THE AUDI FILIA, OR A RICH CABINET FULL OF SPIRITVALL JEWELS.  
Composed by the Reverend Father, DOCTOUR AVILA, Translated out of Spanish into English.  
Omnis terra adoret te, & psallat tibi.  Psal. 65. 
Let all the earth adore thee, & sing to thee, O Lord.  
Permissu Superiorum, M.DC.XX.   

THE DEDICATORY. TO ALL ENGLISH CATHOLICS.  
HAVING received the honour, and happiness to be a member of your Holy Communion; and on the other side, having done you nothing but dishonour, by leading an unprofitable life at least, and most unworthy of the high vocation of being a Catholic; I have had too much reason to cast my thoughts upon thinking, how I might make you some little part of amendes. Nothing came to my mind (which might also be within the measure of my power) but the presenting you with this Book; which, together with myself, I cast at the feet of you all, with an humble and most reverend affection. Our Lord doth know, how much need I have of all your prayers, and the high account, which I make of them; whereby you may guess, how much in earnest I desire the same.  
And because there is amongst you a Religious Person, a true servant & spouse of Christ our Lord, by whose means, through the goodness of God, I am grown to an increase of some good desires to do him Service; and who made much impression upon my mind, towards the making me translate this very Book; I do also dedicate it, to the same person, in a particular manner, as a token of Eternal Gratitude. And I beg of that Soul, that when, by way of Exchange, for the great Treasures, wherewith God hath trusted her, she shallbe remitting her devout Petitions to that divine Majesty; the necessities of mine, may not be laid aside.  
Our Lord jesus grant, by the precious merits of his bitter Passion (which I beseech him to apply to us all, by the intercession of his Immaculately conceived Mother, the Queen of Heaven) that we, who by his grace, are in these difficult times, made members of his Militant Church (which to us indeed is so truly Militant) may one day, by his goodness, arrive to be also members of the Triumphant. Where clearly, and, at once, we shallbe sure to see, and wonder, at the inestimable riches of Mercy, wherewith our Lord did choose us few, out of so many millions of souls, to profess his Truth and Faith, with so much prejudice to our selves, in all those things, which the Foolish and Childish World is want to hold so dear. Only we must take care, that we continue in it, to, and in the end; and in the mean time, also to accompany our Faith, by such good works as may become this high Profession; for else we shall but double our damnation. Our Lord deliver us from falling into that Abyss of misery; and enable us by his holy Grace, so to serve and suffer for him here, that Eternally we may adore him in Heaven.  
The affectionate humble servant of you all, L. T.   

THE PREFACE TO The discreet, and pious Reader.  
THE 
(a) The great fam that this Book enjoyeth throughout the world.  extraordinary fame, of this Excellent book gave me a curiosity to be acquainted with it; & charity, I hope, is that, which makes me thus deliver it over, to be acquainted with you. The Title thereof will have told you the Authors Name; and when you shall have perused it, you will acknowledge, I believe, that spirit to have been eminent, which the only Giver of all good things, bestowed upon him. The 
(b) The Nation of the Author, and the time wherein he lived, and when he died.  Country of his birth, was Spain; and the time of his life, was this last age of ours; for he died, in the year of our Lord jesus 1569. some thirteen years after 
(c) B. P. Ignatius died in the year 15●6. Doctor Auila, in the year 1569. and B. Mother Teresa, in the year 1●8●.  Blessed Father Ignatius; & about as many, before Blessed Mother Teresa.  
With 
(d) The communication, which he had with the holiest persons of his tyme.  both these Saints, being mirrors of their times, and the lasting miracles of these ends of the world, he had particular communication. For the later of them, he advised, and directed in the way of spirit, concerning some difficultyes, which occurred to her; and she was both comforted, and instructed greatly by him. And as for the former, he bore such affection; and even admiration to his holy Institute, that his own being already, at that time, so far in years, was 
(e) He carried great devotion to the Society of jesus.  the only cause, that clipped the wings of his desire, which would fain have been carrying him on; to fly apace after such a guide. But what, he could, he did; by addressing diverse of his disciples, to become members of that Society, wherein they happily both lived and died; as appeareth both by the history of his life, and yet further, by some of his own printed letters; and in a Church of the Society of jesus he would needs be buried, namely at Montillia, in Andaluzia.  
The 
(f) Fray Lewis de Granada, wrote his life.  life of Doctor Auila, is written by Fray Lewis de Granada, a Religious man, of the glorious Saint Dominickes Order; and one renowned in the world, both for the memory of his great virtues, and the presence of his holy books. It is no meaning of mine, to give you here, the full relation of this life; but I only show, even by the circumstance of the eminent man who wrote the same, what account our Author deserveth at our hands; which must needs rebound upon this Book, so fare, as to increase your estimation thereof. For this reason also, you shall understand, that when he was yet in health, and subject to the greatest importunity of business, he 
(g) He was a man of very great Prayer.  mentally prayed four hours every day; and he slept but four, every night. When afterward he grew into sickness (which he was subject to, and that in great extremity, for those seventeen years, which did immediately precede his death) it is probable, that he must sleep much less; and 〈◊〉 is faithfully recorded in the life itself, that ●e prayed much more; for all was prayer with him, from the morning, till two of the clock afternoon; and again, from six, till bed-tyme, which with him, was not till about an eleven.  
So as this 
(h) With how great light of understanding, and hea●e of Charity, this Bo●k was written.  Book, and the rest of his excellent works in this kind, were not so much the issue of a studious and speculative brain, as of a b●eeding and boiling hart. Boiling, through the love of God; and bleeding, for the sins of the world. Which two objects, being so perpetually before the eyes of his mind; and he, so hourly, treating with the purity of God, by way of amorous contemplation; and with men (whose consciences were loaden with sin) by way of conversation, and compassion; it is the less wonder, if his words were like so many burning coals, which might serve, to sear those souls which are full of festered sores; and to set such others as are sound, on fire, with the love of Almighty God.  
And in the same spirit, he hath also written a large Book of Sermons upon the B. Sacrament, and upon some festivityes of our B. Lady; as also a Book of Epistles to several persons, upon several occasions; which I would to God some Reader, who hath knowledge of that language would take the pains or rather pleasure to translate. For I am much deceived if there be any virtue to be obtained, or any vice to be avoided, or any necessity to be removed, or any affliction to be assuaged, wherein a man may not find some excellent address for his purpose, in the reading of those works aforesaid, which he was inspired to write by the love, & for the love of God.  
This love of God being in him so hot, did make him profoundly love, that which God loved so much; & the ardent desire which he had to 
(i) How hethirsted after the salvation of souls.  gain such (which were the souls of men, for whom Christ died) to God; made him employ the credit which he found with some great Prelates, and other great persons (as the writer of his life relates) in procuring them to found 
(k) Life of D. Ai●la●-part. cap. 2.  some Colleges, for such as might instruct youth in learning, and virtue; and others, which might be as seminaries, for the education, & entertainment of worthy, & exemplar Priests. And speaking often of this subject, he was want to say, I 
(l) Out of the fear, which then he had, that it would not be satisfied, before his death.  perceive, I shall dye, with this desire. But after, when the Institute of the Fathers of the Soc ty. of jesus came to his knowledge; he did greatly rejoice, in his very soul: perceauing, how for that, which he was not able to compass, but only for some short time, & with no small difficulty, our Lord had provided a 
(m) The high veneration wherein 〈◊〉 had B. F. Ig●atius, whom he compared to a mighty strong man, and himself to a child, who was not able to move that great Stone, which the other was able to take up, and wield at his pleasure; and to lay it in the proper place. By this Stone, he understands the work of winning souls. Vide hist. Soc. jesus l. 14. fol. 464.  man, who should go through with it in a perfect manner, and with a perpetuity of continuance and strength; and these are the very words of 
(n) Supra part. 3. c. 2.  the Life.  
This Book is framed, and the considerations which the Author hath fallen upon, are drawn from his contemplation of that 
(o) The ground or Argument of the Book.  verse of the psalm, which is prefixed by way of argument, before the first chapter. The 
(p) An address to the particular discourses that he makes in this work.  particulars, whereof he treats, are many; and the heads of them, shall go, in a page apart, between this Preface, & the Book. But the main drift of the Author, is to make us know, 
(q) The chief drift of the Author.  both God, and ourselves; and that; not by the lying glass of fancy, but by the clear, and sweet beam of Truth. Ourselves; that we may see our misery; and fly, at full speed, from the cause thereof, which is our pride, and other sins. And God, that we may tremble, under that infinite Majesty; & believe, that infallible Verity; and hope, for a part of that inexhausted Mercy; and even, as it were, furiously love, that incomprehensible Abyss, of Charity, and Beauty.  
This charity of God, the Author doth gladly make appear, upon all occasions, and by great variety of most just motives; but especially, doth his soul even regorge again, when he enters into speech of the 
(r) He excelleth himself, whensoever he grows to speak of the Incarnation, Life, and Passion of Christ jesus our Lord.  Incarnation, & Life, & Passion of our Lord jesus. Which he pondereth so contemplatively, and yet so sensibly; so profoundly, and yet so plainly; so strictly, and yet so tenderly; as is able to make, even brass to blush, and iron to burn, and lead to melt, for the grief, and shame, of the much, that we have sinned; and for love of him, in respect of the infinite, that he hath suffered for us. That so, in fine, we may hereafter make the consideration of the sacred Passion of our Lord, a great part of our busine, in this life; since it is by it, that we must be happy in the next, unless we have a mind to remain in torment for all eternity. And that we may, at length, both with our hart, and tongue, make this prayer to the divine Majesty, to which our Author exhorts 
(s) A holy prayer, which he makes in this Treatise following.  us in his discourse upon the Passion, That the mercy of God, may not permit us to be so miserable, as not to be content so much, as to think, or meditate, upon those vast affronts, & torments which the Son of God (being the King of glory, and God himself) was content, not only to consider, but to suffer. Yea and so to suffer, as that the infinite desire of love, wherewith he suffered them, may even put the things themselues, as it were, to silence; how loud soever, they otherwise, deserve to be crying out, in the ears of our hart. And this he did, without all interest of his own, and only for our eternal good (as the Author doth excellently declare) that so, instead of enemies, and rebels, & most wicked slaves, which naturally by our descent from Adam, we were, in the fight of God, we might be translated, into the condition, of being made his servants, his friends, & his adopted sons, upon the price of his own precious life. This is the nail that he beats most upon; and I beseech our Lord, that our hearts may be even riveted to his divine hart, thereby.  
In the mean time, you the Reader, must not spend your hope, upon the meeting here with 
(t) Concerning the style.  any curious, or elaborate style. For though even in this kind, the Author be far enough from fault; yet, composition, was the thing, which he might well disdain to affect; as knowing, that the invaluable stone which he was exposing, did deserve to be most highly esteemed, though it were not artificially either cut, or set. Nor 
(u) Concerning the quality of the Author's conceptions.  yet, are you here, so much as to think of encountering certain flourishing, & fading conceits; though I am much deceived, if the most fastidious mind, will not here find matter, whereupon to feed with great delight. But the Authors aim, was at a fairer mark. It is not the clapping of hands which he begs; he 
(x) He shoots at the souls of men, and not, at the only tickling of their ears, or the applause of their hands.  shoots at no less, than the souls of men; & them he convinceth, by so pregnant reasons, and obligeth by so plain demonstrations, as to make them glad (or, or least, he gives them cause, why they should be so) to cast away that lose liberty, which made them slaves, to their own passions; & to step, or rather to leap, into the chains of the love of God, which will put them, into a kind of sovereignty, not only over all other things created, but even over their very selves.  
And 
(y) The extraordinary great care, wherewith he conducteth his Reader, throughout the whole discourse.  in this he equalleth in my poor opinion, if he do not rather excel, any other whom I have read, That he most carefully doth conduct the soul, which he instructeth in the way of spirit; accompanying his discourse with abundance of caution; so to save his Reader from sliding into any extreme; and being no less solicitous, to guide him strait, than a tender mother, or nurse would be, to lead her only child, by the sleeves or arms, for fear lest otherwise he might take a fall. I 
(z) The occasion whereupon he wrote this book.  will further premise to you, upon what occasion he wrote this Book; and to whom he did particularly direct the same; and then, by way of prevention, I will both make, and answer an objection to the end, that yourself may be kept from error afterward.  
There was a Lady, called 
(a) The person for whom he wrote it.  Donna Sancba the daughter of the Lord of Guadalcaçar; who for her beauty, and other better parts, was designed to serve the Queen of Spain, in quality of a Lady of Honour. Already, she was even upon the point of parting, from her parents; who had put her into an equipage, which was to have become a Court. But, before her journey, she meant to arm herself with the holy Sacraments of the Church; &, in the strength of that desire, she went and cast herself, at the feet of Doctor Auila, in the way of Confession. She would after say, that he reproved her a little sharply, for bringing a hart, which pretended to be penitent for sin, in a body set out, & ardorned too curiously, & too costly for such a business. What else passed between them, in that private conference, and Confession of hers, God, and they do only know; but the sequel thereof, was notorious to the world. For she, instantly, did unturne Courtier; she grew quickly to cast away her vain, and sumptuous attires; and she betook herself (though only in her Father's house) to a course of admirable penance, & recollection, which she accompanied with a Vow of perpetual chastity; wherein she died, most holily, and most happily, some ten years after. This Lady then as being the Child, and Creature (as it were) in spirit of Doctor Auila, was dear to him, after an extraordinary manner. And so, for her, both consolation, and instruction, he made this Book, of Audi Filia; and she esteemed it as she ought; for she never would know, or call it by other name, then of her Treasure. But when she was gone to God, he took the Book again to himself; and enlarged it, and enriched it to that proportion, which, at this day, we see it bears.  
Now, in regard that he chiefly speaks therein, to her, as to a person, who had given herself to God, by a vow of chastity; you 
(b) An objection which it importeth much, to be well answered.  may seek perhaps to make yourself believe, that the doctrine therein contained, belongeth only to such as she. But the answer is obvious, and assured. That howsoever it may import such as she was known to be, in a more eminent manner, than other Christians; in regard that she had consecrated herself, to our Lord jesus, as to the spouse of her soul, by a particular vow; yet, for as much as concerns the obligation which we 
(c) The general obligation, to which all good Christians are subject.  all have, to abstain from sin; to employ ourselves in prayer, & good works; to despise the vanity of the world; to resist the motions of sense, & to arm ourselves against the temptations of the Devil (to which the promise, even of our very Baptism, binds us;) to love God above all things; to imitate the life; and to practise the doctrine of our Lord jesus; and finally, to be, and to continue true children of his holy Catholic Church; this doctrine, I say, doth so much, and so mightily belong to us all; as that none of us shall ever get to heaven, but either by an exact obedience to it, or a cordial grief, for having swerved from it. And so 
(d) Of the variety of address, in the way of spirit, which is to be found in this book for persons of all qualityes.  if you may be entreated to observe, what variety of address for spirit, the Author giveth in the several parts of the work; you cannot choose but discern, that it is not only meant for Virgins, but for all others also, if they be Christians; yea, and if they be not so much as that, they yet will here find reason, to beg of God that they may grow so happy.  
Let 
(e) How much it importeth that this book be read, with great attention & devotion.  us also, all, beg hard for that, whereof we have most need. That when hereafter, at the day of judgement, we shall meet Doctor Auila, in the valley of josaphat; there may be no cause to be reproached by our judge, of so deep ingratitude, as not to have been the better, for the great benefit, which the goodness of God hath vouchsafed to mankind, by means of this, his dear, and most devout servant. But 
(f) In this valley, & there about, is the universal judgement to be made, joel. 3.  that the seed which hath fructified so abundantly, in spain, in Italy, in France, & in I know not how many other countries, by the translation of this book, into so many several languages, may also in England, be of comfort to that good 
(g) Matt. ●●.  husbandman of the gospel; and not be choked by thorns, nor supplanted by stones, nor devoured by the ravenous birds of the air; who are ever watching, how to enrich themselves by our poverty. For so truly miserable, are those damned spirits, as to think themselves more happy in nothing, then if they might draw us into a society with them in torment: though indeed, even our very torment, would be sure to serve, but for an increase of theirs. Our Lord jesus deliver us from that place of eternal malediction; both for that, which we know thereof by Faith already; and much more, for that, which we do not know; and which I hope we shall never know, by experience.   

A RICH CABINET, FULL OF SPIRITVALL JEWELS.  

CHAP. I.  
WHEREIN IS TREATED, How necessary it is for us, to give ear to God; and of the admirable Language, which our first Parents spoke, in the state of Innocency: Which being lost by Sin, many ill ones, did succeed in place thereof.  He●●●en, O Daughter, and behold; 
Psal. 4 4.  and incline thine ear▪ and forget thy people, and the house of thy Father; and the King shall with delight desire thy beauty. 
THESE words, O thou devout Spouse 
(a) This Book was written chiefly for the Lady, Dona Sancha, daughter to the Lord of Guadalcaçar who lived not in a Monastery, but in her Father's house▪ though she consecrated herself to God, by a vow of virginity.  of jesus Christ, doth the Prophet David speak, or rather God, by him, to the Christian Church; advising her of that which she ought to do; that so the great King may be drawn to love her; by means whereof, she may be endued with all happiness. And because thy soul, is, by the great mercy of God, a member of this Church, I have thought fit to declare these words to thee. Imploring first the aid of the Holy Ghost; to the end, that it may direct my pen, and prepare thy hart, that so neither I may speak unfitly, nor thou hear unfruitfully; but that, both the one and the other, may redound to the eternal honour of God, & the performing of his holy will.  
The first thing that we are wished to, in these words, is that we harken; & not without cause. Because as the first beginning of our spiritual life is faith, & this, as 
(b) Rom. 10.  S. Paul affirms, doth enter into the soul by means of hearing; it is, but reason, that first we be admonished of that, which we are first to put in practice. For it will profit us very little, that the voice of divine truth do sound exteriorly in our hearing, 
(c) We must hear first, & practise after.  if withal, we have not ears, which may hearken to the sa●●, within. It will not serve our turn, that when we were baptised, the Priest did 
(d) According to the ancient custom of the holy Catholic Church.  put his finger into our ears, requiring them to be open; if afterwards we shall shut them up, against the word of God; fullfilling so in ourselves, that which the Prophet David saith of the Idols, 
(e) Psal. 11●.  Eyes they have, and they see not; ears they have, and they dye not hear.  
But because some speak so ill, that to hear them, is no better than to hear the Sirens, who kill their auditors; it willbe fit for us, to see, both whom we are, and whom we are not to hear. For this purpose, it is to be noted, that Adaw, and Eve, when they were created, spoke one only Language; and that continued, in the world, till the 
(f) The confusion of tongues, grew in punishment of the pride of man.  pride of men (who had a mind to build up the Tower of confusion) was punished. Whereupon, instead of one Language, whereby all men understood one another, there grew to be a multitude of Languages, which they could not, mutually understand. By this we also come to know, that our first Parents, before they rebelled from their creator (transgressing his Commandment with presumptuous pride) did speak also in their souls, but one spiritual Language; making a 
(g) A sweet & happy Language  perfect kind of concord; which one maintained with another, and each one with himself, and so also with God; living in the quiet estate of Innocency, the sensitive part, obeying the rational, and the rational, obeying God; and so they were in peace, with him; in peace within themselves; and in peace, with one another.  
But now, when they rebelled, with so bold disobedience, against the Lord of heaven, both they were punished, and we in them. In 
(h) The case is altered.  such sort, that instead of one good Language, (by means whereof they understood one another so well) there have succeeded innumerable other ill ones; all full of such confusion, and darkness, that neither do men agree with others, nor the same man with himself; and least of all, with God. And although these Languages do keep no order in themselves (since indeed they are but moor disorder) yet to the end that we may speak of them, we will reduce them to a kind of method, and to the number of three; which are the Language of the World; of the Flesh; and of the Devil; whose office, as S. Bernard saith, is, Of the first; to speak vain things: Of the second; delightful things: And of the third; afflictive, & bitter things.   

CHAP. II.  
That we must not hearken to the Language of the World, and Vainglory; And how absolute dominion it exerciseth over the hearts of such as follow it, and of the punishment that they shall incur.  
WE must not harken, to the language of the World, for it is all but lies; and they, most prejudicial to such as credit them. For they make us forsake that truth which is indeed; and to embrace a lie, which hath no being; but only in appearance and custom. Hereby man, being deceived, presumes to cast Almighty God, and his holy will behind his back; and he disposeth of his life according to that blind guide, of pleasing the world; and so he groweth to have a hart all desirous of honour, and to be esteemed amongst men. He proves like those ancient proud Romans, of whom S. Augustine saith, That 
(a) A strange and yet true state of mind.  for the love of worldly honour, they desired to live; and yet for love of is, they did not fear to dye. So much do they prise it, as not by any means to endure the least word, that may be in prejudice thereof; nor any thing which may taste, or even savour, of neglect, though never so far of. Nay heerin there are such nyceties and puntillios; that it is hard for a man to scape stumbling upon some of them, & so the offending of this sensitive worldly man: yea 
(b) A miserable servitude which pride hath put us in.  and often, you shall fall out to offend him, much against your wil These men, who are so facile to find themselues despised, are no less untoward, and untractable in passing over, and pardoning the same. And if one should yet, of himself, be disposed to do so; what troops of 
(c) Indeed they are truly said to be false friends, who persuade a man, to the perdition of his soul.  false friends and kindred will rise up against him; and allege such laws and customs, granted by privilege of the world; as whereby this proposition may be concluded, That it is better to lose a man's fortune; his health; his house; his wife; and his children; yea all this seemeth little to them, since they do as good as say, that he must even lose the life both of body, and soul; and all the care that he hath both of earth and heaven; yea & that, even God himself, and his law, are to be contemned, and trodden under foot, that so this most vain honour, may not be lost; but that it may be esteemed above all things, yea even above God himself.  
O thou vain honour, which wert condemned by Christ, upon the Cross, upon the price of his so extreme dishonour; and who is he, that gave thee place in the Temple of God, which is the hart of a Christian? and this, with so great advantage, as that (after the manner of Antichrist) thou wilt more be prized, than the most high God? Who made thee a competitour with God? yea 
(d) Pride makes a man esteem himself, more than God.  and that thou shouldst even outstrip him, in the hearts of some; by being more esteemed than he? So renewing, that vast affront, which was done him, when they preferred 
(e) Matth. 27.  Barrabas before him? We must perforce confess, that thy tyranny is great over such hearts, as make themselves thy subjects; and with great expedition and facility, do they perform thee service, whatsoever it cost them.  
Aaron 
(f) Exod. 32.  made himself believe, (by demanding the golden earrings of their wives & children, who asked an Idol at his hands); that rather, then to see such as they loved, to be disadorned, they would desist from their wicked desire of a false God. But so it fell not out; for those things were no sooner asked, then given. Nor did they then, nor do men now, take care of what is needful, for house or Children, so that they may have an Idol of honour, to which they may offer sacrifice. Oftentimes it happens, that even some of them who serve thee, do yet understand well enough, how vain and shaddowy a toy thou art; and what a woeful thing it is to follow thee; and being able, if they would, to deliver themselves from thy heavy yoke, by breaking from thee all at once; yet 
(g) A miserable case.  is their infirmity, & misery so great, that they rather choose to burst, and to proceed against the honour of God, then to do God honour, and be at rest, by flying from thee.  
God did cast this out, for a curse against them who served false Gods, That 
(h) Sin makes men slaves.  they should serve them, day and night; and this is punctually fulfilled by such as do adore this Honour. S. john, speaking of some principal people of Jerusalem which believed in Christ, but durst not declare themselves for his (in respect of men) doth say of them, with great reproach; 
(i) joan. 12.  That they loved the honour of men, more than that of God. Which with much reason may be verified upon these lovers of honour; since we see that they despise God, rather than they willbe despised by men; and that they are ashamed to perform his law, rather than to be ashamed, in the sight of men. But let them be doing as long as they list; let them honour this Honour, even to the outside of all their power; yet firm, and fixed doth that sentence stand, which was pronounced against them, by the sovereign judge Christ jesus, when he said, He that shallbe ashamed of me, and of my words; of him will the Son of the Virgin be ashamed, when he shall come in his majesty, and the majesty of his Father, with his Angels. And then shall all those Angels, and all the saints, sing out, Just 
(k) Psal. 118.  art thou O Lord, & thy judgements are just. For if this vild worm, were ashamed to follow the King of Majesty; be thou O Lord ashamed (thou who art Honour and Altitude itself) that a thing so base, and so wicked, should remain in company of thee, and thine.  
O, 
(l) Read & tremble.  with what a powder, shall the honour of this Babylon, be then shot down, into the profoundest pit of Hell, to be tormented, in company of the proud Lucifer, since these men would needs be his companions, in the sin of pride. Let no man offer to make a jest of this; or esteem that the love of worldly honour, is a sin of small importance; since our Lord, who searcheth the hart, said thus, to the pharisees, 
(m) Ioa●. 5.  How can you believe in me, since you seek to be honoured by one another; & seek not that honour, which proceeds from God alone. And now for as much as this vicious affection, is so powerful, as that it sufficed to make men forbear the believing in jesus Christ; what mischief is that which it will not be able to effect? & who will not bless himself from the same? S. Augustine therefore said, that no man knows what force he hath more or less, to conquer the love of Vainglory, but he only, who maketh war against it.   

CHAP. III.  
Of what remedies we are to serve ourselves, towards the contempt of the Vainglory, of the world; And of the great force, which Christ our Lord doth give, for the overcoming thereof.  
WE ought to esteem it, as a great remedy against this mischief, that it is condemned by the very light of Nature. For as much as even that, doth teach us, That man is to do works, worthy of Honour, but not for Honour's sake; That he should deserve it, but not value it; and that a 
(a) True nobility.  noble courage, aught to despise, both the being esteemed, and disesteemed; and that nothing should be held in high account, but virtue. But 
(b) Note.  if notwithstanding all this, a Christian have not the hart, to contemn this vanity, let him raise his eyes up to his Lord, being placed upon a Cross; and there he shall see him, so surcharged with dishonour, that if it be well considered, it may enter into competition with the grievousness of those▪ very torments, which he there endured. Nor did our Lord, without cause, make choice of a death, which might be accompanied with extreme dishonour; but for that he knew, what a powerful tyrant this love of honour was, & was likely to be in the hart of many, who would make no difficulty to expose themselves to death; but yet would fly from the manner of the death, if it were dishonourable. Now to give us to understand, that neither the one, nor the other, aught to fright us; he 
(c) Our Lord chose reproach, to confound and reform our pride.  chose the death of the Cross; whereupon, extreme torments, with excessive dishonour, did join, hand in hand. Behold then (if thou have eyes wherewith to do it) how Christ is esteemed, for the meanest of men; and abased, by deep dishonours; some of which, were brought upon him, by that very death of the Cross (since that was the most infamous of all deaths) and others also, whereby they outraged our Lord in particular manner; for as much as there was no kind of people, which did not employ itself, upon despising, injuring, and blaspheming him, with certain fashions of dishonour, which never were found out before:  
Thus shalt thou perceive, how entirely that was fulfiled, which he (whilst he was preaching) said, 
(d) joan. ●.  I do not seek mine own honour; and do thou, after the same manner. And 
(e) Note  if thou wilt raise up the ears of thy soul, to hear that lamentable Edict with attention, which was made against innocency itself, proclaiming jesus Christ our Lord (throughout those streets of Jerusalem) for a malefactor; thou 
(f) Sure I am that we ought to be so.  wilt be confounded, when thou seest that thou art honoured; or when thou shalt desire so to be. And thou wilt say with a deep & cordial sigh, O Lord. art thou proclaimed for wicked▪ and I praised for good? What is there that can give us greater grief? And not only wilt thou lose the hunger of worldly honour, but thou wilt covet greedily to be despised, in conformity of our Lord, whom to follow (as the Scripture 
(g) Eccles. ●●.  saith) is great honour. And then wilt thou say, with S Paul, God forbidden that 
(h) Galat. ●.  I should receive honour, but in the Cross of jesus Christ, our Lord; yea, & thou wilt desire to fulfil that, which the same Apostle saith else 
(i) Heb. 13.  where, Let us go out, and seek Christ in the camp, and let us imitate him in his dishonour.  
Now if this passion of vain glory, be a powerful kind of thing; much more powerful, is the remedy of the example, and grace of Christ. Which 
(k) The blood of our Lord, worketh wonders upon the proud hart of man.  doth in such sort overcome, & root it out of the hart, as to make it find, that it is a thing to be abhorred, for a Christian to see the Lord of Majesty abase himself to such contempt▪ whilst he, vile worm, swelleth up with the love of honour. Therefore is it, that our Lord inviteth, & encourageth us, by his example saying, Have confidence, for I have overcome the world. As if he had said, Before I came hither, a hard point▪ it was to wrestle with the deceitpfull world; casting away that which flourisheth therein, and embracing that, which it contemns; but, after that it employed all the forces it had against me; inventing new kinds of torments, and dishonour, all which I endured without once turning my face aside; it is now, not only grown weak, for having encountered with one who was able to suffer more than that; but it is even overcome outright to your benefit; since by my example which I gave you, and by the strength which I have gained for you, you may at case subdue, and trample it, under your feet.  
Let the Christian man consider, that since the world, dishonoured the Blessed Son of God, who is Eternal Truth, and our Sovereign Good; there is no cause why any man should esteem, or believe it in any thing Nay, seeing 
(l) A demonstration, why we ought to believe the world, no more.  that it was deceived, in not discerning such a light of extreme clarity; and in not honouring him, who is most true, and perfect honour; let the Christian man reject that▪ which the world allows; & let him prise & love that, which the world doth despise, & hate. Flying with much care from being esteemed, by that 
(m) The World.  which did despise his Lord, and holding it for a great sign of being beloved by Christ, to be despised by the world with him, and for his sake.  
Out of which this resultes; That as they who are of this world, have no ears wherewith to hearken to the truth, and doctrine of God (nay rather they despise the same) so 
(n) The servant of our Lord ought at least to be as careful to please him, as the servants of the world are, to please it.  he who taketh the part of Christ, is to have none, wherewith to hearken to, or to believe the lies of the world. For in fine, whether it flatter or persecute; whether it promise or threaten; whether it speak frightfully or fair; it doth every where deceive; and hath a mind to do so; and with such eyes, we are to look upon it. And 
(o) Note this, for a most certain truth.  it is certain, that for so many lies, and false promises, wherein we have taken it tripping; if any man should have told us but the one half, we would trust him now in nothing; yea hardly should we credit him although he might chance in other things to say true. That 
(p) If the world do either promise, or threaten, it lies.  which the world can do, is indeed neither good nor bad, since it cannot either give, or take away, the grace of God. Nay even in that, over which it seemeth to have power, it is yet not able to do any thing; since it cannot reach to the least hair of our head, without the will of our Lord. And if it tell us any other tale of itself, we must not believe it. And who then will not dare to encounter an enemy, who hath no power at all?   

