice is sweet, and thy face is exceeding beautiful. 
Cant. 2.  And so in the former verse, we desired to hear joy & gladness; and in this, to behold favour & kindness.  
3. The Romans sent to the Carthaginians a Mace and a Spear, to make election of peace or of war: we have now our choice, of a mild countenance, or of a severe brow: now o lord thy face is merciful: o cast me not from it: There will come a time when it shall be severe: o turn it away from my sins. And blot out all my iniquities. 
Pet. vega.  Let none of them remain written upon my soul, to give me shame, or help the devils claim; as slaves, and cattle are marked to be challenged. Plato said that the soul of an infant is tabula abrasa, like white paper, 
Arist. de anima lib. 3. cap. 2.  or a clean leaf of a table book whereon nothing is painted or written: But in process of time, as we give ourselves to vice or virtue, so we suffer our souls to be written full of faults, or of merits: And either we suffer the Devil thereon to paint hell, with his fowl fiends and torments: or our good Angel to decipher heaven, with the glory of the sun, the moon, and beautiful stars.  
4. O my soul, how long have we been under the devils black pencil, who as with a fowl coal hath for every sin drawn some ill favoured mark or picture upon thee? he hath written all full of faults: o how he hath interlyned all: and even the margentes are filled full. I confess it was much easier at the first to have admitted my good Angels fair writing and heavenly pictures (as children and young people are most capable of religion and virtue.) But yet better late than never: thy mercy is omnipotent: o let it blot out all mine iniquities: all the devils blurs: all his hellish pictures, and ugly handw●itinges: I desire to begin a fair copy: o gracious Lord, turn away thy face from my old faults, and I will turn over a new leaf, to begin a new lesson.  
5. Thus shall the devils painting all be blotted out: for as S. John saith, 
1. jean. 3.  To this end appeared the son of God, to dissolve the works of the Devil. Which is signified by the old custom of the Catholic church, which having baptised new converted christians at Easter, and having used fasting & penance in lent, they called the first Sunday after Easter Dominica in Albis: white Sunday: because those who were newly baptised, were then all clad in white, to show their cleansed innocency: and so they solemnly read that saying of S. Peter, quasi modo geniti infants: as children new borne: to teach us▪ that after our sins washed by baptism, or blotted out by penance, we should be careful to keep the garments of our souls white and clean: or having become again as young children without malice or sin, we should afterward procure the cleansed table of our souls no more to be defaced in vice, by the devils fowl fist▪ but to be adorned in virtue with golden letters of grace.   

MANY SIGNIFICATlONS, AND PETITIONS, for creating a clean heart, and renewing of a right spirit. Sect. 2.  
1. Blot out all my faults: and then Create a new heart in me, o God. First, remission of sin: next, infusion of grace: For though justification be in an instant; yet in order of nature, not of time, pardon is before favour. And he saith Create grace in me: because it is not deduced out of any power or faculty of our soul, 
Lyranus.  as are natural forms out of their substances or matter: but our soul had lost all his moral essence, or Being of grace: 

Hugo Cardinal.  
Ezech. 28 jerem. 5.   therefore he saith Create a clean heart, that is, restore in me all moral gifts of nature: and renew a right spirit, that is, all spiritual graces.  
2. Create my heart, which had lost itself, for Ezechiel saith to a sinner, Thou art become nothing. Neither let jeremy call me a fool which hath no heart to resist sin: for to have no heart is to be dead and to have no life. But in creating my heart; I ●ha●l recover both life and wisdom: 
Math. 5.  and by creating me a clean heart▪ I may be among those blessed, who shall see God.  

S. Greg.  3. Let me have a clean heart, not defiled with delights of any sin; nor delighted in the filthiness of any pleasure: nor turmoiled with contentious passions: nor troubled with perverse cogitations: for it ought to be a clean temple of the holy ghost▪ not polluted with luxury: not straytned with envy: with ambition not headlong: no● hovering with pride. Or if we hear any of these clamorous affections within us, yet not take pleasure, nor give consent to their allu●ing voices: not a whit to feel them: who can say he hath a clean heart? 
Prou. ●0.  yet must we cleanse our hearts not to harbour and consent unto them. Or if we have listened any whit too long unto such dangerous thoughts let us pray for a clean heart: that all corrupt intentions may be abolished; and with a right spirit all good purposes orderly directed: despising all the glory of this world: fastening our minds in the love of God: keeping patience in reproaches and injuries: humbling ourselves to all men in meekness: loving our friends in God; and our enemies for God: not coveting ought from other men, but rather giving of our own to the poor: in prosperity sober; and constant in affliction. Thus let us be renewed in the spirit of our ●indes, which in all these is a clean heart and a right spirit: but by the vices which are contrary unto these it doth become a crooked and a loathsome heart.  
4. Create in me a clean heart: not materially, but formally: for this creation is not of the heart in substance, but of his quality in cleanness. Create cleanness in my heart for infused vertu●● and grace may be s●id created, as neither compounded of any material substance; no● derived therefrom But yet being Accidental forms they are not created alone, ●ut existing in some subject: and so Divines say, Gratia non creature, sed concreatur subjecto inesse grato.  

Euthym.  5. Lest from my reasonable discourse, impertinent, or vicious thoughts should ascend into my heart, Create in me a clean heart of understanding. Lest my actions should be hypocritical, having my heart a far of from thee, Create a sincere intention of heart in my will. And in my devout hearty affections, Create a clean heart in me, that I may follow David, as a man according to thine own heart.  
6. And renew a right spirit in my bowels. Renew it: for I am waxen old in vice: and make it right to be directed straight to heaven; 
Hugo Car.  nor bowed down in baseness; nor bended awry in crookedness, to any thing of this world. New: in grace, for we may not put new wine into old bottles: & Right in nature: wherefore we pray unto the holy ghost. Send out thy spirit, & they shallbe created, & thou shalt renew the face of the earth. 
Psal. 13.   
7. Our Bowels are of such earthly nature, that they have need to be renewed in spirit▪ and our Hearts are so corrupted in sin, that they have need to be cast in another mould which is to be created a clean heart. 
Innocent. 3 Psal. 142.  O my soul, we were become like Ephraim a seduced dove having no heart: and we may complain with the psalmist: Our heart hath forsaken us: let us desire our Lord to create us a heart. also like the Queen of Saba, admiring Solomon, we have no spirit; or fainting in goodness, we may say, 
●. Reg. 10  defecit spiritus meus; our spirit faileth us: let us beseech our lord to Renew our spirit. O jesus create in us a clean heart, 
Math. ●5.  out of which may not proceed lewd thoughts adulteries, thefts, ambitions, nor any wickedness. Renew in our Bowels a right spirit: to make us right in all virtues, which according to the hebrew word are called rectitudines, righteousness, straight lines, or perpendicular lines, from the centre of the earth leading right up to heaven: 
Ecclesiast. 30.  That as in the begimning our Lord made man right, so to the intent our End may be answerable, restore us a right spirit.  
8. David's hart● was unclean by Adultery: his spirit was crooked by malicious subtlety▪ in this subtle malice he murdered Urias: in adultery he had abused Bersabee. In like sort against lust we desire cleanness of heart: and against crafty crooked malice, rightness of spirit; or we pray, that we may have in our heart clean affections loving God entirely: and a right spirit of discretion to discern good prudently. also mixing these, we desire discreet affections in our heart: and in our spirit loving & charitable imaginations. Nay we have so much need of a better alteration, that we may alter & interchange these words to desire a change of ourselves almost into any fashion, rather than to remain in our present corruption: o lord create in us a clean heart: and renew a right spirit in our bowels: or create in us a right spirit and renew in us a clean heart: also we have need of a clean spirit, and me do want a right heart. We have no heart, which therefore must be created; & our spirit is old or lost, & therefore must be renewed. And all these defects are in our bowels, even in the principal & inward parts of our nature: if our eye be blind, how great is our darkness? and when our bowels & our chief nature is faulty, how great is our wickedness? O God! create: renew: a heart: a spirit: & clean heart, a right spirit: a clean spirit: a right heart: we have need of all; in all our nature; even in our very bowels. O furnish all our defects: Deus meus in quem deficio, ut fortis sim, 
Lib. confess. 3. c. 6.  as said. S. Augustin, O mie jesus upon whom I do desire to rely and faint, that so fainting upon him I may be revived more strong.  
9 By cleansing my heart from all worldly filthiness, thou shalt cheer it & lighten it in thy love, and so I shall live more cheerfully: for as no creature (say philosophers) can long live without some sort of love; so, such as our love is, such is our life. 
Arist. in Eth. l. 3. c. 1.  If we would have our life pure, at liberty, & glorious; let not our love be slavish, corrupt, or base: O sweet jesus create in me a clean heart of love: and because our soul is not moved by paces of the feet, but by affections of the heart, therefore unto this love add a right spirit; not to be as wicked men, who walk in a circle, 
Psal. 11.  but like Ezechiels' beast, which went right onward & turned not. also a right spirit even in the bowels of our sincere intentions, which as a direct wind at stern may further and order all our actions, & hold all our courses straight for heaven.   

TO BE CAST OUT FROM THE FACE of God, is to be cast into all misery. Sect. 3.  
1. NE proijcias me etc. Do not cast me out from thy face: & thy holy spirit do not take from me. Dionysius Areopagita used to say, that our Lord jesus comes to us first, & goes from us last: for till we forsake him, he doth never forsake us. And as Innocentius tertius saith. 
Vega.  The holy Ghost is taken from us; not so much when he ceaseth to be possessed; as when he beginneth not to be possessed: for he of himself ceaseth not to remain with us; but we first begin to dispossess ourselves of him: for in the day time, if any be blind, the defect is in the eye, not in the sun; and light departeth not till darkness come.  
2. Let us consider (o my soul) with jeremy, how evil & how bitter a thing it is to have forsaken our Lord God: 
Cap. 2.  the fault is evil, the punishment is bitter: It is evil because it is sin, which is the worst evil: It is bitter in diversity of the pain; which in his sensible part hath exterior fire, and an interior worm, which also in his loss is worthily deprived of the presence of God, whom we did forsake unworthily. O jesus let us never forsake thee of our own frailty; nor suffer ourselves to be plucked from thee by any tentation; lest we deserve for ever to be cast out from thee, whensoever we yield, or love any thing else more than thee. If thou turn away thy face of mercy, all will be in confusion: and from thy face of justice, whither shall we fly? O illuminate thy countenance upon us, and show us thy mercy; thou art our light & our salvation.  
3. David releasing Absoloms banishment, gave leave he might return to his own house; but with this commandment my face he shall not see: Afterward Absolom complains to joab, 
1. Reg. 14  saying, If my Father be still offended against me, let him rather take my life, then forbid me his face: for it is a matter full of disgrace: empty of comfort: and wants a chief means to work reconciliation; because we are sooner moved in favour, or in pity, towards those whom we have much conversante in our eye. Wherefore o gracious Lord cast us not out from thy face: thrust us not out of thy favour: reject us not from thy mercy; exclude us not from thy sight or knowledge: exempt us not from thy care or providence, nor let us be estranged from thy love or contemplation. O let us never hear it said against us, Take away the wicked, so that he never see the glory of my face: for so was Lucifer cast headlong out of thy presence, as lightning from heaven: and so shall all they be cast with violence from thy face, to whom thou shalt say, Go you cursed into eternal fire.  
4. It is miserable to be cast into captivity & bondage, as our lord threatened the jews, I will cast you from my face: 

Hugo Cardinal.  
jerem. 7. 2. par. 25. 1. Reg. 25.   vidz: into Babylon. It is terrible to be thrown from an high Clyffe or a steep mounteyn down upon rocks or stones, as were those in the chronicles, of whom the scripture saith: crepuerunt: they burst and cracked in pieces with their fall. It is most horrible & intolerable to be reprobate from God's presence and cast into hell; and of such the scripture saith, The soul of thine enemies shallbe tumbled as in a wheel, or in a whirlwind, or as in the violence or circle of a sling. We beseech thee cast us not into the miserable bondage of concupiscence or slavish passions: nor into the terrible downfall of pride or ambition: nor into the unsufferable torments of future perdition, 
S. Gregor.  or of present desperation: for he sins against the holy ghost▪ who supposeth his sins to be greater than thy mercy, which applieth forgiveness by means of the holy ghost: and therefore from him who casteth himself into such final desperation, thou dost take away thy holy spirit. O cast me not out (by any of these) from thy face▪ and thy holy spirit (in any sort) do not take away from me.  
5. Origen saith that when our lord promiseth to look upon us, he promiseth all that is good, 
In levit 26.  for all our welfare comes from his favourable countenance. O let us not be Runnegates like Cayn from the face of God upon the face of the earth. 1. to forsake God for the world: But let us beseech him to look upon us, like as he looked upon S Peter, and upon that young man in the Gospel, whom when he saw he loved him: to give us looks of admonition, that we may repent; and looks of favour, that we may rejoice. To turn away his face of indignation from our sins, whose faults do urge him to justice, and yet not to cast our persons out of his presence, because our misery may move him to compassion.  
6. To be cast out of our own country by banishment is a civil death: and it is an ecclesiastical death to be cast out of the church by excommuncation: The first is next neighbour to death of body; and the other to death of soul: But to be cast out from the presence of God, is more than both the●e: for it is indeed the death itself both of body and soul. It is irckesome to be debarred our own native country: and it is grievous to be deprived the communion of Saints: But to be cast out from the fruition & joy of God's presence, is most lamentable. The Marygolde flower, & another which may be called Follow-sunne, whiles the cheerful sun shines upon them, do always turn themselves towards his beams, moving their heads after his course, from East, to west; and whiles they feel his comfortable heat, they remain open, beautiful, & fresh: but so soon as the sun is down, or covered with a sharp storm, or great thick cloud, they close & shut up their stowers, they hang down their heads, or altogether wither, if they long want his presence, as in winter. O jesus thou art my eternal sun, I am this fading flower; yet if I will follow the, as thou wilt never go down, so I shall never decay: o let me ever be turned toward thy face.  
7 Pliny writes of a bird named Coladion which brought to a sick body, 
Lib. 9 cap. 42.  if she willingly look directly upon him, there is much hope of life: but if she turn away her eye and would not see him, it is a sign of death. O jesus behold me, for my soul is sick: if thou turn away thy face from me, I must needs die; for only in thy presence is true life. job was an eye to the blind, 
Tullius de natura dear. lib. ●. Zach. 9  as that sea fish Squilla doth serve for eyes unto another shellfish called Pina: O jesus keep me in thy presence, and fix thy face upon me, according as thy prophet Zachary said, Our lord is the eye of man, and of all the tribes of Israel. As Ester with Assuerus let me find grace in thine eyes: O lord cast me not out from thy face, lest so I should want thy favour; thy guydance; and thy defence: for even among men we fasten our eyes upon another▪ either for love; or for government; or for protection: O jesus cast me not out from thy face of favourable love: O jesus cast me not out from thy face of directing government: O jesus cast me not out from thy face of protecting defence: so shall I rejoice in thee, as my kind Patron: I will obey thee, as my prudent Tutor: and I shallbe safe with thee as my almighty Capteyn.   

AMONG SUNDRY OTHER GIFTS OF the holy Ghost, let us inparticuler labour to be thankful, and to be constant. Sect. 4.  
1. ANd thy holy spirit do not take from me. I am a penitent, and yet I presume to suppose I have thy holy spirit, whose effects I desire may be increased, 
S. Aug.  not diminished. It is an effect of thy holy spirit to be displeased with sin: for wickedness is a delight to an unclean spirit. As therefore by this gift of thy spirit I am come thus far forward to dislike my former sins, and to seek pardon; so I beseech the not to take from me because of my unworthiness that little which I have, but rather in thy goodness to give me yet more, whatsoever I want. No man can call our lord jesus: but in the holy ghost. To name him in word, they may; 
1. Cor. 10.  but not to believe in him & love him with their heart above any thing in this world: this none can do without the holy spirit; (which is a spirit or inward breath of holiness) no more than any can vocally speak without the breath of air. O jesus! I believe; help my faint belief. O jesus! I love; increase my cold charity. The small love & poor faith which I have, do come from thy holy spirit: O take not this holy spirit from me: thou hast given it freely; o increase it graciously.  
2. In virtue & memory of our dear saviours five wounds, some use to pray to the holy ghost in five words. 1. Veni, come. 2. purga, cleanse. 3. Reple: fill. 4. Accende: inflame. 5. Persevera: Continue. Come with thy inspirations. Cleanse by expulsion of sin. Fillfull with abundance of grace, inflame with heat of thy love; and continue all these unto the end: all are necessary & good, but without perseverance no virtue is crowned. I have begun in the spirit; let me not end in the fleh: O take not thy holy spirit from ●e.  
3. It is a question among schoolmen: which is most bound to almighty God? One who was ever innocent? or one truly penitent? Some do resolve it thus Innocens maiora debet, sed poenitens magis debet. Innocency is a greater benefit: and so he is in debted for a better gift: But penitence is more difficult; and also a demerited or disdeserued virtue, for which therefore such a one is indebted so much more. To preserve one always innocent, is to do good unto a man not ill. To draw a sinner to repentance, is to do good to an ill man. The first did never merit his innocence: but the other had demerited his penitence. also it is easier for him to go forward who is sound & standing on foot, then for him who is sick & fallen under foot. And finally, Innocence is a jewel of more price in the substance, and penitence of more value for the workmanship, wherefore the one owes more unto God for being reserved in excellency, and the other because he is delivered with such difficulty.  
4. And as both proceed of mercy undeserved; so if they do not continue in perseverance neither of them shallbe crowned. The fair blade of corn must come to a good ear, to a full kernel, to a seasonable harvest, & to yeildable flower. The beautiful blossom must grow to a wel● set bud, and continue to a kind ripe fruit. Saint Paul saying, There is reserved for me a crown of justice. Saint Bernard inquireth, 
2. Tim. 4.  what proportion between our eternal reward & our merits of a few years, and also; what justice of reward can be due to us who receive all of mercy? doubtless becauses our merits proceed of his mercy, and so doth not mercy exclude merit or justice, 
Ad soro●em.  but rather uphold them. And as sinners are eternally punished, for offending an infinite majesty, so just men thirsting after righteousness do merit an eternal crown of justice; for if they were immortal on earth, they would perpetually serve God. And being once sincerely penitent, with S. Augustin, they would so abandon all their sinful pleasures, 
Confess. lib. 8. c. 11.  that from the instant of their repentance, they should no more return unto them for ever & ever; such must be the purpose of a true convert; for ever to cast of sin, least at any time he be cast out from the face of God: and for ever to take care of perseveranae, lest at any time he lose the holy spirit, which he hath received; for so eternal justice will give him an eternal reward, herein proportionable to his eternal purpose and care to serve God.  
5. Not like those peicemeale penitentes who still reserve some sin; nor those changeable converts, who are weary every moon, or such as for a time cease to sin; for a lent; for a sickness; for a good sermon; or by any such present admonition; but when the storm is passed, the vow is forgotten, & the Saint is beguiled? or they are soon weary of well doing, they must needs go back to the flespottes of Egipte. Non discendunt à peccatis sed recedunt: non desinunt sed relaxant, these go not away from sin, they do but go aside; they do not cease but slacken their iniquities. Their time of amendment is but like a parenthesis in a speech (being only interposed as in the by) after which he presently followeth his former discourse ●r as a mad merry company at table, full of wine and good cheer, and more full of immoderate mirth & laughter, swearing, & scoffing, and telling of lewd tales, until peradventure some body amongst them at the end of their meal at leastwise for custom say a grace: and then all putting off their hats, every one for shame (if he have any) begins to set himself for a more sober countenance, except some (like a Puritan) hold his hat before his eyes to dissemble and cover his continued laughter: But so soon as the grace is ended, as men passed grace, they presently return to their unruly revel. Such are they who fast a day, and become gluttons a whole week: who are abstinent in lent; and all the year after luxurious: who are demure at sermons, & lascivious in chambers: who in his prayers turns up the white of his eye; and presently in his dealing would tear out his neighbours heart: who is sober or continent for a few days about Easter, or any other time, to come to the blessed Sacrament, but ere long after, he returns to his quaffing pot, or to his cursed harlot: Or whosoever else begins to be a penitent; and before his end grows weary and faint. From all these faylers, the grace of the sacraments is subtracted, the gifts of the holy spirit are taken away, and deservedly they are cast out from the face of our lord.    

MEDITATION VIII.  
Red mihi laetitiam salutaris tui: & spiritu principali confirma me. Docebo iniquos vias tuas: & impij ad te convertentur.  
Restore unto me the joy of thy salvation: & with thy principal spirit confirm me. I shall teach thy ways unto the wicked: & the ungodly will be converted unto thee.  

JESUS IS THE JOY OF OUR SALVATlON, which a sorrowful soul desireth to be restored, and a comfortable soul prayeth to be continued. Sect. 1.  
1. VEspasian the Emperor was called deliciae hominum? Delight of men: because he gave such courteous answers to all, that never any went from him discontented. 
Eutrop.  But with much more truth and reason do we call lord jesus the joy of our Salvation, of whom never any asked heartily pardon and comfort, 
Luc 19 joan. 3. Apoc. 1. Rom. 4. Esai ●3. Rome 8. Philip.  who w●nt away denied or grieved. He came to heal the sick; to seek the lost; not to condemn, but to save the word; that whosoever believeth in him, should have life everlasting: who hath which ished us from our sins in his ow●e blood: who died for our offences, and ro●e again for our justification, who verily did bear our infirmities, and our sorrows he did undergo: who was wounded for our iniquities, afflicted for our wickedness, and by his tortures we are healed. Almighty God not sparing his only son: and he being God equal to his Father, not refusing to become man, and to die for us, not his friends, nor his servants, but his enemy's, and slaves unto the Devil; redeeming us from hell and damnation, to be equals with Angels, and heirs with himself of eternal glory. Wherefore, o my soul, I will glory in our lord; and I will rejoice in God my jesus: for in all these points recited He is the joy of my Salvation.  

Eccles. 11  2. Light is pleasing and comfortable, darkness is irksome and odious: of light comes delight; but blackness follows desperation. He that never before saw light, yet loves the sun at first sight: 
Tob. 5.  But blind Tobias, who had seen day, sits musing with himself, o what a joy would it be to recover mine eyes! who now sit in darkness, and see no light of heaven. Holy David had seen much light of heaven: for even now he said The doubtful and hidden things of thy wisdom thou hast manifested unto me. The wisdom of God, we know, is the Son of God: And was there, or is there any thing more doubtful in nature, than God to become man? or more hidden to reason, then for him so to redeem the world by suffering on the cross? wherefore these hidden doubtful secrets are called a stumbling block to the jews, as things ignominious & shameful, & are esteemed folly by the Gentiles, as matters impossible and ridiculous: for to flesh and blood without faith they are doubtful & hidden. Unto David as a Prophet these doubts and secrets were in some sort revealed: he knew the Messias should proceed of his lineage: and above all he expected (whiles he was in God's favour) to be partaker of the Benefits of his redemption: but having fallen into sin, he perceived himself to be gone out of the joy of light, into the horror of darkness, and not to have any part of salvation in those gracious promises. Therefore desirous of his former estate, he doth aptly pray: Restore unto me the joy of thy salvation: and fearful any more to sustain 2 like loss, he carefully addeth, And with thy principal spirit confirm me, vid: least ● fall again.  
3. O merciful God how long have we sit in darkness and in the shadow of death's▪ until by thy bowels of me●cy thy morning star from above, hath visited our hearts in the joy of salvation; and enlightened our minds to guide our feet into the way of peace. To come from hellish darkness to light from above, is joy of heaven. To be taken out of the shadow of death, into the way of peace, is salvation of jesus. O sweet Saviour by thy bowels of mercy we beseech thee to visit us in this joy; and to enlighten us in this salvation: then shall thy servant depart in peace, when mine eyes do behold thy salvation.  
4. Salvation and joy, are well joined: for even the future hope of salvation hath present possession of joy; for who doth firmly hope to be saved, he doth cheerfully rejoice in his hope: But S. I●rome translating this joy of salvation, to be joy of jesus, he doth include much more: for in jesus are contained all the infinite theasures of the Deity, and of our felicity: unto jesus is committed all power in heaven and in earth: jesus is the brightness of eternal light: jesus is the figure and substance of his Father: jesus is the hope of Israel and of the nations: jesus is king of kings and lord o● lords: jesus is Prince of peace: jesus is the wisdom of his Father: jesus is beautiful above the sons of men: jesus is the glorious sun of justice: jesus is the way, truth, and life: jesus is the water and founteyn of life: jesus hath the words of life: jesus is the bread of life: jesus is the Father of the poor, the mother of the afflicted, and the Brother of the patient: jesus is a glass of chastity without spot; a high watchtowre of all virtues; and a Citadel or armoury of perfection: jesus is the clearness of Angels: jesus is the contemplation of the patriarchs: jesus is the illuminati of the prophets: jesus is the level and Rule of the Apostles: jesus is the Doctor of the Evangelists: jesus is the master of the Doctors: jesus is the victory of martyr's: jesus is the courage of Confessors: jesus is the spouse of Virgins▪ Ie●us is the head of all Catholic christians: jesus is the reward & crown of all Saints: jesus is the mediator of God and all men: jesus is to us cause and conjunction of joy and salvation, by uniting in one, God and man, and so becoming our jesus.  
5. O joyful jesus: O Saviour jesus; O most loving and bountiful jesus: most delectable & comfortable jesus: most meek and merciful jesus: O jesus the salvation of them who believe in thee: O jesus the joy of them which hope in thee: O jesus, jesus, the bond and union of joy & salvation unto them which love thee. O give them salvation who have none; restore them to joy who have lost what they had: and to whom thou hast vouchsafed thyself, O sweet jesus, lest they should lose such a treasure, Confirm them for ever with thy principal spirit. O let my soul in such love and resolute affection towards thee (O dear jesus) be like his who was content to endure any calamity, or to go into hell itself, if there it were possible to dwell with jesus: But o detphes! such is the presence of the virtue of jesus; that hell with him, would turn into heaven; for in jesus is joy and salvation, of certain security of secure eternity, of eternal quietness, of quiet happiness, of happy sweetness, of sweet joy, and joyful salvation. O give me this joy of thy salvation and confirm me in the same by thy principal spirit.   

THE NOBILITY OF A PRINCIPAL SPIRIT, persevering to finish constantly, what it hath begun generously. Sect. 2.  
1. IT is no less virtue to retain what we have gotten, then to obtain what we wanted: therefore confirm us, as Ecclesiasticus said of wisdom; so may we say of this joy: they who do drink thereof do thirst for more; 
Eccles. 24  not as drunkards for wine, or covetous men for riches: but for the heavenly comfort of righteousness spiritual just men do desire to be more just. So S. Paul forgot what was behind him, endeavouring still forward: and counseleth all, to hold out to the end of the race, 
Philip. 2. 1. Cor. 9  or else we should fail of our Garlánd. S. Francis after many years of his strict life, & after our L. jesus had honoured him so miraculously which the marks of his five wounds; and not long before his death he calls to his holy companions Incipiamus fratres etc. 
In vita eius. c. 14.  Let us begin good brethren to serve our lord God, for hitherto we have profited little: such was his humility not glorying in what was paste; and in desire of proceeding such was his fervency.  
2. As in natural philosophy, though the matter doth much desire his natural form; yet the form desireth much more to be joined to his natural matter; for the first desireth it of natural necessity; the second of natural goodness: so the love of God like the form of our perfection doth more seek to help us, than we can or do desire his assistance: for our forcible necessity drives us to him; and it is his own goodness which draws him to us: but always voluntary goodness is more effectual than compulsory force; for good inclination continueth, when necessary compulsion ceaseth. And therefore our gracious Lord who hath no need of our service, yet doth he help us to labour, because he would give us a reward.  
3. And considering his readiness to help us, it is our fault if we faint: 
Luc. 9 Gen. 19 Philip. 1. Gemin. lib 5. cap. 69.  having our hand at the plough, we may not look back to Sodom; for S. Paul saith, he who hath begun in us a good work will perfect it, until the day of jesus Christ: wherefore we must expect & continue until his days, not like the leopard who seizeth upon his pray by skipping and jumping; but if he miss at two or three of the first skips, he followeth no further: O let us not be such as either will come to perfection of devotion per saltum, and to their desires of holiness at the first leaps, or else they leave of, and do despair. It is pride, to seek to mount with the eagle before we be full feathered: 
prover. 6.  & it is slothfullness not to continue like the poor Ant, which weareth a path in a hard stone, with often passing over it: Rather, we must expect our Lord, 
Psal. 83.  work manfully, & we shall be comforted, walking from virtue to virtue, until we may behold our God of Gods in Zion. We must work manfully, with all our power, according to our present ability and strength of grace: we must expect patiently, and pray without ceasing for further ability and force; so we shallbe comforted in our labour, and in our prayer; so we shall go forward from virtue to virtue; and so at last ascend from grace to glory, from Sinai to Zion, and from among men who live as Gods, unto him who is a great king above all Gods; from travel of our journey to the rest of eternity, from the desire of faith, to the possession of hope, & to the fruition of charity, which abideth for ever and ever world without end.  

Tit●lma.  4. O confirm me with this principal spirit: vidz: of a prince, or of a king, to be generous, magnanimous, & heroical against all difficulties, which would hinder my continuance, or proceeding in thy service. O give me this principal spirit to govern and rule all my affections, and passions, which would at any time disquiet me. With help of this spirit, and by the special assistance of almighty God (and not without these) can a just man persevere in his justice: 
Concil. Triden. de justif. c. 23.13. & Can. 22.  if a ship at sea have no wind at all, it must wafte with the waves: And so shall we be tossed and carried by our affections & temptations, if through our default this spirit and divine breath do forsake us. Wherefore relying upon this as in humility we may not distrust, so in presumption that we have this spirit, we may not be secure. O let us not to soon suppose ourselves healed enough by satisfaction, least remitting and slacking our minds from a careful guard and watch upon our hearts, so we come to fall soon, because we imagine our estate safe: 
S. Greg.  We must say as it is in another psalm: O let my heart rejoice, that it may fear thy name, for filial fear to offend will ever keep us in joy not to have offended: 
Psal. 85. Psal. 32.  and true spiritual joy for our pardon, will never make us careless of our faults. Wherefore as the heavens are confirmed by the word of our Lord in a successive motion of night & day, for labour & for rest; so confirm us we entreat thee in rest of joy, and in labour of fear, that by our son-like fear we may be directed in our labour, & finally admitted into the eternal joy of thy rest everlasting.   

SEVERAL DISTRIBUTIONS OF THE same spirit, into Right, Holy, & Principal. Sect. 3.  
1. IN these ver●es, the spirit is thrice mentioned. 1. a right spirit. 2. a holy spirit. 3. a principal spirit. The son of God is a right spirit. A holy spirit is the holy Ghost. And God our Father is a principal spirit. Sin is said sometime to be forgiven by grace; sometime blotted out by the blood of the cross; and somtinne to be covered by charity. 
S. Aug. S. Amb. Apol. Da●id c. 13. & 15.  The holy ghost infuseth grace; the Son shed his blood; and God the Father in wonderful love to us, gave his only son for us. O blessed Saviour, renew us with thy right spirit: o holy ghost take not thy holy spirit from us: O almighty father confirm us with thy principal spirit. Renew us by thy blood; take not thy grace from us being renewed; and not losing grace, let us be confirmed by thy principal spirit: for so shall all our sins be blotted out, have pardon, & be covered.  
2. O holy and undivided Trinity; Create my heart, which is worse than naught, for thou art creator. Renew my bowels who searchest our reins, for thou art Redeemer. And give me a right spirit instead of my corrupt thoughts, for thou art Sanctifier. Do not cast us of, for thou art our Patron, to whom else can we fly? Take not thyself from us for thou art our paymaster, of whom else can we have reward? Restore us, for thou haste made gracious promises; and Confirm us, for in all these thou haste principal power. I call first upon the spirit of the Son; because none can come to the Father but by the Son: and I place the holy ghost between them both; because from both he proceedeth. also I pray thrice for thy spirit, to have some proportion (though not the same measure) with the Apostles who received him thrice. 1. to heal diseases when they were sent to preach. 2. after the resurrection, when they received full Orders. 3. when they were confirmed and illuminated in their authority at Pentecoste. I beseech thee let me have my sins and infirmities healed: let me receive grace in thy Sacraments: and confirm me ever with boldness in the profession of thy faith; that if before time I have fled from thee as a fearful Disciple, I may after thy Pentecoste as a strenghthened Apostle rejoice in suffering for the name of jesus.  
3. Furthermore by thy Right spirit grant me verity. By thy holy spirit Bonity. And in thy principal spirit, unity. So to have Truth of faith joined with goodness of life; and neither of them separated from unity of love & peace; that so also in thy spirit, our Belief may be right; our conversation may be holy; and above all our peace and love may be principal: either because it is a principal mark of thy true disciples; or is a principal virtue; or because Satan labouring nothing more than Division, we have need to pray for the principal power and spirit of unity, to confirm us ever in this principal charity.  
4. Or by thy right spirit order me aright towards my neighbour; by thy holy spirit make me good in myself▪ and towards thee, o God, let me have a principal spirit; for to thy honour we must direct all, and love thee above all. also let me enjoy a right spirit against covetousness and unjustice; a holy spirit against luxury, and intemperance; a principal spirit against pride and oppression; for a principal noble mind is humble and not cruel in superiority; a holy heart is moderate & abstinent in all delights; and a right eye doth never covet another man's goods, nor will look upon any Bribe. Thus shall we not be squynte eyed nor purblind, against whom the prophet complaineth, They have not known to do right, 
Amos. 3. Heb. 12.  treasuring up iniquity & robbery in their houses. Thus shall we observe the counsel of S. Paul charging us to follow sanctity without which no man shall see God▪ Thus if be humble and courteous even towards our inferiors, our Lord hath promised by Esay, 
Esay. 66.  that his spirit shall rest & remain upon him that is humble & feareth his words. Wherefore in all these let us ever pray for the joy of jesus and his salvation: to be given, if we want it▪ to be preserved, if we have it: to be restored, if we have lost it: & so always to be confirmed with his principal spirit.   

TO TEACH OTHERS IT IS CONMENdable: but it is necessary first to be well informed, & reform ourselves. Sect. 4.  
1. THis is a work worthy commendation, to teach the bad to become good. The chief skill of a good pilot is among rocks; 
S. Ambr.  of a discrete school master is about dull or unruly wits; & of an experienced Capteyn is among fearful or disordered soldiers: So our Saviour came to heal the sick●, & to bind up the broken hearted; 
S. Aug.  so must we also seek to help the sick, for the hole have not such need of the phisityan; to teach the wicked and ungodly, lest any sort be lost by our negligence; to bring the wicked into the ways of God, & that the ungodly may be converted unto him: whether they be wicked Christians, or ungodly Pagans▪ or such as have no God; have forsaken God; or do grievously offend God: for as S. Paul saith, It is God who justifieth a penitent sinner: of what sort soever.  
2. Thus let us draw all sorts we can unto repentance: the tractable by hope of pardon; 
S. Greg.  & the hard hearted by fear of hell fire; for this is both a sign & a duty of a true convert, to be desirous also to convert others; either by persuasion of words, or by example of deeds; assuring ourselves that the zeal of souls is a great satisfaction on our part, & unto our lord a grateful sacrifice.  

Hug. Car.  3. Observe notwithstanding that first we must desire to be converted & confirmed ourselves, before we take in hand to reduce & teach others: as our Saviour appointing his Apostles to convert all the nations of the world, yet first he willeth them to sit in jerusalem till they were endued with virtue from above: 
Luc. 24.  first to have ourselves enabled, which our lord performeth to them who sit in jerusalem. 1. who abide in constancy within the city of peace; for until we be well rooted, how shall we endure a storm? or bring forth fruit.  
4. So also said Exechiel The lips of the tables one hand breadth were turned inward: 
In Ezech. lib. 2. hom 21. Prou. 19  upon which words S. Gregory collecteth, that measuring by palms or hand breadthes, signifieth actions: and to turn the lips inward to these, is to hear first as a scholar before thou speakest as a teacher, to taste what thou givest as a nurse; and to work what thou commandest as a labourer. For Solomon calls him sluggard who hides his hand in his bosom & will not put it to his mouth, not so much for meat, as to perform with his hand what he speaks with his mouth. And thus let us follow S. Peter's advise, As every one have received grace, so to employ it towards others: 
1. Pet. 4.  in grace of speech; & grace of action: that as the holy ghost appeared in fashion of a tongue, so also, he is called in holy scriptures Digitus Dei the finger of God, 
Luc. 12.  our Saviour saying he cast out devils by the finger of God, that is, by the virtue of the holy spirit, which is a finger of action, as well as a tongue of speech: that as our countryman venerable Bede hath written a Treatise teaching men to speak or express their minds, by the signs & motions of their fingers (as we use to talk with dumb me●) so we should learn according to our English phrase to handle our tongues well. i. by the works of our hands to make good the words of our tongue. For otherwise that accusation of jeremy will fall upon us, mendacium operatus est, 
jerem. 8.  we have wrought ally, whiles our bad actions do falsify our good speeches; or when we do good for hypocrisy not for sincerity; it is a monstrous lie: because ordinary lies are spoken; but such a lie is wrought: operatus esi mendacium, a lie with a wrought latchet, which may be seen. Contrariwise a true servant of God, & one who will teach his fellow servants the just & complete will of his master, he must learn Salomon's lesson: Read my law as the apple of thine eye, vidz: with attention And write it on thy fingers, namely, in execution: so the prophet saith the word of our lord was made in the hand of Aggaeus; where he mentioneth making of it in his hand, for revealing of it to his knowledge, because our knowledge is vain without practice: as in Geometry & the Mathematics one quarter of an hours practical demonstration will make you to understand more than a whole weeks theorical study: and as the 7. planets give more influence than the fixed stars, because the one are fixed in their spheres, and the other have their peculiar motions; for influence proceedeth from light & motion, not from light alone: and therefore we must like S. John baptist as well burn & move in heat of charity, as shine & stand still in light of faith. Not as the Lacedimonian of the nightingale, to have a sweet voice only, and nothing else. Nor Jacob's mild voice, & Esau's rough hands. Nor as Agis said of a witty Sophister that when he held his peace he had nothing good in him. Or as Stratonicus coming by a fountyens asked of the inhabitants next it, whether the water were good? they answered: we use to drink of it. Then saith he, it is like to be naught, for your faces & complexions seem to be corrupted: judging of their fountain by the operation & effects thereof: as we likewise shall be discerned by our deeds, what is in the founteyn of our hearts.   

WHAT BE THE WAYS OR proceedings of our justification: & what faith doth teach us in these ways. Sect 5.  
1. Wherefore least penitent or thirsty men should drink of corrupted founteynes, I will direct as many as I can, to the clear waters of healthful doctrine, whose springs are only within the bounds of the Carholique church. I will teach the wicked thy ways; vidz: such as have been in wickedness of sin, or of heresy, I will show them thy wa●es of justification.  
2. I will teach them, that sometime thy laws and thy ways are called justifications praying with David I would my ways might be directed to keep thy justifications. 
Psal 118.  2. sometime they are said to be justified who are only declared to be just, which is imputative righteousness, whereof Esay said: woe be to you who do justify the wicked for bribes. 3. sometime for the first justification, or obtaining of justice unto a sinner; 
Esay. 5.  whereof S. Paul saith whom God calleth, he iustif●e●h. 4. sometime for increase or proceeding in further justice, which is called a second justification of one already just; 
Rom. 8. jacob 2. Apoc 22.  of which S. james speaketh, concluding that a man is justified by works, and not by faith only: and S. John willeth him who is just to be further instifyed.  
3. I will teach them that the end of our justification is the Glory of God, & the salvation of our souls. That the chief efficient cause of our justification is the Goodness & Mercy of God: the efficient by-way of merit, is the passion of Christ: 
Concil. Triden. sess. 6. c. 7. Ephes. 1●  the efficient by-way of instrument united, is the humanity of Christ: the efficient by-way of instrument separate, are the word, Sacraments, & their Administers. The material cause or subject of our justification, is the mind of man, especially the will, wherein this justice is wrought & remaineth. The formal cause in habit intrinsical, is the habit of grace or charity infused: in habit extrinsical, or exemplar, 
Car. Bellar. de justif. lib. 1. cap. 2. 1. Cor. 15.  it is the very justice of our Saviour Christ, in which S. Paul admonisheth us we should bear the image of the celestial man, i. Christ; as we have borne the image of the terrestrial man, Adam; But the formal cause in Act, are good works; which in one respect are the Effects of our justice; and in another have also so efficiency in our justification; as likewise have fear, faith, hope, love, & repentance; all which last, as dispositions preparing our mind & will, do every one in some sort justify. I will teach them that faith necessary to justification, is not to be restrained only to the promises of God's mercy; but it must believe all Truth which God hath taught; And that faith is seated principally in the understanding, & not in the will as a confidence; for so it should be all one with hope; And that in the understanding it is a firm assent unto all things which God propoundeth to be believed; and not a knowledge of them.  
4. Touching the first: Our Saviour in the holy Gospels, and in the Epistles, and Acts of the Apostles, they do often require other points of faith to be believed, beside the promises of mercy: 
Math. 9 Math. 16. joan. 14. Act. 2. & 4.1. cor. 15. Ephes. 3.  as that Ch●iste is omnipotent: that he is the Son of God: that he is God and man; and the true Messias: that he was crucified, and rose again etc. & so all the other Articles of the Apostles Creed (whatsoever the calvinists say to the contrary) are points of justifying faith without belief whereof no man can be saved; and yet most of them perteyne to other matters then to promises of mercy.  
5. Touching the second: that faith is an assent of the understanding in belief; not a confidence of the will, which perteyne● to hope: and therefore S. Paul saith that in Christ jesus we have trust and access in confidence through his faith: therefore faith is not a trust or confidence, 
Lib. de praed●st. SS. cap. 2. Entertainment. ses d. 26. ● 1. q. 5.  but the cau●e of trust and confidence, which we get through faith. And S. Augustin saith: Credere, nihil aliud est nisi cun assensu ●ogitar●: to believe is nothing else, but to think of a matter with assent thereunto And S. Bonaventure maketh a double certainty; one of faith in the understanding; another of hope in the will: By the fi●ste, we believe firmly as true all propositions of God's word in general▪ and by the second, we have good confidence in the particular application of those things which may pertain to ourselves, as good for us: For attingimus Deum we are joined or do reach unto God▪ only by our understanding and our will: 
●ane●yro. discep. 9 p. 2.  in our understanding is faith: and because our will considers things; either as just, and so we love them, or as profitable, and so we desire them; therefore in ou● will is both hope expecting our heavenly profitable Good; charity loving all that is equally just: And so we have the 3. Theological virtues: faith: hope and charity.  
6. In the third point: Faith is not a distinct knowledge; but an obedient assent captivating the understanding to the obedience of faith: for where there is a plain knowledge of truth, 
2. cor. 10.  it needeth not to captivate the understanding to obedience: Therefore the Apostle twice reckoneth knowledge & faith, as two several gifts of God: and the common phrase is oportet discentem credere. 
1. cor. 12. 1. cor. 13.  A learner must believe, viz: such things as he doth not or cannot understand. S. Hilary said, It hath rather a reward, then need of pardon to be ignorant what thou believest: as in the mystery of the Trinity. Saint Prosper alleging those words of scripture Except you believe, 
De Trini. lib 8. Esay 7. Censess. l.  you shall not understand, collecteth thence, that faith proceedeth not of understanding, but understanding cometh f●om faith: and S. Augu●tin accordingly prayed, credam ut intelligam, non intelligam ut credam▪ o Lord let me believe, that so I may understand, not by understanding to believe: wherefore faith going before knowledge, is not all one with knowledge: For first there is apprehension: next is Assent (which two together make faith) and thirdly is knowledge; n●w in ●arte; and hereafter fully, when fides shall be vides; when we shall know as we are known.  
7 Note also, that this apprehension is ay their indistinct and in gross; or it is evident and particular: this last is neither necessary, nor enough unto faith the first is necessary, but not enough; for both of them must have Assent. Therefore if a countryman, or other ignorant plain soul do give his firm Assent to that which he apprehends but grossly, he hath faith; whereas a heathen philosopher, or other cunning Clerk▪ though he have never so clear an apprehension, yet he hath no faith, if he have not assent and credit to that which he understandeth: wherefore faith consisteth more in Assenting obedience, then in understanding knowledge.  
8. Likewise this Assent is double: 
De utilitate cred. cap. 11.  either grounded on reason and the evidence of the matter; or upon the authority of the Teacher. The first may be called knowledge: but the latter is properly faith. So saith S. Augustin That which we understand, we ● we it unto reason; but what we believe, unto Authority. And yet thus, though faith be not knowledge; yet is knowledge both profitable to increase out love of God, and commendable in them who desire so to profit. And therefore with David I will teach the wicked in matters of faith what to believe, yielding their Assent to the infallibility of the church: and in matters of knowledge how to understand by illustration of arguments grounded upon reason: for these are the ways of God and of certain truth; which if they be not sensibly demonstrable to fleshly eyes, yet are they evidently credible to spiritual hearts. Thus I will teach thy ways, which are thy justifications.   