CHAP. IU.  
In what degree, and to what end, it is lawful for a man to desire Honour in the world; and of the extreme danger which there is, in holding places of Authority, and Command.  
THAT thou mayst the better understand what hath been said; thou art to know, that it is one thing to love honour, and humane estimation for itself, as resting therein; & this is evil, as hath been showed. But another thing it is, when these things are beloved for some good end; and this is not evil. It is a clear case, that a person who hath command, & holdeth place, may for doing good to others, desire, that honour and estimation, which is fit, for the discharge of his employment, thereby the more to do good. 
(a) Men of authority may desire to be well reputed, so that it be to a good end.  For if men have him, who commandeth, in mean account, they will not much esteem of his commandment though it be just. And not only this kind of persons, but all Christians ought to practise, that which is writren, Take 
(b) Eccles. 41.  care, of thy good name. Not as if he were to rest in that; but because a Christian, aught to be such a kind of man, as that whosoever should understand or behold his life, 
(c) Note.  might give the glory to God; as we use to do, when we see a rose, or a tree, full of shade, & fruit. This is that, which the holy Gospel requires, That our light may so shine before men, that they seeing our good works, may give glory to the celestial Father, from whom all good things proceed.  
This aim at the honour of God, and the profit of men, did move 
(d) 1. Cor. 4.  S. Paul, to recount those great, and secret favours, which our Lord had done him, without holding himself for a transgressor of that other 
(e) Prou. ●7.  Scripture, which saith, Let the mouth of another praise thee, and not thine own. For 
(f) He might safely do so; but other men must take heed.  he recounted his own prayies, so much without the sticking of any part thereof unto himself, as if he had not spoken thereof at al. Thereby fulfilling, that which he had already said to the Corinthians, 
(g) ●. Cor. 7.  That they who had wines, were to have them, as if they had them not; and they who wept, were to be as if they did not weep, & the like. Whereby he had a mind to say, That he useth temporal things as he ought, whether they be prosperous, or adverse, whether they be of consolation or affliction, who suffers not his hart to stick unto them; but it passeth by, as by a thing, which is transitory, and vain. And certainly S. Paul, (when he related those things of himself) did speak of them with a hart, which was not only a despiser of honour, but a lover of contempt and dishonour, for jesus Christ his sake, whose cross he held, for the highest honour.  
Such hearts as these, may well be trusted with taking honour▪ and may relate such things as will purchase it; for they will never do so, but when it shallbe necessary, for some good end. But, as it is a point of much virtue, for a man to possess a thing, as if he had it not; and so, as that the honour which is imparted to us by others, should not cleave unto our hearts; so 
(h) The more need we have, to use all diligence.  is it also a matter of much difficulty, and to which very few arrive. For, as S chrysostom saith, To be in the midst of honour, and that the hart of him that is so honoured, should 
(i) Both these cases are full of danger.  not be affected by it; is, as if a man were to converse amongst fair women, without ever beholding them, with unchaste eyes. And experience hath taught us, that honourable and high place, hath seldom made men better of worse; & hath very often, made men bad of good. For to bear the weight of honour, & to resist the occasions which grow in company thereof, a man had need of much strength. Because, as S Hi●rome saith, The highest mountains, are assaulted by the greatest winds. This is certain, that greater virtue is requisite, for commanding, then for obeying. And not without cause, & great cause, did our sovereign Master, & Lord (who knoweth all things) fly away 
(k) This point deserveth great ponderation.  from being made a King. Now since it was not possible for him to run hazard in any estate, how high so ever; it is plain that this doctrine was delivered for the help of our weakness; and that we ought to fly from that which is dangerous, since he fled who was out of danger. And if it be a very great boldness, and against the example of Christ, to receive a place of honour, when it is offered; what then shall it be to desire it? and what again to procure it? For, as for the mischief which it brings, to purchase such a thing with money, there life's not the man that can declare it.  
We should find it very strange, that a man, who might walk securely upon firm land would rather choose, the dangers of going by sea; 
(l) We should think that he were mad.  and that, not in fair weather, but in a perpertuall tempest. For, as S. Gregory saith, What other thing is the power of honour, but a tempest of the soul. And beside, these troubles, and the dangers which are ever found in eminent place, are followed by that terrible menace, sounded forth by God, though it be harkened to, & understood by few; A 
(m) Sap. 6.  most severe judgement, shall pass upon s●ch as command. What kind of thing shall this be, when 
(n) Let men of power & command, consider this.  even the ordinary judgement of God, is such; as that the men, who are most refined in virtue, do tremble thereat, and say; 
(o) Psal. 141.  Enter not O Lord into judgement with thy servant. And yet, there are persons so blindly bold, as 
(p) For want of faith and the consideration of the next life.  that they choose to enter into his judgement; and that, not such a one as may be accounted ordinary; but into the most straight, and hard, that God affords. And considering, that Saul 
(q) 1. Reg. 10.  the King, to whom that kingdom was offered by the order of God, (without his prising it, or making much account thereof, (yea & he declined it, by hiding himself, but was pointed out, and shown by the hand of God) yet nevertheless that height of dignity, with the circumstances thereof, treated him so ill; that although God made choice of him, and himself desired to be excused, he yet passed through so wicked a life, and arrived to so wretched a death, that it ought to cast apprehension and fear, upon such as enter into place of honour, though they be called in, by the right door; and far, far, more, upon such others, as go not in, by so good a way.  
Verily, 
(r) A strange blindness, or rather madness.  it is to be wondered at, that there are persons to be found, so strait-harted in the service of our Lord, that if they be advised to do any thing therein, though it be clearly good, yet do they go considering, & reconsidering whether or no the doing of it, do oblige under the pain of mortal sin, that so indeed, they may forbear to do it. For they say, that they are but weak, & they will not ingulfe themselves into matters of great perfection, but tread in the plain, & beaten way. And yet these very men, who are so void of courage, in the search of true virtue, (which by the grace of our Lord, it would be no hard matter for them to obtain) are, on the other side, so audacious, as to put themselves into dignity, honour, and places of Command. For the innocent use whereof, (without the hurt of him that hath them) there is need of perfect, and tried virtue; which they make themselves believe that they have; and that, forsooth, they will give a good account of the forward rank they hold, without hazarding any thing of conscience, wherein yet others, have run so much hazard. So 
(s) How mightily doth the love of honour, intoxicate the brain.  deeply doth the desire of honour, and command, and other humane interests, blind men; as to make them, who dare not set upon an enterprise which is secure, and easy, attempt other things, which are accompanied with difficulty, and danger. Yea, & they, who do not confide in God, that he will help them, in those good works, (which only do concern themselves:) do promise themselves (with strange boldness) that God will guide them by the hand, towards those things, which concern the government of others. Whereas indeed, he may answer them with great reason, That since they would needs plung themselves into that danger, let them look to their own carriage therein. For of such as these, it is, that God did say, They reigned, but not by my direction; They were Princes, and I knew nothing of the matter; which signifieth, that he did not approve, or like it.  
And he that shall consider, how God 
(t) Os●ae. c. 8.  abandoned King Saul; (the same God having placed him in the Kingdom) will find, that he 
(v) A sad example, but fit for ambitious men, to look much upon.  hath much reason to undeceive himself; since there will be no assurance given him by any, that he is not to prove as frail as Saul; but only by his own pride, and ambition of command. Of 
(x) Note.  this I am very sure, that he shall never more honestly enter into it, than Saul did. S Augustine had reason, when he said, That authority, and dignity, is necessary for such as are to rule the people; and that when a man is in it, he must administer it according to reason; but that it is unlawful for him, that hath it not, to desire it. And of himself he said, That he desired and procured to save his soul, in a low place; that he might not put it, to hazard in a higher. This is especially to be done, when the place whereof we speak, doth concern the charge of souls; the well discharging whereof, doth carry with it so much difficulty, as that it is called the Art of Artes.  
These 
(y) Certain excellent directions, for practise.  dangers ought to be fled by us, as much, as with a moral possibility we may; in imitation of the example already touched, which our Lord did show, in flying from the acceptance of a Kingdom▪ & he hath represented to us, many other holy & wise persons, who have fled the like, with all the hearts they had. And such as enter into these places, had need do it, either by revelation of our Lord; or by obedience to such as have power to command them; or by counsel of such others, as do well understand the obligation of such an office and the dangers thereof; and they must be sure, to keep the judgement of God before their eyes; and to cast all temporal respects behind their backs. If these conditions may not be found, it will at least be needful, that there be ground for good conjecture, that God is pleased to lay such a burden upon them; & that such or such a man, may give credit to those conjectures, before he embark himself into so great a danger. And notwithstanding all this, there will be matter enough of fear; and continual watch must be kept; and our Lord must be prayed, that since he kept the entrance free from ill, he may also defend them in the issue of it; for fear lest otherwise, it end in everlasting condemnation. For we have seen many of them, who lived with much contentment, in such command, die full of wishes, that they had never been employed therein; and loaden with great fears of that, whereof before, they were, in their opinion, secure. And 
(z) Platerv, and false judgement, is then out of date.  in all likelihood, the truth of a man's judgement concerning temporal things, doth shine brighter upon him when he is departing from them; & when he is more approaching to the judgement of God, wherein all Truth remains.   

CHAP. V.  
How much we ought to fly from the pleasure of flesh and ●loud; and what a most dangerous Enemy this is; & of what helps we are to serve ourselves, for the subduing thereof.  
FLESH and Blood, speaks of Delights, and pleasures; sometimes expressly, & sometimes, under a colour of necessity. The war which is made upon us by this enemy, besides, that it brings us much affliction, is full of danger. Because it fights, with pleasure in the hand; which is 
(a) Note, and take heed.  the strongest weapon of all others. This doth evidently appear, since many have been conquered by pleasure, who were not so, by riches, honours, or even by cruel torments. Nor is it any marvel; For this ware is so secret, and so in the way of ambush or treason; that a man had need of much consideration for his defence. Who 
(b) We may well believe it, upon the infinite experience that hath been taken.  would believe, that death, and death eternal, should come towards us, under a mask of sweet, and smooth delight; death being the top of bitterness; & delight, the very thing, that we most aspire to taste. A cup of gold, with a draught of poison, is this false pleasure; whereby they are made drunk, who have no eyes, but for the exterior. This is the treason, of 
(c) 2. Reg. 20.  joab, who killed Amasus, by embracing him; and of 
(d) Matt. 26. Marc. 14. Luc. 22.  judas, who by that treacherous kiss of peace, delivered over, his blessed master, into the hands of death. So is it, when by drinking the pleasure of a mortal sin, Christ dyeth in the soul; upon whose death, it also dies for company; for the life it had, came from him. So saith 
(c) Rom. 8.  S. Paul; If you live according to the flesh you shall die. And in another place; 
(f) Tim. 5.  The widow that remains in pleasure, being yet alive, is dead; alive, by the life of her body; but dead, by that of her soul.  
By how much the more closely we are joined to this 
(g) It is a traitor, lodging in our bosom.  flesh and blood, so much the more, we are to fear it; for our Lord hath said, 
(h) Matt. 10●  That a man's enemies, are they of his own house. And this flesh & blood, is not only belonging to this house of ours; but, of the two walls whereof the same house is made, this is one. For this, and other reasons, S. Augustin said, that the combat of our flesh, & blood was continual; and the conquest full of difficulty; and whosoever will prove victorious, must go armed, with many, and strong 
(i) Of Arms.  pieces. For the precious jewel of chastity, is not imparted to all; but to such, as by the much sweat of many earnest prayers, and of other holy penance, do obtain it of our Lord. He was pleased to be wrapped in a fair sheet of linen; which must pass through many rude handle, before it will come to be white. Whereby we may understand, that the man who desireth to obtain, & to conserve the gift of chastity, and so to lodge Christ in himself, (as if it were in another sepulchre) must be content with a great deal of cost, & labour, to gain this purity; 
(k) Chastity is such a jewel, as that it can never be over-bought.  which is a thing so rich that whatsoever be spend upon it, he may account himself to buy it cheap. And, as many more painful works of penance, & satisfaction, are to be required at his hands, who hath much offended our Lord, then at his, who hath not so much offended; so though all of us, who live in flesh, must be afraid of it, and watch over it, & bridle it, and rule it with discreet-temperance; yet they, who particularly are infested by it, will have need to use particular endeavours, and remedies.  
He therefore that shall find himself subject to this necessity, must in the first place, treat his body with severity; by lessening both food & sleep; and by giving it a hard bed, hayr-clothes, & other convenient helps of this kind, whereby it may be afflicted. For, 
(l) Hearken to this holy Father, though he were no Protestant.  S Hierome saith, By fasting, the plague of this body of ours, is cured; and S. Hilarion spoke thus, to his flesh and blood; I will tame thee; and take order that thou shalt not kieke; but that, through hunger, and pain, thou mayst have more mind of m●ate, than lust. And S. Hierome counselleth Eustochium the Virgin, That although she had been brought up in dainty fare, yet she should be very careful to use abstinence in diet; and not to abstain from giving the body further troubles; assuring her, that without taking of this course, she would not be able to make good the possession of chastity. If, by occasion of such penance, the body should grow to weakness, and the health to prejudice; the same S. Hierome maketh answer in another place. That it were better the stomach should suffer, than the soul; and to command the body, then to be subject to it; and that the legs were better to tremble for weakness, than that chastity should reel for lack of strength. It is true indeed, that in another place, he withal requires, That the fasting be not so excessive, as to weaken the stomach; & yet again in another place, he reprehendeth some whom he had known to have run hazard of losing their wits, through the excess of fasting & abstaining.  
In this, it is impossible to give a general rule, that may square with all. For 
(m) It is therefore necessary to have often recourse to his ghostly Father.  some find help by one means, & another not; & some one, may be hurt by it in his health, and not another. And one thing it is, when the war is so great, as to place a man in danger of losing his Chastity (for in that case, it is fit to put the body to any inconvenience, that the soul may so be able, to remain with life,) and another thing it is, for a man to struggle with a moderate tentation; whereby he feareth not so much danger; nor for the conquest thereof, is in necessity of taking so much pains. Now for the using of the most convenient help in such occasions, it will much depend upon the discreet conduct of him, that guides the person tempted; who, are, both to pray, with all humility, to our Lord, that heerin he will impart some light. And since th● vessel 
n 1. Cor. ●.  of Election▪ S Paul did not trust his flesh and blood, 
o S. Paul was no Protestant; both because he thought it necessary to chastise, & beat his body, and for that he made not himself sure of his salvation, as these others do.  but that he punished and made it subject; least preaching virtue to others, himself might become vicious, by falling into sin; how shall we conceive, that we can be chaste, without chastizing our body; since we have both less virtue, and greater causes of fear, than he? Very 
p Note.  hardly, is humility held fast, in the midst of honours; & temperance in the midst of abundance; & chastity in the midst of delicacies. And if he should be worthy of derision, who, procuring to quench the fire wherein his house were burning, would cast in a supply of more dry wood; much more worthily shall he be derided; who on the one side desireth chastity; and on the other, stuffs his skin with curious, and choice meats; and gives himself moreover, to idleness. For these things do not only not quench the fire which already is kindled, but would suffice to kindle it, even where it were already quenched.  
And since the Prophet 
q Ezech. 1●.  Ezechiel, is a witness to us, that the cause why that unfortunate City of Sodom, grew up to the highest of that abominable sin, was the 
r Abundance and Idleness, are the mother, and the nurse of lust.  fullness, & abundance of bread, and the idleness, wherein they spent their time; who will now presume to live in idleness, or in delicacyes; yea, or even to see them though but a far off? For as much as these things, which, in them were able to produce that greater sin, with facility will be able to induce us, to commit the lesser. Let such an one therefore, as is a friend to Chastity, love Temperance, and the ill treating of his body. For if he would have the one, without the other, it will not prove with him; but rather he will be deprived of both. For those things which God did join, man should not desire to separate, neither shall he be able, though he would.   

CHAP. VI  
Of two causes that there are, of sensual tentations; & what means we must use against them, when they rise, from the Malice of the Devil.  
WE are much to mark, that the remedy of which I have spoken in afflicting the body, is wont to help, when the tentation springeth from the body; as it useth to do in young men, who have good health, and have used to regale themselves. Then, 
a According to the several root, & motive of the tentation, so is the remedy to be applied.  I say, it is fit to reform the body, when the root of the infirmity riseth thence. But sometimes, the tentation groweth by means of the Devil; and it may partly be perceived by this; that it fighteth with us more by thoughts, & foul imaginations of the mind, then by impure motions of the body. Or if you find these later also in your body, it is not because the tentation began there; but having begun by thoughts, it groweth, at last to result into the exterior. Which exterior of the body being sometimes extremely weak, and little better than dead; evil thoughts are yet, now and then, most lively in it; as it happened to S. Hierome, according to his own relation. It is also another sign, that such tentations are of the Devil; when they come upon a sudden; and when a man giveth least occasion, or hath cause to expect them least. Nor 
b There is no sin at all, if no occasion, nor consent be given, nor pleasure taken in the suggestion of carnal thoughts.  can he, as it may happen, observe due reverence, in the very times of his Prayer; no nor at the Altar, nor in other holy places; where yet even a very wicked man, would consider where he were, & abstain from thinking of such things. Sometimes 
c Note.  these thoughts are such in quality, and so many in number, as that a man never knew, nor heard, nor imagined any such things, as do then present themselves. And by the force, wherewith they come, and by the very things themselves, which interiorly are told him; a man finds that they spring not from himself; but that it is somewhat else, which suggested, and represented them, to his mind.  
When you have these, or such other signs as these, be well assured that it is a persecution of the Devil; and that, howsoever you may suffer it in your flesh and blood, yet is it not from thence, that it proceeds. This war is more dangerous than the other; through the much evil which he wisheth us, by whom it is made; and for that he is an enemy, that is never weary of fight, when we are either waking, or sleeping, at all times, and in all places. The remedy of this inconvenience, is 
d To put thyself upon some honest business, is a good diversion.  to procure some good employment, which may put us into thought, and care; making us thereby, cast off, those impure imaginations. S. Hierome, for this purpose (as himself relates) gave his mind to the study of the Hebrew tongue, with much labour, but not without much fruit; and he saith, Let the Devil, ever find thee well employed. Speaking also in conformity of this, how profitable the manner of life, which is lead in Monasteryes was, to this purpose; he instructeth it, saying thus. 
e S. Hierome was no Protestant.  See, that every day, thou perform, whatsoever thou hast in charge; and be subject to whom thou wouldst not; and go well weary to thy bed; yea and so, that even, as thou art walking, thou mayst be ready to fall down a sleep. Be thou also enjoined, to rise before thou hast slept thy fill; and recite thy Psalm, when it cometh to thy turn; and serve thy brethren; and wash the feet of strangers; and when thou art wronged, hold thy peace; and as for the 
f So that in S. Hieromes tym there were Abbots and Monasteries.  Abbot of the Monastery, see thou fear him, as if he were some great Lord; and see thou love him, as if he were thine own Father; and believe, that all 
g V●les evidently it should contain some sin. Such is the religious obedience, which is practised in the holy Catholicque Church; and such a Papist as you see, was S. Hierome.  that which he commandeth thee, is fit for thee to obey him in; and take not thou upon thee to judge of thy superiors, since thy office is but to obey; and to comply with that which is commanded; according to that which Moses saith, Harken, O Israel, and hold thy peace. Being thus employed upon diverse things, there will be no place, for evil thoughts; and when thou art to pass from the doing of one to another, have that only in thy mind, which thou art then, about.  
This is said by S. Hierome; and according to this, it was then the use of Monasteryes to exercise their younger men, more in these good employments, than in solitude & large Prayer; through the dangers, which, by flesh, and blood, and passions, (as yet unmortifyed) both might, and did grow upon them. Though yet, this rule is subject to an exception, through the diversity of dispositions, and the particular gifts of God. 
(h) Men must not be restrained from liberty to make much prayer, but upon very particular reasons.  Upon which motives, there may be reason, to allow a large time of prayer to a young man; and to abridge another, who is more in years. When I said before, that young men did not employ themselves in large prayer, I understand that to have been large, wherein, almost all his time was spent; and as if in effect he had no other office but that. For, not to let him have some good spaces for it, should be a very great error; by reason of the benefits which he should lose thereby; and 
(i) There is nothing which makes our miseries, and burdens so light, as the frequentation of Prayer.  because even for the well going through, any other employment, it is necessary that he gain strength and spirit, in his Prayer. For otherwise they who are exteriorly employed, are wont to be still complaining, and untoward, like 
(k) Mark this comparison, for it is a good one.  a cart that is loaden, without having the wheels made easy towards turning, by the tenderness of devotion.  
Let beginners be advertised, that the Devil doth particularly procure to trouble them, with these impure imaginations, in the time of their prayer; that so they may be induced to leave it; & the Devil himself may so take his ease, the while. For although the Devil do much weary us by these tentations; much more do we weary, and even add fire to him, by our devout 
(l) Prayer is a scourg to the Devil.  prayers; & therefore he procureth, that we either make them not at all, or not well. But we, on the otherside, ought (even, as it were, for spite against him) to labour with all possibility; that so we may not give over that holy exercise; since even by the very persecution itself which he brings upon us, we may see how profitable it is. And if the war should press us so hard, whilst we are praying mentally, as that we might find much danger by impure imaginations, the least that we must do is to put ourselves into vocal prayer; and to beat our breasts; to punish our bodies; to cast our arms into the form of a Cross; to raise our hands, and eyes towards heaven, desiring succour of our Lord; in such sort, as that, howsoever the tym which we deputed for prayer may be well employed. We must else do somewhat that may divert us; and especially procure to speak with some good man that may give us hart. Though 
(m) He means, that we must not give over our Prayer, for the going to ask counsel; but we must do that afterward.  this last, should not be done, at that time, till we can no more; that so we may not discover our weakness, in not being able, to overcome otherwise, then by flight; and lest our enemy, do so make us quit the field, and distrust our forces. For in fine, our Lord, who is both full of pity, and full of power; will impose silence upon our adversary, when it shallbe fit for us; that he may not interrupt the private, and friendly conversation, which we were wont to hold with him.   

CHAP. VII.  
Of the great peace, which our Lord God giveth to them that fight manfully against this Enemy; & of the much that it importeth us, for the overcoming of him, to fly from familiarity with women.  
ALL these skirmishes are wont to be made, in the war against chastity; when our Lord permitteth it, for the trial of his Cavaliers, whether indeed they truly love him, and chastity, for which they fight. And after, that he hath found them faithful, he sendeth down his omnipotent favour, and commandeth our adversary, not to give impediment to our peace, and private speech with him. Then doth a man taste the fruit of his labours, and they are full of savour to him, and more full of merit.  
It is also necessary, and very necessary, for the conservation of chastity, that familiar conversation of men with women be avoided; how much so ever they be of virtue, and how near soever in blood. For 
(a) The examples are infinite: and therefore we shallbe more faulty, if we take not heed.  the foul, and strange falls, which have been given, and taken in the world, by occasion of this, aught to be a continual remembrancer to us, of our frailty; and a quick warning, at the cost of others, whereby we may unbeguyle ourselves, in respect of the false security, which our pride, would fain make promise off; saying, That we should pass on, without receiving of any hurt; we, I say, who are weak; wherein others, who were so strong, so wise, and (which more imports) so great Saints, were most miserably wounded.  
Who would trust the bond of blood, when he reads of that bestiality, which Amon 
(b) 2. Reg. 13.  committed with his sister Thamar? with many other, as foul examples as this, and more, which have happened in the world, to persons, whom the brutish passion of flesh, and blood made blind. 
(c) Note this, and take thine eyes into thy head.  And who would trust to the sanctity, either of himself, or any other, when he seethe David; who was a man made after the hart of God, drawn down, by such obscurity of mind, into so many and so filthy sins, by only looking upon a woman? And who will not tremble, to think of his own frailty, when he considereth the sanctity, and wisdom of King Solomon in his youth; and his deformed falls from chastity; which did hammer so fast upon his hart, in his old age, as to induce him, to erect a number 
(d) 3. Reg. 3.  of Idols, and to adore them, after the example of those women, whom he loved.  
Let no man in this, deceive himself; nor confide in his chastity, either past or present; though he find his mind as strong, and as hard against the contrary vice, as any rock. For it was a great truth, which the experienced Hierome delivered to us, That luxuriousness of the flesh, subdueth souls that are made of iron. And S. Augustine, would not dwell with his own sister, saying, They that will converse with my sister, are no sisters of mine. By 
(e) There is no way to conquer, in this war but by flight.  this way of caution, all the Saints have walked, & them we must follow, unless we have a mind to lose our way.  
Be not therefore, thou, O Child of Christ, remiss herein; but hear, and perform that which S. Bernard saith; That virgins, who are truly virgins, are fearful in all occasions, yea even in such, as are secure from danger. And they who proceed not thus, shall quickly see themselves as miserably fallen; as formerly, by means of a false security, they were miserably deceived. And although, by penance, a pardon of the sin is obtained; yet reacheth it not, to a recovery of the crown of Virginity, which is lost. And a poor thing it is, saith▪ S Hierome, that a virgin who expected a crown, must be glad of a pardon, for not having kept it. As it would be, if any King 
(f) Note.  should have a daughter, whom he loved much, and whom he kept for marriage, according to her rank, & when the occasion thereof should present itself, this daughter of his should tell him, that she asked his pardon, for that she was not fit for marriage, as having vilely lost her Virginity. The remedies of Penance, are miserable remedies, as saith S. Hierome; since there is not any greater misfortune or misery, then to commit a mortal sin, for the remedy whereof, it is necessary to resort to Penance. Therefore must thou, with all vigilancy, attend to be loyal to him, that chose thee; and to make that good, which thou hast 
(g) Because she had vowed virginity.  promised to him; that so thou mayst not try, by experience, that which is written, Know thou, and see▪ what a bitter thing it is▪ to have left the Lord thy God, and that his fear did not continued in thee; but do thou enjoy the fruit, as well as the name, of his chaste Spouse; and the crown, which is provided, by him, for such.   