HOW MANY OTHER PATHS DO LEAD unto the ways of justification: and that we are not justified by faith only. Sect. 6.  
ANd the ungodly will be converted unto thee. How shall a wicked heretic or ignorant man learn thy ways of truth? By obedient faith. How shall an ungodly Catholic or a lewd sinner be converted unto thee in a good life? By justifying faith. It is faith which begins first to justify a sinner: and secondly also the just shall live by his faith. In matter of our justification always faith must be one: yet only faith doth never justify. Neither first as the only Disposition unto justice: nor 2. as the only formal cause of our justice: nor 3. as the only increaser or preserver of our justice.  
2. Luther on the Galathians once said that faith is our formal justice for which a man is justified making faith an essential cause of our justification. 
Cap. 2.  But since all protestants reject that saying, and make it only a bare instrument, as a hand receiving an alms: and so to justify us only relatively. Yet touching the concurrence of other virtues and good works, the Electoral Wittembergians or softer Lutherans following Melancthon (with whom herein concurreth Calvin) they require the presence of good works as necessary signs and fruits of faith; yet denying them to have any efficiency unto justification. But the Saxonians and harder Lutherans following Illyricus deny any necessity of good works to justification; either in presence; or in efficience; alleging these sayings of Luther, Faith doth iustefye without and before charity: and in his disputation, 
Galath. 2. Tom. 2. Proposi●. 3.  whither works avail to justification, he avoucheth That faith, except it be without the least works, doth not iustefye; nor is faith. These and many other be their particular dissensions among themselves, though against Catholics good works they all conspire, That only faith justifieth.  
3. But the Council of Trent▪ beside faith which is the first Disposition, 
Sess. 6. c. 6.  requireth also Dispositions of fear; hope; love; penitence; a purpose of using the necessary Sacraments▪ and a purpose of a new life in observing Gods commandments. The first than is faith: as S. Paul saith, It behoveth him that cometh to God to believe that he is, 
Heb. 11.  and that he is a just judge and a punisher of evil: and a merciful father and rewarder of good. Out of the one proceedeth next, fear, which likewise as well as faith, is an introduction or disposition to justification. For Ecclesias. saith, He that is without fear cannot be levied: 
Eccles. 1. Cap. 26.  and Esay saith, From thy fear we have conceived & brought forth the spirit of salvation.  

Rom. 8.  4. Then from beholding of mercy and reward thirdly groweth Hope, which likewise doth iustefye as the Apostle expressly speaketh we are saved by hope, and in the psalms often They shall be saved & delivered because they hoped in God. 
Psal. 36. & 90. etc.  Fourthly after hoping for Good, followeth ●oue of the Benefactor, which love is before remission of sins; either in time (if it be an imperfect love only beginning) or in nature (if it be perfect in all ou● heart abounding) as our Saviour said to S. Mary Magdalen Many sins are forgiven thee, 
Luc. 7.  because thou hast loved much: and although perfect love is not in us, till we have the holy ghost fully dwelling in us; 
2. Cor. 7. S. joan. 3. S. joan. 20. Cap. 18.  yet we may have imperfect love before this complete spiritual habitation, though indeed neither this love, nor any of these other dispositions are in us before and without the preventing grace, or special help of God.  
5. fifthly from this love of our gracious Benefactor we must proceed to Penitence, which is a sorrow and contrition for having sinned against him, whom now we begin to love above all the world, and therefore do detest and grieve for what is pass: and this sorrow saith S. Paul worketh penitence unto firm salvation: 
Math. 22 Origen. Tract. 20. in math. S. Hilar. ●an. 22. ●n math. ●. Hiero. ibidem S. Greg. ho. 38 in evan. S. Suc. 10. S. Math. 12. & 24. S. jac 2. Doct. Sta. Promp. Cathol. Dom. 12. post Pent. Luther in pro. epist. jac. etc. Bren. in Conf. wittemberg. c. de sacra. s●ri Eras. in Annot. Mag. Cen 1. l. 2. c. 4. 〈◊〉. exan. Se●. 4. Ill●ric. ●la. ●●ri. part. 2. ●ra. 6.  therefore this also doth h●lpe to justify. And with this sixthly is joined a purpose and desire of coming to Baptism (if the patty be unchristened) or to Confession and Satisfaction, if since our Baptism we have mortally offened. And that these are necessary entrances unto justification, as well as faith, it is manifest; for except we be borne of water & the holy ghost we cannoe enter into the kingdom of heaven: and the successive substitutes of Christ have authority from him; that whose sins they remit they are remitted, therefore only to believe is not sufficient, except we have also a sincere purpose to be baptized and Confessed. And lastly we must have a resolute determination by God's grace to lead a new life, amending our faults, and endeavouring to keep our lords commandments, as Ezechiel said, cast from you all your iniquities, and make in you a new heart & a new spirit.  
6. In fine, our Saviour doth often require, besides faith, also charity & works (of which two consisteth the wedding garment that is so necessarily required) saying also, that if we will enter into life we must keep the commandments: and that at last we shall be judged by our works. And holy scriptures in many places require justice and good deeds; for not the hearers only, or believers, but the Dowers of the will of God shallbe justified Do this and thou shalt live: said our L. jesus. And S. james of purpose against only faith in express words avoucheth, that a man is justified by works, and not by faith only. Denying the word only for which they s●riue so extremely, that rather than they will not have their will, they will doubt of S. james Example whither it be true scripture, as Lu●her & diverse of his followers did. And Illyricus shameth not to say of all scriptures requiring good works, that when certyen excessive effects, and praises, and even salvation itself, is attributed in scriptures unto good works, we must judge that to be ascribed to them which is not convenient for them▪ O blasphemous impudence! he boaste● of scriptures, & yet will thus control scriptures, as giving too much praise & excessive effects unto good works: he confesseth scripture to ascribe unto good works even salvation itself: but he hath authority (forsooth) to call this an excessive praise & effect, and that herein the holy ghost doth ascribe that to good works which is not convenient to be ascribed. And thus do all heretics ever brag of scriptures; yet so, that they will reject them, or interpret, or control them, according to their own fancies, whensoever they find them contrary to their own opinions.  
7. Much more modestly & discreetly S. Augustin advertiseth, that where faith in scriptures is extolled & required, there good works are not excluded: and where good works are praised & commanded, there faith is not debarred. But whereas diverse things are necessary unto our justification & salvation, 
Tit. de ●per.  they are seldom or never all expressly reckoned together in any one place, much less in every place or scripture, or of any other writer but sometime one, & sometime another, according as occasion is offered. And so the holy scripture doth not exclude what it concealeth, but doth require what it expresseth: 
De fide & oper. c. 13. & 23.  and when several things are mentioned in diverse places, yet all about one purpose; we cannot deny them to have all some virtue in the same office: and therefore we must acknowledge good works to have virtue in them about the act of our justification; neither separating faith, nor rejecting works from their mutual assistance founded upon our Saviour Christ; and in his merits, concurring both of them to the very work of our salvation.   

OF THE HOLY WAYS; AND OF THE sacred feet & footsteps of our heavenly Guide & Teacher. Thus I shall teach thy ways unto the wicked, and the ungodly will be converted unto thee. Sect. 7.  
1. THE wicked misbelievers have need of a right faith; and all ungodly livers do want good works: these will be converted by thy grace and inspirations: and the other must we teach by our example & instructions. Unto both of them we will show the ways, in which all of us must walk with those two feet of works & faith.  
2. Thy ways, O lord, are mercy & truth: not only truth in verity of faith; and mercy in the reward & merit of works: but also thou haste truth of justice against obstinate presumers, and mercy of favour for tractable penitents. If these would learn to walk in thy ways it were good they should be taught to follow thy footsteps: but how should we better discern thy footsteps then by knowing thy feet? Therefore let S. Bernarde teach us how the feet of our Saviour are mercy & judgement: with these feet he walketh upon the water waves, trampling down both our proud high minds swelling as waves; and our soft delicate flesh as movable as water: with these two feet he traveleth up and down in all places; to do us good; & to free us from ill; to give us health, & to cast out devils; as Abac●c prophesied the devil should fly away from before his feet, both visibly out of bodies, and out of souls spiritually.  
3. Wherefore come, O my soul, we will sit us down at these feet with S. Mary Magdalene, let us mark well his feet, and consider his fotesteps: his feet are mercy, & judgement: his footsteps are hope & fear. O happy souls in whom are imprinted the steps of both these feet! and this happiness t●ey have whosoever with S. Mary Magdalene will wash them both, will anoint them both, will wipe them both, and will kiss & embrace them both: to wash them & to wipe them by cleansing sorrow, to kiss them & to anoint them by sweet smelling love: to sorrow in fear; & to love in hope: to fear his foot of judgement; and to hope in his foot of mercy: not to be busy about the one foot, & to neglect the other, but to embrace them both: If I be timorous & sorrowful without hope, I shall despair: If I be confident & secure without fear, I shall be presumptuous; more slothful in negligence, more cold in prayer: my actions will grow more careless, my laughter more loose, my talk more inconsiderate, and the whole estate of my outward & inward man much more unsettled.  
4. Therefore I will teach the wicked presumer thy ways in thy footsteps of fear, and the ungodly mistruster shall be converted unto thee in thy harbour of hope: 
Psal. 100  and so we will sing of mercy together and of judgement unto thee O lord. And so likewise let the just man reprehend me in mercy, and chide me. The vines are made fruitful, both by cutting of their superfluous branches, and by adding to their roots necessary & nourishing dung. Profitable reprehension is a pruning knife of unprofitable imperfections; & for necessary virtues a mild admonition is a manuring of mercy. Wherefore woe unto them, 
Ecclesiast. 22.  said the Wiseman, who turn the dung of oxen into stones, nor let me ever be made fat with the oil of sinners. Let me never grow abundante in vice by the soft oyley flattery of worldly friends: nor at any time turn the fruitful dung of good counsellors, into hard stones of obstinacy. Rather let them teach me me thy ways, first by sharp reprehension, when I wander from thy footsteps of fear: and next by cheerful encouragement, when I faint in following the footsteps of hope.  
5. Yea, o Father of mercy & judgement; I desire the to be angry with me according to thy mercy, and to teach me thy ways according to thy justice. Correct me in that anger by which thou ●oost reclaim a wanderer, not whereby thou dost exclude a runneagate. Say not thou hast taken away thy zeal from me, as from one who is uncurable, 
Ezek. 16.  and so because I am desperate thou wilt no more be angry with me: for whom thou dost love thou dost chasten. If therefore thou wilt not chasten me going amiss, thou dost not love me to teach me thy ways. It is said: thou wert merciful unto the Israelites taking vengeance upon all their fond inventions. O gracious Father whensoever I follow inventions of mine own appetite, 
Psal. 98.  teach me to come home to to thy ways by the vengeance of thy mercy. For it is thy peculiar condition, to remember mercy when thou art angry: and therefore having offended, I shall then have confidence in thy favour; not when in pleasure I feel no smart of punishment: but when in affliction I feel thine anger for amendment.   

SOME DEVOUTE DESIRES, AND Thanksgivinge of the Author, unto Almighty God. Sect. 8.  
1. THus o lord I desire to be taught By thyself; and By others: By encoraging exhortation, or By severe admonition: By fear; or By hope: By judgement, or By mercy: To avoid all desperate fear; & to beware any careless securit●: To amend faults; and to profit in goodness: and with these to be instructed in thy ways of true faith; and converted unto thee in works of good life; that so in some poor sort like S. Peter being converted in myself, I may better confirm others: and also being confirmed with thy principal spirit like David, I will be bold to teach thy ways unto the wicked, & the ungodly shall be converted unto the.  
2. As I am mightily obliged to endeavour this satisfaction; & as thou haste given me, o lord, an earnest desire to perform this obligation; so I beseech the give force unto my endeavours, and let me see some effects of these desires. I desire to teach them, not the secrets of Philosophy, nor the policies of statesmen; but thy ways: For there be two kind of sciences; one of holy men; another of wise men; one of just men, another of learned men: if both be joined, both are good: but if wisdom or sort of our commo learning be without holiness, we may well call them as Erasmus termed the common lawyners in England Indoctum genus doctissimorum hominum, an unlearned kind of most learned men. 1. subtle and acute in their quirks of law, but ignorant or unskilful in other true learning: & so all knowledge without skill in Christ's way, is to be a speedy post master out of the way.  
3. also I will endeavour to teach, not as a master in Israel, but as a scholar at the feet of Gamaliel: I will help my fellows in the same lesson which I have learned; not to seek vainglory by teaching; nor by setting out myself unto the world, to aim at the world: But I beseech thee, o Inspirer of all good teachers, herein ever to direct my purposes sincerely; by converting or teaching of souls, to seek them; & not theirs; nor any thing else of this world: Rather in this, and all other things, to intend above all, thy heavenly Glory; their spiritual God; and my bounden duty.  
4. And were it not vanity to ascribe much to ourselves about the conversion of souls, we can but teach thy ways by our outward voice, and so they shall be converted unto thee by thy inward grace: as David here promiseth to teach them; but their conversion he leaveth unto thee. Paul may plant; Apollos may water; but thou o lord must give the increase: men may remove the stone from Lazarus grave, and some have authority to loozen & untie his hands and his feet; but our Saviour himself must raise Lazarus to life: we will teach o lord, but thou must convert.  
5. And verily, neither are any so ready to learn, nor we so willing to teach, nor yet so desirous that our dearest friends should be converted, as thou who didst thirst upon the cross that all should be saved: so that we are far inferior unto thee, o jesus, in our charitable desires; and they who will not be taught thy ways, nor be converted unto thee, such are still worthy to wander out of thy way; and continuing such, are for ever unworthy to come unto thee. For as thou haste appointed the End, so thou dost declare the way.  
6. O sweet jesus, if we be taught thy way outwardly as Catholics, it is thy mercy & it is greater mercy inwardly if we be converted unto thee. O what recompense should we make nay what thanks can we return! Our thanks cannot express what we owe; much less will our recompense discharge our debt. If thy ways be thy law▪ & thy law be immaculate converting souls; o how excellent a privilege is this! to be taught such away; & such a law; a law of grace, and a way of life: which is immaculate, both because it makes us immaculate, and also in comparison of the law of Moses, 
S. Remig. Antisiod.  which was maculated with many shadows, spotted with much difficulty, & did discover our blemishes & sins. For Moses' law did command to obey; 
S. Hieron. S. Augustinus.  but not as the law of Christ give grace to fulfil it, that turned away from evil the hand or the eye by fear; this converteth unto good the heart and soul by love: that was a law for servants; this for sons. O let David teach us thy way in this law, and hereby let our souls be converted unto thee: from captivity, unto liberty; not pressing us by terror, but drawing us by sweetness; from things temporal, unto things eternal; from the hope of reward, to the charity and love of God himself. O let us be converted unto thee; and let us be taught this law, & this way; 
S. Ruffian.  which leads sinners unto repentance, kindles them who are cold; inflames them who are warm; raiseth him up who is down; hastens his pace who is slow; cleanseth the unclean, for it is a law immaculate; and justifieth the unjust, for it converteth souls. We are wicked: o teach us this way: and convert us unto thee, for we are ungodly. Teach thy ways unto our body an● outward senses which are wicked; and let our ungodly soul and inward thoughts be converted unto thee.  
7. This is all the recompense we can make: these are all the thanks we can return: to give thee our wicked body, and ungodly soul: to desire from thee more benefits, that so we may be able to pay our debts: and in this payment we shall be gainers; but thou shalt be no richer; for when we give thee all, yet we render the but thine own, whereas by this gift we have our wicked bodies sanctified, being taught in thy ways; and our ungodly souls justified, being converted unto thee: yea thus, o lord, we do less then pay thee thine own: nay we do worse; because we do keep no proportion in our exchange. For neither do we learn all thy teaching inspirations; nor do we answer all thy converting vocations: and besides we give wicked bodies, and receive them holy; we give ungodly souls, and receive them just. O happy men who have to deal with such a God! o gracious God, thus we entreat thee to teach thy ways unto the wicked; and let the ungodly be converted unto thee.    

MEDITATION. IX.  
Libera me de sanguinibus Deus, Deus salutis meae: & exultabit lingua mea justitiam tuam. Domine labia mea aperies, & os meum annunciabit laudem tuam.  
Deliver me from bloods O God, O God of my salvation: and my tongue shall rejoice thy justice. O lord thou wilt open my lips; and my mouth shall declare thy praise.  

FROM ALL CORRUPT AND CRUEL bloods, let us all desire deliverance. Sect. 1.  
1. IN the former verse, our Prophet had showed whom he would teach, namely the wicked, 
●nnocē. 3.  what he would teach, namely thy ways: and wherefore he would teach, namely to the end the ungodly may be converted Now he addeth who is a fit & meet teacher: namely he that is freed & delivered from sin▪ and next adjoineth, how he shall teach, namely By declaring thy praise & rejoicing thy justice.  
2. In charity towards our neighbour, we will teach others thy wa●es: In charity toward ourselves, we de●ire to be delivered from our sins: And in charity towards God, we will show forth his honour & praise. also we must make our conversion a matter of much consequence; not idle, but to teach others by our experience: not unprofitable; but that others may be converted, and we ourselves delivered from sins: nor unthankful; but rejoicing in God's justice, and giving glory to his goodness. Thus, O lord, I desire to teach others thy ways; for so I am bound in satisfaction: I desire to be delivered from mine own sins; for so it behoveth me to be free from the slavery of the devil: and I desire to rejoice and declare thy praise; for so it becometh them who receive such favour and freedom. Libera me de sanguinibus. Deliver me from bloods. 
S. Ambr.  From the blood of Urias and his companions slain through my subtlety: and from all my heinous mortal sins which proceed of the concupiscences of flesh and blood. 
S. Aug.  If the phrase and speech of bloods be improper in the latin, or in our language; yet rather had the Interpreter speak somewhat rudely, then to alter the word & phrase of the holy ghost. Or in mentioning bloods plurally, he understandeth many sins, and many offences, which the Hebrews attribut●e to blood as we ascribe our faults to flesh, & sometime to both, 
Pet. de Vega. 1. cor. 15. S. Aug.  saying our vices do proceed of flesh & blood: And so S. Paul saith that flesh & blood shall not possess the kingdom of God; that is; neither our sins which proceed of the corruption of flesh & blood; nor that flesh & blood which is subject to the sensuality of sin: & so he excludeth the sinful corrupuion of our nature; but not our nature itself▪ he denieth not place in heaven to our bodies which consist in substance of flesh & blood; but debarreth our sins which arise and depend as effects upon flesh & blood: & so sins are called flesh and blood, as words and languages are called tongues: and as an ill tongue is harsh and not esteemed, and corrupt flesh and blood are abhorred; so on the contrary, sanctified bodies shall be honoured, and tongues serving and praising God shall be rewarded.  
3. Therefore deliver us, o lord, from▪ bloods: 
Euthim. Lyran. Genebra. jansen.  both from the blood of Urias and his company which were unjustly slain; and from the guiltiness of my blood, which deserveth likewise to be shed, in recompense of blood for blood. And further deliver me from all corruption of flesh & blood, in abominable cruelty, in subtle deceit, in filthy fleshlynes, and all other manner of vile sinfulness. O deliver me from all crafty and bloodthirsty circumvention of any man's life, for as it is in another psalm, men of bloods and crafty shall not hold out half their days; 
Psal. 54.  not half their course of nature; or not half their own desire of long life. Deliver me from all unlawful lust, and fleshly filthiness, for none polluted and unclean shall in such sort enter the kingdom of heaven. Deliver me from all negligence of instructing those who are committed to my charge, or whom I ought to teach of charity, for thy law saith Except thou shalt show unto the wicked his iniquity, I will require his blood at thy hand. Deliver me from guiltiness of sin present and successive, lest blood touch blood, 
Deut. 34.  and so iniquities be multiplied. Deliver me from all future punishment of sins paste and present, lest I hear it said, 
Osee 4.  thou wilt make thine arrows even drunk in the blood of vengeance upon me.  
4. Thou hast given them power to be made the sons of God, 
joan. 1.  who are not of bloods nor of the will of the flesh, nor of the will of man, but are borne of God. O deliver me from bloods that I may be borne of God. Our lord jesus was borne of man corporally; and men are borne of God spiritually: but to proceed of bloods is to proceed of concupiscences and carnal appetites; or to be corrupted with many loathsome sins and offences. And S. Augustine saith, by flesh is meant our mother; 
S. Aug.  and he understands our Father by the name of man: and so by the will of flesh he may well mean our womanish frail passions; 
Glos. interlin. Venerab. Beda.  and by the will of man our human erroneous opinions. But the original of all these, is our sinful inclination by the corrupt mixture, or mixed corruption of bloods: therefore, o lord, deliver us from bloods, that so we may be free from all these: neither partaking in passion, nor for opinion consulting with flesh and blood: but having power given to be made sons, & so be borne of God, let us proceed with David earnestly to repeat the name which we love, and to show the strong desire of our petition by a zealous and vehement repetition, Deus, Deus, salutis meae, O God, O God of my salvation.   

SOME SHORT PETITIONS DIRECTED unto the name & Goodness of God. Sect. 2.  
1. O God, O God of my salvation. Some interpret this word God, in greek to signify one who beholdeth: or one who runneth. He seeth our salvation in his foreknowledge; and in his exceeding love he runneth speedily to perform all our redemption: 
Hugo. Card.  O God look upon us: O God run unto us. Behold us for our salvation; and hasten unto us in our redemption. See us also in thy foreknowledge of our redemption o God; O God come running unto us in thy love of our salvation. Furthermore, because we hau● need to be saved and sanctified in the knowledge of our understanding, and in the affections of our will; therefore also bring us salvation of understanding to see thee and know thee O God· O God, hasten us by willing affection to run unto the, and to love thy salvation; as in another psalm it is said Thou art my illumination and my salvation, viz: unto my will, salvation: and illumination to my understanding. Therefore, 
Psal 26.  o God so look upon me, that I may also see thee being rightly illuminated: O God so run unto me, that I may come unto thee, being devoutly affected.  
2. O God the Author, o God mediator of my salvation. O infinite Deity! O merciful humanity of my Redeemer! O jesus who art God! O Christ who art man! O Emmanuel who art God with us men. O son of man! because thou tookest manhood of a blessed pure Virgin. O son of God! because thou art God of God, and the eternal substance of the eternal Father. O God which art man! O man who art God! Thou hast avowed of thyself I am the salvation of the people working our salvation by suffering as man; 
Psal. 3.  and accomplishing our salvation by overcoming as God. o deliver us from bloods, by the blood of thy salvation. It is a work of great power to deliver me from my sinful corruption of bloods, O God: O God, it is a favour of much mercy to shed thine own blood for my salvation. O God deliver me from those bloods, for only the power of God can work it: O God, grant me salvation in thy blood, for only the mercy of God will accomplish it: deliver and cleanse me from my abominable corruption of human blood, by the inestimable preciousness of divine blood: this I do account & desire, as a mystery of God, and a mercy of God, for my admirable salvation. Deliver me from bloods, O God, O God, of my salvation.   

WE DO REJOICE OUR lords justice by trusting in his promises: or by acknowledging of his mercy, which forgiveth the offender, and yet fulfileth justice. Sect. 3.  
1. ANd my tongue shall rejoice thy justice. O lord thou wilt open my lips, and my mouth shall declare thy praise. 
S. Greg.  Saint Gregory saith that the justice of God is faith in his true religion: and we do rejoice his justice when we resist, or forsake heresy for God's cause; neither coveting the advancements or aboundances of this world; nor fearing his disgustes or poverity: for it is better to live depending upon the word and promises of God, in a patient firm hope; then to rely upon the best uncerteintyes of all this world, in any present possession. For without true catholic faith it is impossible to please God: and by this faith a just man shall live: First spiritually, rejoicing more that he is a poor member of the Catholic Church, then if he were a mighty rich Prince in heresy: and secondly for his body▪ and for his necessities praying & trusting unto him, whose most fatherly providence feedeth the Birds of the air; and clotheth the lilies of the field; and with whom if there be provision for sparrows, there is more for men: and as he hath done good to our souls, so he will not neglect our bodies.  
2. O my soul, for thy life, keep ever this confidence on him, and so rejoice on his fatherly justice: for if we ask him bread, he will not give us a stone. But especially let us rejoice in his justice; for having delivered us from the loathsome bloods of our sin, and brought us to the knowledge of his truth & into the estate of justice & of justification by his grace. also with men it seems justice to revenge an injury, and to free a malefactor is accounted injustice: neither will the rigour of man's sentence be satifyed, though an hundred others would give their lives for one offendor condemned, but the party who is guilty must be executed: therefore, o lord, we will rejoice in thy justice which is appeased by the death of thy only son, to make him a Saviour of life for millions of slaves: this thy justice doth both free and advance heinous offenders: this thy justice doth release any injury, and pardon any penitent malefactor. Thy mercy hath propounded & promised all this: and this, thy justice doth perform.   

ALL THE WORDS OF OUR MOUTH should proceed from God, and again be referred unto God. Sect. 4.  
1. O Lord thou wilt open my lips, and my mouth shall● declare thy praise. Except thou, O Lord, do open my lips: 
Innoc. 3.  except thou do give me this grace; neither can my tongue rejoice, nor my mouth declare thy praise. It is not you which speak (said our Saviour) but the spirit of ●y father which is in you: 
Math. 10. Psal. 84.  therefore with David I will hearken what our Lord speaketh within me: andso by his assistance, in mine own comfort, & for his honour, I will exercise all the instruments of my voice: my tongue: my lips: and my mouth. My tongue shall frame words: my lips shall grace their sounds: and my mouth shall pronounce their full sense; to rejoice in his justice, & to declare his praise.  
2. The wise man said, It is thou o lord who dost shut up the mouths of the proud; and makest the tongues of infants to become eloquent. 
S. Gregor. Sap. 10.  If we open our mouths of ourselves, we either speak vainly or falsely: and sometime we join them both together, speaking falsely to obtain vainglory; whereas if thou, O God, didst open our lips. If we did direct our speech to thy honour, we should ever have truth in our tongue; and thy praise in our heart. It is convenient always to remember that saying Quis, Cui, Quid, Quare tu dicas, fac saepe requiras. Who, to whom, what, wherefore thou art about to speak, first do thou examine thyself. If I be to teach, O Lord open my lips: that it may be to profit souls; not to set out myself not insisting in persuasible words of human wisdom, 
1. Cor. 2.  but in declaration of the spirit and of virtue: and thus he will open our lips, if first we ask wisdom of God; and then so speak as the words of God, referring them only to his glory & to the good of souls. 
jacob. 1.   
3. If I be to pray: o lord open my lips, that I ma● neither ask amiss to unfit purposes; nor pray alone with my lips having my heart far from thee: but hold me in attention from wandering thoughts: warm in devotion from cold desires; and seeing I am insufficient of myself to think, or to cherish, or to express a good thought: O let thy holy spirit teach me to pray in wardlie in mind with unspeakable sighs, and outwardly in body with decent signs of due reverence.  
4. If I be to talk or discourse, O lord, so open my lips, that nevertheless according to the wise man's counsel, I may make a door & a bar to my mouth, & vnt● my words a beam & a balance. 
Ec●le. 28.  To my mouth a bar of silence, and a door of wariness with a beam of discretion, and a balance of measure to my words. Thus I pray with David elsewhere. 
Psa. 140.  O Lord place a guard unto my mouth, & unto my lips a door of circumstance: In all our talk let us number our words, lest we become talkers: let us measure every syllable, that they may be convenient and honest, not uncivil nor immodest: let us weigh and consider all our speech, to ponder before hand every circumstance; to have it just in truth; grave in sobriety: not to light in mirth: equal in good Courtesy: neither balance rising upward in high minded vanity but rather weighing downward in profound humility. O thus let us consider before we speak; whether to say this, would it savour of envy or slander? whether to speak that, would it not discover some matter which it were better to keep secret? would it cause needless suspicion? would it give offence? or is it any way like to be undiscrete.   

IN ESPECIAL, OUR PRAYERS AND our Praises should have respect unto God. S●ct. 5.  
1. THis is in conversation with men: But with God especially our spiritual communication by prayer must be with respect: And because he is the Author of every good gift, 
G●nebra. in Tractat. Berachoth.  and we have need in our prayers to be taught to pray; therefore the old Hebrews began all most all their public prayers and liturgyes with these words O lord open thou our lips. And so the Catholic church considering that the end and beginning of all actions ought to have relation to almighty God; therefore at Complynes finishing the day, we say Convert nos Deus, O God turn us, viz: from all our offences of that day passed. 
S. Bonau. in hunc psal.  And then the Mattynes are begun with these words, O lord thou wilt open our lips: insinuating that after the silence of the night, we must first open our lips in the honour of God; and that in the innocency of the morning we are aptest to praise God.  
2. For to praise God with our breast full of sins, is like a cunning singer who hath eaten garlic, or hath a stinking breath, his voice may be sweet to them who are a far of; but to those that stand near him, it gives a bad savour So among men, our praises may seem to be devout, butif we have sin in our heart; our lord will consider the loathsome savour, more than the sweet sound: such lips may utter good words; but no such mouth can give true praise. Nay rather to ●uch a one our lord saith▪ why dost thou declare my justice? 
Psal. 49.  He that hath a festered canker in his m●ath I am sure you would not suffer him to chew meat to feed your child? And were it not offensive to hear a drunkard discoursing against drunkenness? or one given to the vice of the flesh to preach against wantonness?  
3. Shall we presume outwardly to pray unto God? or to sing him praises? whiles neither we are resolved to forsake sin; nor do feel in our hearts any spiritual joy. To stand and move our lips, and to feign as if we answered or spoke to the judge, were it not a mockery? even such is our lippe-labour, when we praise God, or pray unto him, and yet do voluntarily abide in sin. For he that loves any sin, doth not love God: how can he then praise God whom he doth not love? or as a malefactor, whiles he fears just punishment, how can he harbour true joy in his mind, as if he were a well beloved son? And we know our lord will not hear sinners: that is; 
joan. 5.  neither their outward prayers wanting inward devotions; nor any petitions for favour, except they be resolved for ever to forsake sin. If we be sorry for what is passed, and do verily purpose by his grace never to offend in time to come▪ our lord doth hear such sinners by his ear of mercy, though not by his ear of justice: but without resolution of amendment, 
D. Thom. 2.2. q. 83.  our praises and our prayers themselves are turned into sin: for we pretend what we mean not, and do but abuse and dissemble with the majesty of God.  
4. If we were to speak in a kings presence, we would be heedful to our words and behaviour; much more therefore in the presence of God. And if the king should help us to declare our meaning, and encourage us in our speaking, we would rejoice for such favourable audience, and confidently hope to obtain our request: such trust we may have in almighty God; for so he deals with us: and therefore let us first desire him so to open our lips: For as we cannot speak of our tongue or of the air, without the air and without our tongue; so neither can we praise God or pray unto him devoutly, except we have some help from God, wherefore o lord open thou my lips, and my mouth shall declare thy praise.   

IT BEHOVES ALL THEM WHO TALK WITH God, to have the roots of their tongue in a clean heart. Sect. 6.  
1. EVery man desires the commendations of honest, but not of suspected persons, much less of notorious sinners. Abstinence and Fasting would not be praised of a full bellied glutton; for the praise of virtue is most proper in the mouth of the virtuous: and the praise of God doth not become any but such as be devout and religious. Pericles beyond his custom once appareled himself exceeding bravely, 
Ammia.  to go to the marriage of a fair personable young man: and being asked the reason of such extraordinary care of comeliness: he answered: because I would go as comely as I can, to grace, & not to disgrace so comely a man. And so it is a dishonour rather than an honour unto religion, to have a wicked sinner take upon him to be a devout singer: 
S. Greg.  neither can such men say in truth, Os meum, my mouth shall praise thee.  
2. The covetous man praiseth not God with his own mouth: nor doth he use his own mouth in the service of God who is drunkard, a glutton, or a luxurious person; for whiles they pronounce that with their mouths, whereof they have no savour or delight in their hearts; they do but counterfeit or borrow the mouth of other true religious men, who utter with devotion, what these do but pronounce for fashion; like puppeets which speak by art, not by nature. Rather except they would amend their lives, it were better for themselves they should hold their tongues: as Bias sailing in a ship with certain mariners and passengers whose conditions he noted to be very vicious; 
Laert. in vita Biantis. lib. 1.  therefore in a storm which presently followed, when they all began to lift up their voices, & cry unto their Gods, he earnestly desired them to hold their peace. Sil●te, ne voshic navigare Dij sentiant: be silent, lest the Gods perceive that you sail here. Meaning, that the prayers of such companions, would rather provoke then appea●e the wrath of heaven.  
3. And so David here, desires first to be freed from bloods or sins; and afterward he entreats for grace to have his lips opened: for as it is in another psalm If I have respect to iniquity, 
Psal. 65.  our lord will not hearken▪ for how should I obtain remission of sin, if yet I have any intention still to sin? O lord open my lips, o lord do thou make me worthy: do thou make me able, to pray unto the, and to praise thee. My tongue of itself is of no value: it is only a small piece of flesh, which yet according to his use may work great effects, marvelous good, or extreme bad: as Anacarsis being asked, what was the best of man? he answered the tongue. And again being asked, what was the worst? 
Laert. in vita A●a●har.  he answered the tongue: and therefore nature hath placed it in the close vault of our mouth; beset it with teeth as a percullice; and our lips are as the gates; to the end that with such Guards it should be warily kept in: for it must be carefully governed, as the Rudder or stern of a ship; the minute wheel of a clock; the trice or pulley of a Crane. And one compares it to a mattock or pickaxe which may serve to dig a dungill, or to work in a mine of gold; because our tongue may be an instrument to blaspheme, swear, revile, slander etc. or to defend Right, to teach truth, to persuade virtue, to pray unto God for his mercy, or to praise him for his goodness: And so I desire o lord, thou wilt open my lips; & my mouth shall declare thy praise.   

ALL CREATURES DO PRAISE OUR LORD by declaring his goodness of necessity: let us yield him all honour for love and duty. Sect. 7.  
1. WHat praise shall we give thee, o God, who didst make man of the slime of the earth? what honour shall we ackwoledge to be due unto thee, who hast redeemed us (being lost) by the death of thy son? in the first we confess thy gracious power: inthe second we do admire thy powerful grace. All the honour, and praise, & glory, which possibly we can give unto thee, is not to add any thing to thy praise or honour (which thou haste in thyself infinite without our commendation) But to declare some part of thy glory and praise, 
S. Bonavent. lib. de process. relig. c. 8.  which from all creatures is due unto the. And hence it is that the heavens, are said, to declare thy glory: and hence it is that usually in thy honour we do invite all thy works, even dumb creatures to manifest thy praises.  
2. All creatures, O God do declare thy praise, even wicked men & devils, whither they will or no, they do affoarde matter & occasions to show forth thy justice, providence, wisdom, power, goodness, long sufferance: But betwixt these praises of thy friends and enemies there is much difference: for the one is willing, the other unwilling: or the one is given of purpose, & the other drawn from them without their purpose: or the one proceedeth from the nature of their substances, or order of their actions; but the other especially from the love of their will, from the light of their understanding, and from the grace & goodness which is in them both. O lord give my soul such grace: and let this grace be diffused in my lips; to love the, & honour thee in my heart; and so with my mouth to declare thy praise. O thus let me desire ever that my whole life and all my actions & passions may be directed & intended by thy love, unto thine honour. O let my heart burn in this love: and let the flames of thy praise proceed out of my mouth; to give heat unto others, as well as feel warmth in myself.  
3. And as it is the nature of great heat, not so suffer our mouth to be close shut nor will we cease to praise what we love: so contrarily the dead coldness of sin, doth both quench this heat, and stop our mouths, and so will not suffer us to praise our lord: Thus S. Basil noteth, that it is the nature of sin, to make us tongue-tied, and to shut up our mouths, lest we should be able to pray unto God, or to praise him: and else where David saith obstructum est os loquentium iniqua, they that speak wickedness, their mouths are even stopped whiles they speak. 
Psal. 62.    

ALL OUR CONSIDERATIONS AND actions should have some relation unto the praise of God. Sect. 8.  
1. O Lord open my lips, to take in breath of thy grace: and my mouth shall set forth thy praise in words of thanksgiving. Thy honour & glory, O God, shall be the scope and end of all my life: my soul shall serve for thy praise; and my body shall herein help to serve my soul: Because as Seneca said, I am more noble, and borne also to a more noble end, then to serve my body as a bruit beast. But in my soul's contemplation, I will consider for thy greater honour, thy omnipotency in creating: thy providence in disposing: thy virtue in finishing in preservation of what is finished, thy power: in government of what is preserved, thy wisdom: thy mercy in doing good to all; and thy justice in punishing the bad. These things I will consider in mine understanding: in my senses I will admire them: rejoice for them in my will: and with my voice I will declare thy praise.  
2. Saint Peter said, this is one end, why our lord redeemed us, that we should show forth his virtue. And so a philosopher being asked, why man was created? 
1. Pet. 2.  he answeree: to contemplate and behold the heavens & the divine powers. O my soul let us endeavour thus to meditate on God: by contemplation to know him; 
S. Augustin serm. 55. ad fratres in eremo. Psal. 90.  by knowing to love him; by loving to possess him; by possessing to enjoy him; and in this joy to praise him. O how wonderful great are thy works, o lord, thy cogitations are exceeding deep: an unwise man will not know, and a fool will not understand these things. If I be not able, or not worthy, to fasten mine eyes upon thyself, I will begin to consider thy creatures, and so from them I will raise up my thoughts unto their Creator: For haec spectari voluit, non tantùm aspici: he would that these creatures should be viewed seriously, not alone slightly gazed on: 
Senec. de vita beata. c. 28.  & by the interior consideration ever to learn some what of God, at least for his praise: otherwise, he that studies upon the nature of the heavens, stars, air, water, sea, earth, flowers, herbs, fishes, beasts, & other creatures, pondering no more but their nature, and altogether omitting to collect somewhat touching their Author, he is like a man who hath skill, means, & matter, wherewith to build a palace, and yet spends all his time among children & boys, only to make little houses of clay, dirt, or cockle shells.  
3. Adam is said to have been placed in Paradise, to keep & to cultivate that garden: but we know that before his fall the earth had no need (much less Paradise) to be tilled by labour of the body: wherefore his chief dressing & keeping of Paradise, was by labour of the mind, in contemplation, love, & praise of God. Behold, O my soul, where thou mayst have both an office & a place in paradise: wouldst thou live in paradise? wouldst thou here begin to be happy? If heaven be on earth, it is in a devout religions man's cell. If the life of Angels be among men, it is in the choir, or among them who praise God like Angels. To burn & to boil in the love of God, is a most pleasant refreshing to a thirsty soul. O my soul, be thou thus thirsty: this heat will cool thee▪ this thirst will refresh thee: this fervent love will make thy praises fruitful: these praises, as they delight & draw unto us the Angels & Saints so they vex and drive away the devils & all bad spirits: for this is the music of David's harp which drove away the evil spirit from Saul: and these are like the desires & meditations of our blessed lady, when the Angel came to salute her.  
4. Thus Plato called the body a musical instrument, and the soul a musician, who according as he handleth & useth his body, so it affords him bad or good melody: learn them, o my soul, to keep thy body in tune: release: stretch: & touch his strings with order, & for harmony; that is; with charitable discretion towards ourselves, & other men; & for heavenly respect to the greater glory of God: so let us labour, or rest: feed, or fast: talk, or pray: & do every thing else in domino, as in the sight; for the service; & to the praise of almighty God. Thus the ancient Christians, as Pliny wrote to Trajan, were a people which lived innocently, and exercised themselves in the silence of night, to sing hymns unto Christ, before the dawning of the day. Thus S. Paul and Silas being in prison, they worshipped & praised God: thus, o my soul, let us often accord with the holy Angels in a devout Sanctus; Sanctus; Sanctus; holy; holy; holy; father; son; & holy ghost; or with our Saviour himself, who in his humanity as he is man, 
Act. 16.  singeth Sanctus; and the Blessed Virgin his mother with all the triumphant choir of heaven, singeth Sanctus; & Sanctus must be our song with the priest at the Altar, 
Esay. 6.  and with all the Church militant here on earth. Thus also let us often join with the whole court of heaven in Alleluia: Alleluia: Alleluia: with heart and voice Alleluia: 
Apoc. 19  with instrument and lips Alleluia: with mouth & tongue Alleluia, rejoicing Alleliva, singing Alleliva, or meditating Alleluia. Thus all honour, glory, praise, & power to God & to the Lamb Alleluia. Thus I beseech the, o lord, that thou wilt open my lips, & then my mouth shall thus declare thy praise.    

MEDITATION. X.  
Quoniam si voluisses sacrificium, dedissem utique: holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus: cor contritum & humiliatum Deus non despicies.  
Because if thou wouldst have had sacrifice, I would have given it accordingly: with whole burnt offerings thou wilt not be delighted. An afflicted spirit is a sacrifice to God: a contrite and humbled heart, O God, thou wilt not despise.  

THE DIVERSITY OF SACRIFICES: and some differences between the law and the Gospel. Sect. 1.  
1. OF sacrifices we read of three kinds. 1. victimae animalium, the bodies of living creatures. 2. oblationes aridorum, the substances of fruits. 3. Libamina humidorum, 
S. Bona.  the moisture of liquors. The first were called victims, either because they were for victories, or because they were tied or bound to the Altar, as vincta, the second were oblations, given to be offered: The third were Libamina liquors to be powered out, or to drink● of. The first were killed, the second were pownded or bruised, the third were powered out: and all of them must be one way or other somewhat altered from their former existence. Wherefore if we will begin a sacrifice of ourselves, we must purpose a change of our qualities: our waterish pleasing thouhtes must be powered out in tears of repentance: our dry unprofitable speeches bruised into well relished words: and we must kill the concupiscence of all our bodily works. Or it will be good to mortify the desires of our will, as a victim tied or bound to the Altar: To pound or bruise the dry meditations of our memory for an oblation to be consecrated unto God. To power out the flowing & unsethed cogitations of our understanding, referring all to the wisdom and providence of our heavenly Father. So shall he have humbled thoughts: a memory contrite: & an afflicted spirit: which kind of sacrifices, O God, thou wilt never despise: especially when like the old sacrifices, they have fire & salt, that is, some heat of fervent devotion, and well seasoned and ●alted with some discretion.  
2. These sacrifices shall ever be accepted: But it may be our David prophesied, 
Innocen. 3.  th●t there would come a time of grace, when thou wouldst not be delighted with any sacrifice of the law. The legal sacrifices, 
S. Aug.  were but as the scaffolds of the building: when the building is finished, the scaffolds must be removed: and yet our Saviour came not to dissolve, but to fulfil the law. To fulfil the inward substance and truth of the law which is eternal: and to dissolve the outward figure & shadows which were temporal. 
jacobus de Valentia.  And so another psalm saith in the person of our Saviour. Sacrifice and oblations thou wilt none, but thou hast perfected a body for me etc. then I said, behold I come. But when the king himself comes his Viceroy must give place.  
3. also the sacrifices of the law did rather signify, then justify: but ours do as well justify as signify. The law of Moses received obedience more for fear, 
Innocen. 3.  then for love: the law of Christ more for love, then for fear. And so, that law did rather restrain the hand, than the mind; rather the outward deed, 
S. Aug. lib. 1. contra Adimant. Et lib. contra Faustum.  than the inward intent: But our law doth more respect the intention of the mind, than the work of the hand. In that law were more earthly & temporal promises, then heavenly and everlasting: but in ours there are more eternal & spiritual promises then corporal & transitory. In both laws there are indeed both eternal & temporal promises; and both do require obedience of heart & of hand; for love, & for fear: for under both laws there are some perfect men, & some imperfect: But under the law of Christ there is more perfection; & so more love, then fear, & yet some fear: more promises eternal then temporal, and yet some temporal: 
S. Thom. 1. 2. q. 107. art. b  & these temporal promises, & this fear, in the law of Christ, are for the imperfect. And on the other side, for those which were perfect in the law of Moses, some did obey for love & with a good heart, and for such it had some promises spiritual; but these were fewer, much inferior unto them of the Gospel.   