CHAP. VIII  
How the Devil, useth to deceive spiritual men, by means of this enemy of our Flesh, and Blood; & of the course that we are to hold, in keeping ourselves from error.  
Thou 
(a) This excellent Chapter deserveth to be seriously pondered, by all kind, of spiritual persons.  art to be advertised, that the fall of devout persons, is not understood at the first, no not so much, as by themselves; and for this, it is the more to be feared. At the first, it seems to them, that by communication with such persons, their souls do profit; and confiding therein, they do often resort to such conversations; and 
(b) By how insensible degrees, may the most spiritual persons come to be sold over to this sin of sense.  thereby is engendered in their hearts, a kind of love which doth captive them a little; and putteth them to pain, when they see not one another, and with seeing, and speaking they are at ease. After this, it grows, that they express the love they mutually bear; whereby, and by other discourses, which already are not so spiritual, as the former, they take joy to be talking at large. And by little & little, that conversation which formerly might profit their souls, they find to have taken them prisoners; by often thinking of one another, and by the care, and desire, which they have to meet sometimes; and mutually to send amorous presents, and sweet recommendations, or letters. These things with other such like fawninges, are not agreeable to a holy affection, as S. Hierome saith; and by these slippery steps, from one to 
(c) In the end they find, that even the very beginnings were naught: which ●e● at the first they suspected not.  another, they use to come to such ends, as give them to understand (& that very much to their cost) that even the beginning & entertaining of that conversation, which first they took to be a service of God, without finding any ill motion at all; was no other, than a mere deceit of the fly Devil; who at the first, gave them security, that afterwards he might catch them in the snare, which he had hidden for that purpose. And after, being fallen, they learn, that a man and a woman, are but fire and flax; and that the Devil's errand, is but to bring them near one another; and when they are so, he blows the bellowes with a thousand arts, & tricks, to inflame them here, with the fire of Flesh and Blood; and to carry them afterwards into that of hell.  
Therefore thou, O Virgin, fly away from the familiarity of every man; and continue, to the end of thy life, in that good custom, which thou hast begun, to be never alone with any man; except thy Confessor; and that, no longer then why lest thou art making thy Confession; & yet even let that, be dispatched with as much brevity as thou canst; without interlacing other discourses; fearing the account of the speech that thou shalt either utter, or hear, which thou art to give unto the strict judge. So 
(d) Note this, and for the reverence of the Sacrament, avoid even the least idle words.  much the more, art thou to avoid this in confession; because that, is ordained, for the taking away of old sins, and not for the committing of any new; or to make thyself sick with the very taking of physic. The spouse of Christ, (especially if she be young) ought not to be easy in the choice of her Confessor; but 
(c) What kind of Confessor a woman of honour, & especially a Virgin, must procure.  careful that he be a man of virtuous, and tried life; of good reputation, & ripe years; and thus thy conscience shall be safe, in the sight of God, and thy fame, shallbe fair, & spotless, in the eyes of men.  
Thou must understand and know, that thou hast need of both these things, for complying with the height, of the state of Virginity. And when thou shalt have found such a Confessor, give thankes to our Lord; and obey him; & love him; as a gift that he hath bestowed upon thee. But yet still be very careful; for although this love be good, as being spiritual, yet there may be a fault in it, if it be too much; and it may bring him that hath it, into danger; and it is an easy matter, for spiritual affection, to translate and turn itself over, into carnal. And if thou use not restraint in this, thou wilt grow to have thy hart as much taken up thereby, as married women have with their husbands, & their children. Now this, thou seest, would be a great irreverence, in respect of the loyalty which thou owest to our Lord, whom thou hast taken for thy Spouse. Do not therefore place, and keep thy Ghostly Father, in the most interior part of thy hart; keep him near thy hart, as a friend of thy Spouse but not in the place of thy Spouse himself. And let the memory which thou holdest of him, serve for the putting of his directions in practice; without reflecting otherwise upon his person; esteeming him as a gift of God, bestowed for the helping thee to unite thyself to thy celestial Spouse, but yet without bringing him into that Union.  
Thou 
(f) Note.  must also be provided, for the losing him, without loss of thy patience, if God shall so ordain, in whom alone thou art to lodge thy hopes, and he is to be thy only resting place. That which we read in S. Hierome, of the love and familiarity between him and S. Paula, did keep conformity with these rules. Though yet many things are lawful, and safe, to them who have sanctity, and mature years, which yet are not so to such others, as want one of these qualities, if not both.  
In this sort then, art thou to carry thyself, with the Ghostly Father, whom thou choosest, he being such as I have described. But if thou canst not have him such, it is much better, that thou 
(g) By this he showeth the great care which a Virgin ought to have, of her good name; though such as live not in villages, but in towns, can have no difficulty, to find many most worthy Ghostly Fathers▪ at whose hands they may receive the Sacraments, as often as they will do it with devotion.  confess and communicate but twice or thrice in the year, and keep good account with God, and with thy spiritual books in thy Oratory, then by confessing often, to bring thy fame into hazard. For if, as S. Augustine saith, Good name amongst our Neighbours be necessary for us all; how much more necessary then, shall it be for the Virgin of Christ; whose reputation is very delicate, and tender, as S. Ambrose saith. And that so much, as that to have a confessor who wanteth any of the former qualities, doth cast a spot upon her fame; which because it is in so precious, and pure a cloth, it seems to be very deformed, and in no case to be endured. And to the end that they, who content themselves with saying, There is no hurt, my conscience is clear; and, who have the reputation of their honesty, in small account, should not be able to help themselves with a conceit, that men imposed any of these infamies, upon the most sacred Virgin Mary; it 
(h) Note.  pleased her most blessed Son, that she should be espoused; choosing rather that they should hold him for the son of joseph, which yet he was not; then that men should have colour to say, and thing sinisterly, of his most sacred Mother, by seeing her have a son, and not to think, that she had a husband.  
Therefore let such as have no care to prevent scandals, seek out some other shelter; for that which they may learn of the most sacred Virgin Mary, and of other holy women, is purity within, and good example without; together with all reservation, and caution, in conversation. And although none of these inconveniences did follow upon those superfluous intertaynments, yet 
(i) Note this, for the preserving of thy soul, in perfect purity, & peace.  should they deserve to be speedily avoided; because they do with the multitude of thoughts, which they use to bring, deprive the soul of liberty, whereby it might freely fly up, by the cogitations thereof, to God; and it takes away that purity, which the secret corners of our hart (where Christ desires to dwell alone) were bound to have. And it seems, that it remaineth not so entire, nor so shut up against all creatures, as it were fit that the bed of so sovereign a spouse, should be; and that it doth not wholly possess the perfect purity of chastity, if therein there may be found, but even the air, or memory of a man. But thou must know, that yet what hath been said, is meant, when there is excess in familiarity; or when there groweth any scandal by it. For otherwise, thou art not to converse with such, as reason leads thee to, with a scrupulous, or perplexed mind. For from hence, even the very tentation itself, doth often rise; but thou art to carry thyself, with a holy and prudent simplicity; and neither to be careless, on the one side; nor malicious on the other.   

CHAP. IX.  
That one of the principal remedies for the conquering of this Enemy, is the exercise of devout and fervent Prayer, whereby we may find gust in divine considerations, which maketh us abhor all worldly pleasures.  
IN one of the former 
(a) Read this chapter with extraordinary attention; & be sure to bless God, for the great, & sweet goodness of his, towards mankind; and let it help thee to hate all bestial pleasure.  Chapters it was told thee, what a strong, and well tempered weapon Prayer is, for the fight against this vice, yea although the prayer be not of so great length. Thou shalt now understand, that if this prayer be devout, and long continued; and such, as wherein gust is taken, according to that divine sweetness, which it imparted to some; such prayer I say, is not only a weapon, wherewith to fight, but even outright to cut the throat of this bestial vice. For the soul, wrestling, hand to hand with God, (by the arms of her devout affections and thoughts) doth obtain of him in particular manner, as another jacob, that he bless her, with a multitude of graces, and with a profound internal sweetness. Hereupon she remaineth strucken in the thigh, which signifieth sensual appetite; this, growing to be mortified in such fort, as that from thenceforth, she goeth lame on that side; and she remaineth lively & strong, in her spiritual affections, being signified by the other thigh, which was untouched.  
For, as the delightful gust of flesh and blood, maketh us lose all gust and strength of spirit; so if once we come to have gust in spirit, the gust of all flesh and blood, grows highly unsavoury. Sometimes 
(b) See how God useth his true servants.  the delightful sweetness, which a soul, being visited by God doth taste, is so great, that the body cannot bear it; and the same body remaineth so weak, and so defeated, as it might be, at the end of some corporal infirmity, which had held it long. Though at other times it happeneth, that by the strength, which is received by the soul, even the very body also is assisted, and recovers new forces. Making some experience, in this exile of hers, of that which she is to find in heaven, when the soul being happy, in God, & full of inexplicable delights, there shall result into the body, both strength and joy, and other most precious endowements, which our Lord will then impart.  
O sovereign Lord, and how 
(c) How inexcusable they are, who leave God, for the love of creatures.  mightily without excuse, hast thou made the fault of them, who for the seeking of delight in creatures, are content to forsake, yea & to offend thee; whilst yet every one of the delights that be in thee, are so massive, as that all they, which are in the creatures, being summed up into one, are, in comparison of thine, no better than pure, and perfect gall. And this is so, with great reason. For the delight or joy, which is taken from any thing, is but the fruit of that thing, whatsoever it be; and such as the tree is, the fruit is also. Therefore, is the joy, which is derived from creatures, but short, and vain, and filthy, and compounded with sorrow; because the tree, from whence it is gathered, is subject to the same conditions. But the joy which is in thee, O Lord, what imperfection, or decay can it be subject to? Since thou art eternal, quiet most simple, most beautiful, immutable, & a Good, which is infinitely complete.  
The 
(d) The delights of this world, are all but lies.  taste which a partridge hath, is of a partridge; & the gust which a man hath of any creature, savours of the creature; and he that can say, who thou art O Lord, can say, of what taste thou art. Above all understanding, is thy being; and so also is that sweet delight of thine, which is kept, and hidden up, for them that fear thee; and who, to enjoy thee, do, with their hearts, renounce the gust of creatures. An infinite good thou art; and so are thy delights, also infinite. And therefore, although the Angels of heaven, and the happy souls of men living there; are ever to remain, enjoying thee; (and 
(e) The joys of heaven are so great● as that no soul, would be able to subsist in them, if it were not supernaturally enabled to it, by Almighty God.  that, with a proportion of strength, which thou hast given them for that purpose, which is not small) and although incomparably, many more were added also to them, that in like manner they might enjoy thee; and that, with much greater strength than now they have; yet so boundless is that sea of thy divine sweetness, as that (they all, waving, and swimming, as being full, & even inebriated with those delights) there doth yet remain, so much more thereof to be enjoyed; as that if thou, O Lord Omnipotent, with the infinite powers which thou hast, didst not possess and enjoy thyself; those delights would carry with themselves a kind of complaint, in that there would be want of such, as might enjoy, all that, which is there, to be enjoined.  
And thou, O most wise Lord, understanding, (as being our Creator) that our inclination carrieth us to a love of rest, and joy; and that a soul is not able to continue long, without a search of some consolation, either good or bad; thou 
(f) God is so dearly good, that even in this life, he puts his faithful servants, into a kind of paradise.  dost invite us, by those celestial delights, which are in thee; that so we may not cast ourselves away, upon the pursuit of sinful pleasure in thy creatures. Thy voice it is, O Lord, Come unto 
(g) Matt. 11.  me, O all you that labour, and are loaden, and I will refresh you. And thou didst command, that this should be proclaimed in thy name O all you that are thirsty, come to the waters. And thou hast made us know. That 
(h) Is●. ●s.  there are delightful joys, in thy right hand, which continue to the end & that of the same river of thy delight▪ (not by any limited tax, or measure) thou givest to thy servants to drink, in thy kingdom. Yea sometimes thou vouchsafest, a taste of some part thereof, to thy friends, even whilst they are yet on earth; to whom thou sayest, Come 
(i) Can●. 5.  eat, and drink, and be inebriated, O you, my dearest friends. All this thou dost, O Lord, through a desire of drawing them to thee, by means of joy, whom thou knowest to be so affected to it.  
Let no man therefore, lay the least imputation upon thee, O Lord, as if there were any want of goodness in thee, to be loved, or of true delight to be enjoyed; and let him never be hunting, after any pleasing, or delightful conversation out of thee; since the reward which thou wilt give to thy servants, is to bid them, Enter into 
(k) Matt. 20.  the joy of their Lord. For of the same plate, and out of the same cup, whereof thou eatest, and drinkest▪ they shall eat, and drink; and of the same which thou enjoyest, they shall enjoy; for thou hast already invited them, to eat at thy table, in the 
(l) Luc. 21.  kingdom of thy Father.  
What canst thou have here to say, 
(m) Harken to this, for he speaks home to thee; if it be to thee.  O thou carnal man; thou who art, in so high a measure, deceived, as that thou arivest, to prise these filthy pleasures, of flesh and blood (which base, and wicked persons, and even the very beasts of the field, enjoy) more, than that sovereign sweetness, which is in God; and which is enjoyed, by the Saints, and by the Angels, and by God himself, the Creator of them all. It is a business belonging to beasts, which thou dost so prise, and love; and thy passions, are no better then very beasts. And so often dost thou cast, the most high God, under the feet, of thy most vile beasts; as thou dost offend him, for carnal pleasures Fly therefore, O thou Virgin, from a thing so infamous as this; and ascend thou up, to the mount of prayer; and beseech our Lord, that he will give thee some taste of himself, that thy soul, being strengthened by the sweetness, that distils from him; thou mayst despise those dirty pleasures, which inhabit flesh and blood. Then wilt thou have a cordial, and deep compassion, of them, who go casting themselves away through the besenes of the dirty valleys, of a bestial life. And 
(n) Thou hast a hart of stone, if this do not move thee.  being all amazed, thou wilt cry out, O you men, and what is it that you lose? And for what? The most sweet God, for most stinking flesh, & blood? And what pain do they deserve, for so 
(o) False weights, are an a●h●min ●ion to God: and how false are these, which make vain & empty creatures, to outweigh, the God of eternal glory.  false weights and measures, but eternal torment; and of that, they shall infallibly be sure.   

CHAP. X.  
Of many other means, which we are to use, when this cruel Enemy doth assault us, with his first blows.  
THE advices which thou hast already heard, by way of remedy of this infirmity, are things which ordinarily thou must use; though it be not, in the time of tentation. Harken now to that, which thou art to do, when it sets upon thee, by giving thee the first blow. Then, bless thy 
(a) divers profitable and practical remedies, against temptations of sense.  forehead, or thy hart, with the sign of the Cross; calling with devotion upon the holy name of jesus Christ; and say; Not I; I sell not God so good cheap. O Lord thou art more worth, and I love thee more than so. If 
(b) Note.  the tentation do not then give over, descend, with thy thoughts, into hell; and behold how terribly, that living fire doth burn, and maketh those miserable creatures which were here inflamed with the fire of lust, cry out, and howl, and blaspheme; why lest, in the mean time, the sentence of God is executed upon them, which saith, Let 
(c) Apoc. 18.  somuch torment and desolation be laid upon them, as they glorified themselves, in their delights. Be thou astonished, at the grievousness of the punishment (though yet withal, it be most just) that the pleasure of one moment, should be chastised, with eternal torments. And say, within thyself, as S. Gregory doth, Momentary is that which delighteth, but eternal, is that which tormenteth.  
If this contemplation help thee not; send up thy hart to heaven; and represent to it, the purity of that Chastity, which remaineth in that happy City; where no beast can have any entrance; I mean, no person that is bestial. And there continue thou for some time, till thou mayst find strength of spirit; and so that here, thou mayst abhor, that which there is so abhorred through the love of God. It doth also help, to suppose that thy body were in the grave; and to behold, at leisure, how miserable, and stinking the bodies of men and woman, are there to be. So also is it good, to go instantly to Christ jesus, nailed upon the Cross; and especially, as he is tied to the pillar, and whipped, and bathed in blood, from head to foot; and then to say, with a deep, internal groan; Thy virgineall and divine body, O Lord, so tormented, and so loaden with grievous pains, and that I should put mine into pleasure? this were worthy of all rigorous punishment. Since thou, with scourges so full o● cruelty▪ dost pay for the delights, which men take in offence of thy law, I will not, O Lord, delight myself so much to thy cost. In like manner, will it avail, to represent thyself instantly, in presence of the most pure Virgin Mary; considering the purity and integrity both of her body, & mind; and instantly to abhor the dishonest thought which came to thee, as darkness is driven away, by the approach of light.  
But 
(d) Pray to God to give thee grace, to practise this.  above all, if thou canst, shut the door of thy understanding, and shut it well; as we use to do, in the most internal recollection of our prayer, (as hereafter we will declare) thou shalt find help at hand, with more facility, then by all those other remedies. For it happens many times, that by opening the door, to a second good thought, an ill one doth use to enter in; but keeping out both the one & the other, it is a turning from the enemy, & not opening the door, till he be gone, and so he is put to a scorn. So doth it also help, to spread the arms into the form of a cross, to bend the knees, and to beat the breast. But that which most imports, or at least, as much as all the rest together, is, to 
(e) The devout receiving of the B. Sacrament, is the most sovereign remedy against tentations of sense.  receive, with due preparation, the holy body of Christ jesus our Lord; which was form by the holy Ghost, & is very far estranged from all impurity. This is an admirable remedy against those mischiefs, which would grow upon us, by occasion of our flesh, conceived in sin. And if we could well ponder the blessing that we receive by the coming of Christ jesus into us, we should esteem ourselves to be as so many precious Reliquaries; and we would fly, from all kind of filthiness, for the honour of him whom we had received.  
What 
(f) Read this with great feeling.  hart can any one have, to profane his body, when it hath been honoured so far, as to close with the most holy body of God humaned? what greater obligation, could have been cast upon me? what more forcible motive could have been offered, to make me live inpurity then to behold with mine eyes, to touch with my hands to receive with my mouth, to ledge in my breast, the most pure body of jesus Christ? He vouchsafing me that unspeakable honour, to the end, that I might not descend to baseness; and knitting me to himself, and consecrating me, as a place, into which he vouchsafes to enter. How then, & with what body, shall I endure to offend our Lord. since he, being the author of purity, hath entered into the same body? I have fed upon him, and fed with him at the same table; and shall I now be a traitor to him? No; I will never be so, for the whole world. Thus is it fit that we esteem this favour, to the end that we may have a crown put upon this weak and frail condition of ours. But 
(g) Tremble, and take heed.  if we receive him ill, or do not serve ourselves well of this benefit, just the contrary effect doth follow; and such an one, shall find himself more enthralled by dishonesty, than he was before he communicated.  
If, with all these considerations, and remedies, this bestial flesh grow not quiet; thou art to use it like a beast; laying good sound loads upon it, since it will not hearken to so just reason. Some find help by pinching themselves very hard, in memory of the excessive pain, which those nails did cause to Christ jesus our Lord; Others, by whipping themselves severely; calling so to mind, how our Lord was scourged; others with spreading their arms into the form of a Cross; others with fixing their eyes on heaven; others with beating their face; and such other things as these, which put the flesh to pain; for at that time, she understands no other language. This 
(h) The example of Saints.  is the manner, which, by reading, we find that the Saints did hold; whereof one did strip himself stark naked, and did all tumble in thorny bushes; and so by means of his bloody and afflicted body, the war which was made against his soul, did end. Another did cast himself, in the depth of winter, into a pool of water, which was extremely cold; wherein he stayed, till the body came forth half dead, but the soul was freed from all danger. Another, thrust his fingers into the fire, and with burning them, that other fire, which tormented his soul, was quenched. And a martyr there was, who being bound hand and foot, (& then tempted to unlawful pleasure) by cutting of his own tongue, with his own teeth, became victorious in that combat.  
And although some of these things are not to be imitated, because they were inspired by particular instinct of the holy Ghost, and not by the ordinary law under which we live, yet hereby we may learn; That in the time of spiritual war, when there is question or hazard of the soul, we are not to be lazy, or to expect till our enemies do give us thrusts; but we must leap back from sin, as from the face of a serpent, as saith the Scripture; and every one must apply that remedy to himself, wherein he finds most profit, according to the address which shall be given him, by his prudent Ghostly Father.   

CHAP. XI.  
Of other means, besides the former, whereby some grow to lose their Chastity; that we may fly from them, if we also will not lose ours; and by what means we may strengthen ourselves.  
NO care, or labour (though never so great) which is employed towards the proseruation of Chastity, will be esteemed too much by any, if he know, how to put the true price, upon the merit, and reward thereof. Now since our Lord hath made thee understand, the value of this treasure; & hath given thee grace both to choose it, and to make 
(a) This Ladv had vowed Chastity.  promise thereof again to him; I shall not be put, into so much necessity to declare the excellency thereof, as to give thee good directions, how thou mayst be sure not to lose it; and to tell thee of some errors, besides the former, through which it is lost by others; that so thou knowing them, mayst avoid them, lest thou also come to lose it, and thyself with it. Some 
(b) Of the diverse ways, whereby chastity groweth to be lost.  lose it, in respect, that having fierce & violent inclinations against it, and they, on the other side, being not earnest in making such a continual and sharp war against themselves; do, with a miserable resolution, deliver themselves over, bound hand and foot, to the will of their enemies. Not considering, that the purpose of a 
(c) A noble word for a Christian to write in his hart; ●ither to couq●er sin, or to dye in the battles.  Christian, is to be, either to dye, or else to overcome; by means of his grace, who helpeth such, as fight for his honour. Others there are, who although they be not greatly tempted, have yet naturally a certain baseness & straitness of hart, which is inclined to vile, & poor things. And for as much as this pleasure, is one of the most vile, & poor, & most at hand; they quickly find means to meet with it, & to bestow themselves upon it, as a thing that is proportionable to the baseness & poorness of their own hart; which doth not raise itself so high, as to embrace a life of such men, as are ruled even by natural reason. Which alone, taught one, so good a lesson, as to make him say, That in carnal pleasures, there was nothing worthy of a magnanimous hart. And another said, That the life which consists in carnal pleasure, is a life of beasts. For not only, doth the light of heaven, but even that of natural reason, condemn such as employ themselves upon this baseness; as people who live not in the circle of men, whose life must be agreeable to reason; but of beasts, whose very life is, sensual appetite. And if justice might be done, there would be a great deal of cause, to take away the name of men, from these fellows; in regard, that although they have the shape of men; they yet lead a life of beasts, & are the true dishonour and reproach of men. Nor would 
(d) How strange this is, and yet after a sort, it is daily seen.  it be a thing moderately strange, or give small wonder, to them that saw it, if a beast should lead a man, bridled, up and down; and carry him whither it would, directing him, who ought to govern it. And yet there are so many, ruled by the bridle of bestial appetite, both of high and low condition; that I know not, whether it is through the multitude thereof, that it cannot be so easily discerned. Or else I rather believe, that it is because there are few, who have light to see, how miserable, a soul in a body is, when it is killed by carnal pleasures; and the more, if that body, be fresh, and fair.  
O how many souls of these, and others, are burning in this infernal fire; nor is there any to cast tears of compassion upon them, or to say with their hart, To 
(e) jod. 1.  thee, O Lord will I cry out, because the fire hath devoured, the beautiful things of the desert. For 
(f) Note.  certainly, if we had amongst us of those 
(g) Luc 7.  widows of Naim, who would bitterly bewail their dead children, Christ would use mercy, for the reviving them in soul, as he did the body of that widow's son, who is mentioned, in the Gospel.  
It is not his part to sleep, who hath the office, in the Church, to pray, and intercede for the people with the tenderness of a Mother. Lest God do chastise both him & them; saying, 
(h) Ezech. 22.  I sought, among them, for a man who might place himself, as a wall; & 
(i) See the infinite goodness of God, who is angry, if by praying for one another, we seek not to appease his wrath.  might oppose himself against me, and so I might not destroy the earth: but I fou●d no such man; and I poured out my wrath upon them, & in the fire of my 
(k) Ezech. 22.  anger I consumed them. Take heed therefore that thou love not a narrow, and poor hart of thine own; to which these base pleasures use to be agreeable and delightful. Remember that which S. Bernard said, That if thou well consider the body, and that which proceeds from thence, it is a kind of more loathsome dunghill, than otherwise, thou hast seen. Despise it from thy hart, withal the ornaments, and ●ace, and delight it hath; and make account that even already, it is in the sepulchre, converted into a handful of dust.  
When thou seest any man or woman, look not much upon their face, or person; and if thou do, let it be to loathe it; but address thy internal eyes, to the soul, which is shut up, and hidden in the body; amongst which souls, there is no difference, of man, or woman. And admire thou that soul, as a thing created by God; since 
(l) The inestimable dignity, & excellency of a soul.  the value of that alone, is greater than that of all corporeal things, either made, or to be made. And thus, dismissing thyself from the baseness of bodies, bestow thyself upon the search of greater treasures; and undertake thou, noble erterprises; and no less, then to lodge even God himself both in thy soul, and in thy body, with a profound purity of hart.  
Behold 
(m) The height, and dignity, of the vocation, of a Christian.  thyself with such eyes, as these, since S. Paul saith, 
(n) C●. or. 3.  Know you not that you are the temple of God; and that the spirit of God remaineth in you? And in another place, do you not know that your members, are the temples of the holy Ghost, who remains within you, and whom God hath given to you; And, you are not your own; And since you are bought with a great price, let God be honoured in your bodies. Consider also, that when thou didst receive holy Baptism, thou wert made the Temple of God; and thy soul was consecrated to him, by his grace; and so was thy body also, by the ●uch of that holy water. And the holy Ghost doth derue itself, both of the soul and body; as being the Lord of the whole house; inclining both the one, and the other, to good works; and for this it is said, That even the parts of our body, are the Temples of the holy Ghost.  
God 
(o) Be thou amazed, at this infinite vouchsafing, of almighty God.  doth vouchsafe us great honour; by being pleased to dwell in us, and to honour us indeed, with the name of Temples; and great is the obligation which thereby is put upon us, to cleanse ourselves; it being so fit, that the house of God be clean. And if thou wilt consider, that thou wert purchased, as S. Paul saith, at a great price; that is by the life of God humaned, which for thee was given, thou mayst see, how great reason it is, for thee to honour God, and to bear him in thy body, doing him service; and not therein, to commit any thing, which may be to his dishonour, and thine own extreme disadvantage. For just, and true, is that sentence, That 
(p) 1. Cor. 3.  whosoever shall defile the Temple of God, him will God destroy. For in his Temple, there must be nothing, but that which tends to his honour, and praise. Remember that which S. Augustine said, When I had once understood, that God had redeemed and purchased me, with his precious blood, I resolved, that never more, I would sell myself; To which I would have thee add, And how much less will I do it, for the base pleasure of flesh, and blood.  
Thou hast begun a 
(q) A vow of perpetual Chastity.  work, worthy of a noble courage, because thou meanest to be incorrupt, in that corruptible flesh of thine; and to possess that, by way of virtue, which the Angels possess by way of nature; and to pretend to a particular crown in heaven, in being companion to those blessed Virgins, Who sing that new song, and follow the Lamb, wheresoever he goeth. Consider the name, which now thou holdest, of being the spouse of Christ; and the joy which thou mayst expect in heaven, when there that spouse of thine shall lodge thee in thy bed; for thus thou wilt come to so much love of the purity of virginity, that for it, thou wilt gladly lose thy life, as many holy Virgins have done; who rather than they would not be Virgins, were content to be Martyrs, with great magnanimity. Procure thou also to 
(r) This is true Nobility; & the contrary is mere baseness.  have a noble hart, which is very necessary, for the keeping of thee in that high estate, where God hath placed thee.   

CHAP. XII.  
That God useth to punish such as are proud, by permitting them to lose the treasure of Chastity, thereby to humble them; and how necessary it is to be humble, for the overcoming of the enemy to this virtue.  
THERE have been others, who lost the treasure of their chastity, by reason that God did punish them in his just judgement, through a giving them over (as S. Paul saith,) to the dishonest affections of their own hart, as into the hands, of cruel executioners. Chastizing thus, some of their sins, by other sins of theirs, he not inciting them to sin, 
(s) See & detest the doctrine of Caluin, which he uttereth in his Institutions; for the maketh the treason of judas, to be as properly, and as truly, the work of God, as the conversion of S. Paul.  (for a very strange thing it were for him, who is sovereign goodness, to because of sin in any soul) but by retiring his succour, from a man, for other sins of the same man; which is the work of a just judge; who in that he is just, is also good. Thus saith the scripture; A wicked woman is a deep well; and a lose woman is a straight well; and he shall fall into it, who hath offended God.  
Let 
(i) Be not highminded, but fear.  no man therefore presume, upon his not sinning against God in the point of chastity, if yet he sin in other things. Since God is wont to let men fall into that which they would not, & into which they were not wont to fall, in punishment of their falling into other sins, from which they ought to have kept themselves. And though this be generally true in the case of all sins, and God is offended with them all, and doth punish all; yet more particularly doth he (as S. Augustin saith) punish secret 
(u) Above all things, take heed of Pride.  Pride by open lust. So is it related of Nabuchodonosor; That for the punishment of his pride, he lost his Kingdom, & was cast out of the conversation of men; and the hart of a beast was given him; and he passed his time among the beasts. Not that he lost the nature of a man, but that even to himself, it seemed that he was not such. This did he continue, till God gave him understanding and humility, whereby he knew & confessed, That honour & dominion was of God; and that he bestoweth it, where he would. Certainly 
(x) Note.  so it is, that the man who attributes the building up of chastity, to the strength of his own arm, God doth drive him from amongst his servants; and being departed out of that company, which was, as it were, of Angels, he dwelleth now amongst beasts; having so bestial a hart in his body, as if he had never loved God; nor known what chastity meant; & as if there were no hell, nor glory, nor reason, nor shame. In 
(y) How highly true is this?  so much, as themselves are amazed at what they do; and they seem not to have the judgement, or discourse of men; but to be wholly abandoned to this brutish vice, like very beasts; till the mercy of our Lord, do look with pity upon so great misery; and make him, whose case is such, to know, that for his pride he fell, and by means of humility, he is to recover and rise. And then doth he confess, that the kingdom of chastity, by which he had dominion over his body, is a blessing of God, which, by his grace, he gives, and which, for the sins of man, he taketh away.  
This sin of Pride is so hard to be discovered, and consequently so much to be feared; that sometimes a man hath it so conveyed into the most secret corners of his hart, that even himself understands it not. A witness of this, may be S. Peter, and many others; who whilst they were taking pleasure, and confiding in themselves, did think that they were putting their trust in God; who by his infinite wisdom seethe their infirmity; and with his mercy, accompanied by his justice, doth cure and heal them; by giving 
(z) For Pride, and Ingratitude, many have grown to lose their chastity.  them to understand, (though to their cost) that they were unthankful unto him, & unduely confident in themselves, since now they see how miserably they are fallen. Now although this fall, cost them dear, yet doth it not carry so great danger with it, as doth the secret sin of Pride, wherein they were. For, not knowing thereof, they would have sought after no remedy; and so they would have run upon their own ruin; but coming to find out, that sin by their fall, and being humbled before the mercy of God, they obtain remedies from him, against both inconveniences.  
For this I say it is, that S. Augustine told us, That 
(a) A golden sentence of the great S. Augustine.  God doth punish secret pride by open lust; because the second sin is manifest to him that committeth it; and by means thereof, he grows to a knowledge of the former, which lay hidden. And thou art to know, that some people are only proud, within themselves; and others are so with contempt of their neighbours, whom they conceive to be defective in virtue; and especially in that of chastily. But 
(b) Note this.  thou, O Lord, how truly wilt thou behold this fault, with angry eyes? And how thankless were those thankes to thee, which were given thee by that Pharisee, who said, I am not ill like other men; I am not an adulterer nor a robber, like that Publican. This, O Lord, thou dost not leave without punishment; Thou dost punish it, and that with great severity; by letting him fall that stood on foot; in punishment of his sin, and thou dost raise the other up, who was fallen; thereby, as it were, to make him a kind of amends, for the wrong which the other had done him.  
It is a sentence of thine, and thou observest it very well; Do 
(c) Luc. 6.  not condemn others and thou shalt not be condemned: And, with the 
(d) Matt. 5.  same measure wherewith you measure to others, with the same it shallbe measured to you again. And, he that exal teeth himself, shallbe humbled. And thou didst command it to be thus published in thy name, to such as despise their neighbours Woc be to thee who despisest; for thou shalt be despised. O how many have mine eyes seen, punished according to this sentence, who never had understood how much God abhorreth this fin, till they saw themselves fallen, into the very same, for which they condemned those others; yea and into worse.  
Of 
(e) Take heed of contemning others; lest thou grow the subject of the contempt of others.  three things (said an Ancient of former times) I condemned others; and into all three, myself did fall. Let him that is chaste, give God thankes for the favour he doth him; and let him live with fear, and trembling; lest himself do fall; and let him help to raise such an one as is fallen already; showing 
(f) We may be severe to ourselves but we must have compasio upon others.  compassion towards him, and not contempt. Let him consider, that they are both made of one piece; and that as the other fell, so he (for as much as concerns himself) doth fall. For, as S. Augustine saith, There is 
(g) He is blind, who believes not this.  no sin committed by one man, which would not be also committed by another man, if he were not assisted by him that is the maker of man. Let him draw good out of evil; humbling himself by occasion of the others fault. Let him, I say, draw good out of evil; and as for the good of his neighbour, let him rejoice in that. Let him not be as a venomous serpent, which fetcheth evil out of all things; pride out of ethers' miseries, and envy out of their felicities. Such 
(h) Note.  souls as these, will not escape the punishment of God. He will suffer them to fall upon that, into which those others fell; and he will not give them the felicity for which they did envy others.   

CHAP. XIII.  
Of two other dangerous means, which are wont to make way for the loss of Chastity, in such as endeavour not to avoid them.  
AMONGST the miserable falls from chastity, wherewith the world is made acquainted; it is reason that we forget not that, of the King, & Prophet David. Because that fall, being so miserable, & the person that fell, so highly qualifyed, it leaves the hearer with great apprehension; that there is no one, who may not fear his own infirmity. The occasion of this fall, (as saith S. Basil) was a light kind of complacence, which David took in himself, when once he was visited by the hand of God, with much consolation; and he presumed to express himself in this manner, I said in my abundance, that I shall never be moved. But O, how far otherwise did it fall out; and how well did he afterward understand, that, whereof before he was ignorant, That 
(a) Eccl. 7.  in the day of prosperity which we have, we must be calling those 
(b) A safe and most profitable advice.  miseries to mind, which we may have; and that we must take in, those divine consolations, by the weight of Humility, accompanying it with the holy fear of God; lest otherwise he experience that, which David himself delivered, Thou turnedst thy face from me, and I was troubled.  
Another cause of his fall, is given us to be understood, in holy Scripture, by saying that at such times as the Kings of Israel, were wont to pass into the wars, against the infidels, King 
(c) 2, Reg. 1.  David stayed at home. And walking up and down, upon a terrace of his palace, he saw that which was the occasion of his adultery, and of the murder also, not only of one, but many. All this had been avoided, if he had gone to fight the battles of God, according to the custom of other Kings; and himself had done so, other years. If 
(d) A good lesson to us Catholic to be sympathising always with the Holy Church our Mother, both in sorrow, and in spiritual joy, according to the diversity of times, & occasions.  thou wilt be wand'ring up and down, when the servants of God are recollected; if thou wilt be idle, when they labour in good works; if thou wilt be dissolutely sending thine eyes abroad, whilst theirs are weeping bitterly, both for themselves and others; and if, when they are rising up by night, to pray, thou art sleeping and snorting, and leaving of (by occasion of every fancy) the good exercises which thou wert wont to use, (and by the force and heat whereof, thou wert kept on foot) how dost thou think to preserve chastity, being careless, unprovided of defensive weapons, and having so many enemies, who are so stout, laborious, and completely armed, in fight against it.  
Do 
(e) Note.  not deceive thyself, for if thy desire to be chaste, be not accompanied by deeds, which are fit for the defence of that virtue, thy desire will prove vain; and that will happen to thee, which did to David: Since thou art not more privileged, more stout, nor more a Saint, than he. And to conclude this matter, (of the occasions, through which, this precious treasure of chastity, is wont to be lost) thou art to understand, that the cause why God permitted, that the flesh should rebel against reason, in our first parents, (from whom, we have it by inheritance) was, for that they rebelled against God, by disobeying his commandment. He chastized them in conformity of their sin, and thus it was; That 
(f) Note. Lex Taliotus.  since they would not obey their superior, their inferior should not obey them; and so the vnbridlednesse of this flesh, being a subject and a slave, rebelling against her superior, which is reason, is a punishment ●ayd upon reason▪ for the disobedience, with she committed against her superior, which is God.  
Be therefore very careful, that thou be not disobedient to thy superiors, lest God permit, that thy inferior, which is thy flesh, do rebel against thee; as he suffered Adad to rebel against King Solomon 
(g) 3. Reg● 12.  his Lord; and lest he scourge & persecute thee; and, by thy weakness, draw thee down into mortal sin. And if, with the inward eyes of thy hart, thou have understood, that, which here with the eyes of thy body thou hast read; thou wilt see how great reason there is, that thou shouldest look to thyself, and consider what there is within thyself. And 
(h) No man can see himself exactly, but by light from heaven.  because thou art not exactly able, to know thine own soul, thou art to beg light of our Lord; and so to sift the most secret corners of thy hart, that there may be no ill thing there; which either thou knowest, or knowest not off; by means whereof, thou mightest, through some secret judgement of God, run hazard to lose the treasure of chastity; which yet it doth so much import thee to keep safe, by means of his divine assistance.   

CHAP. XIV.  
How much we ought to fly from the vain confidence of obtaining victory against this enemy, by our own only industry, and labour; and that we must understand it, to be the gift of God; of whom, it is to be humbly asked; by the intercession of the Saints; and in particular of the Virgin, our Blessed Lady.  
ALL that which hath been said, and more which might be said, are means for the obtaining, and keeping of this precious purity. But it happeneth oftentimes, that as, although we bring, both stone and wood, and all other necessary materials, for the making of a house, yet we do not fall upon the building of it; so also doth it come to pass, that using all these remedies, we yet obtain not the chastity which we so much desire. Nay there are many, who, after having had lively desires thereof, and taken much pains for the obtaining of it, do yet see themselves miserably fallen, or violently at least, tormented in their flesh; & with much sorrow they say, We have laboured all night, and yet we have taken nothing. And it seemeth to them, that in themselves, that is fulfilled, which the Wiseman said, The 
(a) Eccl. 7.  more I sought it, the further off, it fled away.  
This 
(b) Take heed of trusting to thyself.  useth oftentimes to happen, by reason of a secret confidence, which these proud labourers, have in themselves; imagining, that chastity, was a fruit which grew from their only endeavour; and not, that it was a gift, imparted by the hand of God. And for not knowing of whom it was to be asked, they justly were deprived of it. For 
(c) God showeth mercy sometime even in suffering us to shall into ●●nne.  it had been of more prejudice to them, to have kept it; (since withal, they would be proud, and ungrateful to God) then to be without it, yet withal, to be full of sorrow, and humility, and so to be forgiven by penance. It is no small part of wisdom, to know by whom chastity is given; and he is gone a good piece of the way, towards the obtaining of it; who indeed believeth, that it comes not from the strength of man; but that it is the gift of our Lord. This doth he teach us, in his holy Gospel, saying, All are not capable of this word, but they to whom it is given, by God. And although the remedies already pointed out, for the obtaining of this happiness, be full of profit; and 
(d) We must both work & pray, for neither of them both alone, will serve the turn.  that we must employ ourselves thereupon; yet must that be with this condition, that we place not our confidence in them; but let us devoutly pray to God, which David did both practice, and advice, by saying; I did cast up mine eyes to the mountains, from whence my succour shall descend▪ my succour is of our Lord, who made heaven and earth.  
A good witness of this, may the glorious S. Hierome be; who relates of himself such extreme afflictions, by temptation of the flesh, as reduced him to so great extremity, that neither great fasting, nor large watching, nor sleeping upon the ground, nor that his body was even half dead, could deliver him from the same But then, as a man deprived entirely of all succour, and finding no remedy in any remedy; he cast himself at the feet of jesus Christ our Lord; and made him 
(e) He alludeth to S. Mary Magdalen.  a bath of his tears; and wiped them with the hair of his devout thoughts. Yea, and sometimes it happened, that he spent whole days, and whole nights in crying out after Christ. In 
(f) God is a liberal rewarder of his servants, if indeed they be his servants.  the end, he was heard; & God gave him the desire of his hart, with so great serenity, and spiritual consolation; that it seemed to him, as if he were assisting, among the quires of Angels. In this sort, doth God relieve such as call upon him with entire affection, and who remain faithful in the war, till he send them secure.  
And 
(g) The invocation of Saints, is very useful, & especially of the immaculate Mother of God.  not only must we invoke God to favour us, but the Saints also; who are signified by the Mountains spoken of here by David; & especially must the most pure Virgin be called more upon, than any of them. Importuning her with services and prayers, that she will obtain this blessing for us. And these services, she will receive, and these prayers will she gladly hear; as a true lover of that, which we desire by her means. I have, in most particular manner, seen great favours obtained, through the means of this ●lessed Lady, by persons troubled with the temptations of sense; with 
(h) The devotion to the sacred, and immaculate conception of the Mother of God, is much, & most worthily recommended by this Holy Author.  having offered some prayers to her, in memory of that purity, wherein she was conceived without original sin; and of that virginal chastity, wherewith she did conceive the Son of God. Take therefore this B. Lady, for thy particular advocate; to the end, that, by her prayers, she may obtain and conserve purity in thee. And consider, that if among the women of this world, we find some, who are such friends to honesly; as that, to the uttermost of their power, they assist and protect any creature, that will forsake the baseness of the contrary vice, and walk on by the purity of chastity; how much more, incomparably, is it to be hoped, of this most pure Virgin of Virgins, that she will cast her eyes, and her ears upon the services, and prayers, of such as desire to preserve chastity, which she so cordially love's? Be therefore sure, that thou abound in desire of this blessing. Fail not of confidence in Christ, nor of earnest prayer, nor other endeavours, as hath been said. For neither in his Saints, will there be wanting any love or care to pray for us; nor mercy from heaven, for the granting of this gift, which God only gives. And his pleasure is, that every one who receiveth it, should know, that of him they have it; and they are to give him glory for the same, since, in all reason, it is so due to him.   

CHAP. XV.  
How our Lord disposeth not, equally of the gift of Chastity, unto all; because to some, he giveth it only in their souls; and of the great profit which the temptations against Chastity, do bring, if they be well borne.  
IT is to be considered with attention, that God doth not equally impart this gift to all; but with difference, according to the pleasure of his holy will. For to some he giveth, more, and to others less. To some he giveth chastity in the soul only; which is, A deliberate, and firm resolution, not to fall into the contrary vice, for the whole world, but yet, together with this good purpose, such an one, may have foul imaginations in his mind, and painful temptations, in the sensitive part of his soul. Which, although they cannot draw the reasonable part to consent to sin; yet do they afflict her, and give her enough to do, in defending herself against their importunities. This 
(i) A good picture, of the present case.  carrieth some resemblance to that of Moses, and the people. For he being in the top of the mountain, in the company of God, the base people, were at the foot thereof, adoring I dolls. But whosoever is in the state aforesaid, must give great thankes to our Lord, for the favour that he hath vouchsafed to his soul; and he must patiently suffer the little obedience, which is performed to him, by his sensitive part. For 
(k) Note.  as, if only Eve had eaten of the forbidden tree, Original sin, had not been committed, unless Adam also had consented, and eaten thereof; so whilst the good purpose of not consenting to any thing that is evil, doth reign in the superior part of the soul, it is not in the power of the sensitive part, (how much soever it 
(l) That is, how much soever it solicit us.  eat) to produce a mortal sin, since the 
(m) That is, Reason.  man consents not to it; but it is displeasing to him, & he reprehendeth it; whereby thou seest that thou art to be very careful, not to suffer these imaginations, or motions, to remain in thee, but to drive them away. For he that seethe the danger wherein he is, by keeping that fire of hell within himself, and by cherishing that serpent in his bosom (especially 
(n) Note this, and note it well.  if he have observed, at other times, that from thence, hath used to grow a consent to do that evil work, or to take pleasure in that vicious delight,) such negligence is adjudged to be a mortal sin; since when he saw the danger, he loved it, by not driving it away. But as long as there is a purpose alive, of not consenting to the evil work, or to the evil delight; but to resist (although weakly) when thou seest the danger wherein thou art; thou art to think, that our Lord did not suffer thee, to fall into mortal sin. And because herein, it is very hard to give a clear sentence, without particular information of him that suffers the temptation, it 
(o) No security of light, under God, without advising with a good Ghostly Fath●●●  is fit to acquaint the learned Ghostly Father with it; and to take his counsel. And if, notwithstanding all this, it offend any man to suffer so continual war within himself; let him consider, that by the trouble of temptations, the sins which he hath committed are purged; and man, is animated, towards a better serving of God, when he seethe that he hath more need of him. And, 
(p) 〈…〉 humble, by the importunity of the temptations of sense.  as mad as we are, we come to know, by our own weakness, and by seeing ourselves in so gro●● hazard, and that we are, even upon the very horns of the bull; as that, if the hand of God, did, never so little, abandon us, we should fall into that fearful 〈…〉 of mortal sin. And till this weakness be, even from the root thereof, acknowledged, and experimented by thee, the temptations of sense will not give thee over; which are, as so many tempestuall showers, and blows, that may cause thee to acknowledge, that this blessing is not to remain in thee, unless it be granted thee, from above.  
If thou wert a faithful servant of God, the more thou wert combated, by thy flesh, the more would thy soul encourage herself, to the conservation of chastity; & so the temptations, should be as knocks which might help thee to give thy purity, a deeper root; and thou shouldst see the wonderful things of God. For 
(q) The great goodness of God shines fair in our wickedness, & his strength in our weakness.  as, by occasion of our wickedness, the goodness of God appears the more; so by the weakness of our flesh, he bringeth strength into our soul; the spirit giving the No, to that which the flesh enticed it to; and the love of chastity, doth unite and fortify itself with new spirits, as often as the flesh soliciteth the mind to put it away. Thus, by means of one troublesome, and base contrary, God perfects another, which is noble, and precious; and this is chastity.  
Remember that a good war, is more to be desired then a wicked peace; and that it is better for us, to labour that we may not consent, thereby to please our Lord; then for the taking of a little bestial pleasure (which, even as soon as it is taken, leaves a 
(r) Sinful pleasure, is a bitter pain disguised.  double sting behind it) to cast him into indignation, against us, whom we ought, with all our powers, both to love, and please.  
Call thou with humility, and with confidence, upon him who will not fail to secure one, that fights for his honour. And in the end, he will so ordain, that thou shalt come rich, out of this skirmish; and he will esteem of the affliction, which thou hast been in, as of a kind of martyrdom. For as the Martyrs, chose rather to dye, then to deny their faith; so thou choosest to suffer what thou sufferest, rather then to violate his holy will. And he will make thee a companion in glory with them, since thou art so here, in thy afflictions. In 
(s) Note.  the mean time, comfort thyself with having in thy hart so good a proof, that thou lovest God; since for love of him, thou leavest that which thy flesh liketh.   

CHAP. XVI.  
How the gift of Chastity, is granted to some, not only in the interior part of the soul, but in the sensual part also; and this, after two manners.  
TO others, our Lord giveth this blessing of Chastity, more abundantly. For not only doth he grant a detestation of these delights, to the soul; but even in the sensitive part, and flesh, they have so much temper, as that they enjoy great peace; and do scarce know what a painful temptation doth mean. Now this happeneth after two manners. Some have this peace and purity, even by natural complexion; but others, by election, and favour of God. They who have it by natural complexion, are not greatly to applaud themselves, for the peace that they find; nor to contemn such, as they see are tempted. For 
(t) The greater the temptation is, the greater is the virtue, in overcoming it.  the virtue of chastity, receives not her measure, from the having of this peace; but from the maintaining, in the soul, a firm purpose not to offend our Lord, by the contrary sin. And if one being tempted with sense, make good, the purpose of Chastity, in his soul, with greater strength than the other, who is not called into that war; more chaste shall this person be, who is assaulted; then the other, who is not solicited.  
Neither yet, are those well complexioned persons to go out of countenance, by saying, I do little, or I gain little by being chaste; But they must serve themselves of their good inclination, and make choice of chastity, by discourse of spirit, to please our Lord; to which they are invited, by their own inclination. And, by this means, they shall serve God, with the superior part of the soul, by a virtuous election; and with their sensitive part, by their obedience, and good inclination.  
Others 
(u) A more noble kind of chastity.  there are, who not by natural inclination, but by favour of our Lord, are so chaste, as that they feel in their soul, a most profound, internal detestation, of that baseness; and in their se●siti●e part, so great obedience, that it goeth not dragging, after the commandment of reason, but obeyeth with gust, and speed; and they both, enjoy an entire peace. At this excellent condition, did those Philosopher's point, who said, That some men there were, so excellent: & who had their minds, so well purged that not only they did operate virtuously, without any war of their passions, but that, even those passions, being so absolutely overcome, they forgot that they had any; and that, not only their passions did not conquer, but not so much as assault them.  
But 
(x) Few Philosophers, were ever chasts and never any was truly humble.  that which the Philosophers were talking of, and never had, (for without grace, there is no true virtue) that, good Christians do possess, to whom God is pleased to impart this perfect gift. Not purchased by their own force, but granted by his strong, and celestial holy spirit, which is bestowed through Christ jesus our Lord, in resemblance of the same Lord, who kept the entireness of Virginity, in mortal flesh. This heavenly spirit infuseth perfect chastity into whom he wil And this he worketh in them, That as the superior part of the soul, is with perfect obedience, most subject to God, & from him receiveth powerful strength, and most excellent light, being so perfectly united with him, and so ruled by his will, that he may say with the Apostle, He 
(y) 1. Cor. 〈◊〉.  that cometh close to God, is made one spirit with him; so this efficacy of God, which infuseth force, and giveth, to the sensitive part this disposition; doth procure, that (wholly forsaking bestiality, and that fierceness which naturally it hath) it may be obedient, and yield itself very subject to reason. And although they are of different natures, the one being spiritual, & the other sensual; yet doth the sensitive draw so near to reason; and takes the bridle into her mouth so well, that she goeth tamed, and in order. And howsoever it be not that thing, which reason is; yet doth it proceed according to reason; not hindering, but rather helping the spirit; as a faithful wife, would do her husband.  
And 
(z) Even the reasonable part, of a carnal man's soul, groweth to be, as it were br●●tish; and so, even the sensitive part of a chest person, groweth to be, as it were reasonable.  as the souls of some, are so miserably given over to the flesh, that they sail not by, any other star, then of their appetite (& though, the nature thereof be spiritual, yet they abase themselves to the lamentable subjection of their body (being so transformed as it were into flesh, that they grow fleshly, and do seem in their will, and in their thoughts, to be but a mere lump of flesh;) so the sensual part of those others, cometh so close to their reason, that the same doth more, look like reason, than even the very souls. of those others do. This 
(a) The doctrine of Chast●●y, till the coming of ●●sus Ch●●st our Lord, was a great piece of newe●● & the Sectaryes of this age would now say put it out of ●ashion.  seemeth a hard thing to be believed; but in fine it is the work & guise of God; and conceived especially (through jesus Christ his only Son) in this time of the Christian Church. Of which time, it was prophesied▪ That the wolf and the lamb, the Lion & the Bear, should feed together; because the irrational affections of the sensitive part (which (as cruel beasts) would be striving to vex and swallow up the soul) should be put in peace, by the gift of jesus Christ; and, having given over the war that they were in, should live in amity. As job saith, The 
(b) job. 5.  beasts of the earth shallbe peaceable to thee; and thou shalt keep friendship, with the stones of the earth. And then also, is that fulfiled, which is written in the Psalm, Thou man of one consent with me, and my guide, and familiar acquaintance, who didst 
(c) A place of Holy Scripture, well pondered and applied.  eat with me of that sweet food; and we went into the house of God, with one consent. Which words, the interior man, doth say to the exterior; holding him in such subjection, that he styleth him to be, of one soul: and of such conformity to his will, that he saith, they eat sweet food together, and go jointly into the house of God. For they are in such a league, that if the interior man, do feed upon chastity, or prayer, or that he fast, or watch, or perform any other holy exercise, finding much sweetness in them; just so doth the exterior man also, and they are savoury to him, like a sweet food.  
But 
(d) Note.  yet, do not thou conceive, that in this exile of ours, one shall arrive to so great abundance of peace; as not to find sometimes, both in this, and other particulars, some motions against reason. For excepting Christ our Redeemer, & his sacred Mother; this prerogative was never granted to any. But thou art to understand, that although there be of these motions, in persons to whom God doth grant this gift; yet are they not either so many in number, or such in quality, as to put them to any great pain; but without engaging them to much war, or taking from them true peace, they are overcome by them, with ease. And 
(e) A significant comparison.  if, in a City, we should see a couple of boys together by the ears, & instantly after to shake hands; we should never say, That, for that short little bickering, the peace of the City were broken, if it were maintained by the rest of the people.  
And since, even the Philosophers, confessed that there was such a state of soul as this; without knowing what belonged to the power of the holy Ghost; Let 
(f) A fortiori.  it not be hard for a Christian, to confess it, and to desire it, for the glory 
(g) We proclaim the Divinity of Christ, by the conquest of our sensualityes.  of the redemption of Christ, and of his power; to which nothing is impossible. Of whose coming, it was prophesied, That then, there was to be an abundance of peace. And Isay saith, It is as a river. And S. Paul saith, That it exceedeth all understanding. And when the flesh shall be thus obedient, and thus tempered, then shall we be far from hearing the voice of her 
(h) Of sensuality  natural language; and out of danger also, of falling under that terrible malediction, which God cast out against our first Father Adam, because he bearkned to the voice of his wife. It rather belongeth to us, to make her serve us; and to hear our voice; and, (as we would do, to a bird in cage) so to teach her to speak our 
(i) Of reason & religion.  language; and to make her learn it, since she can obey us, with so much readiness. By 
(k) A sweet frai●e, of a long labour.  which long rooted obedience, which she yieldeth to reason, she groweth so well nourtured, that if she ask for any thing, it is not for the use of pleasure, but for the relief of necessity. And that voice we may well hear as God commanded Abraham to hear the voice of his wife Sara; who was then so aged, and her body so weakened, and so mortified, that now it had no more the superfluityes, which others of fewer years were subject to. And such a body as that, we may trust the more; hearing that which it will say to us; though 
(l) Note.  yet, we must not give it so much credit, as that the will thereof, may be a law. But we must examine it with prudence of spirit, lest that flesh of ours, which seemed to be dead, do but only counterfeit the being so; & lest it do so much the more dangerously draw us down, as we thought it had been more faithful to us.   