SOME OTHER DIFFERENCES BETWEEN the Law & the Gospel. Sect. 2.  
1. BUT the principal difference is, that Moses' law did not justify ex opere operato nor did the sacrifices & ceremonies thereof contain grace in themselves: 
S. Tho. 1.2. q. 103. art. 2. Et 3. q. 62. art. 4.5.6. Et Cajet. ibid.  For the mystery of our saviours incarnation & passion, not being really accomplished, they could not really contain virtue of that which yet was not: only ex opere operantis if the parties offering were in state of grace, & had faith in the expected Messias, then did those sacrifices justify; not as conferring grace of themselves causally, but only as signs accidentally. It is true; the sacraments of our law in like sort require faith & devotion▪ but moreover in themselves they are more than signs, and do contain & confer grace: not corporally abiding in them, for so can nothing merely spiritual be contained in a bodily substance: But instrumentally & really remaining in them, and so virtually intended to pass & be conveyed by them. For our sacraments effect grace chiefly as instrumental causes, and that, as instruments mediate & separate, such as is a staff, not as an instrument conjunct & immediate, such as a hand. And so the principal efficient cause of grace is God himself: the humanity of our Saviour Christ as an instrument conjunct: and as separate instruments and causes of grace, are our sacraments; both satisfactions for sin, and meritorious of favour.  
2. Wherefore though the sacrifices of the old law justified as signs testifying the faith & obedience of the offerer, yet this was only ex opere oper●̄tis by the obedience & faith of the parties, applying the merits of our Saviour Christ by that faith, as only by an inward act of the mind in the offerer; which inward action of faith though always it be necessary, yet furthermore we have the virtue of our saviours passion applied unto us also by the outward use of external sacraments, which is a privilege of more favour, & a prerogative of more grace.  
3. And thus is the law of Christ more perfect & more abundant in grace, than was the law of Moses: for what the levitical law did but promise & signify, our evangelical law doth exhite & perform: & as S. Augustin said significando causat gratiam in signifying doth also cause grace in us. Wherefore though the law of the gospel propound more temporal afflictions and less store of worldly prosperity, yet doth it afford a more speedy passage to heaven, & so much greater reward of eternal glory: thirs was generally for a more carnal & sensual people, & more imperfect; but ours is especially for men more perfect & more spiritual, which as it requires more perfection, so it doth enable us with more grace; and so it is a much easier yoke, because it doth endue us with far greater strength.  
4. If you consider them both by the bare outward letter; yet as S. Augustin said the law had the gospel hiddenlie involved, and the gospel hath the law plainly revealed: the law did foreshow our Saviour as one a far of dimly seen; and the gospel doth manifest him clearly as one present. And in respect of their commandments, admonitions, & other instructions, let them be alike in this point of their letter, that in both of them the letter doth kill; 
S. Tho. 1.2. q. 106. art. 2. Rom. 4.  because when the letter of the law or gospels commandment is not fulfilled, it is accidentally or improperly said to be the occasion of sin, & so to kill: yet seeing it is the spirit which giveth life, and considering that the law of Moses was a dead law working wrath, requiring obedience, & not enabling to obey; and considering that in the law of Christ, beside the outward letter & commandments written in paper, there is also abundance of grace inwardly shed into all good Christians hearts; not only prescribing what we are to do, but assisting us ever in the doing: this is an excellent difference, and a comfortable encouragement.  
5. Wherefore S. Augustin said: 
Libro de spiritu & litera.  In the old testament the law was established outwardly, by which unjust men should be terrified: but in the new▪ it is inwardly given by which they might be justified. And so, the law was made by Moses, but grace & truth was given by jesus Christ: and therefore the Apostle saith their law was given in tables of stone; but ours is written in the fleshy tables of our hearts; and calleth their laws, a ministration of death & condemnation; but ours he nameth a ministration of the spirit & of justice; because with ours we receive inward grace helping to be saved; but theirs had only the outward letter which accused,  
6. In this respect David might say that our lord would not be delighted with the sacrifices of Moses' law, although he had so strictely commanded them: 
Ianse●. Titleman.  he exacteth them: and yet refuseth them: they were commanded; thereby to show the faith & obedience of the Offerers: and yet he refused them in regard of any value in the sacrifice itself: they were exacted, because of that which they did signify: but he did not regard them for any worth or virtue in themselves. As when the Post or other messenger brings us a letter, whose carriage must cost us dear: Sir, here is a letter for you; pay me for the portage. If we desire first to read it; he will say no, if he suspect we will return it him unpaid: for he knows we care not for the bulk of the letter, but for the meaning of the words: and that the paper of itself is nothing near worth the price which he demands: so the sacrifices of the old law were required for signification of the Messias, and were accepted according to the faith of the offerers: not for any value which of itself was in the blood of beasts, or in the sweetness of fruits.  
7. Thus S. Jerome, and others note of Abel, 
Theod. q. 3. in Gen. Lyranus. S. Aug. libro de mirab. sacrae scrip.  that our Lord more respected the person offering, than the sacrifice offered. And so S. Augustin observeth in Abel 3. primary virtues, vidz. he was the first priest, the first virgin, and first martyr: wherefore our lord first respected him, and then his sacrifice. And peradventure David here considering his own unworthiness by his sins so foully committed, durst not presume to offer any sacrifice, because it may be, doubting he had not sufficiently repent, he feared his person yet to be loathsome, & therefore his sacrifices would not be accepted. So let us take heed unto ourselves, O my soul, that we approach not to the Altar of God, whiles we have a loathsome conscience, uncleansed from sin, for unto such Esay threateneth, he that offereth an ox, is as one who killeth a man; and he that sacrificeth a beast, 
Esay. 66.  is as one who beateth out the brains of a dog. For when a wicked wretch without repentance, whiles his person is unholy yet dare meddle with holy things, he doth not pacify but provoke the wrath of God against him, because he doth profane and abuse divine mysteries, which if we use them well are heavenly remedies. So he that celebrateth or heareth mass abiding in mortal sin without remorse, he is as judas, who bought & sold our Saviour Christ, & yet supped with him: And like the jews he crucifyeth again our lord of life, who remaining in deadly sin, doth receive unworthily the most blessed body of our Saviour; or in like sort profaneth any other holy sacrament. O let us not as jews so kill such a man: nor so make ourselves like unto judas that dog, who as he was hanged deserved also to have his brains beaten out, as well as he had his belly burst, so that his bowels gushed out.   

OUR LORD DOTH MORE REGARD THE heart than the gift, and the devotion more than the sacrifice. Sect. 3.  
1. OR these words may have reference to the bare outward figure of mosaical Ceremonies; 
jacobus de Valen.  not to the inward truth by them figured. Our lord will not have the shadow of the sacrifices, without the substance of the Messias. And so the jews law was promised to be eternal, in regard of the substance figured; not in regard of their ceremonies, figures, & shadows, which when Christ fulfilled, they were finished. And so he came not to dissolve the inward truth of the law, but to fulfil it, & to continue it for ever as eternal: according as he died only in his body; not in his soul: for so the outward part of their sacrifices & signs are ceased▪ they died with our saviours consummatum est, and by the Apostles were buried by little & little with honour: but their inward truth is still alive: The work of our redemption is accomplished, and the fruit of our saviours sacrifice & passion is now in force, and shall remain eternal for ever more.  
2. O let us likewise offer our sacrifices with inward sincerity and truth: not only bring sweet smelling frankincense for outward smoke▪ 
S. Aug.  but especially an humbled and a contrite heart with secret flames of devotion; not to seek beasts or birds, to kill them in sacrifice; thou hast inwardly in thyself, O my soul, many appetites and faults which should be mortified. Our lord doth not so much require the gifts or riches of men, as the man himself. If we offer ourselves together with our gifts, he takes any thing in good part: but without our inward true heart, he will accept nothing whatsoever. Holocaustis non delectabitur. He will not be pleased which whole burnt offerings, which were the best sacrifices, nor with all the best outward oblations. Wherefore let us exhibit our bodies a living sacrifice▪ 
Hugo Cardinal.  not heartless: for without the heart it is dead: nor a sacrifice, nor a heart defiled with sins, but holy and pleasing to God. And all this, according to discretion, which is our reasonable obedience. Non holocaustis: not in such whole burnt sacrifices, where to destroy some offence or natural infirmity, we do consume also our very natural substance: for almighty God doth not exact any thing too much at our hands, nor will be content with any things too little. But as it were too little, though we should give all our Gods in alms, or suffer our bodies to be burnt, not having in us the true love of God: so neither doth he require that voluntarily we should too much hurt ourselves with pretence of his love, or in desire of doing penance; for this were to hinder, and not to further his service. And in this sense Lycurgus, and Socrates ordained that the people should offer small sacrifices unto their Gods: the one said, because they should so offer to day and this year, that still they might have somewhat to offer the next year and to morrow: the other said, because God having no need of our gifts, he did rather regard the heart of the giver, than the greatness of the gift.  
3. In this sense, I say, their ordinance was good. Otherwise David here refuteth them both: especially as some interpret the word Zebab, a thousand sacrifices, because it begins with the Hebrew letter Zain, which in their accounts doth stand for seven; and so by a certain number, they say is often signified an exceeding great number: as if he should say: I would willingly (if thou o God wouldst demand them) yield the 1000 or 1000000. sacrifices: yea all that I am, or have, or can have; even all this all at once; for when our lord doth require it, nothing can be too much, or too great, or too dear, or too good for his service, or to testify our obedience and love unto him. And then it doth appear that he doth require them, when either he takes such things from us by his providence, or by his holy inspirations he doth move us to leave all the world to enter into religion. And in these cases, he that gives the whole orchard or garden all at once, doubtless his gift is much more and far better, then if he should continue every day to give some flowers of that garden, or some fruits of that orchard. And although the goats hair given by poor people to the building of Moses' tabernacle, and the poor widows mite in the Gospel, were no less acceptable to God, 
Exod. 25.  then was the Gold and great Gifts of rich men, because if the willingness of their hearts be equal, their reward shall be equal; yet all sorts must testify their willingness, according to their abilities; for of him that hath many talents there is more increase required: and if a rich woman should give but a mite, or if goats hair should come from the hand of a wealthy man, surely of such we might say: He or she that being able to do much, performs but a little▪ out of question, little is their willingness.  
4. The schoolmen dispute: If a man being sick, cannot be cured, but by a medicine which must cost all the wealth which he hath, whether with a ●afe conscience he may rather suffer himself to die of that disease, than so to spend all that he possesseth? In some cases, some are of opinion. That he may: Except he be such a person, whose life doth much import the public good of the common wealth, or of diverse others beside himself. But in no case may we adventure the death of our soul▪ rather saith our Saviour, if it cost us our hand, or our foot, or the very eyes of our head, we must sooner pull them out, or cut them of, then lose our soul to save them all, or to gain all the world. So let us say, and perform it with David; If a million of sacrifices, or millions of millions were requisite, O God, if they were in our power, we would yield them all most willingly, not alone for some recompense of our sins but, also to testify our willing love, and our bounden obedience, unto so gracious a lord, unto whom we do owe ourselves, our souls, our bodies, and that we have, or can have: so that if occasion be, we may say with S. Peter and the Apostles, Ecce nos reliquimus omnia▪ Behold we have forsaken all, to yield ourselves unto thy good pleasure; 
S. Bernar.  for albeit we have no kingdoms, no lordships, no lands, nor other great riches or dignities to forsake, no more than had those poor Fishermen, yet (as they did) if we willingly part from all we have in present possession or in future possibility; and no less from the love, affection, & desire of this world, then from the honours, wealth, and pleasures themselves; in this case we may well say reliquimus omnia, we have left all; though we enjoyed never so little: for herein to subdue our will, and to yield our Desire, is as much as to give him all the world, if it were ours to give: and he that so resigns his Desire and his will unto all, doubtless he resigns All, and so much more than All.  
5. Thus therefore let us offer him All with David, that whensoever it shall please him to take all we have, or any part, we do gladly give him All, & every part: and in this kind, although we do not in fact render unto God a thousand sacrifices, not whole barnte offerings, because we understand, that he doth not absolutely exact them, yet should we always be such poor men in spirit, that in our hearts we be prepared to yield him all we have, whensoever we perceive that he doth necessarily require them. And so let us say Quoniam si voluisses sacrificium, dedissem utique: Holocaustis non delectaberis: O lord I give thee no whole burnt offerings, because I do suppose thou dost not require them: But if it were thy will to exact a million of sacrifices Dedissem utique: verily I am ready to obey thy will; and if it were in my power, I would willingly give thee all the world.   

WE HAVE NEED TO BE PENITENT: and how acceptable unto our Saviour is any soul contrite for sin. Sect. 4.  
1. ALL this is most due unto our lord, who nevertheless is so gracious that An afflicted spirit is a sacrifice unto God: A contrite har●e, & humbled, O God thou wilt not despise. For my sins I will afflict my mind, & my spirit with dolour and sorrow; and I will humble my heart, my senses, & my body, with mortifications & labour. 
Ecclesiasticus 35. Esay. 66.  These sacrifices, O God, I know thou wilt never refuse. For thou hast said that it is always an heathfull sacrifice To attend unto thy commandments, and to depart from iniquity. And that thou wilt soonest regard the poor & contrite in spirit, & such as fear thy words.  
2. And these sacrifices are most acceptable: because in every outward sacrifice there being 3. things 1. devotion. 
S. Bona.  2. oblation. 3. signification; sometime the last is impertinent or expired: the second sometime is not necessary, nor required: but the first is ever requisite, & grateful, & profitable: of which kind are an afflicted spirit, & a contrite heart. The spirit & understanding is afflicted by knowledge & consideration of our sins & of their enormities: our will & our heart is humbled & grieved by acknowledgement of our base guiltynes, and with a detestation of our loathsome faults.  
3. O my soul, if we consider the severe justice of almighty God, who for sin threw down Lucifer and those arrogant Angels out of heaven; expelled disobedient Adam & his posterity out of Paradise; drowned all the world except eight persons; and except his servant Lot & some with him burned all the five cities of Sodom; so often punished Pharaoh & all the Egyptians with such strange & terrible plagues; caused the earth to open & to swallow Corah, Dathan, & Abiram quick into hell; & ever since in all ages & places hath sundry times manifested his dreadful judgements against careless sinners: O how ought we to fear & to afflict our spirit? that we afflicting ourselves he may spare us; & that beginning by piercing fear, as by a sharp needle to draw into us the thread of love, we may come to be sowed & united unto him in atonement & reconciliation. Thus O lord we pray with David in another psalm Confige timore tuo carnes meas. O wound & pierce my flesh with thy fear: 
S. Aug. Psal. 118. Psal. 47.  it will be like the ●urgeons wound which letteth out corrupted blood or putrefyed matter. There shall dolores parturientis, the sorrows of a woman in child-birthe, that as our sins were conceived in voluptuous pleasure, so we cannot be delivered of them without afflicting pain.  
4. Nay we are happy, that sin by nature bringing us sorrow, we may (if we will) so use this sorrow, 
S. Chrysostom. in hom. 5. the penitent.  that it shall extinguish sin, as the wood breeds a worm, the iron a rust, & the garment a moth which consume the substances whereof they were engendered. Nay much more happy, that so easy & so small a means as an humbled & a contrite heart, may change the justice of God into mercy. According to that vision showed to a holy woman; wherein she saw our Saviour as it were sitting on a throne with great majesty, attended on by all the Angels, Saints & holy host of heaven, & yet very often to rise of from his seat, to go to every pitiful voice which called upon him, she asked what voices those were? and why he himself so often moved from his throne? & did not rather send unto them some one or more of his heavenly attendants, which might well seem more than sufficient? He answered, that those voices were the sorrowful sighs of any sinners contrite heart, who if they could not so much as name jesus, yet if they did in true humility sigh, and with an afflicted spirit syncerily grieve for their sins, he did so much love rather to show mercy then to observe majesty, and did so much delight in the contrite conversion of any sinner, that he did most willingly rise up himself, and withal in joy to move the whole court of heaven to give comfort & welcome to every such soul.  
5. Wherefore let us be of good comfort, o penitent souls; for though we be destitute of all worldly wealth having nothing to give, but rather do beg for alms, although we be so weak & so sick in bodily health, that we can neither fast, nor use any corporal mortification, no nor be able to speak or name jesus, yet if we do but sigh for his mercy & for his love above all things else; and if for that respect above all, we do but wish for pardon of our sins, detesting them with an afflicted spirit, because we have offended so gracious a lord▪ and with a contrite har●e for the foulness of our faults, if we do but conceive an humble thought, with a hopeful desire, acknowledging our own unworthiness, & craving his forgiveness; certainly such a sacrifice of such a spirit▪ O God, thou wilt never refuse it.   

A DESCRIPTION OF CONTRITION AND Attrition: and their several properties. Sect. 5.  
1. COntrition is a part of penance having a willing sorrow of mind for our sins committed, 
Greg. de Valent. Tom. 4. d. 7. q. 8. p. 1. Navar. man. de. contrite.  which now we do detest more than all other hateful things, because it is an offence against God, whom now we do love above all the world: and having an hope of pardon through Christ, we do fully purpose for ever to abstain from sins, and to confess, and to satisfy, so far forth as we are bound, or shall be able. This is the description of perfect Contrition, form with complete charity: But Attrition which is imperfect and somewhat unformed, Is a sorrow of mind detesting sin committed (though not alone and above all for the love of God) and hath a purpose (with hope of pardon) ever to abstain as least from mortal sin, and to confess, and to satisfy, as shallbe requisite. This Attrition of itself alone, is not sufficient to obtain pardon, until there be added and adjoined some sacrament unto it, by which it obtaineth effectual remission.  
2. And understand: 1. that there is a sorrow which is a grief only because of punishment, or for shame, without any respect of God 2. in part for these, and in part because God is offended; yet so that he would not sorrow if he had no fear of shame or punishment. 3. both for these, and because God is offended; and so that he would sorrow for having offended God, though those other were not: But nevertheless, he doth not detest sin more than any hateful thing, 
Greg. de Val. ibid. punct. 2.  nor love God above all in this world. 4. Is (without these) a perfect contrition grounded upon a sorrow detesting sin more than any other hateful thing, & because we love God perfectly above all the world. The first is of natural sense, the second is of a servile mind, the third is attrition of an imperfect filial fear, the fourth is perfect & complete contrition.  
3. Any sorrow may be profitable, and is good, when it doth include (at least virtually) some respect of grief because God is offended: And though our sorrow, or fear, at first be but natural or servile, yet may it proceed to be initial, making imperfectly an entrance; and at last come to be filial in perfection. Out of these, some differences are collected about Contrition & Attrition. 
Domin. de Sotod. 17. q. 2. a. 5. Navar. Greg. de Valen.  As first, that some Contrition doth fully pardon all sin, both all the guilt, & all the punishment, though the party should die before he could come to Confession, or any other sacrament: if he did desire them, and use his true diligence to obtain them: whereas other Contrition, in the like case, doth remit all the guilt & pain eternal, but not all temporal punishment. But the best Attrition is not sufficient without some sacrament adjoined to absolve us from the guilt of sin.  
4. also there is a grosser attrition, which proceedeth more from the fear of shame or punishment then because God is offended: whereas the best Attrition is more for the offence of God, then for any punishment or shame: also there is a difference betwixt remiss Contrition, & the best Attrition; because any contrition detesteth sin above any thing detestable, being founded upon the love of God above all: whereas even the best attrition, though it principally love God & hate sin for itself, yet no● above all. But the absolute love of perfect contrition differeth also from remiss contrition, not for that it is sorrow only because almighty God is offended, without any respect unto shame or punishment, but because the one doth exceed the other in intention.   