CHAP. XVII.  
Wherein he beginneth to discourse of the languages, spoken by the Devil; and how much we ought to fly them; and that one of them, is to make a man proud, and so to bring him to great mischief and error▪ and of the means, how to avoid this language of Pride.  
THE Languages of the Devil, are as many, as be the kinds of his malice, which are innumerable. For as Christ, is the fountain of all the graces, which are communicated to the souls of such, as by obedience grow subject to him; so is the Devil, the Father of sin, and darkness; who by inciting, and persuading his rotten sheep, induceth them to wickedness, and lies, whereby they may eternally perish. And because his deceits are so many, that the spirit of our Lord alone, is able to discover them, we will only speak a few words, remitting the rest to Christ, who is the true instructor of our souls.  
The Devil is called by many names, to declare the mischiefs that are in him. But amongst them all, let us speak of two; That of Dragon; and that of Lyon. A Dragon he is, as saith S. Augustine, because he secretly doth lie in ambush, and lay his snares; A Lion, because he doth openly persecute. The snare which he layeth to deceive us by, is first to puff us up with Vanity, and Falsehood; and afterwards to pull us down, by giving us a real, and a miserable fall. He puffs us up, with thoughts, which incline us to an estimation of ourselves, & so he maketh us fall into pride. And for as much as he knoweth by experience, that this sin is so 
(a) The power which pride hath to do mischief.  great, that it sufficed to make himself, of an Angel, a Devil; he labours all he can, to make us partakers with him therein; to the end that we may also partake with him, in the torment, that he is subject to. Full well he knows, how displeasing, Pride is to God; and that it serves the turn to make unprofitable, whatsoever a man hath, how good soever it seem. And he laboureth so hard to sow this vile seed in our soul, that 
(b) Mark the craft of the Devil, and learn to ●●y him.  he will not stick many times to speak truth; and to give good counsel; and feelings of devotion; only to induce us thereby, to pride; making small account of what he looseth, in that, one do some one good work; that so he may gain him to himself, in gross; and others also, who follow him, by the sin of pride. For as a King goeth accompanied with muoh people, so doth pride with many other sins. The scripture saith; The beginning of all wickedness is pride; and he that hath that, shallbe full of maledictions; That is to say, both of sins, and punishments.  
We read of a solirary person, to whom the Devil appeared for a long time, in the figure of an Angel of God; and gave him many revelations; and every night, made his cell resplendent, as if there had been some great light or lamp. But at the end of all this, he persuaded with him, to kill his own son; that so he might be equal in merit, to the Patriarch Abraham▪ Which the solitary person (being deceyued) prepared to put in execution; but that the son, who had suspicion thereof, fled away. To another also, he appeared in figure of an Angel; and for a long time, told him many truths, thereby to gain credit with him; and afterward he told him a great lie, against faith; which the other, being deceyued, did believe. So 
(c) A fearful example.  also do we yet read of another, whom (after he had lived fifty years, in very singular abstinence, and with more straight observation of solitude than was observed, by any of the rest in the wilderness) the devil, in form of an Angel did persuade, that he should cast himself into a deep well, that so he might know by experience, That neither that, nor any other thing, could do hurt, to one that had served God, so long, and so well, as he had done. All which he believed, and put the same in execution. And being, with much difficulty taken out of the well, even half dead; and being advised by those other holy old men of the wilderness, that he should repent himself of so great a sin (being suggested by an illusion of the Devil,) he would not believe, or do as they required him. And that which is worse, (although indeed he died the third day after) so deeply had that deceit conveyed itself into his heart, as that (notwithstanding he even saw himself dye, by reason of that fall) he still, nevertheless believed, that it had been a reuclation of an Angel of God.  
O 
(d) Be not high minded, but fear.  how necessary is it, for such as hau● even profited in virtue, that they live with a holy fear of themselves; as men, who although they may make conjecture, that they are well with God, yet 
(e) We may have great hope, but no certainty of being in the state of grace.  can they have no certainty thereof. Nor do they know, whether they be worthy of lou● or hate, even at the present time; and much less what they are to be in the rest of the life which they will lead. And especially they ought to be very careful; not to believe themselves. Pride deserveth to be deceived. And if as I have related to you the deceits of men in former times, I should also recount, such as have happened in these days of ours; neither would they be written in a small volume, nor couldst thou read them, without much labour. On the one side, the case standeth thus, according to that which we may judge, That 
(f) See the great reason, that we have, both to love God, and to fear him.  God doth rain upon the hearts of many, the water of particular mercies; in virtue whereof, they bring forth many fruits, which even to the exterior are good; but the same men, have a kind of interior communication with our Lord, and that so familiar, that it can hardly be believed. On the other side, we have also experience, that by the permission of God, the Devil, doth in these times, use particular diligence, for the deceiving (by false motions, and false speeches, both interior and exterior, and by appearing with false light to the understanding) of such as are proud, and addicted to their own opinion; with conceit that it is the will of God. And so also, doth he suffer the Devil to exercise, by diverse ways, such, as serve him, in humility. And therefore in these times, when it seemeth, that Satan is broken lose (as S. john saith) it is necessary for them that serve God, to use double diligence; that they may not easily believe such things as those; and to procure profound humility, and holy fear, that God may not permit them to be deceived. They must also endeavour with speed, to give account of what they find, and feel in themselves, unto their Prelates, and Superiors, who may instruct them in the truth.  
The Prophet saith, That under the tongue of wicked persons is the poison of vipers; & how much more then, will it be, in the language of the Devil. who is the most wicked thing, of all things, that are wicked. And if, he shall puff us up, by occasion of the virtues, that we may have, we are to humble ourselves; and to consider the ill which we daily do; and the sins which we have committed. Which were so many, as that if our Lord, had not been close at hand; and had not come into that way, wherein we did walk, with so much desire to forsake him (as he did to S. Paul) we should have been multiplying our wickedness, to such a proportion, as that, even the torments of hell, would have been too little for our punishment.  
O 
(g) An excellent admiration of God's mercy.  thou Abyssus, and even bottomless pit of mercy; and what could move thee, to cry out to our hart, even from heaven; and to say, Why dost thou persecute me, with thy ill life? By which words, thou didst pull down our pride; and didst make us profitably fear, and tremble; that with grief, for having offended thee, and with desire of pleasing thee, we might say, O Lord what wilt thou have me do? And it is thy pleasure, O Lord, that we should expect the remedy of these our miseries, from thee; by means of the medicine of thy word, and 
(h) They be the Sacraments, which convey the blood of our Lord jesus, to our souls; and they are the true Priests of the true Catholic Church, who may minister them.  of thy sacraments, which the Priests of thy Church dispense. And thou commandest us to repair to them, for the same, as S. Paul did, to thy servant Ananias. Thus do we know full well, that our perdition came from ourselves; and our remedy from thee. And we confess, that it was thy infinite goodness, which made thee call to thyself, such as had turned their backs towards thee; & to remember them that had forgotten thee; and to be showing favours to them, that had deserved torments; taking them to thyself for sons, who had been so wicked slaves; and lodging thine own royal person in them, who formerly had been so stinking, and even the very sinks of uncleanness.  
These sins which then we committed, were ours; and if yet, we be any thing less wicked, it is by God, and in God, that we are so. As the Apostle saith, You 
(i) Philip.  once were darkness, but now you are light, in our Lord. It is therefore necessary for us, to remember the miserable state, in which by our fault, we placed ourselves; if we will be secure, in that happy state, wherein now, we are lodged by the mercy of God. Assuring ourselves, as of a most certain truth, That yet, we should do those very things which formerly we did, if the powerful, and pitiful hand of God, did retire itself from us. And if we considered the many dangers, to which we are subject through our frailty, we would not presume to rejoice outright, in the grace which we have at the present, through the fear of those sins, which we may commit, in the future. And we should know, how wholesome a counsel that is, of the holy Scripture, Blessed 
(k) Psal. 111.  is the man, who is ever fearful. And again, Work on● your 
(l) Philip. 2.  salvation with fear, and trembling. And yet again, Let 
(m) 1. Cor. 10.  him that stands, take heed, that he do not fall.  
A 
(n) Go on in this excellent contemplation, with great attention  sin that is committed, will cost sighs before it be pardoned; and a sin that may be committed, must cost fear, that we may be preserved from it; as it is excellently figured, by the fear, which jacob, had of Esau, when he came from Mesopotamia, though God himself had bid him come. A great joy was that, which the children of Israel conceived; and devout songs they were, which they sung then to God, when he wrought so great a miracle with them, as to make them pass through the sea, without once being wetshod. And it seemed to them (since they had not perished, in so great a danger) that nothing could be able to pull them down; nor to impeach their arrival in that Land which God had promised. But the experience fell out to be contrary. For after they had received that great favour from God; certain tentations, and proofs did follow; wherein they, were found weak, and impatient to endure the touch and trial, who had formely been so devout, and cheerful, upon their passage through the sea. And 
(o) Note.  because no soul shall wear the crown which is promised by God, but such as are found to be faithful, in the probations which he is ploased to send; those others, who were not such, could never reach to the Land of Canaan; but instead of the life which was promised, they were punished, in the desert, with death.  
Who 
(p) Note the great reason, which thou hast to be humble, whosoever thou be.  will therefore now, be so fare, from shooting at the mark, as, whether he behold his life past, or that which yet remains, in spending, to presume to toss up the head, and to take pride in himself; since in that part which is past, he did so miserably fall; and in that which is to come, he is subject to so many fears of doing the like. And 
(q) An excellent description of a man, who is truly virtuous; for he who is not thus, is but a counters fait.  if he knew, and did acknowledge this truth, as he ought, That all good things come from God; he would see, that to receive gu●ftes from God, is no reason for making him who hath the same, to take in, the vain snuff of pride; but rather to abase himself as a person who is bound to the performance of more gratitude, and greater service. And when he considereth, that together, with the increase of favours, the account which he is to make for them, doth also increase, as the Gospel saith; he finds, that they are as a heavy burden, which maketh him fetch many a deep sigh, and to be fuller, than he was before, of humility, and care.  
And because our levity is so great; and this secret pride, is so conveyed into the very bones of us; that no force of man is sufficient to cleanse us wholly from this sin; we must beg the gift of God; importunately beseeching him, that he will not suffer us to fall into so great a treason; as that we should rob him of the honour, which for all things that are good, is due to him. The pestilencies of the body, are cured by fasting; and of the soul, by prayer. Therefore he, who finds himself subject to this plague of the soul, must pray with all possible diligence, and perseverance; and present himself, in the high presence of God; beseeching him, that he will open his eyes, and make him truly know, what God is, and what himself is; that neither he may impute any thing that is evil to God; nor ascribe any thing that is good, to himself. And so he shallbe fare from harkening to this false Language of the proud Devil; who, by means of proper estimation, would fain beguile us. But harken thou to the truth of God, which saith; The 
(r) Believe this truth, if thou have a mind to be happy.  true honour and estimation of a creature, doth not consist in itself, but in receiving favour, and in being esteemed, and loved by the Creator. And because I shall afterward speak more at large of this matter, when I discourse, Of the knowledge of a man's self, I will say no more of it for the present.   

CHAP. XVIII.  
Of another suare all contrary to the former, which is Despair, whereby the Devil procureth to conquer Man; and how we shall carry ourselves against him.  
ANOTHER invention wholly contrary to the former, is used by the Devil; which is not by blowing up the hart, but by beating it down, and by dismaying it so fare, as thereby to drive it upon despair. He contriveth this, by bringing to memory, the sins which a man hath committed; and by aggravating them as much as may be; that so being frighted, he may fall afflicted, as under the weight of a heavy burden, without hope of help. Thus did he proceed with judas; from 
(a) This is the usual trick of the Devil.  whose sight he took the grievousness of the sin, when he was to commit it; but afterwards he represented to his mind, what a huge crime it was, to have sold his master; and for so mean a price; and to such a death. And thus he blinded his eyes by the greatness of the sin, and made him fast in the snare, and from thence he carried him into hell.  
So that, as he blindeth some by their good works, letting them see the same, and removing their sins out of sight, (that so he may deceive them through pride) so, from others, he hideth the memory of the mercy of God, and the good deeds, which, by his grace, they have performed: and he brings their sins into their remembrance, and so pulls them down by desperation. But 
(b) A most profitable advice.  as the remedy of the former was, That when he would vainly hoist us up into the air, we were to fasten ourselves to the earth; not considering our peacock's feathers, but the dirty feet of our sins, which we had committed, or should commit, if it were not for the help of God; so in this other deceit, our remedy must be, to transfer our eyes, from our sins, and to lodge them upon the mercy of God; and upon the good deeds, wherein, by his grace, we have employed ourselves. For when our sins do strive to make us despair, it willbe very well done, to call the good deeds to mind which we have done, or do perform; according to the example which we see in job, and King E●echias. But 
(c) Note this, for it is a most comfortable, and withal a most safe doctrine.  this must not be done, for the placing of confidence in our own good works, in as much as they are ours; (for fear, that least, when we are flying from one snare, we fall into another) but to the end, that we may hope, in the mercy of God; that since he did us so much favour, as to make us, by his grace, to do well, he will reward it in us, yea even to a cup of cold water, which we gave for his sake. And that, for as much as he hath placed us, in the course of doing him service, he will not leave us, in the half way; since his works are perfect, as himself is; and it was a greater matter for him, to draw us formerly out of enmity against him, then to conserve us now, in amity with him.  
This 
(d) Philip. 1.  S Paul doth teach us, saying, If when we were enemies, we were made friends with God, by the death of his Son; much more, now that we are made friends shall we be saved in his life. It is most certain, that since his death was of power to raise the dead; his life will be as able, to preserve life, in them that live. If he loved us when we loved him not, he will not unlove us, since now we love him. So that we may presume to say, with 
(e) Philip. 1.  S. Paul, That he, who began this good work in us, will continue it, even to the day of jesus Christ. And if the Devil procure to trouble us, by laying those sins before us, which we have committed; let us consider, that he is neither the party offended; nor yet the judge, who is to give any sentence concerning us. It is God whom we offended, when we sinned; and he it is, that must judge, both men and Devils. Therefore let not that trouble us, which this accuser doth object against us; but let us be comforted, in that he, who is the true judge, doth pardon, and absolve us, by 
(f) God absolveth us from our sins by means of the sacraments which are ministered by his true Priests.  means of Penance, and of his Priests, and Sacraments.  
This is that, which 
(g) Rom. ●.  S Paul saith; If God be for us, who shallbe against us; he that pardoned not his own Son, but delivered him up for us. And how then shall it be possible, that he, having given us his Son, shall not, with him, have given us all things? Who shallbe able to accuse the elect of God? It is God that iustifyeth, who shall condemn? All this saith S. Paul And this, being considered, aught to give us great strength of hart; and to hope well for that which is to come; since we have such tokens, for what is past. Nor let us be frighted by our sins, since the eternal Father did punish his only Son for them; that so man might have his pardon (who deserved to be chastised) if he would dispose himself to sue it out. And since he is pleased to forgive us, what can the Devil get, by crying out, in demand of justice.. The justice due for all the sins of the world, was once done, upon the Cross; and it fell upon the innocent Lamb, jesus Christ our Lord; that so every sinful person, that would, might approach to him; and might enjoy the benefit, of high, redemption, when 
(h) Not by saith alone, but accompanied, with P●un●nce, shall we be saved, if we have sinned.  he should be pardoned, by doing penance.  
What kind of justice would it therefore be to punish the sins of a penitent man, a second time in hell; they having been sufficiently punished once before, upon the person of jesus Christ our Lord? I say punished with hell (for I speak of a penitent, who is already baptised; and who hath now (by means of the Sacrament of penance) ●eceaned pardon, and grace, which was lost) because, to such a one, the punishment of hell, which is eternal, is changed into temporal; which is either satisfied in this life with good works, or in 
(i) They who have not satisfied in this life, nor will believe a Purgatory where they may satisfy in the next, shallbe ●a●e, to do it in Hell.  Purgatory, by suffering those other pains. Yet 
(k) Note this, and thereby learn to answer the objection which is made, by Protestant's  let no man conceive, that the not taking totally away the pain, proceeds from any want in the redemption of our Lord; whose virtue is, and worketh in the Sacraments, 
* Psalm. 129.  For his redemption is abundant, as David saith; but this happeneth, by the fault of the penitent, who wanted disposition to receive more. And such grief, & shame he may have for his sins; that he may rise from the feet of his Confessor, fully pardoned as well of all the pain, as of all the guilt; no less than if he had then received holy Baptism; For in Baptism all that, is taken away, in them who are, but even moderately disposed, to the receiving of it.  
Let all men know, that the Oil which our great Elizaus, jesus Christ our Lord, did give us, (when he gave us his passion; and which doth work in his most precious 
(l) The benefit of the Passion of our Lord jesus, is conveyed to our souls by the Sacraments of the Holy Church.  sacraments) is that we may, thereby, be able to pay all our debts; & to live here, in the life of grace, and afterwards in that, of Glory. But it is necessary, that like the other Widow, we do walk on, maintaining good dispositions in ourselves; according to which every one shallbe sure to receive the effect of his sacred passion; which in itself, is most sufficient, yea and superaboundant.   

CHAP. XIX.  
Of the much which God the Father gave us, in giving us jesus Christ, our Lord; and how thankful we ought to be, and to help ourselves by this favour; and to strengthen ourselves thereby, for the excluding of all desperation, wherewith the Dinell is wont to assault us.  
MUCH reason hath God to complain and his Preachers to reprove men, for being so forgetful of this benefit, which is so excellent as that, for it, we should give thankes to God, day and night. For as S. john saith, So God loved the world, that he gave his only begotten Son, to the end that every one who believeth in him, & loveth him, may not perish, but have eternal life. All other blessings, are locked up in this; as the less in the greater, and as the effect in the cause. It is a plain case, that he, who gave the sacrifice against sin, did give pardon to those sins; for as much as concerned him; and to whom our Lord gave that, he also gave command over them. And in 
(a) The great reason of our comfort.  fine, he that gave us his Son, and such a Son, and so given, and borne for us; will deny us nothing, that is necessary. And he that hath not what is fit, let him blame himself; for to complain of God, he hath no reason. For the understanding hereof, S. Paul saith thus: He that gave us his son, will he not give us all things together with him? Nay he said more, He hath already given us all things with him; for, in as much as concerneth the part of God, all is already given; pardon, grace, and heaven.  
O 
(b) Lay up these considerations, at thy hart.  you men, why do you lose such happiness; and why are you ungrateful to such a lover, and for such a benefit? And why are you slothful in the preparation of yourselves to receive it? Worthy it were, of all reprehension; that a man should go naked up and down, half dead with hunger, and full of miseries, and if when another, had given him great legacies by his will, whereby he might pay his debts, and departed from his wants, & live at ease, he should yet remain without enjoying all this happiness, rather than travel two or three leagues, for the proving of that will. Our redemption was made so copiously, that although God's forgiving the offences which men commit against him, be a blessing which exceeds all humane conceit; yet the payment which is made by the passion, and death of Christ our Lord, doth exceed the debt of man in value, much more than the highest part of heaven, doth the lowest part of the earth, as S. Augustine saith.  
It 
(c) This comparison in full of consort to us sinners.  was due to sinful man, that he should be fettered, torn, and killed; and can you find in your hearts to think, that these debts are not well paid, by the scourges, torments, and death, of a man, who was not only a just man, but man, and God. An inexplicable favour it is, that God doth adopt for his sons, the sons of men; who are but as so many little worms of earth. But to the end that we might not doubt of this favour, it is seconded (according to 
(d) Io●n. 1.  S. john) with another, and a greater; For he saith, The word of God, is made flesh. As if he had thus expressed himself; you may not fail, to believe, that by spiritual adoption, men are borne of God; for in proof of this wonder, harken here to a greater; which is, That the son of God 〈◊〉 made man, & the son of a woman. So 
(c) Note.  also is it a wonderful thing, that a miserable little thing called man, made of earth, should arrive to heaven, enjoying God, and accompanying the Angels therein, with unspeakable glory. But yet a fare greater matter was it, that God should be placed in the torment, and ignominy of a Cross; and that he should dye, between a couple of murdering thiefs. Whereby the divine justice, was so entirely satisfied, (both by reason of the much that our Lord did suffer, and chiefly, because he that suffered it, was God) as that he both pardoned that which was past, and doth further power his benedictions upon us for the future. But yet so, as that our barrenness must bring forth the fruit of good life, worthy of heaven; which is figured by the Son, who was granted to 
(f) Gen. 18.  Sara, when she was old, and barren. For the calf which was sodden in the house of Abraham, (this being Christ jesus crucified, by the people who 
(g) The ●ace of the Jews.  descended from Abraham) was of so much gust to God; that of wrathful he grew calm thereby; and curses were exchanged into blessings. Because he received a certain thing, which contented him more, the●● all the sins of the whole world could displease him.  
Why then, O man, dost thou despair, having, for remedy of thy miseries, & for payment of thy debts, God himself, humaned, who is of infinite merit; and who, by dying, put our sins to death; much better than the 
(h) jud. 16.  Philistines were made to dye by the death of Samson. And 
(i) How infinitely good, is God.  although thou hast committed as many sins, as the very Devil himself, (who thus would draw thee into despair) thou must take hart in Christ, who is That lamb of God, which taketh away the sins of the world. Of whom it was prophesied, That be would cast, and, as it were, shoot, all our sins, into the lowest bottom of the sea; and that he was to be anointed the holy of holies; And that sin should have an end; and then, that justice should reign for ever. If than our sins be removed, be drowned, and be dead; what cause can there be, that such weak and defeated enemies, should overcome, and cast thee upon despair?   

CHAP. XX.  
Of some means, which the Devil useth against the remedy that is spoken of, whereby to fright us; and how for this, we must not faint; but animate ourselves the more, considering the infinite mercy of our Lord.  
BUT I already hear, O Man, that which thy weakness answereth to what is said. What 
(a) A shrewd objection, but mark the answer, for it satisfyeth.  doth it profit thee (sayest thou), that Christ died for thy sins, if the pardon thereof, be not applied to thee? And though Christ died for all men, yet many of them are in hell; not through any fault of his redemption, which is abundant, but for want of their disposition to receive it. From hence therefore groweth thy despair. To this I answer; That although it be true which thou sayest, yet dost thou not serve thyself well thereof. S Bernard telleth us, that towards 2 having the testimony of a good conscience, which may give a man the joy of a good hope; it sufficeth not, to be●eeu● in general, That sins are pardoned by the death of Christ; but it is also necessary, to have confidence and good conjectures, that this pardon is applied in particular to such a man, by means of 
(b) Contrition, Conse●●ie and S●●●ofaction.  those dispositions, which the Church doth teach. For though he believe the first part, he may yet despair; but that he cannot do, if he believe the second; for how can he despair, if he live in hopes But 
(c) Behold the solution.  indeed, thou oughtest to consider, that it is high reason, that when thou seest even those bowels of the heavenly Father all open, for the giving to thee his son, as he gave him; & seeing that he was at such cost therein, and that the divine Lamb is already dead, to the end that thou mayst feed upon him, and not dye; thou art to drive from thee, all pusillanimity and sloth; & procure to serve thyself of this Redemption, with confidence that God will help thee to it. And since, for thy being pardoned, there is no cause why Christ should put himself to new pains, or to suffer hereafter more, or less, or to dye for thee any more; why shouldest thou think it, to be any desire of his, that since he hath been at the charge of such a feast, there should be want of guests to sit thereat. But it is far from this; nor is it his will, That the sinner should dye, but that he should be converted, and live. And to the end that he might do so, himself left his life upon the Cross. And do not thou believe, that it is needful for thee, towards the enjoying of this Redemption, to do any impossible thing; yea or even so hard, as that thou shouldst despair to go through with it, even when thou art considering thy weakness. Send but one cordial sigh to God, for having offended such a Father, and have thou a purpose of amendment; and manifest thy sins to a Priest, who may absolve thee; and the ears, even of thy flesh, and blood shall, for thy 
(d) It is a picture in little, of the joys of heaven, which no man knows, but he that feels th●●●.  greater consolation, hear the sentence which is given, upon the ending of thy suit. Which shall certify thee in this manner, I absolve thee from all thy sins, in the name of the Father, and of the Son, and of the holy Ghost.  
And 
(c) Note.  although it should seem to thee, that thy grief for thy sins were not so complete as it ought to be; and that therefore, thou art afraid of thyself; yet art thou not 
(f) So that yet thou be sorrv, (though imperfectly) for that which is past; and have a firm purpose to avoid the like in time to come.  to be afflicted thereat; because the desire which our Lord hath of thy salvation is so great, that he supplieth our wants, by the privilege which he gave his Sacrament; which maketh a man, of attrite, contrite. And 
(g) Note.  yet again, if it seem to thee that thou art not able to do even so much, I tell thee once for all, that thou must not presume to do it of thyself; but call upon thy heavenly Father; and beseech him by his Son Christ jesus, that he will help thee, both to grieve for thy life past; and to purpose an amendment for the time to come; and to confess thyself well, and lastly for all that, whereof thou hast need. And 
(h) Deus, cutus n●t●●a bonita●● cutus Voluntas, potentia. cu●us opus, mis●r● or d●● 〈◊〉 S. Leo.  he is of such a nature, as that there is no cause, why, we should expect any other thing at his hands, than sweetness and succour since he, who giveth the pardon, is the same, who doth first inspire us, with a disposition to demand it. And if, withal this, thou do not find comfort even after having heard the sentence of absolution; yet 
(i) In the service of God, a man must have a patiented, & noble courage.  be not thou dismayed thereat; nor give over that, which thou hast begun. For if in one confession, thou hadst no comfort, thou shalt be sure of it in others; and that shallbe fulfiled in thee, which was said by that penitent King 
(k) Psal. ●0.  David, Thou shalt give joy, and comfort to mine ears; & my bones which are humbled, shall rejoice.  
It is certainly so, that although the words of sacramental absolution, do not give a man such a certainty of pardon, as that he can believe 
(l) Not as an article of Faith.  it by faith, or know it by express evidence; yet do they give such repose and consolation, as wherewith the powers of our soul may be recreated, which by sin were humbled, and oppressed. And let no man give over to ask pardon; for if he persist in his desire, the Father of mercies will go out to meet his prodigal son; and will give him pardon, and will  him with the heavenly garment of grace; and he will take pleasure to see him so recovered by penance, who was lost by sin. Nor 
(m) Note.  let any man think it to be incredible, that God should live with sinners, under the laws of so great tenderness, & sweetness, which are penned by his own goodness, & most faithful love; since he executed laws of so great rigour, upon his Son, as that (loving him as he loved himself; and being the person that he was; and paying for the iniquity but of others) he did not yet acquit him, of any one only sin, for which his justice was to be satisfied. And for this reason, as 
(n) A comparison which is both significant, & sweet.  a Lion (who how fierce soever he be, if he yet be satisfied and fully fed, doth no harm to inferior creatures, which yet he would swallow up, if he were hungry) so the justice of God, being satisfied with that which was paid by jesus Christ, that di●ine lamb he doth them no hurt, whom he findeth ●o approach towards him, that so they may be incorporated to his body; nor doth he hinder his mercy from working in them, according to his custom. And from hence it groweth, that instead of being an angry judge to us, he becometh a Father full of pa●ty.   