AN AMPLE DECLARATION PLIANLY SETting forth the former description of Contrition. Sect. 6.  
1. NExt let us consider all the parts of the form description, as they stand in order. first contrition is a part of penance: 
Melanctthon in Apol. Confession. Augusta. Institut. lib. 3. c. 3. §. 3. Ses. 6. c. 6. & Ses. 14. cap. 3. Can. 4.  against the Lutherans, who make Terrors caused by the law, and faith fastened on the gospel, to be the two parts of repentance. And against Calvin who rejecting the Lutherans faiths, doth no less improperly make the death of the old man, and the life of the new man to be the only parts of penance. But these points of fear, faith, mortification, and regeneration, are only either preparations and dispositions leading unto repentance, as be fear & faith; or they are necessary effects following repentance, as are mortification & regeneration. And so all the Texts of scripture requiring these points, do only prove that they are requisite and do concur with repentance, according as the Council of Trent declareth: denying nevertheless that they are not properly material parts of penance; which in truth are contrition, confession, and satisfaction.  
2. Having a willing sorrow of the mind. Not natural only, or compelled, but principally a willing sorrow: and that of the mind, rather than of the body: and in the mind, rather in the intellectual part of the will, then in the sensitive part: not excluding the sensible sorrow of the will or of the body, which being added do give it conveniency, but only for necessity requiring an estimative or appreciative inward sorrow, more than any outward intensive vehement grief. For there may appear, or a man may feel in himself a more vehement and intensive sorrow for the loss of his Father, his son, his wife, his friend, or his estate, than he can peradventure find in himself for all his sins: yet it is sufficient that in the election of his will, he do sorrow for sin as much as he can, and do esteem and prize the horror of his offences, at a higher rate in general, than all the disasters and discontents of this world, so that if it were now in his choice, he would rather endure any torment and death, or lose all the world, then deliberately to commit a mortal sin. If he have this estimative or appreciative sorrow in the reasonable part of his will, although it break not out into the sensible part, I say it is sufficient: nay in some men many tinnes, I may say, that such an hidden close grief, is even intensively more vehement, and greater than outward sensible sorrow. Yet nevertheless if we can come to sorrow of sense, in tears, sobs etc. it is very profitable and convenient, although not absolutely necessary.  
3. This sorrow must be for our sins committed. Either personally and particularly for our own sins: or as we are parts and members one of another for general or participated sins of our family, country, or common wealth wherein we live: though this contrition of others sins be not properly contrition. Which now we do detest more than all other hateful things, because they are offences against God, whom now we do love above all the world. Where note, that it is not necessary to make a particular comparison between our hate of sin and our love of God; whether we detest sin more than present death? or hell? or the devil? etc. nor whether we do love God above our king? our Father? our friend? or any other such or such particular which we do love or abhor most in this world. Rather it is unto necessary discretion causing doubts, fears, and unprofitable scruples by considering such particular comparisons: for it is abundantly sufficient, that in my contrition I am fully resolved in general rather to suffer or to lose any thing, then to have committed, or again to commit any mortal sin●e.  
4. And such sorrow is requisite for deadly offences; but for venial faults a smaller kind of discipline is competent; generally abhorring them, and desiring with endeavour to avoid and to be free from them. also for the avoiding and preventing of them, and to be absolved from them in guilt and in all punishment, we are much holpen and benefited by the use of knocking our breasts, by holy water, holy bread, agnus dei, medals, grains etc. hallowed by the prayers of the church, in virtue of the blood and merits of our Saviour Christ. And by these, or by any other means, either against venial or mortal sins, the more our devotion and contrition is increased, though we may seem to have already repentance competent, yet the more we add with humility, the more comfort and merit we shall find; the more certainly we shall have all pardoned; and we shall be the more plentifully rewarded.  
5. Neither may we too lighty suppose that every sorrow, or sigh, or knocking of the breast, and saying miserere, or any such other signs of repentance are sufficient contrition or attrition, except they have the inward properties before described. 
In lib. 50. homil. hom. 41. Lib. de paenit. cop. 77.  Rather S. Augustin doubted of their salvation, who only in time of great dangers, or after their sickness do begin to repent: not doubting but if their contrition were true, than their pardon would be certain: but he fears their undoubted salvation, because he doubts their fal●e repentance; who in such times are much more like to be sorry alone for fear of punishment like Antiochus, then for any true hatred of sin, or love of God above all. And such he saith are versi, turned only by fear from sin, not conversi for love converted unto God. And this many times doth appear, 
In Cap. Nullius.  when such parties being recovered or delivered from their fear and their perils, they soon after return again to their former sins. Wherefore it is true indeed that the church granteth her Rites & christian burial unto all such as professing themselves Catholics do use but any outward sign of remorse, leaving their hearts to the trial of God; not warranting their repentance to be good: but in charity rather choosing to absolve an hundred thousand false penitentes, then by severity to retain bound any one soul truly contrite.  
6. Unto the foresaid contrite sorrow must be adjoined an hope of pardon through● Christ: with a full purpose for ever to abstain from sin: & to confess: & to satisfy: So far forth as we are bound, or shall be able. For if it should evidently appear, that we do want any of these, we cannot be absolved: otherwise not so appearing, it may be supposed, that either virtually or actually we have them: and that is sufficient.  

Greg. de Valent. Tom. 4. disp. 7. q. 8. pun. 6.  7. As for as the sins, for which Contrition is required, it need not be of every particular sin in number to have a several Act of contrition, but of all which we can remember, according to their number, or according to their kind, we must detest them all & be sorry for them, either in one Act of contrition, or in more, as conveniently we can: for example sake: In calling to mind that I have sworn 500 times, or spoken falsely or vaynegloriously▪ 1000 time's, more or less, as near as I can conjecture, I may in one Act of contrition be sorry for them all at once. And so I must proceed to remember, & to be contrite, for as many kinds, or numbers, as I can call to mind, for no man is bound to more than he is able, neither in contrition, 
Vide Cajetan. in Summula.  confession, nor satisfaction. And therefore in case of speedy or sudden death, one general & true Act of contrition is sufficient for all our sins at once, considered in gross as offences of God. And so it is in case we cannot well call to mind their several numbers, nor their distinct kinds.  
8. As for the times when every one must be contrite, under pain of a new particular sin, they are set down to be these. 1. whensoever we find ourselves in evident danger of corporal death. 2. whensoever by occasion of sin not repent, we see ourselves in evident danger of spiritual death; that is to say; like to fall further into more damnable sin. 3. In any public & grievous Calamity of the people or Common wealth which doth require our particular prayers and humiliation unto God almighty for his mercy. In all these cases we are bound to be contrite, I say, under pain of a new & particular sin of omission, vidz: against the commandment of repentance. Not that it is lawful for any to remain in mortal sin until some of these times do happen; no not a minute of an hour: for by the Commandment against which the sin is committed, we are ever presently bound to repentance: although, I say, not under pain of a particular new sin of unrepentance beside the former, until we come to some of these times. And then, if we omit repentance, it is a new particular sin beside the offence whereof before we remained guilty.  
9 Lastly our purpose of amendment must be sincere; and the performance must be effected according to our power: for if I seem to be contrite, or do confess, and yet detain another man's goods, being able to restore them: or if I reserve any spleen of hatred or malice against my neighbour, not striving nor desiring to drive it or put it out from me: or if I do not avoid as much as I can all such dangerous occasions, as I have found or may evidently preceiue do usually put me in great hazard of consenting or committing some mortal sin: In all these cases, if I be not careful to remedy or prevent them, surely my purpose is not sufficient, & therefore I am not in such cases truly penitent.  
20. But now when I have once entirely undergone the sacrament of penance, I am no more bound of necessity to iterate or repeat my repentance for the same sins. And wise men do give it for good counsel, not to recall to our mind such passed sins as pertaining to delights of our flesh, or to the honours or Riches of the world were so pleasing unto us, that their remembrance though with pretence of remorse may move us in thought again to delight somewhat in them, as soon as in deed to be contrite for them. Except it be at such times, when either we feel ourselves in fervent devotion, or find in ourselves such abundant mortification, that we need not fear their enticement. Other wise, that which is delectable to our nature without special grace, will easily draw us to incline to his desire.  
11. I said we are not bound of necessity to repeat our Contrition for the same sins: yet when without the said danger we have opportunity, doubtless it is very convenient sometimes to renew & to repeat our contrition; and so to endeavour to make it sure & good, lest peradventure before times it have been insufficient. Especially at the time of our death we have need to repeat it, and as much as we can to make all sure: yea, S. Augustin used to say, though his conscience accused him of no crime unrepented, yet it is very convenient at our death to have Contrition for whatsoever offences of our life; and accordingly that holy Father in his sickness before his death caused the 7. penitential psalms to be set by his Bedside in great letters, that he might often repeat them (as he did) with many tears. 
Possidom, in eius vita.  And in this I speak of general Contrition actually to be repeated as often as conveniently we can do it: I do not speak of the often repetition of the self same general confessions, which having been made with diligence & devotion once, twice, or thrice at most in our life time (as grave, learned, & discrete men do avouch) it is abundantly sufficient: for as it is requisite on our parts to use our true diligence, so it is as necessary in regard of God allmightyes great goodness, to have good trust & much confidence in his love, mercy, & fatherly affection towards us, believing credibly that all is forgiven us most favourably; for our gracious God is not like a crafty copesman, or a cavilling lawyer ready to spy every frivolous nullity, & to take advantage upon the smallest oversighte no: no: we may, & ought to be assured that our Lord is more ready to forgive than we to ask pardon wherefore having done our endeavour, we may comfortably rely upon his gracious favour.  
12. Yet our repentance, though Actually it need not be outwardly repeated more thou once, nevertheless it must ever habitually be continued inwardly during our life: that is we must never commit any thing contrary to the inward habit of repentance; nor may our sins passed at any time afterward again please us: rather they must always grieve & displease us, at least habitually & inwardly. And these are the properties of true contrition.   

THE EXCELLENCYES OF CONTRITION: and how in some sort it may be compared with martyrdom. Sect. 7.  
1. IT is good to know what be the qualities of contrition: but the practice of them is much better. It is true; the grief & sorrow of a contrite heart is unpleasing & bitter in the taste; but it will be afterward wholesome & comfortable as wormwood is to the stomach: for sweet meats do sooner cause corruption & obstructions, when medicines which are bitter do open & purge the body. And of sins in the soul David saith There are the dolours of a woman in childebirthe, which have pain in their travel, & as they had pleasure in their conception: so, for the delight of our sins committed, we must feel some grief when they are repent: and this grief though it be bitter as Aloes, yet it is the best medicine against the gnawing worms of our conscience: and as of iron is bred a rust; of cloth a moth; & of timber a worm, which consume the substances whereof they were engendered: and as against poison are made tryacles and Antidotaries of other poisons: so, is sin consumed by sorrow for sin, and against the punishment of wickedness, the punishment of penance is a sovereign remedy.  
2. Only hereof we must have a care, that our sorrow for sin be sincere. If thou tell me thy body is wounded, show me thy flesh bleeding or bruised: if thou tell me thy heart is contrite; let me see thy tears; or though men preceiue it not, yet at least God almighty must see thy sorrow. In pruning of the vine, if it distill any drops, it is a sign it will be fruitful; but if thy repentance be without tears, at least of contrition, surely thy amendment will be very barren.  
3. Wherefore jeremy said, be thou girded with hayrecloth, that is, mortify the appetites of thy flesh, 
jerem. 6.  and be thou sprinkled with ashes, that is, refrain the motions of ●●y proud mind: And cause unto thyself a bitter plaint as the lamentation of an only child; not of an eldest or dearest child, for so is insinuated that more children remain▪ but either as a parent lamenting his only child; or as an only child mouring for his parents; whose griefs must be greatest because they alone must take all the grief. And so, not much unlike; when by our sin we lose the favour of good, because we can have no more Gods, we must lament our loss of him as the loss of all▪ for without him we are nothing, nor can have any thing: And either we must by our sorrowful repentance regain his favour, or for ever perish in his displeasure.  
4. But most happy we are, if we neglect not our possibility: because as Solinus writeth of a founteyn in Epyrus which not only quencheth a burning torch, 
De mirabil mundi.  but kindleth it again being quenched: so by our tears of contrition we may at one instant both quench the flames of hellfyre due unto us, and inflame ourselves again in the favour and love of God which we had lost, and was justly taken from us. For the exercise of contrition and daily mortification are so notable in their efficacy and in their dignity, that David here calleth such an afflicted spirit, a sacrifice to God: and our holy mother the Church in the hymn of Virgins being also martyrs hath these words, Haec tua virge duplici beata sort dum gestit fragilem domare corporis sexum, domuit cruentum corpore saeclum, unde nec mortem, nec amica mortis saeva poenarum genera pavescens etc. This thy virgin blessed in a double sort, whiles she endeavours to mortify the frail sex of her body, she overcame the cruel world together with her body: wherefore neither fearing death nor any savage kinds of tortures which are the friends of death etc. Behold here two causes why she is blessed. 1. for mortification of her flesh. 2. for conquering of the world. And so in these words are compared penance with martyrdom, and conquering the world with subduing of the flesh. And hereupon is inferred, that whosoever labours to mortify himself in contrition, doth therewithal prepare himself for martyrdom: for, they that afflict their hearts with penance for the love of God, the same will despise the world and endure any torments of Tyrants for the same love of God. And so, if martyrdom be an acceptable sacrifice unto God, mortification also & such an afflicted spirit may well be termed a sacrifice, because it is a continual living martyrdom.  
5. Nay, in one respect, a true contrite heart daily continued, is either equal, or may be preferred before an ordinary martyrdom: for as Seneca said, melius est femel scindi quam semper premi: it is better to have the head struck of all at one sharp blow then to have it hackled or harshly cut of with a handsawe. And so S. Martin Bishop of Turyn esteemed the prolonging of his life a greater labour than suffering of death, saying unto God almighty in a prayer made on his death bed, Domine si adhuc populo tuo sum necessarius, non re●uso laborem: O lord if yet I be necessary for thy people, I do not refuse the labour. In respect of which words the church saith in his following Anthymne, that he was a man Nec labore victum, nec morte vincendum: neither overcome by labour, nor by death to be overcome. In the Breviary the reason is added. For he neither feared to die, nor refused to live. In which words we see that what S. Martin called labour these words do name life: & therefore do infer, that he would not be conquered by the pains of death, because he was so constant in the labours of life. For though death be fearful to nature, yet in truth, it is an end of sin and of misery: whereas the prolonging of a penitent and contrite life, is the continuance of a lingering martyrdom, which out of doubt hath a wonderful great merit. For as in our excessive use of physic for fear of sickness or death, well said Martial, Hic rogo, non furor est, ne moriare, mori? Is it not a folly to die, for fear of death? according as we say, he lives miserably who lives medicinally, that is, not in regard of temperate diet, or discrete physic, but in respect of untimely or immoderate medicines, or of too nice a care to keep us from every wind that blows. Or as indeed a crazed weak sickly body had better be dead at once, then linger in pain, and to be in hazard and fear of every air, and of every meat, for every small matter may soon distemper him; so it is easier for our frail dispositions by death to be quit from our infirmities and sins, then for a contrite heart to live in danger of so many temptations, ever striving against disordinate delights? avoiding the pleasures which other men seek; bridling his appetites; measuring and weighing all his desires, marking and composing the very motions and gestures of his feet, hands, and eyes; & never putting in effect, nor consenting to any thought, which first is not examined by the rule of a good conscience. Such a contribulated spirit is a sacrifice to God, as well as martyrdom: not troubled with superfluous scrupulosity but contribulated with religious vigilancy: This living contribulation is a lively sacrifice of great merit.  
6. And as Seneca said, he is worthy of praise, quem non piget mori, cum lubet vivere, unto whom it is not irksome to die, 
Epist. 55.  when he may have joy in his life (for it is small commendation to desire to die only because we are vexed with our life) so it is a matter of merit, to be content to live in labour, danger, & contrition, when by our death we might have ease, joy, and content. So S. Paul desired to be dissolved, & to be with Christ, in regard of the gain which cometh by death; and yet was content to live in labour for the profit and service of God's Church. And such is every man, saith S. Augustin, who th●s submitteth his desires of death or of life, non solùm patienter moritur, sed potius vivit patienter, & delectabiliter moritur. He doth not only die with patience, 
Tract super joan.  but rather with patience he lives, & dies with delight: his patience and his labour prolonged do increase his merit, and his delight differred shallbe increased, when he cometh to cease from his labour of a religious life patiently continued, is a kind of living martyrdom constantly endured: and the martyrdom of an humble contrite heart, our lord will not refuse, but will account such a troubled spirit an acceptable sacrifice. O jesus grant me such a contrite heart in compunction, such an humbled mind in confession, and such a troubled spirit in satisfaction: that so my spirit may be contribulated, that is, troubled together with my body in corporal penance, against carnal delights: that so my mind may be humbled by the plain confession of my mouth, against proud & vain glorious words: and finally that so my heart may be contrite in sorrow, 
Innocen. 3.  against unlawful pleasing thoughts: for such sorrow is a sacrifice to God, and such a contrite and humbled ●arte, O lord, thou wilt not despise.    

MEDITATION. XI.  
Benignèfac, Domine, in bona voluntate tua Zion, ut aedificentur muri jerusalem. Tunc acceptabis sacrificium justitiae, oblationes, & holocausta; tunc imponent super Altare tuum vitulos.  
Deal kindly, O lord, in thy good will towards Zion, that the walls of jerusalem may be builded. Then wilt thou receive the sacrifice of justice, oblations, and whole burnt offerings; then they shall offer calves upon thine altar.  

A SERIOUS LAMENTATION FOR ZION & jerusalem, that they may not be laid desolate by external persecution, nor by internal discord. Sect. 1.  
1. IT is verily a thing most worthy & just that a sinner pardoned should lift up his heart to give thanks unto God: and we are not only to pray & give thanks for ourselves alone, but as the Church useth in the mass, after all our particular petitions to add a general collect for the universal estate of our Country and of all christendom: according as David here having entreated for himself, doth now also remember Zion and jerusalem: and so we must pray, both for the Catholic Church of Zion, and for the Common wealth of jerusalem.  
2. And first for Zion as the mother of our souls: and next for jerusalem as the nurse of our bodies: and therefore David here first desireth our lords good will towards Zion, that so we may have afterwards foundation for the walls of jerusalem: for whatsoever Atheists or worldly politicians do pretend, yet the chief strength of a common wealth doth especially consist in the flourishing of religion: neither can the walls of jerusalem be well fortified, except they be founded in the gracious good will of our lord towards Zion: they may stand stately and proudly for a time, like the walls of Babel; yet in all the world it was never seen that where religion was debased, but in few Ages their commanding policy was confounded.  
3. Wherefore let us pray continually for the sincerity of Zion, the prosperity of jerusalem. 
Psal. 101.  O lord repair the walls unto the one; and unto the other show the kindness of thy good will. Arise, O God, and have mercy upon Zion, because, it now seems time to have mercy upon her, and because her high time is now come, if great need can show when it is her high time; for now new fangled people broken o● from thy church are broken into thine inheritance; thy have polluted thy holy Temples & profaned thy churches; thy Altars they have cast down, and they have cast out thy holy sacrifices: they have turned thy houses of orderly religion into habitations of most disordinate pleasures, or else have laid them desolate in barbarous ruins, posuerunt jerusalem in pomorum custodia●t, hay have made jerusalem, (which was well inhabited) either like a poor Cottage of an orchard where dwells some churlish warrener; 
Psal. 78.  or it is quite suffered to decay since all the fruit was gathered. They have placed the dead bodies of thy servants to be meat for the souls of the air; and in some places they have left the flesh of thy saints unburied, to become a prey for the beasts of the earth: they have shed the blood of many like water in the circuit of jerusalem, and there were none permitted to bury them with sacred ceremonies. We are made a reproach unto our neighbours, a laughing stock and a scoff unto them who are round about us. How long, O lord, wilt thou be angry unto the end? shall thy zeal be kindled like fire? O power out thy wrath upon the nations which have not known thee; and upon the kingdoms which have not called upon thy name. For they have eaten up jacob, & his place they have laid desolate. O remember not our old iniquities, but let thy mercies soon prevent us, for we are made exceeding poor. O God our salvation help us, & deliver us O lord, for the glory of thy name: and be merciful unto our sins, for thine own name. Lest they say among the nations, where is their God? rather make known unto the nations before our eyes, the vengeance of the blood of thy servants which hath been shed: and let the sighs of them who are in fetters enter into thy sight: and according to the greatness of thine arm possess and preserve the children corporal or spiritual of them who now are martyred or oppressed, whether they be children of nature or of grace, of succession, or of conversion.  
4. Deal kindly, O lord, in thy good will towards Zion: Benignè sac, or bonam fac: make Zion to become good: or though it be faulty, 
jansen. Tit. 3.  yet show it thy favour in thy good will. also for the Benignity of our saviours incarnation as Saint Paul calleth it: or according to the gracious providence of thy good will, and pleasure; both decreeing our remedy, and fullfilling thy favour. Or as unto God the Father is attributed the mind; unto the Son reason: and will unto the holy Ghost; so let us particularly pray for this good will of his holy spirit, therein to sanctify Zion; 
Inno●. 3.  and withal for ourselves as passengers in a ship, to direct it ever by his good will, as the helm.  
5. That the walls of jerusalem may be built: not alone, that the Temporal state may be free from domestical suspicions & foreign fears, flourishing in strength of unity at home & amity abroad, by which it shall be compassed & defended as with firm walls: But especially that in the quietness of christendom free from persecution, we may have many good religious men renewed, and repaired, to be saints, & dear servants of God: for these are the chief defence, the best Armies, the horsemen, the footmen, the artillery, the munition, the ships, & the walls of any kingdom. And of these the scripture saith all thy walls are precious stones▪ and all other good Catholic Christians are well squared living stones, 
Esay. 16. 1. Cor. 3. Ephes. 2.  built upon our L. jesus as the chief & principal foundation, beside whom no man can lay any other first foundation: and then secondly next after him S. Paul telleth us, we are built upon the foundation of the Apostles and prophets. And among them chiefly upon S. Peter & his successors, unto whom our Saviour promised, that upon this rock he would build his church.  
6. O gracious Saviour, thou haste hitherto continued this promise, and we doubt not but thou wilt perform it unto the end of the world, so that the gates of hell, neither by Devils, Tyrants, Heretics, nor Antichrists, shall prevail against it: But in particular we moste humbly, earnestly, & sorrowfully entreat thee, not only to continue & bless Zion where it is now well seated, but also to build and repair the walls of jerusalem, wheresoever they have been defaced. O sweet jesus repair our ruins, restore our breaches, make us all living stones of thy Temple, and vouchsafe once again amongst us to renew the walls of jerusalem: Let us be so composed & combined in unity of Catholic religion, and in charity of true Christian love so compacted, that we may seem like one of those Towers in the walls of jerusalem, which josephus saith was so artificially contrived, that it appeared all but one stone. Thy charity is the best bitume mortar, or cement, or plaster of Paris, or spanish yesso, wherewith to combyne us & bind us together: O let this charity be so diffused & spread abroad in all our hearts, that we may be all of one heart, of one mind, of one faith, and of one flock under one shepherd, & one God.  
7. Zion signifies a watchtowre: and jerusalem a city of peace. In his tower thy priests & prelate's are watchmen: and all thy constant Catholics are inhabitants of jerusalem. O how beautiful is this tower when it stands in unity! but when it cracks or breaks by division, o how ruinous & dangerous! And as for the other Commons & Citizens of jerusalem, how can they remain undestroyed by Titus & Vespasian their common enemies? whiles they foster broils, or breed factions within their own bowels. Wherefore O dear Saviour! O God of peace! settle our towers of Zion, in concord of watchmen: and unto thy Citizens of jerusalem send thy peace: thy external peace, from outward persecution; thy internal peace, from inward division: and thy eternal peace in everlasting consolation. By this shall the walls of jerusalem be rebuilt, if we seek & keep peace▪ and by this shall we be known to be thy disciples, if in that peace which thou didst bequeath us we do love one another. O merciful jesus take not away thy peace because of our disagreements: but rather take away our disagreements and restore us thy peace: we deserve indeed more anger, yet according to thy benign●iy deal kindly with Zion, and build again the walls of jerusalem; that once again thou mayst accept the sacrifice of justice, oblations, burnt offerings, and calves upon thine Altars.   

A CONTINUED SUPPLICATION FOR the good will & mercy of our Lord, unto all estates of his church and against several vices. Sect. 2.  
1. AND also in these words the Catholic Church is described by three names of Zion, jerusalem, and his Altar; which may signify the 3. sorts of people in his church. 
Inn●cē. ●.  1. religious persons. 2. secular priests. 3. lay people: which are designed also by Noah, Daniel, & job. The first are of spiritual contemplation, dwelling above in solitary Mount Zion. The third & last, are in temporal actions inhabitants beneath in jerusalem, as in a city full of turmoil & earthly traffic. The second and middlemost, being priests, do frequent the Altars of the Temple, which was seated between Zion above, & the said city below, as men of a mixed life, partly spiritual & partly temporal, and therefore be called secular priests: vidz priests, for their exercise and ministration of divine mysteries; and secular; because of their particular possessions, and their often conversation in the assayres and with the men of this world.  
2. O jesus deal kindly with Zion, replenishing thy monasteries with multitudes of saints, worthy to abide in such a holy hill. Build the walls of jerusalem, so that all lay men & the citizens of this world may be combined & dwell together in charity; may be limited & kept within the bounds of equity; and may be defended safe against all their enemies. And finally grant we beseech the, that all thy priests may offer unto the with due devotion, the sacrifice of justice, and with decent reverence present thy oblations upon thine Altars, neither slubbering thy sacrifice, nor posting thy service.  
3. Furtherfore, Zion is interpreted speculation, and jerusalem a vision of peace: o deal kindly with us by thy mercy, 
S. Aug.  that in this life we may have some speculation of certain hope, though but as in a glass: and that in the next life we may possess the perfect vision of blessed peace. Then shalt thou receive our sacrifices of justice, our due debt of praises, our willing oblations of thankfulness, our whole burnt offerings, and our calves shall be laid & consumed upon thine Altar; our concupiscences & our sorrows shall then be quite consumed as whole burnt offerings, by the heavenly fire of thy divine fervour. Then shall we need no more contrition or penance, which now we must practise in this life: for there all tears shallbe wiped from our eyes; and our heavy mourning as penitent Trutles, shall then be changed into the lively joyfulness of innocent Calves.  
4. And therefore also we do so earnestly entreat, that thou wouldst build the walls of jerusalem; because out of the unity of the church compassed with those walls of the communion of saints, we are sure that no sacrifice will be acceptable unto thee; wherefore, that these walls may be builded, deal kindly with Zion in thy go●d will. For as the prophet saith thou art a clement God, merciful, patient, of much miseration, and pitiful to our wickedness. In creating us clement; 
jona. 4.  merciful in redeeming us: patient, in expecting our conversion: in comforting us, of much miseration: and in forgiving all out faults & frayletyes, full of pity. In all these kindnesses of thy good will, O do good & deal kindly with Zion: that the walls of jerusalem may be builded: that our prelate's may be of good example & much reverenced: that thy holy sacraments may be devoutly received & administered: that in thy militant church, we may have the strong Bulwarks of faith, hope, & charity begun: and in thy church tryumphante the stately towers of perfect charity, sure possession, & evident knowledge accomplished.  
5. Solomon, that is, Peace, did build the walls of jerusalem: but in the time of joas which signifies temporality, they were destroyed. Ozias, 
2. paralip. 25.  which is interpreted Seeing God, or Faith, did rebuild what temporality had ruynated: but Nabuzoradan, that is, a prince of cooks or voluptuousness, again defaced what faith had repaired. Nehemias, which signifies consolation, restored all once again; 
4. reg. 15.  but Antiochus of Syria, that is, haughtiness, or silence of poverty, beat them down for vainglory of our good deeds, & silence without confession of our bad, 
4. reg. 25.  do exceedingly tread down all true consolation. Lastly judas Machabaeus vidz: the confession of a warrior, acknowledging his own frailty, & fight against pride, he did reedifye: 
1 Mac. 1.  but Titus, which may be construed good, or else dirt, that is, fair seeming hypocrites good in show & dirt in deed, these last of all do lay waste & make desolate the hill of Sion & the walls of jerusalem which shall be lastly succoured by Enoch and Elias. And as these things pas●ed with the material walls of jerusalem, so may they serve (as hath been showed) for our moral information.   

THE TIMES, THE MANNER, THE PLACE, the persons, offering all these sacrifices, oblations etc. Sect. 3.  
1. THAN wilt thou accept the sacrifice of justice etc. Then. 1. by the virtue of thy passion, after the fullness of time, when the law of Moses shallbe consummated. 2. Then, in the flourishing prosperity ofthy church upon earth, when persecution shallbe abated. 3. Then, in the perfect happiness of thy church in heaven, when we shall clearly behold & know God face to face. When in these three sorts the walls of jerusalem shallbe finished; then in the first wilt thou accept the sacrifice of justice, even Christ himself our justice sacrificed for us upon the cross. Then in the second thou wilt admit our mixed oblations like Martha busied in many things; and our entire burnt offerings like Mary choosing the better part. And then in the third, we shall lay our calves upon thine Altar, that is, our youthful wantonness, or worldly cherfullnes shallbe abandoned; and being sacrificed here upon thine Altar of penitence, 
Hose ullt.  shallbe there changed first into the calves of our lips cheerfully moving to give thee honour and praise, and afterward accomplished in the joyful vision, clear sight, and perfect knowledge of thy divine majesty, in which is comprehended our unspeakable felicity.  
2. Then also, wilt thou accept the sacrifice of justice, the passion and merits of our Saviour, and for them all the good works of his servants; whether they be the oblations of fervorous Confessors, or the whole burnt offerings of zealous martyrs. Or whether they be offered by lay people as devout 〈◊〉, 
Euthym.  or 〈◊〉 the whole burnt sacrifices of religious persons. Then will all these lay Calves upon thi●e Altar: that is; bring many young folk unto thy service, to be suckled and to be fed in thy catholic faith, with the sacraments of thy church, and with many good examples and Rules of piety and morality, 
Titleman.  wherein they shall abide and remain. For whatsoever is laid upon thine Altar, there it ought to remain as in thy presence, holy, and consecrated to thy service; and shallbe accepted in our lord jesus, in whom alone all our sacrifices of soul, body, and Goods, are of a most excellent sweet savour, grateful in him who is only our Saviour, our chief priest, our best sacrifice, and our principal high Altar.  
3. O most gracious God! how kindly haste thou dealt with Zion? when thou didst send thy dear some from heaven, to descend unto the earth, and into the nature of man, to save us men who are but earth. What thing can be more kind and gracious, then for the son of God to take upon him the shape of a wilful slave? to be subject to the cruelty of death? and to the shame of the cross? to redeem us by shedding of his blood? by his innocency to repair our trecheryes; by his justice, to satisfy for our sins; to pull us back from the mouth of hell gaping for us, & to give us entrance to the gates of heaven which were shut against us. To enlighten his church with the clearness of his truth in the midst of errors; to preserve it by his power against the storms of persecution: to feed it with his own body: to wash it with his blood: to cherish it with all his sacraments: to direct it in general by his holy spirit, and to comfort every particular with the sweetness of his love, with the hartynes of his grace, and with the abundance of his mercy. O kind dealing of extraordinary good will! O divine love above measure! O wonderful work without any example or pattern? a work of heavenly charity, without any foregoing merit: and in one word, O God, a work of thy good will.  
4. This is the building of the walls of jerusalem. Babel walls are builded of brick, and founded upon sand, whiles worldly men either trusting to their riches, or fixed on their carnal pleasures, are proud, or careless: but as Augustus said he found the walls of Rome made of brick, and left them of marble; so by our mortification of the flesh and renunciation of the world, with the help of our Lord, we may change brick into marble; the walls of Babel into the walls of jerusalem, and a foundation upon sand into a foundation v●on a Rock: So said Esay: The bricks are fallen, but we will build with square stone; they have cut down the wild fig trees, 
Esay. 9  but we will turn them into Cedars. And this they do, who turn delicacy into severity, liberty into limits, the law of the flesh into the law of the spirit, the old man into the new, and Adam into Christ. O happy walls, which have such a head corner stone to combine them, and such a rock to uphold them! these walls have strength and comeliness: strength upon their rock, and by their Corner stone, comeliness: or by their united charity, strength, & comeliness by their decent sanctity: and of such saith the psalm, strength and comeliness are his garments: not in virtues alone, comely, & yet weak against temptations; but strong against all impugnations, 
Psal. 31.  and comely in all virtuous ornaments.  
5. If jerusalem which is the militant church here below be thus peopled and builded, what glory shall we see in the church triumphant, which is jerusalem above, the mother of us all, a free city, and the highest Imperial seat; not so much as touched with any corruption or sin, 
Galat 4.  nor can any misery or sorrow approach that place, where no enemy can enter in, nor any citizen shall desire to go out: a city of all peace and prosperity, whose streets are paved with the purest gold etc. in whose building is no noise of hammer, axe, or saw, 
Apoc. 22.  no more than was in Salomon's temple; for all our souls must be apted, purged, squared, and fitted before we come there. David, a warrior, may make preparation, 
3. Reg. 6.  but only peaceable Solomon can accomplish the building: we may in this life gather together many merits by fight and resistance of temptations and vices, but only in the peace of our lord jesus shall we be accomplished and made perfect.   

WHAT A SACRIFICE IS: AND THAT THE holy Mass is our peculiar Sacrifice of the new Testament. Sect. 4.  
1. Wherefore that we may be prepared for jerusalem above, we beseech the, o lord for jerusalem here on earth, to repair the old wasted decays, & to build on forward the new Bulwarks and walls. For, when, or wheresoever jerusalem flourisheth in peace, Then wilt thou accept the Sacrifice of justice; not of sin; of constant virtuous Catholics; not of Heretics, Schismatics, nor any vicious persons.  
2. also, this sacrifice of justice is referred by S. Ambrose, and others, to the sacrament of the Altar which is offered and received in the holy mass: 
S. Amb. Oecumen. Haymo. Genebr.  in which religious service of God, we do offer unto him a sacrifice for the living and the dead; and we do receive unto ourselves a sacrament of justice, containing and conferring righteousness & grace.  
3. And the mass is not improperly or in general only called a sacrifice, as alms, and every good work may be so termed: nor is it alone an inward spiritual sacrifice: 
Philip. 4. Heb. 11.  but it is an external sacrifice properly so called: and yet more, a peculiar sacrifice instituted of our Saviour Christ himself in his last supper, and ordered and adorned afterward by the Apostles & their successors; as appeareth by the Canon● of the Apostles, by the mass of S. james, S. Mark, S. Basil, S. Chrysostome, and S. Ambrose. Yea, it may be collected out of the Acts of the Apostles, 
Act. 13. Panegyrola discept 17. part altera.  where it is said: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whiles they were liturgizing. For we know that masses are called in Greek liturgyes; as be the liturgyes of S. james, S. Chrysostome etc. And the vulgar translation is ministrantibus illis Domino, whiles they were ministering unto our lord, which general words do sometime signify the particular action of sacrificing, as in the old Testament is found; and Erasmus doth expressly interpret them sacrificantibus illis, whiles they were sacrificing: although it be frivolous which he addeth, that their sacrificing was preaching; for neither the sense of the Text, nor the nature of the word can bear it: and were it not absurd to say they were sacrificing, that is, preaching to God?  
4. As for the use of the Mass, as a sacrifice in the primitive times, it may appear by Ignatius (who lived in our saviours time, & saw him on earth) writing to the Smyrnians: It was not lawful then without a Bishop to offer sacrifice, nor to celebrate▪ Mass And the same Author writing ad-Trallianos; & ad Neronem, saith, when S. Peter celebrated Mass, Saint Clement and Anaclete were his deacons helping him therein. And that Timothy & Linus were Deacons unto S. Paul, when he celebrated Mass.  
5. And the same S. Clement Romanus in his 3. Epistle de officio Sacerdot▪ and Anaclete in his Epistle ad omnes Orientales. And Dyonisius Areopagita in his ecclesiastical Hierarchy do all of them often mention the sacrifice of the Mass. And all these were the Apostles scholars.  
6. also the sixth Synod (or Council) doth affirm S. james to have said Mass. And S. Andrew (as it is in his life) said to Egeas the Proconsul these words: I do every day sacrifice the immaculate lamb. 
Lib 1▪ the offici●s.  And S. Isidore saith, that the order of the Mass was first appointed by S. Peter.  
7. But now, to the end, you may the better know what Mass is; and how the better to assist with reverence, & with devotion to offer this holy sacrifice; understand that a sacrifice is by learned men thus described. A sacrifice is an external oblation of some outward matter, according to certain Rites and Ceremonies altering in somewhat the nature of the thing offered, 
S. Thom. 2.2. q. 85. a. 3. Greg. de Valent. Tom. 4. disp. 6. q. 11.  and so is consecrated by a Lawful priest unto almighty God alone, as acknowledging him only to be God & lord of all, and ourselves to be his creatures, servants, and vassals. This is a sacrifice in general. In particular the sacrifice of the Mass hath bread & wine for the outward matter; and by the blessing, consecration, breaking, mixtion, & receiving thereof it is made a perfect sacrifice, and changed into the Real body & blood of our Saviour: which change, because it is made by the words of consecration, therefore is the consecration to be esteemed the most essential and chief part of this sacrifice; and so, together with the other actions, it is finished & perfected for a religious sacrifice, wherein we do of duty render him praise for his admirable goodness in himself; and thanks for his great Benefits towards us; and also we do in humility crave his merciful pardon to forgive all our faults, & his gracious bounty to supply all our wants; and all this for the merits of our saviours death & passion whereof in the mass we do make & keep a remembrance & commemoration.  
8. And therefore whereas in the old law they had several sacrifices according to their several intentions & necessities, only in this one of the Mass are all those kinds of sacrifices contained. 1. of Commemoration or representation of our lords passion. 2. of praise for his goodness in himself. 3. of thanksgiving for his benefits toward us. 4. of propitiation, for his pardon to our sins, 
De civit. Dei lib. cap. 20.  & for his relief to our necessities. And so S. Augustine said that it succeedeth in place of all the ancient sacrifices, and that unto them all in value it is equal.  
9 And although in the Communion of the Mass, all the oblation is consumed yet is it no less a sacrifice than were the holo caustes or whole burnt offerings of which no parcel was reserved. Neither is it one whit the less a sacrifice because it is also a Sacrament▪ which may be in diverse respects, as the same thing may be in several considerations both received of God, and given unto him again: for else, what can we give unto him, which we have not received from him?  
10. And further to prove that it is a sacrifice, 
Lib. 8. Consti●. Apostolicarum. cap. 5.  Clemens Romanus reciting out of the Apostles Institution the form of the prayer used when Bishops were to be ordained, setteth it down in these words: Give him (O almighty Lord) the participation of the holy Ghost, that he may have power of forgiving sins etc. and of pleasing thee in meekness, and with a clean heart offering unto thee without fault ever and without sin that pure and unblouddie sacrifice, which through Christ thou haste ordained for a mystery of the new Testament.  
11. also Saint justine Martyr saith of almighty God that he receiveth sacrifices of none, but of his own priests. Wherefore almighty God preventing (with favour) all those which in his name offer the sacrifices which jesus Christ commanded to be made in the Eucharist of bread & of the cup, which (sacrifices) are performed of christians in all places, our lord testifieth that they are grateful unto himself.  
12. Saint Cyprian likewise writeth thus. jesus Christ our lord and God is himself the high priest of God his father: and himself first of all offered sacrifice unto God the Father, 
Lib. 2. epist. 3.  and commanded the same to be done in remembrance of himself.  
13. In the psalm it is said our lord hath sworn, and it will not repent him: thou art a priest for ever according to the Order of Melchisedec: 
Psal. 109.  upon which words S. Augustin, They know who read what Melchisedec took out when he blessed Abraham: and now they are partakers thereof: they see such a sacrifice now to be offered unto God in all the world. But the swearing of God is a reprehension of the incredulous: 
Lib. 1. contra Aduersa. legis.  and that God will not repent, is a signification that he will not change this priesthood▪ but he will change the priesthood according to the Order of Aaron.  
14. If it be said, he offered not bread & wine unto God, but took it out for Abraham. first the Text doth not say so: rather Abraham had victuals enough of the spoils he got; of which he offered tenths to Melchisedec. Or suppose he took it out for Abraham: it doth not therefore follow, that he did not withal offer it unto God in sacrifice. For Clemens Alexandrinus noteth that Melchisedec gave sanctified bread & wine for nourishment, in figure of the Eucharist; Vidz: 
Stromat. lib. 4.  that as the Eucharist is first offered unto God & then is received: so Melchisedec both, offered these unto God in sacrifice, and brought them out unto Abraham for his nourishment.  
15. Furthermore the mass is that sacrifice which Malachias foretold; from the rising of the sun unto his going down, great is my name among the Nations, 
Malac. 1.  and in every place is sacrificed and offered unto my name a clean oblation. See, saith S. Chrysostome, how plentifully and plainly he hath interpreted the mystical table which is the unbloody sacrifice. And S. Augustin about the same words saith, 
Hom. 95. in psalm. De civit. Dei l. 18. cap. 35.  whereas we see in every place from the East to the west this sacrifice to be offered unto God by the priesthood of Christ according ●o the order of Melchisedec etc. And Damascen speaking of the mass, saith, This is that pure and unblouddie sacrifice which our lord declared by the Prophet, should be offered unto him from the East to the West.  
16. In like sort many other places out of the Ancient Doctors might be alleged, & though some of them in some places do refer those words unto spiritual sacrifices, yet do they not therefore exclude that which themselves or others have directly construed also for a material sacrifice. For real sacrifices must be also spiritually offered: and as the law & religion of nature & Moses, had their material outward sacrifices, so must our law of grace & the gospel planted by jesus Christ. And this appeareth by the succession which Malachy maketh of his prophesied sacrifice unto the sacrifices of Moses' law: for if under Christ we have true priests and a priesthood of Melchisedec, it is necessary also we have real proper sacrifices which only these priests may offer up, which therefore must be somewhat else beside prayers and mere spiritual sacrifices: for the offering of these pertaineth unto others, as well as unto priests, & therefore are no proper real sacrifices.  
17. As for those places of S. Paul to the Hebrews: that Christ was offered once for all and needeth no more to be offered: It is most true, in the manner of a bloody sacrifice: but the mass is called by the old Doctors (as you see above) a sacrifice unbloudye. And also he speaketh of the sacrifice of the cross, as primary & independing, and therefore most sufficient never to be iterated: but this sacrifice of the mass is depending thereon & secondary; wherefore as representing that former sacrifice, & deriving virtue from thence, it is but a continuance & application of the same. 
In caput 10 ad Hebraeos.  And so S. Ambrose answereth in effect, saying. What do we? do we not offer every day? verily we do offer: but doing it for remembrance of his death. And this sacrifice is but one, not many: for that was once offered in sancto sanctorum, but this sacrifice is a representation of that: we do always offer the same sacrifice not now verily one lamb, to morrow another, but aways the same sacrifice: Therefore the sacrifice is one: otherwise, because it is offered in many places, there should be many Christ's. Not so: but Christ is one every where our Highpreist: he offered a sacrifice cleansing us; we do now also offer the same. But that which now we sacrifice it is done in commemoration of that which was sacrificed; not another sacrifice, as the high priest, but we do always sacrifice the same. Thus far S. Ambrose, teaching that we now do not offer a sacrifice altogether different from the first, but the self same in respect of the thing offered though diverse in regard of the manner; which in the Mass is done unbloodily, and was bloodily done upon the cross: Neither is the Mass altogether of the same efficacy with that of the cross: for now we do not sacrifice to reconcile mankind unto God anew & again, as by another new & first Act of reconciliation; but only to derive & to apply unto ourselves the fruit of that primary, principal, first, & infinite sacrifice on the cross.  
18. The sacrifice of the cross first merited: and the sacrifice of the Altar derives that merit. By that first, the remedy is sufficient; & by this second it is effectual. That had merit of infinite measures; but the measure of merit in this is finite & proportionable unto us. according as we in our devotion do apply it: and therefore that sacrifice being infinite was but once offered, whereas this is offered every day, being proportionate & finite, to the end that we may daily have more merit hereby applied. Neither do we any more injury to that infinite sacrifice, by deriving & applying the merits thereof every day in the repetition of the mass, then if one should say that we derogate from the merits & virtue of his passion, when we frequent & repeat the use of the holy communion, or some other repeatable sacrament, or devotion, whose virtue dependeth on the passion: for by repeating these we do not crucify him again, nor think that is was not sufficient he was once crucified, but we desire continually to profit● more & more, and to apply the merits of his cross, both by those devotions frequented, and by the daily sacrifice of the Mass.   