CHAP. XXI.  
He proceeds in the discourse of God's mercy, which he showeth to them that cordially ask pardon. This is a consideration, of power to conquer all Despair.  
A Cup 
(a) What a hideous thing sin is, if it be truly considered.  of dangerous poison doth he drink who committeth sin. A most deformed and terrible face it hath, in the eyes of such as truly consider of it; and very able to affright any man, though he be never so stout; if he pause and consider with a lively feeling, what that is, which he hath done thereby; and against whom he hath done it; and the promises of happiness which he hath lost, and the threats of misery that hang over his head. David, beholding these things, doth cry out, though he were full of courage, My hart hath failed me.  
But this so great misery, is no● left by God, without remedy, as hath been said. And to the end that he, who needeth remedy, may have it; I will declare somewhat of the greatness of the mercy of God, which he useth towards sinners, that ask his pardon. The Devil will not fail to play his part, and will fright thee, as hath been said, by representing the greatness of thy sins. But make thou no answer; only turn thyself to God, and say, For thy name's sake O Lord, pardon my sin, 
(b) A strange reason, but so good is God, as that it works upon him.  for it is great. And if God will give thee grace to find out the mystery of these words; certainly thou wilt be fare from despair, how much soever thou have sinned. Didst 
(c) Be sure to mark this well.  thou ever see, or hear of any Tribunal of a judge, where a man, being accused of many, and grievous crimes, (with intention that he might be condemned & punished, according to his demerit) himself should confess his fault, and admit of the accusation; and should take, for the means of his pardon, the confession it self, of that very thing, which the accuser did so much exaggerate, and whereby he laboured so to condemn him? So as, thou art to make account, that the guilty person speaketh thus; O Lord, I grant all, and I confess that I have sinned much; but thou shalt pardon me for the honour of thy name. And this course taketh effect with him, both in respect of God, and in regard of himself.  
Our 
(d) A consideration of unspeakable comfort for us.  Lord God, hath both justice and mercy; and when he beholdeth our faults with justice, they provoke him to wrath; and the more sins we have committed, we urge him to inflict the greater punishment. But again, when he looketh upon our sins with mercy, they move him not to anger, but to compassion; because 
(c) No●e.  he doth not consider them, as an offence of his, but as a misery of ours. And as there cannot happen to us, a thing that hurteth us so much as sin; so also is there not to be found, so fit an object for his mercy to work upon, as the same sin; if it be considered, as I have said. And so much more as we have sinned, so much more hurt have we done ourselves; and so much more do we provoke to mercy, the hart which hath it. and which is disposed to use it; as is the hart of our merciful Lord, who is the true shower of mercies.  
Know therefore now, that the men who have sinned much, do carry themselves in one of these two manners. Some, 
(f) Obstinate, and insolent, despairing sinners.  despairing of remedy like Cain, do turn their backs to God, and deliver themselves over, (as S Paul saith) to all filthiness, and sin; and their hearts do harden daily, more, and more, against all goodness. So fare, at that, even when they are in the deep bottom of iniquity, it never troubleth them; but they take pride therein; and so much more is it fit to have compassion of them, as they have none of themselves. The thing which happeneth to these men, is that, whereof the scripture speaketh; With the hard hart, it shall go ill, in the latter end. And woe be to him, who is to feel this ill; for it were better for him, that he had never been borne.  
There 
(g) The sinner, who is penitent.  are others, who having committed many sins, do, by the help of God, return to themselves; and wounding their hart with grief, and being full of confusion, and shame, do humble themselves before the mercy of God; and that, with so much more humility, and cordial sorrow, as their sins have been greater & more. And because God doth lodge his eyes, upon an humbled and contrite hart; and when men are humbled, he giveth them grace; more grace he giveth, to such as he findeth more humbled; and the occasion thereof, was the having committed so many sins, which they confess, and bewail, but without despair. And they do thus allege, and beg before the mercy of God, That since their misery, and ruin is very great, his mercy may be also plentiful, and very great. Thus said David, Have mercy, O Lord, upon me, according to thy great mercy. Now because God, as hath been said, looketh with eyes of mercy upon the sinner, who is contrite, and humbled. there, doth he give a greater pardon, and a larger grace, then where there were not so many sins, nor so much humiliation. Fulsilling that, which S. Paul 
(h) Rom. ●●  hath said▪ That where sin abounded, grace did superabound, and thus a man's greater fall, doth result to the greater praise of God; since he giveth him greater pardon, and more grace.  
And 
(i) A most sovereign remedy against despair.  where now is he, who understanding this, will despair, for being subject to many debts; since he seethe, that the liberality and bounty of our Lord, is more discovered, & more glorified, in making such a large and general release: and that God, taketh it as a point of honour to his Name, to pardon, and to pardon much. Nay knowing that it is but justice, that our Lord, and his Name should be glorified, we will say without despair, yea and not without great confidence. For thy name O Lord, thou shalt pardon my sin, even because it is great.  
But 
(k) Note.  Now, the glory which God draweth from hence, doth no way grow from this sin of ours; for sin, is, of itself, a high contempt, and a great irreverence against God, 
(l) See how artificial the dear goodness of God is, to wicked mankind.  but this proceedeth, from his omnipotent divine bounty; which draweth good out of evil; and procureth, that his enemies may serve him, by giving matter for his friends to praise him. Call to mind, that when the people of God remained in Egypt, men found themselves in great affliction; and they did but expect their death, by the hands of their enemies, who came close upon them. Yet Moses said to them; Fear 
(m) A place of Holy Scripture divinely pondered.  nothing; for these Egyptians shall perish, and you shall never see them more. And when the sea had drowned them, and cast them up upon the shore, the children of Israel made a stand, to look upon them. And although they saw them, yet they saw them dead, and consequently, without fear of seeing them, as if they had seen them no more. Hereby they took occasion to give glory to him that slew them; and they said, Let us sing unto our Lord, for he hath been gloriously magnifyed; and he hath drowned both horse, and horsemen in the sea.  
All this is a figure, of that straight affliction, wherein our sins do put us; representing themselves unto our souls, as enemies of mighty strength, who are about to kill, and swallow us up. But the word of God, (being full of all reason to make us hope) doth give us hart, by requiring that we despair not; and that we turn not back upon the vices of Egypt; but that (proceeding in the good purpose, whereby we began to walk, in the way of God) we should keep on foot; being comforted in his assistance; to the end that we may see his wonders. Which are, that in that sea of his mercy, and in the crimson blood of jesus Christ, his Son, our sins are drowned; & so also, is the Devil, who came mounted upon them, like a Cavalier, that so, neither he, not they may do us hurt. But 
(n) A circumstance, excellently applied.  rather we remembering them (although they grieve us (as it is fit they should) they may yet give us occasion, to render thankes, and glory to our Lord God, for having been such a father of pity in pardoning us; and of supreme wisdom in drawing good out of our evil, by giving true death, to sinne which killed us. And that which remaineth thereof in us alive (which is the memory of having committed it) doth but serve, that his elect may grow the better by it, and become the exalters of his honour.   

CHAP. XXII.  
Where he prosecutes the treaty of the Mercy of God, which he useth towards us; his Majesty overcoming our enemies, after an admirable manner.  
THIS admirable masterpiece of God's hand which driveth treacle out of poison, against the very poison itself; and draweth the destruction of sin, out of the very sin; doth spring, and carry a resemblance to another piece of prowess which the most High hath wrought; not less, but greater, both then that other, and then all the rest. This was, the work of the Incarnation, and Passion. Wherein, God was not pleased to fight, with the weapons of the greatness of his majesty; but, by taking those of our weakness; and apparailing himself with human flesh; which howsoever it were free from all sin, it did yet resemble the flesh of sinners; for as much as it was subject to that pain, and death, which sin had brought into the world. And by this pain, and death, which (without their being his due) he took upon him, he overcame, and destroyed, our sin; and they being destroyed, both pain & death (which entered in by their means) were destroyed also. As 
(o) A noble consideration, and a l●uely comparison.  if a man should set the body of a tree on fire, by the branches of the same tree; and so should burn up, both the tree, and the branches.  
How 
(p) The infiniteness of our obligation to our Lord jesus.  greatly, O Lord, is thy glory magnified; and with how much reason, are we to sing, & to praise thee, more than they praised Danid, for going into the field against Goliath; who put the people of God into straits, when there was none that could overcome, yea, or who had the courage to set upon him. But thou, O Lord, our King, & our honour; dissembling (as it were) the weapons of thy Omnipotency, & divine life, which thou hast, as thou art God; didst fight with him, by taking that stafle of the Cross into thy hand; and in thy most holy body, five stones, which were the five wounds, and so thou didst overcome, and kill him. And although the stones were five, yet one of them, had been enough, for the victory. For if thou hadst endured less than what thou didst endure, there would yet have been merit enough, for our Redemption. But 
(q) Note.  thy pleasure was, O Lord, that our redemption should be copious, and superaboundant. That so, weak persons might be comforted, & such as were negligent, inflamed; by seeing the excessive love, wherewith thou didst suffer for us, and kill our sins; being figured in the person of Goliath; whom David slew, not with any sword, which he might have carried of his own, but by the very sword of the Giant; and so the victory became more glorious, and the enemy was made subject to more dishonour.  
Much 
(r) The infinite wisdom, which did accompany, the i● fin mercy of God.  honour had our Lord gained, if with his own weapons of life, and divine Omni potency, he had fought against our sins & death, and had so defeated them. But much more did he gain, in overcoming them, without so much as drawing his sword; Nay, by taking the same sword (that is, the effect of sin, which is pain and death he did in flesh condemn sin; offering his flesh to be made subject to pain, and such hard usage, as if it had been the flesh of a sinner; being indeed, both of a just man, and of God. That so, by this means, as S. Paul saith, The justification of the law, might be fulfiled in us, who walk not according to the flesh, but the spirit. And since the justification of the Law, is fulfiled in us, by our walking according to the spirit; it is plain that these (being such works, as wherewith the Law is fulfiled) are such as it requireth at our hands; and whereby satisfaction is given to it; and so it groweth to be evident, that he spoke falsely, who said, That 
(s) This is sa●d by ne'er, but our modern Sectaryes.  all the works, which were done by a just man, were sin.  
Christ, 
(t) They who affirm (as our Secta●●s do) that sin doth still remain in the soul of persons who are penitent & pardoned: deprive the passion of our Lord, of the better part of the worth thereof.  did perfectly overcome sin, both by deserving pardon for such as were passed; and force for the avoiding of such as might be to come; and so he freed our souls from the law of sin. Because we are no longer subject to the command thereof, and he delivered us from the hurt or pain due unto it, since, by giving us grace to suffer pain, we satisfied for that, to which we might be liable in Purgatory; and besides it helpeth us to gain crowns in heaven. He did further also deliver us, from the law of death. For howsoever we be to pass that way, we are not yet to remay ne therein; but (as one who layeth himself down to sleep, and is afterward awaked) our Lord will raise us up, to lead a new life, which never is to dye again. And that life, is to be so happy, as, that it shall reform this base body of ours; and shall conform it to the body of his brightness; and then we shallbe joyful, and entirely secure; and despising our enemies; and triumphing over them, we shall say, O death, where is thy victory; O death where is thy sting? which sting, is sin, in them where death is still in force; whereby it doth wound, as the Bee is wont to do, with her sting; for by sin, death entered into the world.  
Both the one, and the other enemy, which were wont to govern, and to wound the world, remain drowned in the blessed blood of jesus Christ; and slain, by his precious death. And in 
(u) See here how copious the Redemption is, which our Lord hath purchased for us.  their place, succeedeth that everlasting justice, whereby here, the soul is justified; and afterwards shall succeed, the vision of God face to face in heaven; and a life, which shall be eternally blessed, both in body, and soul.  
What shall we say to this O Virgin, but that, which S. Paul hath taught us; Thanks be given to God who hath granted us victory, through jesus Christ. Him thou art to adore, and with a grateful and enamoured heart, say to him, Let all the earth adore thee, and praise thee, and sing a hymn to thy name, And see thou say this often, every day; and especially, when at the Altar, his most holy body, is elevated by the hands of the Priest.   

CHAP. XXIII.  
Of the great mischeise, which despair doth work in the soul; and how we must overcome this even my, with spiritual alacrity, and diligence, and fervour in the service of God.  
THis despair, and losing of hart, is such a dangerous instrument of our enemy, that when I remember the great mischiefs which have grown by it to the consciences of many, I desire to speak a little more concerning the remedy thereof, if perhaps any good may come thereby. It 
(a) This is a case, too common.  happeneth so, that sometimes there are persons, who be loaden with a multitude of great sins, and neither know what despair, nor so much as a little fear is, nor doth it once pass, through their thought. But they go on, as being assured, by a false hope; offending God, and yet not fearing punishment for the same. And 
(b) We see, by lamentable experience, that such as are not catholics do pass from one extremity of pres●●●tion, to the other of desperation, without resting in true hope.  if once the mercy of God shine upon their souls, and they begin to see the grievousness of their sins, (though it be reason, that, (since they ask pardon of God, with purpose of amendment, and that they receive the benefit and comfort of the Sacraments) they should, be strengthened thereby, both against that which is past, and that also which, in the service of God, might afterward present itself) yet fall they upon the other extreme of fear; as before they were subject to that, of false security. Not 
(c) Note.  considering, that they who offend God, and do not repent, have reason indeed to fear, & tremble, though all the world smile upon them; (because the wrath of the omnipotent, is provoked against them, which wrath there is no power that can resist) and that they, who humble themselves to God, and receive his holy Sacraments, and who will procure to do his will, aught to have the hart of Lions; for as much as they are commanded to confide in God, by that token, that God is with them. Whom as they hold for an enemy to the wicked, (and for that themselves have been such, they are in fear) so it is all reason, that they should hold him for a friend of the good; and that, in regard of the holy purposes, which he hath inspired them with, they may confide, that he is also their friend, and that so he will be, giving increase, to the good seed which himself did plant, and perfecting that which he hath begun.  
This is certainly true; that when once a man comes to say in earnest, that which David said, I have held up my hands, towards the performance of thy commanamentes, which I have loved, God putteth his eyes, and hart, where that man putteth his hands, that so he may help him; and, (as one, who is good, by an infinite goodness) he taketh him into protection with care, and ranketh that man on his side, who will fight for his honour; making war upon himself, to give contentment to God. And 
(d) The difficulties which use to occur, to such as begin to serve God.  although it be true, that when a man beginneth to serve God (through some particular calling, which may incite him (with the contempt of all things) to seek that precious pearl of the Gospel, by the perfection of a spiritual life) there may grow against such a man, such trains and wars of the Devils, (both immediately from themselves, and also by the means of wicked men;) and they lock him up in such straits, that when he raiseth the first foot from ground, and placeth it on the lowest of those fifteen steps, whereby men rise to perfection, he is forced to say, When I was in tribulation, I called upon our Lord and he heard me; O Lord deliver my soul from wicked lips, and from the deceitful tongue; (which wicked lips are they, which do expressly hinder that which is good; and a deceitful tongue is that which procureth, in a disguised manner, to deceive;) and sometimes so great impediments are presented, (or at least it seemeth so) towards the making one departed from his course begun, that they are like those great Giants, whereof the children of Israel said, Compared with them, we are no more than a few little grasshoppers; and the walls of the City which we are to assault, seem to threaten heaven with their height; and the earth in that place, seemeth to open to swallow up her inhabitants: notwithstanding, I say, all this, thou art to consider (and let us all consider it, with well opened eyes) how much that faintheartedness & despair displeased God, which the Sons of Israel were subject to, by the means aforesaid. For as much as, the sins which they committed in the wilderness, (howsoever they were great, & many) and one of them was, that they adored a Calf for God (which seemeth to be the very outside of wickedness) yet God endured all this at their hands; and did them favour towards the prosecuting of their enterprise begun. But 
(c) Note how predominantly, despair is displeasing to Almighty God.  he would not endure their disconfidence, and despair of his mercy, and power; and he swore to them in his wrath, as David saith, that they should not enter in to his rest; and as he swore it, so he performed it. Doth it not seem to thee, that we have reason to curse this vice, which is opposite to the honour of the divine goodness? That, being so much greater than our wickedness, as God is greater than man? And be thou assured, that as the way of perfect virtue, is a kind of stiff battle made against our enemies, who are full of strength, both within us, and without us; yet he that shall begin such a war, cannot bring, in his company, a thing of greater prejudice, than pusillanimity of hart. For he that hath this, will be put to flight, even by shadows.  
With much reason did God command in times past; That when his people were in the wars, his Priests should encourage them (before they began to fight) not by humane reasons of the multitude of their men, and strength; but by thinking upon the 
(f) Firrne hope in God is the only sound receit against hart-breaking.  protection of the Lord of hosts, who holdeth victory in his hand; and who is wont to conquer lofty Giants by little grasshoppers, for the glory of his holy Name. And agreably to this which God commanded, the valorous S. Paul saith to them who were entering into the spiritual war: Comfort 
(g) Ephes. 4.  yourselves in our Lord, and in the power of his strength; that so being heartened, you may fight the battles of God, with cheerfulness, and courage. So is it read of judas Machabaeus, who fought with cheerfulness, and so he conquered. And S. Anthony, a man well experienced in theses piritual combats, was wont to say; That this spiritual cheerfulness, was an admirable thing, and a powerful remedy towards the overcoming of our enemies. For certain it is, that the delight which is taken in doing of any work, doth increase a man's forces towards the doing of it. Therefore 
(h) How necessary it is to have alacrity, and courage in the service of God.  doth S. Paul advice us thus, Rejoice always in our Lord. And we read of S. Francis, that he reprehended such of his friars, as he saw to go sadly up, and down, as if they were ill contented: and he would say to them, He that serneth God, should not be after this fashion, unless it were for having committed a sin; and if thou have committed any, confess it, and return to thy former alacrity. And of S. Dominicke it is also read, That there appeared in his face, a kind of cheerful serenity; which gave testimony of his inward joy. This is wont to grow, out of the love of our Lord, and from a lively hope of his mercy; whereby they are able to carry their Cross upon their backs, not only with patience, but even with pleasure; as they did, whose goods were stolen, & yet they remained content; & the reason of that was, because they had lodged in their hearts, a better kind of riches in heaven. Experimenting that which S. Paul said, Being joyful in hope, and patiented in tribulation, for 
(i) It is hard to have patience in a longe-lived Cross, without having a great hope in God.  without the former, men can hardly arrive to the later.  
But when this vigour, and alacrity faileth, it deserveth great compassion, to see how men, that walk in the way of God, are full of unprofitable sadness, their hearts being discontented, and without gust, in things that belong to God; and untoward even to themselves, and to their neighbours; and with so little confidence in the mercy of God, that there wanteth not much to make it none. There are, many amongst these persons, who commit no mortal sins, or very rarely; But they say, that because they serve not God as they ought, and as they desire, and by reason of the venial sins which they commit, they live in such a fashion, as we see.  
But 
(k) A worse effect, of an evil cause.  if the effects of superfluous sadness be such as these, they do men more harm, than the faults themselves, which they committed. And that which they might prevent and cut off, if they had discretion and courage, they make to increase; and so they fall out of one evil, into another. Such as they, aught to procure, and labour, to serve God withal diligence; & if they see they fall, let 
(l) This is indeed, good counsel.  them weep, but not distrust; and (knowing that they are weaker than they thought) let them humble themselves more, and demand more grace, and live with greater caution; taking help of the time past, for the time to come.  
There 
(m) Excessive sloth, doth sointymes also cast men afterward upon despair.  are many, who, on the contrary side, are careless, and slothful, in serving God; and when they fall into sin, they know not how to help themselves; but they go down into the pit of disconfidence, and of greater negligence. Whereas, in very deed, for the avoiding of despair, we must avoid to be lukewarm, and negligent in the service of God. For 
(n) No man can have a good hope who endeavours not to lead a good life.  otherwise, as long as a man hath these roots within him, he cannot, though he would never so feign, have that vigour and strength of mind, which 
(o) Note this point well.  groweth from a good, and diligent life. And if such persons would consider, that they endure more 
(p) The Devil's Martyrs.  trouble by these sad and despairing thoughts, which grow from melancholy; then they should, in cutting up, by the root, those evil affections, and dangerous occasions, which hinder them from serving God with fervour; they would, (especially since they love to fly from pain) make choice of those troubles which are annexed to the perfection of virtue, to fly those others, which follow upon the want thereof.  
S. Paul 
(q) ●. T●●●. 4.  saith, That the end of the law is Charity, which proceedeth from a pure hart, and upright conscience, and a faith unfeigned. And he meaneth this upright conscience to be hope, as S. Augustine saith; giving thereby to understand, that unless there be a good conscience, (having faith and love, and good works which flow from thence) there 
(r) There may be in such men a fond, & dangerous kind of presumption; such as the Sectaryes are acquainted with, but no true Christian hope, which is pleasing to God.  willbe no lively hope, which may give us alacrity; and if there be any want at all of good conscience▪ there willbe also want of cheerfulness, and consclation, which are caused by a perfect hope. For although such a fearful man be not slain perhaps by sin, but do live in state of grace; yet he shall work but weakly. So as they who tell thee, Believe that God doth pardon thee, and love thee, and then thou shalt be pardoned and loved, with such other words as these, do 
(s) As Luther and Caluin havedone their followers.  grievously deceive thee; and they give testimony that they speak by imagination, & not by experience, or according to the doctrine of faith. And 
(t) A most certain, & a most sovereign truth, the not understanding whereof makes so many cast themselves away by violent death.  such braveries as those, (for as much as they are not of God) cannot hold a man upon his feet, when tribulation comes, if it be a sound one. Strength of hart, and the joy of a good conscience, are the fruits of a good life, which they gather, who live well, although they look not for it. And after the rate of the one, increaseth the other. Now from a contrary cause, followeth a contrary effect, as it is written, The 
(u) Eccl. ●.  wicked hart, giveth sorrow and from hence groweth disconfidence, and other miseries, in company thereof.   

CHAP. XXIV.  
Of two remedies for the getting of Hope, in the way of our Lord and that we must not turn coward, although the remooue of the temptation be differred; and how there be certain hearts, which know not how to be humbled, but by the knocks of tribulation; and therefore, that they must so, be cured.  
THE conclusion that thou must draw out of all this, is, That since it doth so much import to go on comforted, with a good hope, and with alacrity, in the service of God, thou must procure two things towards it. The one, is the consideration of his divine goodness, and love, which he hath manifested by giving us Christ jesus, for our own. The other, that castng off, all slackness and sloth, thou serve our Lord with diligence; and when thou fallest into any fault, be not dejected with disconfidence, but procure remedy, and hope for mercy. And if many times thou fallest, procure thou many times to rise. For 
(a) If this be not true, what is?  no discourse of reason will endure, that thou shouldest be weary of ask pardon, since God is never weary of giving it. And since he commanded us to pardon our neighbours, not only 
(b) Matt. ●●.  seven times in the day, but seaventy times seven; (which signifieth, that we must do it, without limitation) much, and much better, will our Lord grant us pardon, as often as it shallbe asked; since his goodness is greater, and is placed before us for an example, which we are to follow. And if integrity of life, and the remedy which thou desirest, do not come so soon as thou couldst wish, let not that make thee conceive that it will never come. Nor 
(c) Take heed, that such a thought as this, do not once enter into thy hart.  be thou like them that said, If God send not remedy, within five days, we will give ourselves up to our enemies; For the holy 
(d) jud. 7.  judith reprehended such men as these, with great reason; and she said, who are you, that will thus tempt our Lord? For such words as these, are not to move him to mercy, but rather to stir up his wrath, and to kindle his fury. Have you perhaps appointed a time, wherein our Lord is to show mercy; and have you set down the day, according to your own mind? Learn to hope in our Lord, till his mercy come; and be not weary of suffering, since patience importeth you, as much as life.  
And 
(e) Note.  if the straits be great, which weaken thy hope; even 
(f) A comfortable consideration for English Catholics; which ought to fill our souls with patience, and with an humble, & peaceful expectation of the good will of God.  those very straits, should in reason give thee courage; because they use to be the very Eve and introduction of the remedy. For the hour, wherein our Lord delivereth, is when the tribulation hath lasted long, and at the present afflicteth most. As it appeareth plainly in the case of his disciples; 
(*) Luc. 5.  Whom he permitted to suffer, during three parts of the night; and in the last, he gave them comfort. He also delivered his people, out of the captivity of Egypt, when the tribulation which they suffered, was grown up to the highest; & so will he do with thee, when thou thinkest not of it. And if thou conceive, that thou wouldst feign lead a holy life, and perfect life, and which all, might be to the glory of God; thou 
(g) Examine thy consciéce by this light; and see if the case be not thine.  art to know, that there are some so proud, and lofty, that there is no humbling of them, but upon the price of temptations, discomfortes, and falling into sin; and so weak they are withal, that they will not go on in the way of God with diligence, if they be not ridden upon the spur; and their hart is so hard, as that they must be hammered upon, with a great deal of misery. Nor have they any caution or discretion, but upon the experience of many of their own errors. In fine, they have a mind, which is filled, and puffed up with a few graces; and they have need of many afflictions, to make them proceed with humility, in the sight of God, and of their neighbours.  
Thou seest already, that the cure of these inconveniences, cannot be wrought but with 
(h) If gentler pnisicke be not able to cure us, we must be cotent that God do play the Surgeon with us.  burning irons; and by Gods permitting men to fall into desolations, obscuritics of mind, and even, into sins; that so, being much afflicted, they may humble themselves, and then be freed from their miseries. The Prophet Micheas saith, Thou 
(i) Mich. 4.  shalt go as fare as Babylon; and there thou shalt be delivered, and God will redeem thee, from the hand of thine enemies. For by the confusion of this kind of life, and by these falls in to sin, a man useth to be humbled; and both to seek remedy of God, and to find it; which, if he had not fallen he might perhaps have lost by pride, or not have sought with diligence, and grief.  
Eternal thankes be given to thee 
(k) Amen.  O Lord; who out of such prejudicial miseries, art wont to draw these celestial benefits; and that thou art glorified as well in pardoning sinners, as thou art, in making, and keeping them just; and who savest, by the way of a contrite and humbled hart, him who was not in disposition, to serve thee with a hart of innocency; and who makest a man's sins give him occasion, of being humble, diligent, and advised; that so (as thyself did say,) He 
(l) Luc. 7.  to whom more is forgiven, may love more; that so it may be fulfilled, which the Apostle saith, Mercy in justice, maketh that justice of thine, appcare more glorious, as it maketh thy goodness seem more in pardoning, and saving such, as have sinned, and return to thee. In another place he also saith, That 
(m) Room 8.  all things prove to the good of such, as love God. Yea so do 
(n) Infinite goodness of our God.  the very sins themselves, which they have committed, as S. Augustine saith. But 
(o) Abs●●.  yet this must not be taken, as a ground for thy tepidity or facility in sinning, to build upon; for that must in no case be done. But to the end that if thou fall into so great misfortune as to offend our Lord, thou do not yet commit a greater sin, then that can be, by despairing of his mercy.   

CHAP. XXV.  
How the Devil procureth to draw us to despair, by tempting us, against faith, and the divine mysteries, & of the remedies that we must use, against these temptations.  
AT other times, the Devil useth to fright us, by drawing thoughts unto our mind, which are soul, and abominable, against faith, and the mysteries of God. And he maketh him who hath them, conceive, that they proceed from the man himself, and that he consenteth to them. And hereby he giveth him so great affliction, as to deprive his soul of all alacrity; and he maketh it believe, that it is cast of by God, and condemned by him; and doth put him into an humour of despair, by telling him, that it is impossible for him to belodged in anyother place but hell, since he holdeth blasphemies, and such other incidentes to that place. The 
(a) Note.  devil is not such a Dunce as not to understand, that a Catholic Christian, can never come to consent to things, which are so detested by his Christian hart; but the meaning is to dismay him, that so he may lose the confidence which he had in God; and, being tormented with such importunities, may grow to lose his patience; and so carry a hart in his body, which is full of tempest and disgust; that being a thing, whereby the devils use to make much harvest, through the disposition, which upon this occasion, men have, to receive what evil impression the same devils will.  
The 
(b) A main point, of all points.  first thing then, which we are to do (if it be not done already), is to consider our conscience, with care and great repose of mind; and to cleanse it by confession, from all that evil which we find therein; and to put it into such order, neither more nor less, then if we were, that day to die; and from thence forth, to live with greater care in the service of our Lord, than before. For it happeneth sometimes, that our sovereign judge, permitteth these fearful things to come upon us against our will, in punishment of other things which we have willingly fallen into; and for the negligence which we have used in his service, which our Lord is disposed to cure, by a scourge that shall smart so much, as that, being bruised thereby, we may for bear to feed upon forbidden fruit; and that we may put on, a pace, in our way; as an unreasonable creature would do, when he were followed by the whip.  
Sometimes our Lord sendeth this torment for other ends, which to his high wisdom are not unknown. But whether it be sent for these, or the former reasons, every one is to do (as hath been said) by purifying his conscience, & growing diligent in God's service; for this remedy can hurt none, and it will do good to all. And their, confiding in the mercy of God, and desiring succour of him, if yet he cannot give over to hear this Language (because the devil is able, whether we will or no, to bring these thoughts, and inward speeches to our mind) let the man at least, proceed (by way of action) as if he heard them not; and let him remain in peace, without afflicting himself, upon that occasion; & without 
(c) There is nothing to be gotté, by arguing with the devil.  changing of words, or making answears to the enemy, according to that of 
(d) Psalm. 37.  David, As one that is deaf, I did not hear; and as one that is dumb, I did not open my mouth.  
These things are hard to be believed, by such as are ignorant of the devil's craft; but if they give not over to think, or do the good things they were about; and if they employ not themselves in hearing, and catching at, and killing those former thoughts (as they would do flies) they presently think, that they have consented thereunto. But they know not what great difference there is, 
(e) Great errors grow in the mind● of many, for want of well considering this difference.  between hearing, and consenting. And so much the more, as those thoughts are highly abominable, so much more confidence may they have in our Lord, that he will preserve them from consenting, to so extreme wickedness; to which they carried no inclination, but detestation. The 
(f) Note.  best remedy is therefore, (through a quiet kind of dissimulation), not to seem to value them; for there is nothing which doth more afflict the devil, who is so proud, then to contemn him, with such a downright contempt, as not to make any reckoning either of him, or of that which he bringeth, for our trouble. Nor is there any thing so dangerous as to hold argument with one, that can so easily over reach us; and the best of our case willbe, that he will make us lose our time; and give over the good that we were wont to do. We must therefore shut the door of our understanding as hard as we can; and unite ourselves to God, and make no answer to our enemy. And for our satisfaction, and consolation, we must, diverse times every day declare ourselves to believe, that which our holy Mother the Church believeth; and that we have no will at all, to consent to any such false, and foul conceits. Let us say unto our Lord, as it is written, O Lord, I suffer violence, answer thou for me. And we must hope in his mercy, that he will do so. For the victory in this combat dependeth not upon the only labour of our arms, but the principal is, to invoke our Lord omnipotent, and to shroud our solues under him. Whereas if we should use much discourse, and make many answers to our enemies, how can we desire of God, that he will answer for us. You, (saith 
(g) Exod. 14.  the Scripture) shall hold your peace, and our Lord shall fight for you. And in another place, Isay saith, 
(h) Note.  In silence, and hope thy strength shallbe. And in failing of either of these two things, instantly a man groweth weak, and troubled; but by this silence, with a not seeming to hear, together with having a good hope, I have seen many cured, in shortty me, of this great affliction; and that the Devil hath grown to hold his peace; finding that they neither heard, nor answered him. And it is after the manner of little country dogs that bark; if he, that passeth, hold his peace, they do so too; or else, they bark, but so much the more.   

CHAP. XXVI.  
How the Devil endeavours, by means of the aforesaid temptations, to remove us from our devotion and good exercises; and that our remedy is, to increase therein; laying aside all superfluous desire of feeling spiritual sweetness in the soul; and to what end these also may be desired.  
BUT some 
(a) Note this Chapter well, for it may profit much.  weak man will say, These wicked thoughts take devotion from me, and the nearer I am to be devout and diligent in good works, the more they press me: & to the end that I may not hear them, I grow to have a desire to give over the good work that I began. But the answer is clear. For this, is that very thing, which the Devil went about, though he went by a kind of circling way; by bringing in thoughts of a different nature. Now 
(b) Note.  thy course must be, rather to increase in thy well doing, then to decay; as if one would do it, even of purpose to make the Devil retire with lost, when he thought to have gone on with gain. And if thou want tenderness of devotion, do not trouble thyself for that; for as much as our services, are not to be measured, otherwise then by the rate of our love; which 
(c) Note this well, and believe it; for it is a certain truth.  consisteth not in tenderness of devotion, but in a frank offer and resolution of our will, to do that which God, and his Church commandeth; and to endure that, which his pleasure is, that we should suffer, for his contentment.  
If some, who may seem to have left their pleasures of the world, for the service of God, did leave also the inordinate desire of sweet, and sensible devotions of the soul, they would live with more alacrity than now they have; and the Devil should not be able to find certain 
(d) We must take care that the Devil have no hold, to take us by.  hairs of appetite, to take hold of, and thereby to turn their heads about, and to deceive & hurt them. Christ jesus, died naked upon the Cross, and naked we should offer ourselves to him. And we should care for no other , than the doing of his holy will, as it is declared to us, by the commaundments of himself, and of his Church; and to receive with an 
(c) Pray for this blessing, for it is a great one.  amorous kind of obedience, that which he shallbe pleased to send, how hard soever it be: with equality of mind, we are to take from his hand, either affliction or consolation; and to give him thankes, both for the one and the other. S. Paul 
(f) Ephes● 5.  saith, That in all things we are to give thankes to God, because, as it is the mark of a good Christian, to love one that doth him hurt, for the love of God (since every one love's him, that doth him good) so to be 
(g) 5. Note,  thankful to God in adversity (not regarding the rough exterior that it carrieth, but the hidden favour which God doth send us, under that superscription) is the sign of a man who beareth other eyes in his head, then of flesh and blood; and that he loveth God, since, in that which is painful to him, he doth yet conform himself, to Gods will. And 
(h) A sovereign receipt against all miseries of man's life, both interior and exterior.  so we must not seek to fasten ourselves to the weak boughs of our own desires, though they may seem good; but to the strong pillar of the divine will; to the end, that obeying it (as hath been said) we may participate, according to our possibility, of that peaceful rest, and immutability, which resideth in that Will; and that we may decline those many changes, which in our hart we shallbe sure to find, if it give access to this kind of 
(i) Of spiritual gust.  covetousness.  
There is in very deed, little difference, between serving Christ for money, or else for consolation, and spiritual gust of thy soul, whether for heaven or for earth; if the last mark that I aim at, be this covetousness. Even Lucifer, (according to the opinion of many Doctors) did desire true felicity; but because he desired it not as he ought, and of whom he ought, & that it might be given him, when it should have pleased God; it served not his turn to have desired that which was good; but he sinned by not desiring it well; for so it came to be covetousness, & no good desire. In the same manner therefore do I declare, that we must not fasten ourselves to an earnest and disordered appetite of spiritual gusts; but offering ourselves to the Cross of our Lord, we must be glad to take what he shallbe pleased to give, whether it be sweet honey, or vinegar and gall.  
Nor 
(k) Note.  have I yet said this, as if these gusts were evil, or unprofitable of themselves, if men know how to make true use thereof; and if they receive them not as to dwell in them, but to procure more breath, and hart in the service of God; especially for beginners, who ordinarily, according to their, age have need of milk, like children. And 
(l) How great a blessing it is, to meet with a guide, who hath the gift of spiritual prudence.  he that would nurse them, with the food that is fit for men; and seek, by that means, to make them perfect, upon a sudden: should commit a great error; and instead of helping, would do hurt. Every age, hath a several condition, and degree of strength, according to which the food and nourishment is to be applied. And, (as the well experienced, and holy Bernard saith) We must not fly, but walk forward in the way of perfection; and let no man think, that it is the same thing to understand it, and to possess it. And therefore, it our Lord impart these comforts, let them be received, towards the carrying of his Cross, with greater force. For as much, as it is his custom, to comfort his disciples in Mount Thabor, that so they may not be disquieted in the persecution of the Cross. And ordinarily, before the gall of tribulation come upon us, he sendeth the honey of comfort. And I never knew any man, mislike or undervalow spiritual Consolations, but such an one, as by whose soul, they had never passed.  
But if our Lord be pleased to guide us, by the way of discomfort, and that we must needs hear the harsh and 
(m) Of d●aboh●al tentat●os, and disolations.  painful language, whereof we were speaking; yet must we not be dismayed, at any thing that he sendeth; but with patience we must drink the Chalice, which the Father gives, even because he giveth it; and we must beg strength of him, that our weakness, may yield obedience thereunto. Nor yet on the other side, must thou conceive that I teach thee, not to have joy when our Lord doth visit, or not to have a sad feeling of his absence, when we find ourselves delivered over to our enemies, to be tempted, or afflicted by them. But that which I would say, is this, that (according to the force which God shall give us) we must procure to conform ourselves to his holy will, with obedience, and equality of mind; and in no case to follow our own: which infallibly willbe accompanied with discomfort and disconfidence, & such things as these.  
Let 
(n) We ought to carry, a most cordial, and profound love, to the accomplishment of the holy & a●●e will of God in all things.  us beseech our Lord, that he will open our eyes; for than we shall more clearly see then now we do, the very light of the sun. & that all things of the earth, yea and of heaven itself, are but very poor and unworthy of being desired, or enjoyed; if from them we sever, the will of our Lord. And that there is no one thing, how little soever, or how bitter soever it be otherwise, which if it be joined to the will of our Lord, is not of extreme value. Better it is, without comparison, to be in affliction, if our Lord require it, than (abstracting from his will) to be in heaven. And if once we did banish from ourselves, this secret covetousness, with resolution; there would fall of, withal, many evil fruits, which grow from thence; and we should gather others, in place thereof, of more worth; namely joy and peace; which use to be derived from the union of a soul, with the will of God. And so firm they would be withal, that tribulation itself, would not be able to take them from us. For as much as, although such persons do find themselves afflicted and forsaken, yet are they not in despair, no nor greatly troubled; as knowing that, to be the way of the Cross, to which they have offered themselves, and by which Christ did walk, as it appeared, when, being upon the Cross, he said to his Father, O 
(o) Matt. 17.  my God, Why hast thou forsaken me? But shortly after he said, Into thy hands, O Father, I commend my spirit. Our Lord had also said already: Again 
(p) joan. 10.  Will I see you, and your hart shall rejoice, and no man shall take this joy from you For if a man enjoy this condition, there is no tribulation, which there, in the most inward part of his soul, doth much disquiet him; because there within, he is close united, to the will of him that sendeth it.  
If thus we would carry ourselves, we should deceive the deceiver, which is the devil. For as much, as, by not being dismayed, nor retiring from our good course begun (notwithstanding the evil language he speaketh) but, on the other side, (taking that which our Lord doth send, with obedience, and giving of thankes) we depart without any hurt out of this skirmish, although it should last as long as we live. Yea we come to greater profit than we had before; since it gave us occasion to gain more crowns in heaven, in reward of that conformity which we had to the will of our Lord, without respecting our own, even in that, which was very painful to us.   

CHAP. XXVII.  
That the conquest of these temptations, doth consist more in having patience to bear them; and in the hope of the favour of our Lord; then inprocuring forcibly that they may not come.  
THE conquest, whereof we have spoken, proceedeth more from the stratagem of having patience, at that which cometh upon us; then in the force which we can use in procuring that it may not come. And for this, did the spouse say in the Canticles, Catch me those little foxes, which spoil our vineyards, for our vine hath s●orished. The vineyard of Christ is our soul, which was planted by his hand, and watered by his blood. It doth flourish, when, the time of sterility being past, it beginneth to lead a new life, and yieldeth fruit to him that planted it. But because in such beginnings, both these and other temptations of the crafty Devil, do lie in wait for us; therefore doth the noble spouse admonish us, that (since our soul, which is his vineyard, is in flower) we should procure to hunt those foxes out. By which word, it is given us to understand, that it must be done in the 
(a) Because the flowers come before the fruits.  morning, as hath been said. By saying that they were foxes, we are as good as told, that they come disguised, to deceive us; & seeming to bite on the onesyde, they wound on the other; and in saying that they are little, he telleth us, that they are not so much to be feared, by him that knoweth them; for the knowing them, is to weaken them, if not to overcome them out right. In saying that they destroy the vines, he signifieth that they do men much mischief, who know them not. For being frighted, and not confiding to go through with their business, in the sight of God, they leave their way; and (following a lamentable persuasion,) they give themselves openly to sin; conceiving that they enjoy more peace, in the broad way of perdition, then by the straight one, of virtue, which leadeth to life.  
The end of such persons, if they return not first, to the right way, many times is such, as that it carrieth most certain tokens of eternal perdition, as the Scripture saith; He 
(b) Eccl. 〈◊〉.  that passeth from justice to sin, God hath prepared him, for the instrument of justice, that is, for hell. They 
(c) Note.  should consider that as the Gabaonites were besieged, and persecuted by their enemies, for having made peace with 
(d) joshua 10.  joshua; and that joshua (being called upon, by them, to give them secure) did relieve and free them; (making their case his own, because they were persecuted by their enemies, in regard of the peace they made with him) so they, who (beginning to serve God) do enrol themselves in his band, grow instantly to be persecuted by the Devils, which they were not before; and this doth evidently appea●e to be so, because, by forsaking the party of Christ, the persecution which is made against them would cease; and if they continue to suffer, they suffer for holding up the party of Christ. Now this, is a most particular favour, which God doth, as S. Paul 
(e) Phil. 1.  affirmeth. To you it is given by Christ not only to believe in him, but also to suffer for him. And if the Angels of heaven, were capable of envying earthly creatures, 
(f) The great nobility of suffering for the love of God; and for his will.  it would be for this, that they suffer for God. And although, by the word of God, a Crown is promised to that man who suffereth 
(g) lac. 1.  temptations, & is proved by them, which reward it shallbe fit for us to consider, and desire, thereby to get more spirit, that we be neither tepid in working, nor weak in suffering, (as it is said both of Moses, and of David also, that they had an eye to the reward) yet the true and perfect lover of our crucified Lord, doth so much esteem, a being in conformity with him, that he receiveth even the very suffering itself, as a great favour and reward; for, as Saint Augustine saith, A happy injury is that, whereof God is the cause. And since there is not a man, who will not secure another, that suffereth by coming to his service; much more may this be expected from that divine goodness. And that he will make that man's cause his own, as David thus desired that he would; Rise up o Lord, and judge thy cause, & remember the injurious words, with the fool hath uttered against thee, all the day long. That business belongeth to God, which is pretended to, by such a one as serveth him; & therefore God cometh out to his succour, with great fidelity; and in this hope, and not in any thing of our own, we are to set upon the enterprise, of God's service.   

CHAP. XXVIII.  
Of the great remedy which groweth against these tentations, by seeking a wise and well experiented ghostly Father; who must be entirely informed and credited; and how the ghostly Father ought to proceed with such persons; & of the fruit which riseth from these temptations.  
IT useth, in these temptations, to put men to much difficulty, that they are plainly to declare them to their Ghostly Father; in regard that they are things so wicked, and so deformed, that they deserve not to be mentioned; and even the very naming of them doth strike with horror. And yet on the other side, if they declare them not very much at large, and do not express every thought, though never so little, it seemeth to them that they made no good confession; and so they never go well satisfied, whether they speak, or be silent; but with the same affliction that they had before.  
Such 
(a) It is no ●ner●aile if so many make themselues away for despair, who are not catholics; for they want this great, and sovereign means of comfort.  persons as these, are to seek a wise and well experienced ghostly Father, to whom they must lay open the roots of the temptation; in such sort as that he may be satisfied, and posses●e the business. And the penitent must give entiere credit to him, for therein consisteth the remedy of these persons, who either for the little that they know, or the much passion that they have, are wholly unfit to judge themselves. Now this ghostly Father, must pray much to our Lord, for the recovery of his patient; nor must he be made weary, if the penitent do many times ask him the same questions; nor for other weaknesses, which such, use to have. Nor must he wonder at them, nor despise him for them; but he must carry a cordial, and deep compassion towards him; and 
(b) Gala●● ●.  correct him, in the spirit of meekness, as S. Paul saith; lest himself grow also to be tempted, either in that, or somewhat else; & so he find to his cost, how great humane weakness is. He must recommend to him, the reformation of his life, and to resort to the remedies of the Sacraments; & then assure him, that there is no thought so deformed, and so wicked, as that it can defile the soul, unless it consent; and let him give him, good hope, that, by the mercy of our Lord, he shallbe delivered in fit time; & that, in the mean while, he must content himself to suffer that torment, by those executioners, in discharge of his sins, and in imitation of that, which Christ jesus suffered. The penitent, being thus comforted, and carrying his Cross with patience; and offering himself to the will of our Lord to carry it all his life, if it be pleasing to God, shall gain more by that vinegar and gall, which the Devil gave him, then by the honey of devotion which himself desired.  
From hence it groweth, that our soul being in the flower of her beginnings; doth enter upon yielding the fruit of perfect men; since for merly, we were sucking the milk of devotion, and now we can eat the bread with the 
(c) Note the true difference between beginners and proficients in spirit.  crust. Sustaining ourselves by the hard stones of temptation, which he did cast before us, to try whether or no we were the sons of God, as he proceeded with our Lord himself. Thus do we fetch honey out of poison; and health out of being wounded; & we come out of the tentations, well tried, with a million of other blessings. For which yet, we must not give the devil thankes, whose intention was not, to make Crowns for us, but Chairs. But 
(d) The infinite power, & wisdom, & goodness of God.  the thankes we are to give, is to God, that supreme & Omnipotent Good; who would never suffer any evil to happen, if it were not to draw good from thence, in a superior kind of manner. Nor would he suffer that enemy, who is both his and ours, to afflict us; if it were not for the great confusion of that enemy, and for the good of him that is afflicted; as it is written, That 
(e) Psal. 2.  God will scoff at these scoffers, & he that dwelleth in heaven will deride them. For although this dragon play his part, and doth, in the sea of this world, make a jest, as it were, of tempting, and vexing the servants of God; yet it is God, who indeed doth make a jest of him; because he draweth good, out of the others mischief. And whilst the devil thinks, that he doth virtuous men most harm, it is then that he doth them most good; whereat he is so confounded, and ashamed, that through his pride and envy, he could wish that he had not begun that enterprise, which fell out so much, to the advantage of him whom he hateth. And that mischief, and snare, which he prepared for others, hath cast itself about his own neck; and he is choked with envy, to see that the persons whom he tempted, go free a way, with this cheerful song in their mouths, The 
(f) Psal. ●●●.  s●are is broken, and we are free: our help is from our Lord, who made heaven, and earth.   

CHAP. XXIX.  
How the Devil procureth, by exterior means, to make us give over good exercises; And how we must strengthen our hart by confidence in our Lord, for the overcoming of him; And of other things, which help to free us from this fear; and of the fruit of this temptation.  
SO great is the envy which the Devils have of our happiness, as that they always endeavour to keep us from enjoying, that, which themselves lost. And when, in any battle, they go away overcome by us, or (to speak more truly) by Almighty God; they are still ranging more, and more battles, if so peradventure they may find some careless person to be defeated. They change their weapons, and their manner of fight; in hope that whom now they overcame not, they may, afterward. And so, when they have discovered, that they could not entangle us, by craft (for as much as we are guyded by true Christian doctrine, which telleth us that we must commit ourselves to the most just will of God, & that patiently we must suffer what he sendeth us, either from without, or within) they resolve to denounce, an open war; and he maketh himself a fierce Lion, who was before a Dragon, but concealed. He aimeth at one thing, and thrusteth at another; and more boldly doth he procure to make himself be feared; conceiving that he may obtain that by giving frights, which he was not able to do by other crafty means. Hear shall you see him not made a fox, but a fierce Lion; who amazeth men with his roaring, as S. Peter saith, Brethren 
(a) 1. Pet. 5.  be temperate, and vigilant; for your Adversary the devil, walketh his round, seeking whom he may denoure, whom you must resist, being strong in faith. They must not be intemperate or inconsiderate, who are subject to have such an enemy; and the sheep who find themselves environed, by such a roaring Lion, are much to watch and pray to our true pastor jesus Christ. But what are the weapons, by which this enemy is overcome, that so he may go confounded, out of this war, as he did out of the last? These weapons are faith, as S. Peter and S. Paul have said. For when a foul, through the love of God (which is the life of faith) despiseth both the prosperity, and adversity of the world; and doth believe and confide in God, whom she doth not see; the devil must not think to have an entrance there.  
And beside, in●egard that this light of faith, teacheth men that are in danger, to confide in the mercy of God; if he that is assaulted, will serve himself well thereof; he shall get great courage, to fight against the devil, which is a thing very necessary for this war. For 
(b) Note.  if the faint-hearted man, be not fit to fight even against visible enemies (for which reason, God commanded that such persons, should retire from the war) how much less shall they be so, to fight, not against flesh and blood, but against Devils, who are the Princes of darkness, as Saint Paul saith. And although, in the high presence of God, we are to be prostrate, and in fear, lest he abandon us for our sins; yet in time of war, when we are assaulted by our enemy, it is wholly fit that we be full of courage, despising him, and imploring the assistance of our Lord.  
In this sort do we read, that our Lord himself prayed to his Father, before his apprehension, being prostrate and full of anguish; and from thence he went, so full of courage, as that himself passed out, to meet his enemies. The prime intention of the Devil in this battle, is to deprive our hart of courage, to the end that so, we may give over the good course begun. This he procureth, by taking sometimes the figure of a Dragon, or of a Bull▪ or some other beast, disturbing our prayer with noise, or hindering the quietness of our repose (as we read him to have done to job) and casting a man into a profound internal fear, which maketh him tremble; though he be never so valiant, and sometimes▪ he will even sweat with anguish. And other effects there are like these, which give testimony, how that infernal wolf is not far off. It is plain, that since all the mystery of his war, works by fear; the principal weapon that we are to have, is strength of hart; being encouraged, not through our confidence in ourselves, but by a faithful trust in our Lord. This is the thing which in this war, doth make us victorious; for confidence overcometh fear, as it is written: I 
(c) Isa. 12.  will do it confidently, and will not fear. And be well assured, that thou shalt never repent thyself▪ for having placed thy firm trust, which is a courageous kind of hope, in God; neither shalt thou be able to say, He hath deceived me, since it did not succeed as I hoped. For hope, as S. Paul 
(d) Rom. 5.  saith, putteth not to shame, nor shall he that hopeth in our Lord be confounded.  
Never 
(e) A virtuous life, is the ground, of giving contiovamce to a good hope.  doth if fail a man, if he be not wanting to himself; but then only it faileth, when he looseth charity, which is the life of hope, and of all virtue. And those 
(f) I he old Hetmi●●.  Ancients of the desert, knowing how neceslary, a hart full of courage was, towards a not being overcome, in these skirmishes against the Devil (which amongst them, were very usual) they went by night to pray alone, amongst the sepulchres of dead men; that so they might purchase a being free from fear; the dominion of which fear over us, doth use to bring us extreme prejudice. If we will take the counsel of Christ, we shall live very secure from this fear: for he taketh it fion us, saying I 
(g) 〈◊〉 ●0.  will tell you whom you are to fear; him fear, who, after the body is dead, hath power of casting into hell; fear him. He that feareth not God, shall, by reason of his evil conscience, fear the world, and the Devil; but he that feareth God, feareth not the Devil; for to fear him, is in some sort, to be subject, as to one that can do him hurt. And 
(h) Note.  because he hath not power to reach even to a hair of a man's head, unless God give him leave, there is no cause why we should fear him, but our Lord, by whom the leave may be given. For this reason it is, that we always must be humble, and, with holy fear; in the presence of God; but with the Devil we must be full of courage▪ through our hope in God; and full of a holy kind of pride. And how much more full he is of braving, so much more fear thou God, and recommend thyself to him; and so much less, must thou fear the Devil.  
So do we read of S. Anthony, that great conqueror of Devils; who seeing himself environed by them, in the form of cruel beasts, (which seemed, as if they would have swallowed him:) If you had (saith he) any power, any one of you would be able to overcome a man; but because you are defeated (God having taken your forces from you) you procure to join many together, and so to fright us. If our Lord have given you power ●uer me, here I am, come and swallow me up; but if not, why do you labour thus in vain. And so this Saint used to say, that against Devils, the sign of the cross, & the faith of our Lord (which somtims signifieth Confidence) is a wall unto us, that cannot be scaled. And though our forces, being compared with that of the Devil, are very slender, and weak; yet faith doth tell us, if we be not deaf; That God is the defendor of all such, as hope in him▪ And since he is so good, as to promise us his defence and succour; and to plant his hart and eyes upon the Church, which is figured in the temple of Solomon; and is both true of his word, and of power to perform his promises, (there being none either in heaven or earth, that can refist, either him, or any man who is assisted by him) that Christian should not esteem of God, nor of his sincerity, nor goodness, nor power as a Christian ought, if he believed not of him, that he for his part, performeth well the promises, of his succour. But these, and the like things which he doth, must be understood with this condition that a man, at that time, be in the state of grace, or procure to be so, not only by believing the promises in general, nor yet by believing, that, in particular they are applied to him; but by penance also, & other means, which are taught by the Catholic Church. Not, but that we do nevertheless assuredly believe, that many in the same Church are in the state of grace, to whom without all doubt, God fulfilleth the promises of being their defendor who hope in him; but yet for as much, as no man can be infallibly sure, without special revelation, that himself is in that state of grace, he is to believe by the Catholic faith, that the divine assistance, is never wanting on the part of God; but himself may, and must fear, that it will not perhaps, take effect in him, through his fault, or negligence in doing his duty. So that with some fear of himself, and by confidence in our Lord, he must procure to encourage, and help himself, by the word of God, who promiseth succour to such as fight for him. And 
(i) Note.  this fear, or uncertainty, in which God hath left us, of not knowing assuredly that we are in his favour, though it may seem painful, is very profitable, towards the conserving of our humility; and the not undervalewing of our neighbours; and to spur us up, towards good works. And with so much the more caution, and consideration must we do it, as we are less certain, whether we be pleasing to our Lord, or no.  
But do not for all this conceive, that thy hart must be dismayed with vain fear; for as much as this truth which I have told thee, did not keep David from saying, If 
(k) Psalm 15.  whole armies shall rise against me, yet shall not my hart be afraid; & if war shall come upon me, yet will I hope in God. So also doth S. Paul 
(l) Heb. 13.  admonish, us that we should serve ourselves of those words which God said, I will not forsake thee; & I will not abandon thee; in such sort, as that we may confidently say, Our Lord is my helper, and I will not fear what man can do. These, and the like words, do not wholly take away, all the fear which a Christian (for his own part) ought to have; but it taketh away all excess thereof, by the confidence which is to be placed in God. And thus we are to walk, between hope and fear; and so much more, as the love increaseth, so much doth the hope also increase, and so much also is fear diminished. And 
(m) An excellent rule.  therefore, if thou have a mind to feel, in thyself, that courage of mind, and the little fear which perfect men do find, cast thou away all tepidity from thyself; & take the business of virtue to hart, and then, in that very hart of thine, thou shalt read that courage, which now thou readest but in Books. Then shalt thou be able to fight boldly, against the Devil, although he circled the● round about, to devour thee; for thou shalt have a hope to be defended by jesus Christ, who is the strong Lion of juda. He always overcometh in us, if we do not lose our confidence; and if, like cowards, we do not deliver up ourselves, with our hands bound behind us, to our enemies without resolving to fight. Our Lord, doth not suffer these wars, and temptations to come to his friends, but for their greater good; as it is written, Blessed 
(n) la●. 1.  is the man who suffereth temptation; for he being so proved, shall receive the crown of life, which God promiseth to such as love him. He was pleased also, that patience in troubles, and the standing fast on foot, for his honour in tentations, should be the touchstone, whereby his friends were to be tried. For 
(o) Note.  it is no sign of a true friend▪ if he only accompany another in occasions of case; but to stand fast by him, in time of tribulation. And as all men would be glad to have approved friends to stand fast by them, in the time of affliction and trial (accounting of it, as their own) just so doth God desire to have his; and like a thankful person he saith to them, You are the men, who have remained with me in my temptations. And as an abundant rewarder, he saith further to them, I 
(p) Lue: ●●.  dispose of my kingdom to you, as my Father disposed of it to me; that you may eat, and drink at my table, in my kingdom; companions here in pain, and afterwards in the Kingdom of glory.  
Thou must encourage thyself to fight manfully, in the wars, which are made against thee, to divide thee from God; since he is thy helper on earth, and thy reward in heaven. Remember how S. Anthony, being cruelly whipped, and beaten by the Devils, lifting up his eyes to heaven, saw the roof of his Cell all open, whereby a beam of so admirable light did enter; as at the presence thereof, all the Devils fled away; and the pain of his wounds forsook him; & with profound internal sighs, he said to our Lord, (who then appeared to him) Where wert thou, O my good jesus, where wert thou, when I was so ill handled by the enemies; why wert thou not here, in the beginning of my combat, that so thou mightest have prevented, or cured all my sores. Whereunto our Lord answered, Hear I was, from the very beginning but I stood looking on to see how thou didst carry thyself, in thy combat. And because thou hast fought manfully, I will ever help thee: & thou shalt be famous throughout the whole earth. By these words, and by the virtue of our Lord, he rose up so full of courage, as to find by experience, that he had gotten then more strength, than he had lost before.  
In 
(q) A most comfortable and true doctrine.  this sort doth our Lord treat his friends, and he leaveth them oftentimes in trances of so great danger, as that they scarce know where to set a foot; nor do they find one hair of strength, by which they can take hold; nor are they able to help themselves, by the memory of those favours which in former times, they had received of God; but they remain, as if they were naked, and in profound darkness, being given over to the persecution of their enemies. But suddenly when they least look for it, our Lord doth visit them; and deliver them; and leave them with more strength, than they had before, & thrusteth those enemies under their feet. And the soul (howsoever it be more weak in nature, than the Devil) doth feel in itself, such a powerful strength, that it seemeth to tear him even in pieces, as a thing that is but weak, and without resistance; and not only groweth it not able, to fight against one, but against many Devils; so great is the courage which it feeleth to have comfreshly towards it, from heaven; and wherewith it doth not only defend itself, but it saith with David; I will persecute my enemies, and I will take them. I will not return till they be conquered, and defeated, that they may no more remain upon their feet, but they shall fall under mine.  
What is there of greater profit, then that which S. Augustine beggeth, when he saith, O Lord, make me know thee, with an 
(r) Yea, & his prayer was heard.  amorous knowledge, and let me also know myself. Now 
(f) The excellent use & fruit of temptations & desolations.  what means is there so proper, for the making him know himself, as to see himself experimentally in such trances. That he may touch, as a man may say, with his own hands, his own weakness; and that, so very truly; as to be wholly unbeguiled of any estimation, which he might make of himself. And, on the otherside, he findeth by experience, how faithful God is, in fulfilling the promises, of his succour, in the time of necessity; and how powerful he is, in delivering his servants from so great weakness, by the sudden gift of so admirable strength; and how full he is of mercy, in visiting, and pitying them, who are so extremely afflicted.  
By this means, a man doth fall flat upon his face, acknowledging his poverty and misery; and he adoreth his God, by both loving him, and hoping for succour from him, when he shall find himself in new dangers. S. Paul 
(t) Rom. 5.  affirmeth that it happened to himself, after this manner: I will not (saith he) have you ignorant, my Brethren, of the tribulation that we suffered in Asia, whereby we were afflicted above measure; and above our own strength; so 
(u) We must not be dejected, in being much afflicted, since S. Paul himself was discomforted.  fare, as that even to live, was a trouble to us; and we did within ourselves believe assuredly, that there was no means for us to escape from death. And this happeneth so, to the end that we might not have confidence in ourselves, but in God, who giveth life to the dead. He, who hath delivered us, out of so great dangers; and by whom hereafter, we also hope to be delivered.   