THE NOTABLE PROPITIATORY virtues of the sacred Mass, which ought to move us to the frequenting & applying of the benefits thereof. Sect. 5.  
1. FURTHER more the Mass is not only a sacrifice in general: or of comemoration only: or of thanksgiving alone: but likewise it is a sacrifice propitiatory to obtain forgivens of our sins, and all other things necessary for our souls and our bodies for the living & for the dead. 
Cateches. mystag.  Saint Cyril jerosolymitanus writeth thus: After that same spiritual sacrifice is made, and that same unbloody worship, we do beseech almighty God by that same sacrifice of Propitiation, for the general peace of the church, for the tranquillity of the world; for kings, for soldiers, for our fellows, for the sick, for all afflicted, and in sum for all them who do need relief, whereof indeed we have all need. afterward we make mention also of them, who are dead before us: first of patriarchs, Prophets, Apostles, and martyrs; that almighty God by their prayers and entreats would receive our petitions. Then for the holy fathers & Bishops deceased: and finally we do pray for all them who from among us have departed this life, believing it to be the greatest relief of souls, for whom is offered the entreaty of that holy and reverent sacrifice which is laid upon the Altar.  
2. Hereof also saith S. Chrysostome: we do sacrifice for the fruits of the earth, of the sea, and of all the whole world. And S. Augustine reporteth, 
Hom. 77. in joan. De ci●it. Dei lib. 22. c. 8.  That one Hesperius a man of worship and principal credit among them, in the Territory of Fussal had a Manor or Grange called Cubbedi, where together with the affliction of his cattle, and of his servants, he found that his house was haunted with the violence of malignant spirits: he entreated our priests in my absence (saith S. Augustine) that some of them would go thither, by whole prayers they might give place. One went: he there did offer the sacrifice of the body of Christ, praying as earnestly as he could that that vexation might cease. And almighty God presently showing mercy, it ceased. 

Quaestione 34. ad Antioch. Hom. 69. ad popul. E●ist. ad Faust. Enchirid. ad Ia●●. cap. 110. etc.  
De cura pro mort. agenda. lib. 1. Confes. l. 9 c. 13.    
3. Saint Athanasius avoucheth plainly: we do understand that the souls of sinners do participate some beneficence from that same v●bloudy offering and gratification made for them. And S. Chrysostome: These things were not rashly ordained of the Apostles, that in the reverend mysteries there should be made a commemoration of the dead: for they know that from thence may succeed unto them much gain and much profit.  
4. Saint Ambrose telleth Faustinus, that he must not so much bewail his sister with tears, as rather commend her soul unto God with oblations. As for S. Augustine, he is plentiful in diverse places mentioning both suffrages and sacrifices for the dead, and used them in particular for his own mother deceased▪ not only to give thanks for their deliverance out of ●his world; and in their honour who were certainly reputed to be in glory; but also for pardon and propitiation of their souls, who they were not sure had escaped purgatory.  
5. O most sweet jesus our blessed Saviour! as thou hast given us thyself upon the cross, so we most humbly beseech the to grant us in our country the full & free use of this sacrifice of justice, for the religious application of all thy merits, unto the living and to the dead, by the mysteries and virtue of the holy mass. O give us grace daily so to be present at those miraculous and sacred solemnities of thy wonderful love and bitter passion, with such attentive reverence, such reverent love, and such loving attention, that most effectually we may ever obtain the blessed communion of all thine infinite mercies and goodness. In this treasure is hidden the value & worth of more than many hundred marks: let others threaten prisons, or by their laws make it felony, or treason, to be present or assistant at this heavenly sacrifice of the mass: yet let all zealous Catholics rather yield and lose their lives, than not to render unto God this divine and devout service, and so to be partakers of the unualewable merits of this most holy and precious sacrifice.  
6. O my soul! let us frequent these holy mysteries of the mass, as the daily bread of our life: here we have spiritual food, & medicine: it gives us food for nourishment in grace; and it affords us medicine for remedy against sin. O come, we will offer it as a sacrifice, and receive it as a sacrament: as it is a sacrifice it pays the debts of the offerer; and as it is a sacrament, it giveth justice to the receiver. O sacrifice of justice! make me just; and be my sacrifice. O most gracious Saviour! let my soul melt in thy love, & let me be partaker of thy grace: thou wert once offered in thyself, and thou art every day offered in this sacrament. O be my sacrifice by the first, & by the second make me just: O sacrifice of justice! O mirror of love! O treasure of grace! did ever any love so willingly pay an enemies debt? 
Prosper. in l. Sent.  or who hath suffered torments for his friends with like rigour of justice? was there ever any favour, and grace, more plentiful, or so rich, as this unestimable sacrifice? O sacrifice of justice make me just, and be my sacrifice. All●houghe according to Saint Bernard's vision I have no Title unto heaven by mine own justice alone, 
In eius vita.  yet my Saviour hath a double just claim, of merit, and inheritance: one for himself, and the other for me▪ O sweet Saviour, through thy sacrifice make me so just, that I may inherit heaven by thy justice: and be thou my sacrifice and my jesus.  
7. It is not diligence enough for the sick or wounded to know that in the Apothecaryes' shop be salves and medicines which can heal him: or who will excuse a soldier unarmed in the field, because he knows there are weapons and armour in the Garrison? O no: we must by daily and particular exercise of religion apply the merits of our Saviour, and always stand girded, and put upon us the armour of our lord jesus, if we will be defended from the Devils and Hell, or if we will be cured from sin and imperfection: as Esay said▪ I●xtà est qui justificat me: he is here at hand who justifieth me. Not alone i● the church where I should be, and yet am not present; nor only upon the Altar, before which I am kneeling in body, whiles my heart is absent: But i●xta est, he is where I am and I am where he is. O dear jesus be my jesus, and vouchsafe in some good sort that as of S. Gertrude, so of me thou mayst say, In cord eius invenies me, in his heart you shall find in me: or at least: O lord let my heart be always found and founded in thee: O let me be partaker of thy sacrifice of justice; by offering up all my doings, & sufferings, in the company, & with the value of thy just merits: & not only to have part in thy merits by offering this sacrifice, but also to become part of thyself by receiving this sacrament: to have participation with thee, & withal thy Saints who serve thee. O give unto us the efficacy of this sacrament, and accept for us the dignity of this sacrifice; that so we may become one with thee in grace, as thou didst become one with us in nature: not by changing thyself into our bodily substance, but by assuming of us into thy spiritual qualities: by this sacrament received, making us to be thine, & by this sacrifice offered, making thyself to be ours; to be cleansed from our evil in the one, and in the other to be enriched with thy goodness; both making our own merits to be of more worth by this sacrifice, and by this sacrament to make all thy merits to become ours.   

SOME CONSIDERATIONS pertaining to the devout hearing of mass and ending of our life. Sect. 6.  
1. O sacrifice of justice! an oblation and a whole burnt offering, more worth than all the calves in the world which can be laid upon thine Altar. A medicine saith S. Cyprian, to heal all infirmities, and to purge all iniquities. A sacrifice, as S. Augustin said, which in itself alone containeth all the virtue, 
In servant de coena Do.  and more than all the value of all the sacrifices in the old law. Unto this they were then all referred, and in this they are now all included. All their lambs, their goats, their oxen, their fatlings, their pigeons, their turtles; all their beasts and birds; all their fruits and herbs; all their meat offerings, their drink offerings, and whole burnt offerings: all their oblations for sin, or for thanks, in sorrow, or with joy; all of them must give place unto this, for in this alone they are all contained, accomplished, and perfected.  
2. Wherefore let us frequent hearing of Mass with all devotion; for it is a sacrifice of justice above all other sacrifices: let us bow down our heads and our hearts, first to accuse & confess our own faults & defects, with sorrow & humility: let us secondly lift up our hearts & our hands, to magnify & praise our lords mercy & goodness, with joy & gladness: Thirdly let us stand up on our feet, as ready to obey his Gospel, and professing to believe his Creed: let us four offer & adore the sacrifice and the substance of so divine a mystery, by acknowledgement of our homage unto him, and with remembrance of his passion for us, so to yield him our duty for all his benefits, and to entreat him for his pity to all our sins: Fiftly let us accompany this most effectual sacrifice with our supplications & petitions, in general, & particular, for the whole church, & for ourselves, for our Benefactors & our friends, for the living & for the dead, and for all the communion of saints; in all our necessities, & wants of our bodies, goods, lives, or souls: sixthly let us prepare & proceed to be partakers of the communion (at least spiritually) desiring our lords peace & his mercy; considering our vile unworthiness, & his incomparable love: And seventhly let us conclude with all thanksgiving & lively cherfullnes, for this sacrifice & all other his benefits, for his infinite love & unspeakable goodness, rejoicing unto him for that which is paste, and trusting in him for what is to come.  
3. O summa Bonitas! O greatest goodness! O almighty goodness! O all goodness! infinitely good in our Creation, redemption, vocation, justification, perseverance, and glorification: what can we render for so great goodness? Let us again, & again, every day receive this cup of salvation, & call upon the name of our Lord. First, after some convenient preparation for so great a sacrifice, let us begin with Confiteor, and kyrie eleyson etc. to acknowledge our fall in Adam, and to accuse our own sins▪ 2. to laud & praise our saviour's Goodness & redemption, with Gloria in excelsis, or Sanctus Sanctus: etc. 3. To profess our constant Catholic faith by the Gospel & Creed. 4. At the Consecration & elevation, by adoring & remembering our Saviour & his passion, to offer sacrifice & homage. 5. in the collects & mementoes, to make our petitions & prayers, for ourselves & others, according to our necessities & devout desires▪ 6. with the P●ter noster to begin, with the Pax, & Agnus Dei to prodeed, and with Domine non sum dignus to accomplish the communion. 7. & lastly with the last collects, and Ite Missa est to give all thanks in gratitude, and to receive the priests Blessing with hope that what we have offered & prayed at the Altar, shallbe admitted & granted in heaven; through the mercy, merits, mediation, & passion of our sweet Saviour jesus, who is our chief priest, our best Advocate, and our dearest sacrifice, abundantly to procure unto us by his goodness, whatsoever he shall see to be necessary for us in his wisdom.  
4. Thus O my soul! let us every day consider: rejoice: believe: obey: worship: wonder: pray: or give thanks, during all the time of the Mass. Let us consider the holy action we are about; and our own wretched & unworthy estate. Let us reioyes with the Angels & all the host of heaven for our gracious deliverance. Let us Believe what our lord teacheth by his Church: and ever obey whatsoever he commandeth. Let us worship him as Really & Royally present: and wonder at his infinite wisdom, power, & goodness, who hath vouchsafed to leave us such a sacrament. Let us pray for his mercies and supplies to all our wants: and give him most hearty thanks for his admirable love, & all his benefits. O my heart! canst thou hold in my body, when thy Saviour comes down from heaven unto the Altar? shouldest thou be wandering? or dull, whiles such a sacrifice is in the priests hands or before thine eyes? O sacrifice of justice! which as S. Augustin said, significando causat gratiam: O gracious Saviour, let it signify and imprint in our hearts, the memory, & fruit, of thy death & passion, thereby in patience to order our life, & to prepare us for death with joyfulness.  
5. Then wilt thou accept, oblations of secular people according to their devotion; and the whole burnt offerings of religious persons, who renounce themselves and all they have into thy peculiar obedience. 
Innoc. 3.  Then shall both these sorts be willing & ready to lay calves upon thine Altar, that is, saith Innocentius, to suffer martyrdom for the Catholic faith; for which in this world we may be tormented & sacrificed as upon thy cross, or upon thine Altar, of pain or disgrace; but Then in the next world we shall assuredly remain with those martyred souls, which S. John saw in his revelation, to rest under thine Altar, of quiet & glory. O gracious Saviour! I am of myself most unworthy in any of these sorts to serve at thine Altar: O sweet jesus, thou haste begun among lay people to make me a little worthy: If it be thy blessed will, I humbly do beseech thee among religious persons or martyrs to make me more blessed: O give me this strength, & confirm me in this will: Then if I willingly forsake the earth for thee, I shall in heaven ●●ore speedily & more certainly for ever reign with thee, where with all Angels & mints o Lord let us all offer the sacrifice of just praise, yielding the celestial oblations of our bodies incorruptible, and the glorious immortality of our souls transported into an holocauste of heavenly zeal; loving, praising, and rejoicing with all our heart, with all our mind, & with all our soul; that is; in all our understanding without any error, in all our memory without any forgetfulness, and in all our will without any contrariety. Thus ever let us offer eternal sacrifice, and always enjoy thy happy presence. O blessed Saviour this we beseech thee for thine own precious merits, and by the prayers of thy most dear Mother and all Saints. Amen.  
Omnia Sanctae, Romanae, Catholicae, & Apostolicae Ecclesiae submissa sunto.    
FINIS.  

A TABLE OF THE MEDITATIONS AND SECTIONS CONTAINED IN THIS BOOK.  

MEDITATION I. Psalmus David cum venit ad eum Nathan Propheta, 
In finem.  quando intravit ad Bersabee.  OF the occasion and number of this Psalm, by David's example to beware of Lust. 
Sect. 1.  OF witty & plain reprehensions: and of the Author's lamentation of his former life. 
Sect. 2.   

MEDITATION II. Miserere mei Deus, secundum magnam misericordiam tuam: Et secundum multitudinem miserationum tuarum deal iniquitatem meam. Ampliùs lava me ab iniquitate mea: & à peccato meo munda me.  A Short Division & explication of all these words. 
Sect. 1.  The miserable effects of sin are declared according to the Schoolmen: And some short petitions for mercy are made against their misery. 
Sect. 2.  Other wretched effects of sin are declared out of the Scriptures & Doctors, by which we are warned from them. 
Sect. 3.  Of the Name & Nature of God: Who he is, what we are: and how unspeakably we are beholding unto his great goodness. 
Sect. 4.  Sundry excellent observations of S. Bernard applied to this Meditation of our Lords great Mercies & multitude of Miserations 
Sect. 5.  What mercy is, & of the effects. Also how sins are blotted out by multitudes. 
Sect. 6.  Of the great care we must use to purge all sin: & that we our selves must do herein some diligence, not standing idle to leave all unto Christ. 
Sect. 7.  We must daily proceed in zeal against all sin: & in particular against the sensualities of the flesh. 
Sect. 8.   

MEDITATION III. Quoniam iniquitatem meam ego cognosco: & peccatum meum contra me est semper. Tibi soli peccavi & malum coram to feci▪ ut iustificeris in fermonibus tuis, & vincas cum iudicaris.  HOw we must mark, abhor, & beware sin, as a treacherous and dangerous enemy. 
Sect. 1.  That every one must acknowledge his own faults, & laying his hand on his own heart, rather accuse himself, then censure any other. 
Sect. 2.  It is necessary to remember harms of sin, thereby learning to amend & take-heed of sin. 
Sect. 3.  divers interpretations of these words, Tibi soli, Unto thee alone etc. 
Sect. 4.  When we commit sin before our Lord: And that he seeth not as man seeth. 
Sect. 5.  Of divers ways by which our Lord is justified, and may be said to overcome when he is judged. 
Sect. 6.   

MEDITATION four Ecce enim in iniquitatibus conceptus sum: & in peccatis concepit me matter mea.  A Paraphrastical exposition of the former words. 
Sect. 1.  David in the former Verse accuseth not his parents: nor is the act of Marriage of itself any sin. 
Sect. 2.  Why our mother is mentioned to be accessary to our original sin, rather than our father: whereas in deed it comes more from Adam then from either. 
Sect. 3.  What original sin is, & how it is derived unto us: also how it is accounted a guilty fault in children. 
Sect. 4.  Original sin comes from Adam alone, as principal, & how bad parents have good children. 
Sect. 5.  How original sin is derived from Adam by means of our parents: & yet we have not our souls from them, ex traduce. 
Sect. 6.  Our Saviour & our Bl. Lady were exempted from originals sin. 
Sect. 7.  The most gracious & wonderful remedies of our original sin. 
Sect. 8.  All the guilt of original sin is quite forgiven in Baptism: And the first motions of concupiscence are not sin, until we delight or consent unto them. 
Sect. 9  The conclusion of the former declarations about original sin, with some short admonitions to mortify his force. 
Sect. 10.   

MEDITATION V. Ecce enim veritatem dilexisti: incerta & occulta sapientiae t●ae manifestasti mihi.  divers devout interpretations of these words: And an humble thanksgiving of the Author for his undeserved Conversion. 
Sect. 1.   

MEDITATION VI Asperges me Domine hysopo & mundabor: lavabis me & super nivem dealbabor. Auditui meo dabis gaudium & laetitiam: & exultabunt ossa humiliata.  THe use of Ceremonies declared by a picture: & the properties of hyssop whereunto they may be alluded. 
Sect. 1.  Of divers ceremonies in the Catholic Church made profitable by the sprinkling & virtue of our saviours precious blood, which is compared to the water of the Pool of Bethesda. 
Sect. 2.  The wonderful efficacy of our saviours blood; And of the sign of the Cross which was besprinkled therewith. 
Sect. 3.  There are sundry degrees of washing, cleansing, & whiting of sin. 
Sect. 4.  It is better to confess then to excuse: to hear then to speak: and of sundry kinds of joy & gladness. 
Sect. 5.  The joys & gladness of goodmen different from those of sinners: with a a hearty reioyeing of the Author for his conversion. 
Sect. 6.   

MEDITATION VII. Auerte faciem tuam à peccatis meis: & omnes iniquitates meas deal. Cor mundum crea in me Deus: & spiritum rectum innova in visceribus meis. Ne proijcias me à facie tua: & spiritum sanctum tuum ne auferas à me.  A General interpretation of all these words: & than what is meant by our Lord's Face. And how our souls are deformed, & scribbled full of sins to be blotted out. 
Sect. 1.  Many significations & petitions for creating a clean heart, and renewing a right spirit. 
Sect. 2.  To be cast out from the face of God, is to be cast into all misery. 
Sect. 3.  Among sundry other gifts of the holy Ghost, let us in particular labour to be thankful, & to be constant. 
Sect. 4.   

MEDITATION VIII. Red mihi laetitiam salutaris tui: & spiritu principali confirma me. Docebo iniquos vias tuas: & impij ad te convertentur.  Jesus is the joy of our salvation, which a sorrowful soul desireth to be restored, and a comfortable soul prayeth to be continued. 
Sect. 4.  The Nobility of a Principal spirit, persevering to finish constantly, what it hath begun generously. 
Sect. 2.  Several distributions of the same spirit, into Right, Holy, and Principal. 
Sect. 3.  To teach others it is commendable: but it is necessary first to be well informed, & reform ourselves. 
Sect. 4.  What be the ways or proceedings of our justification: and what doth teach us in these ways. 
Sect. 5.  How many other paths do lead unto the ways of justification: & that we are not justified by Faith only. 
Sect. 6.  Of the holy ways, & of the sacred feet & footsteps of our heavenly Guide & Teacher. Thus I shall teach thy Ways unto the wicked & the ungodly willbe covert unto thee. 
Sect. 7.  Some devout desires & thankegiving of the Author unto Almighty God. 
Sect. 8.   

MEDITATION IX. Libera me de sanguinibus Deus, Deus salutis meae: & exultabit lingua mea justitiam tuam. Domine labia mea aperies: & os meum annuntiabit laudem tuam.  FRom all corrupt & cruel bloods let us all desire deliverance. 
Sect. 1.  Some short petitions are directed unto the Name & Goodness of God. 
Sect. 2.  We do rejoice our Lord's justice by trusting in his promises, or by acknowledging of his mercy which forgiveth the offender, & yet fulfilleth justice. 
Sect. 3.  All the words of our mouth should proceed from God, and again be referred unto God. 
Sect. 4.  In especial our prayers, & our praises should have respect unto God. 
Sect. 5.  It behoves all them who talk with God to have the roots of their tongue in a clean heart. 
Sect. 6.  All creatures do praise our Lord by declaring his Goodness of necessity: Let us yield him all honour for love & duty. 
Sect. 7.  All our considerations & actions should have some relation unto the praise of God. 
Sect. 8.   

MEDITATION X. Quoniam si voluisses sacrificium, didissem utique: holocaustis non delectaberis. Sacrificium Deo spiritus contribulatus: cor contritum & humiliatum Deus non despicies.  THe diversity of sacrifices, & some differencesbetwen the law & the gospel. 
Sect. 1.  Some other differences between the law & the Gospel. 
Sect. 2.  Our Lord doth more regard the heart than the gift, and the devotion more than the sacrifice. 
Sect. 3.  We have need to be penitent: & how acceptable unto our Saviour is any soul contrite for sin. 
Sect. 4.  A description of Contrition & Attrition, & their several properties. 
Sect. 5.  An ample declaration, plainly setting forth the former description of Contrition. 
Sect. 6.  The excellencies of Contrition: & how in some sort it may be compared with martyrdom. 
Sect. 7.   

MEDITATION XI. Benign fac Domine in bona voluntate tua Zion: ut aedificentur muri jerusalem. Tunc acceptabis sacrificium Iusti●iae oblationes & holocausta: tunc imponent super altare tuum vitulos.  A Serious lamentation for Zion & jerusalem, that they may be laid desolate by external persecution, not by internal discord. 
Sect. 1.  A continued supplication for the good will & mercy of our Lord unto all estates of his Church, & against several vices. 
Sect. 2.  The times, the manner, the place, the people offering all these sacrifices, oblations etc. 
Sect. 3.  What a sacrifice is: and that the holy Mass is our peculiar sacrifice of the new Testament. 
Sect. 4.  The notable propitiatory virtues of the sacred Mass, which ought to move us to the frequenting & applying of the benefits thereof. 
Sect. 5.  Some Considerations pertaining to the devout hearing of Mass, & ending of our life. 
Sect. 6.    

ERRATA SIC CORRIGE.  

Pag. 4. in titulo Sect. 2. form, read former.  
Pag. 12. in titulo Sect. 4. read Sect. 5.  
Pag. 14. in titulo Sect. 5. read Sect. 6.  
Pag. 15. in titulo Sect. 6. read Sect. 7.  
Pag. 17. in titulo Sect. 7. read Sect. 8.  
Pag. 28. in titulo Paraphasticall, read Paraphrastical.  
Pag. 32. in titulo is omitted the Section, which should be the First in number, & so the rest in that Meditation are to follow in order, to wit, the 5. must be the 6. the 6. must be the 7. the 7. must be the 8▪ the 8. must be the 9 the ninth must be the tenth Section.   
Other Errors of less moment, I desire the courteous Reader to correct of his charity, the Author himself being far absent, when it was printed.  
FINIS.