CHAP. XXX.  
Of many reasons which there are, why we must hope that our Lord will deliver us, out of all tribulation, how grievous soever it be: and of two significations, which this word Believe, may be accounted to have.  
It is true which S. Gregory saith, That the accomplishment of things past, giveth assurance concerning things to come. And since men are wont to trust others, upon taking pawns, we seem not to do much for God, if we hope for a deliverance out of future tribulation, since he hath so often done it, in times past. It 
(a) A lively comparison, wherein we ought to take much comfort.  is certain that if any man should have made us find his love and favour, in succouring us ten, or twelve several times, in our troubles; we should believe he loved us; and that still he would do us favour, if, in other afflictions of ours we should have need. And why then shall we not have a confident belief, that God will defend us in all our dangers; since they are not twelve, but many more times, that we have taken experience of his succour, in our tribulations. Remember well, how often he hath drawn thee, with victory, out of those sharp skirmishes of thine against thy adversaries; and thou wert grateful unto him for it; and thereupon thou didst conceive a reason to believe, and confide, that he loved thee; since after the tempest, he sent fair weather; and joy after tears; and since he had been thy true Father, and defendor.  
And why then, if now he please to try thy confidence, thy love, and thy patience, by a present tribulation, (as if he hide himself, because he answereth not to thy cries) dost thou let thyself fall, into such weakness, as that the present trial which cometh to thee, maketh thee lose the confidence, which in many former proofs, thou hadst gained. It is true, that we feel those things most, which at the present lie upon us; and if thou markest the straits wherein thou findest thyself, and how our Lord doth not free thee of them, thou wilt perhaps conceive, that our Lord hath laid aside the care, which formerly he had of thee; and thou wilt say, as the Apostles did, in that great sea-tempest, to our Lord, who then was sleeping, Master 
(b) Marc, 4.  dost thou not care, though we perish; and thus wilt thou be overtaken, by the reprehension of that scripture, which saith, The fool changeth like the moon; Because it is sometimes after one manner, and sometimes after another. And thou wilt be like a Vane, upon the top of a house, which is subject to many changes in one day, because it is governed by every wind. Thou wert in possession of our Lord, as one that was careful of thee, and thy defence in the time of trouble, because than he breathed upon thee, by the wind of his mercy and comfort, wherewith he gave thee deliverance; and thou didst pay him, with thankes. And because now, there blows another wind, wherewith our Lord is pleased to prove, and trouble thee; thou art no longer of that belief, and confidence, which before thou hadst. So that thou dost believe, but what thou seest; & thou dost not value our Lord, but according to that, which at the instant time, he doth towards thee; without helping thyself; of that which thou hast tried at many other times, that so at the present, thou mayst be comforted in our Lord.  
A strange incredulity was theirs, who having seen the marvels of God in Egypt, and the victories, and favours, which he wrought for them, in the desert; would not take his word, whereby he told them, that they should enter into the land of promise. For this, saith S. Paul, they entered not. And so is it true (though not according to equality, yet with some resemblance,) that the disconfidence, and pusillanimity of that man is great, who, (notwithstanding that God hath delivered him many times from dangers past) groweth not yet to confide, that he shall not be abandoned, nor confounded, in the danger either present, or future; since as we have said, the hope which one putteth in our Lord, (if the man be not infault) will never fail, nor will there be cause that a man should say, I was deceived.  
Now it is to be understood, that sometimes this word 
(c) Note.  Believe, is taken for that work, which the understanding performeth, by settling itself in the truths of the Catholic faith, with a supreme kind of certitude, as formerly hath been said. And he that believeth against this faith, is called, with a full mouth, and is indeed, an Heretic, and an incredulous person; and such an error believed, hath the name of an heresy, or of incredulity. But the disconfident person, of whom we have spoken hitherto, is neither incredulous, nor is he subject to incredulity; because he hath no obligation to believe (in quality of an article of faith) that God will deliver him, out of that present trouble; as yet, they of the 
(d) The children of Israel.  desert, were obliged to believe, that God would give them victory against those enemies, who were in the Land of promise, if they would have gone out to fight against them.  
But, at other times, holy men, and even the common use of speech, do call, Believing, the holding an opinion, which is caused by reason, or conjectures. This do they call credulity; and if it be vehement, it is called faith. And this manner of credulity doth he possess, who believeth, by probable conjectures, that he is pardoned by God, & that he is in state of grace; and that God will help him, in that whereof he shall have need in the future; and this which passeth in the understanding, doth help men to have confidence, & hope, which are in the will. And therefore sometimes, Incredulity is taken for Disconfidence, and credulity for confidence. And thus it may be said, that he who (because God had delivered him out of other dangers, and for other motives also) had reason to believe though not with certainty) that God will also deliver him out of this danger) is subject, if he do it not, to incredulity: not against the Catholic faith; but against that, which riseth, out of coniecturs. But because the 
(e) The Caluinists were scarce known in this Authors time; though their case be all one with that of the Lutherans.  Lutherans take one of these words for the other, we Catholics must speak distinctly; calling faith, and confidence by their proper names; declaring how we are to understand, either believing, or being incredulous; since 
(f) A wise proposition, and being well applied, will serve to many good purposes.  that, which at some one time may be securely expressed, by such words, at some other time, must be avoided.  
Returning therefore to our purpose, thou must five from disconfidence; and from being changeable, which the 
(g) Eccles. 17.  Scripture reprehendeth in the fool, who is, as the Moon. And procure thou, to partake of that stability, for which the just man is praised thus, As the Sun, shall he remain. Which signifieth, that he shall be ever after the same manner. Learn 
(h) Note.  by one time, how thou art to carry thyself in others; and, as the Scripture saith, In 
(i) Eccles. 11.  the day of thy prosperity▪ forget not that, of thy adversity; and in the day of thy adversity, forget not that, of thy prosperity. That so, tempering the prosperity of one, with the adversity of the other, thou mayst grow to live in an 
(k) A happy state of mind.  equality. And that neither thou mayst be drawn down in the time of thy tribulation, by the weight of disconfidence, and sadhes; nor yet grow giddy-headed, by excess of joy, in the time of spiritual consolations.  
So do we read, of that holy Anna, the Mother of of the Prophet 
(l) 1. Reg. 1.  Samuel, who, after having prayed in the Temple of God, still kept her face, the same way. The meaning is, that she conserved her hart in equality. Isaias 
(m) Isa. 4.  saith, That one should have such a habitation, as might give shade, against the heat of the Sun; and security, or defence, against the storm and the rain. And it were well, that thou didst procure to live in this 
(n) Happiness is ever in this house.  house; that so, having strength of hart, and confiding in the mercy of God, it might give thee assurance, in those places and passages of business, wherein there useth to be 
(o) Of trouble.  danger. As it was prophesied, of the time of the new Law, That 
(p) Ezech. 34.  men should sleep securely, in the thickest woods. And although it seem a strange thing, to be at rest; and to have security in this place of our exile (and indeed it must be very little, in comparison of that, which is in heaven) yet, if we rank it, by those fears, which the wicked of the world are subject to, it is very great; and deserveth greatly to be esteemed. And particularly S. Paul 
(q) Heb. 6.  saith, that the virtue of hope is as a firm, and secure anchor of the soul. Because although we have an enemy of the Devil, who hath a mind to fright, & to discomfort us, by means of these combats; we have yet withal a friend, who is both more stout, and more wise than he. And if the former do abhor us much, incomparably more doth Christ love us; and if he sleep not, endeavouring still how to do us mischief; the blessed eyes of God, do watch over us to help us to save ourselves; as sheep, for which he gave his precious blood.  
Since 
(r) Note.  then, we have the arm of the Omnipotent, why shall we fear the Devil; whose power is mere weakness in comparison of the other. How shall he be able to fear the Devil, who doth cordially believe this truth (if he will serve himself of faith, as was said before) that the devils can do us no manner of harm, unless first, they have leave from God Can the devils peradventure, touch job, or any thing that was his, or could they drown the swine of the Genesarits, without first obtaining leave? Or shall he perhaps, who may not touch the swine, touch the children? Do you therefore comfort yourselves in our Lord: as S. Paul requireth; & in the power of his virtue take in hand the weapons of God, that you may standon foot against the cra●ty enterprises of the devil. And, having spoken of some of the particular weapons, he addeth, saying: In all things, take to you, the shield of faith; whereby you may quench all those darts that burn like●●re For as this enemy, is of more strength than we; so we must help ourselves, by the shield of faith, which is a supernatural remedy; defending ourselves with some what, that belongeth thereunto; as with some word of God; or by receiving the Sacraments; or following some instruction of the Church. And beheving firmly, with the understanding that all power is of God. We must also be comforted with the head piece of hope; & so being offered up to God, by the love of him (taking with a good will, whatsoever he shall send) and by which way soever it come) we shall make a scorn of our enemy; and we shall adore our Lord, who gave us the victory, against him; and that, not only by himself, but by means of the succour of his holy Angels, who fight for us; as was declared to the servant of the Great 
(s) 4. Reg. 6.  Elizaeus, who (being in much 
(t) An example to prove the assistance that we have by the holy Angell●.  fear of a great army of men, who came to take his master) the Prophet bade him not fear; for, faith he, there are more for us then against us. And whilst I lizaus prayed, and said, Open thou O Lord the eyes of this young man, that he may see, God did open his eyes; and he saw that there was a hill full of horsemen; and chariots round about Elizaeus; who were the Angels of our Lord, who came to defend the Prophet. In such sort; that if we will take the part of God, we shall have a multitude of Angels, on our side; one of which number is able to do more, for us, than all the powers of hell against us.  
Therefore, so great assistance, should make us able, to despise the devil; and to lay all vain fear aside; and to give us the courage of ●ions, ●gainst him, in the virtue of Christ. Who 
(u) The sweet and strong power of our Lord jesus.  was a meek Lamb, in delivering himself to death; & was a Lion in dis-peopling hell; overcoming and binding the devils; and with his arm, defending his beloved flock. And if any man shall think, that I have been to prolix in this argument; let him attribute it to the desire I have, that thou mayest not be one of the many, whom I have seen; who for fear of the Devil, have given over the service of God.  
I well know, that by this enemy, some other wars are made, even more cruel, than the aforesaid. And I also know, that in the very extremity of tribulation, when already there is grown to be no strength in him that suffers, nor wise knowledge in him that guides the ship, and when the infernal Lion, and Bear, means to swallow up the poor sheep, it grows to be comforted; and that piteous David, jesus Christ taketh the sheep without harm, out of the mouth of the Lion; cutting in pieces him that was carrying it away. Myself am a witness, of greater tribulations than I could possibly have believed, if I had not seen them; and of the marvellous, and piteous providence of God, who doth not in affliction abandon them that seek him, although it be with many frailties, and faults. And 
(x) Note this for thy comfort.  although I have seen many of them who feared God, to have been grievously assaulted in these fights, I never saw one that ended ill. And therefore whosoever shall find himself in these trances, (although he seem conveyed even into the very belly of the whale) let him call, even from thence, upon jesus Christ; and let him serve himself of the good advice which his Ghostly Father shall give him. And let both of them have good hope, in that good shepherd, who gave his life for his sheep; who killeth, and quickeneth; who placeth men, as it were, in hell, and draweth them out alive from thence. For although at one time, he send troubles, at another time he taketh them away; and that to the great advantage of him, that suffereth the tribulation.   

CHAP. XXXI.  
That the first thing which we are to hear, is divine Truth, by means of Faith, which is the beginning of all spiritual life; and which teacheth us so high things, as that they exceed all humane discourse.  
ALL that hitherto is said, hath been to give thee to understand whom thou art not to ●eare; and to help thee to these directions which thou hast read. It remaineth that now I tell thee, whom thou art to hear; that so thou mayst fulfil the first word which the prophet speaketh, Harken O Daughter. And know that he who deserveth to be harkened to, is only Truth. But because there are many Truths, the hearing or knowing whereof doth make little to our purpose, I tell thee, (since here we are to speak of the 
(a) Note well, that when the Author, throughout his whole discourse of Faith, doth speak of Christianity, or Christi●s, he meaneth only such as believe, & profess the holy Catholik● Apostolic Roman Faith; as appeareth elsewhere abundantly; & especially Cap. 4●.  Catholic faith, which by us Christians is embraced) that thou art to hear, and learn, that which God speaketh in his holy Scripture, and in his Catholic Church. This faith, is the beginning of a spiritual life; and therefore (as I said before) it is with much reason, that we are first admonished by the prophet, of that which first it is fit for us to do, since S. Paul 
(b) Rom. 10.  affirmeth, That faith comes by hearing.  
This faith is the first reverence whereby the soul adoreth her creator, believing most highly of him, as is fit to be believed of God. For although some things of God▪ may be arrived to by reason, which S. Paul 
(c) Ro●●. 1.  doth call The manifest of God, yet the Mysteries, which faith belieued●, cannot be reached, outright, by reason. Therefore we say, that faith believeth that which it seethe not; and doth firmly adore, that which lieth hid from reason. And this is given us to be understood, by the two Seraphims which covered the face of that great Lord, in the Temple which Isaias 
(d) Isa. 6.  saw; and so also, when Moses came near to treat with our Lord upon the mountain, the 
(e) Ixod. ●4.  Scripture saith, That he entered into the obscurity, or cloud, where our Lord was. A strange thing it may seem, that God should place his dwelling in darkness, since he is most pure and perfect light, which endureth no darkness, as S. john 
(f) 1. Io●●. 1.  saith. But because he is a light so very bright, and so overshining, that, as S. Paul 
(g) 1. Tim. ●.  doth witness, he dwelleth in light which is ineccessible, he is said to dwell in 
(h) The true reason why we cannot arrive to see God.  darknesses because no eye created, either of man, or angel●, can arrive to his mysteries, by the force of reason. And 
(i) Note.  for this cause, in regard of such eyes, the light is called darkness. Not because such light is obscure, but for that it is a light which doth infinitely exceed all understanding. As when we see that a wheel doth move with extremity of speed, we use to say that it stirreth not. And we speak in this manner, because our eyes are not able to hold pace, with so swift a motion; not because there is indeed any want of motion, but for that it doth outstrip the ability of our sight.  
Not only doth our Faith reverence God, by believing that, which reason cannot reach; but beside, it doth profess him to be so high, that howsoever God be clearly seen by his own light in heaven, there is yet no understanding, either humane or Angelical, which of him, can see all, that is to be seen. No will, no delight although they all should be joined in one, are able to love him, or enjoy him, as much as there is reason in him, both of love and joy. Only 
(k) God only truly understandeth God.  God is he, that comprehendeth himself; and creatures when they have seen, and loved, and enjoyed, and praised him, withal the powers of their hart, they do reverence him also by knowing further, that in comparison of that which he is, and of that which remaineth to be said of him, and of that service which is his due, all that which they know of him, and which they do for him, is very little. And therefore, falling upon their faces, they adore him with a profound silence; confessing, that he only is his own perfect praise to which they are not able to reach. And this silence, is an honour very fit for God; for it is a confession, that such praise is due to him, as cannot be expressed by all the creatures. Of this honour, David 
(l) Psal. ●4.  saith, To thee, O God, is praise due in Zion. In such sort, that although, in heaven, there be an incessant voice of divine 
(m) Isa. 6.  praise, saying, Holy, Holy, Holy, Lord God of hosts; with other admirable praises, which day and night they yield to him, yet do they also confess in silence, that our Lord is greater, than they can either express, or understand. For 
(n) Psal. 17.  he mounted above the Cherubin; and he flew upon the wings of the wind; and there is none, how speedy soever, that must think to overtake him. And all they, who shall know & see him, must be fain to say, that which the children of Israel said, when they saw bread coming from heaven Man-hu, which signifieth, what is this? Admiring, as the Queen of Saba did, that infinite abyssus of light; whereof although they shall see in heaven much more, than they heard thereof on earth, yet can they not comprehend it all. Such is the God whom we have; and such doth our Faith teach him to be; singing that which David 
(o) Psal. ●0.  saith, The heaven of the heaven is for our Lord; because the secret of what he is, after the aforesaid manner, is for himself alone, since he only comprehendeth himself.   

CHAP. XXXII.  
How agreeable to reason it is, to believe the Mysteries of our Faith, although they exceed all humane reason.  
ALTHOUGH thou hast heard, that our Faith believeth certain things which by reason alone, cannot be arrived to, yet take heed thou do not think, that to believe them, is a thing, either against reason, or without reason. For as it is very 
(a) For if he could, it would not be faith, but knowledge.  fare from him that believeth, evidently to understand that which he believeth, so is it fare from the belief of a Christian, to be light, or to waver in believing. For we have such reasons to believe, as that we may dare to appear, and give account of our Faith, before any Tribunal how exact soever; as 
(b) 1. Pet ● 5.  S. Peter doth advice, that we Christians, should be prepared to do. This thou shalt easily understand, by the similitude which here I put. If thou shouldst hear say, that a man borne blind had suddenly recovered his sight; or that a dead man were restored to life, it is plain that thy reason could not reach to the means of doing this; because it would exceed the bounds of nature; and reason doth not reach, to supernatural things. But yet so 
(c) Note this well for it iustifyeth Catholic & giveth Protestant's reason to be both more pious, and more prudent.  many, and so well conditioned witnesses, might avow the having seen it; that not only it would be no levity to believe it; but it would be incredulity and hardness of hart, not to believe it. For though reason cannot reach to know, how a blind man may come to see, or a dead man return to live; yet at least it reacheth to this, That it is reason to believe, such, and so many witnesses. And 
(d) Observe well these gradations, for they are most reasonable, and they are all in favour of Catholics.  if they should dye in confirmation of that which they affirmed, there would be more reason to believe it. And if they should work other miracles, as great or greater than the former, in confirmation thereof; the fault of not believing it, would then be great, howsoever the thing which they affirmed to have happened, were very strange and high.  
Just so art thou to understand, that there is nothing which reason can less reach unto, than the clear understanding of that which is believed by Faith; nor is there yet, any thing so agreeable to reason, as to believe it; and it is an extreme fault not to believe it. It is certain, that for the true miracles which Moses wrought, the people of Israel believed him, to be the messenger of God; and that he spoke with God; and received the law at his hands, as given by God. And so also the Moves, who are a bestial kind of people, believed, that Mahomet, for a few, (and they false) miracles, which he wrought, was a messenger of God; and as from such an one, they received the bestial law, which he gave them.  
Well then, do thou consider the true miracles which have been wrought by jesus Christ our Lord, and by his Apostles; and by other holy men in confirmation of our faith, from that time to this; and thou shalt find, that as easily thou mayst count the sands of the sea, as the multitudes of them; and that incomparably they do exceed all the others which have been wrought in the world, both in quality, & quantity. Three only dead persons were raised to life, in the whole course of the old law; which continued almost two thousand years. And if thou consider the new law, thou shalt find, that S. Andrew alone, did raise at once, forty dead; that so it might be fulfilled, which our Lord said, He 
(e) joan 〈◊〉 14.  that believeth in me, shall do greater things than I. And that so, his great power may be seen; since not only, by himself, but in such other of his servants, as he is pleased to work, he can do what he will, though it be nover so wonderful.  
I have related to thee, that which one Apostle did at one time; to the end that hereby thou mayest understand, the innumerable miracles which have been wrought, both by that Apostle, and by other, both Apostles, & Saints, of the Christian Church. And, although in the beginning of the Church, there were so many, and so great miracles wrought for the confirmation of our faith, that the proof thereof is superabundant; yet 
(f) That true miracles are wrought to this day; and the causes, why it pleaseth God to work them.  so great is the desire which our Lord hath of the salvation of us all; and that we all may come to the knowledge of his truth; and that they who do already know it, may be comforted and confirmed therein; that his providence hath care, to renew, or refresh 
(g) Of miracles, which confirm the faith of Christ.  this kind of proof; and to give testimony to the truth, by new miracles. And so, is there hardly to be found an age, wherein some Christian or other, is not canonised for a Saint; which 
(h) I would to God, that any reasonable Protestant, would but inform himself well of the exact and rigorous care, which the Catholic Church doth we, when there is question of Canonising any Saint.  is never done without sufficient proof of a perfect life that he hath led, and of many miracles that he hath wrought. Whereof if any man were curious, & would make search, he should find no difficulty, even in our times, to meet with miracles, amongst us; and, in the Indies, both Oriental, and Occidental, in more abundance.   

CHAP. XXXIII.  
Of, how firm and constant, and authorized witnesses, our faith hath had, who have given their lives for the truth thereof.  
IT is possible that some may doubt of the truth of our witnesses, which speak, and write of the multitude of miracles which have been wrought in the Christian Church. For as they are people, who detest our faith; so it seemeth to them, that if these witnesses should be true, they must not fail to confess, that we have much more reason to believe our Truth, than they, their Error. But I ask, that (since they will not give credit to our witnesses; and therefore they refuse to receive our faith) why give they credit to their own witnesses, in receiving their false behefe. Whereas 
(i) A wise and excellent consideration.  it is certain, and clear, that if they would take the pains to consider it, our witnesses do far exceed theirs, in all kind of weight of authority. There have been men, in the Christian Church, whose 
(k) The high virtue, and piety of many Catholic Christians  life hath evidently been so good, as to prove, that they were free from all covetousness; from all appetite of honour; and from all that which flourisheth, and is esteemed in the world; being full of all virtue, and Truth; so fare, as to dye, rather than lose it. To what interest can he pretend, by the testimony that he giveth, who doth not only not pretend to any thing of this world, but even that which he hath of his own, he casteth away? What interest can move that man to be a false witness, who giveth his life under most grievous torments, in confirmation of what he saith? And though some use to be drawn by force of torments to confess that which the judge desires (although it be against truth) yet if ours would say that which is desired by the judge, not only should they not lose their goods, and life, but much more prosperous should they have remained, by the much which the judges promised, and would have performed. But desp●●ing all this, they chose to die, that they might not abandon their faith, or virtue, which the judge would so fain have had them lose. So that they loved no temporal thing, nor feared they any thing that was temporal, how terrible soever. No exception therefore can be taken to that which such men say; and if it should seem to any, that these proofs were sufficient to make us hold them for good men; and that willingly they would deceive no body, but that themselves were yet deceived; and did so deceive others, without knowing it; To this I answer, that in the Church there have been men, shedding their blood for Christ, so evidently full of 
(l) The great wisdom of many Catholic Christians who have suffered death in confirmation of the faith of Christ.  wisdom, that no reason can be given, why we should believe of them that they were deceived, in a matter of so great weight▪ and that so far, as to lose their lives for the same. For the much interest that a man hath in any thing, doth make him look & look again, what it is that he ratifyeth; nor doth a man use to lay down his life, in confirmation of a truth, if he be not sufficiently certified thereof. And it is a thing notorious, that so great wisdom hath been found among the Christian people, as therein they exceed all other generations of men, no less than wise masters, do ignorant scholars. And that there have been, not one, nor one hundred, but a mighty number of such persons, is a very great testimony of the truth of our faith; in confirmation whereof, they gave their lives. And 
(m) Let the false martyrs of foolish john Fox be unpartially compared with out true ones, and their baseness, & bestiality, will soon appear.  although we read of some who also died in confirmation of their Error, yet ours do incomparably exceed them, in number, virtue, and in wisdom.   

CHAP. XXXIV.  
That the perfect life of such as have believed our faith, is a great testimony of the Truth thereof; and how fare Christians have exceeded all other Nations, in goodness of life.  
SINCE we have made mention of the goodness, & virtue, which hath been found in our Christian Martyrs, it is not reason that I forbear to let thee know, how great a testimony of their Faith, is the perfect life of them that believe it. Since 
(a) Another excellent consideration, of the perfection of the life of many of them who profess the Christian Catholic Faith.  God being good, and the maker of all things that are good, all reason telleth us, that God is a friend to the good; since every one loveth another that is like himself; & every cause, the effect, which is produced by it. Now if he be a friend, he is to help them in their necessities, whereof the greatest of all, is the salvation of their souls. And (c) saved they can never be, without the knowledge of God; nor can they know him so as to be saved by him, if he do not discover himself unto them. It therefore remains, that since none of these things can be denied; & if on earth there be any such knowledge of God, 
(b) No salvation without faith which i● entirely, and precisely true.  as by which men may be saved, God giveth this to Christians; since amongst them, there have been, and are, people of the most elevated life, and most perfect manners, that hath been seen, in any time, or in any generation.  
It seems that the Philosophers were the flower of Nature, and the very beauty thereof; where it seemeth that she employed all her strength towards that which concerned living well, in conformity of reason. But laying aside those deformed sins, which S. Hierome imputeth to the chief of those Philosophers; and to speak of some who appeared to carry more resemblance of virtue in them, than others did; so much do they, of the Christian Church, exceed those others, as that we have weak, and young women amongst us of more virtue than they had, who were yet, amongst them, esteemed for heroical men. For who amongst them, will be able to equal the courage, and ●oy, wherewith S. Catherine. S. Agnes, S. Lucy, S. Agatha, with innumerable others like to them, did offer themselves to most grievous torments, and to death it sel●e, for the love of Truth, and Virtue. And if in the virtue of Fortitude which seemeth to be so much estranged from the weakness of that sex, these did so fare exceed those others, as well in number, as in the greatness of the torments, and their ●oy in suffering them; how much greater will the excess be, in Humility Charity, and other Virtues, which are not so incompatible with their sex? And although we now give but these, for an example or pastern of the rest, yet thou seest the innumerable store of men, and women, who in every particular state, have served our Lord, with a perfect life, in the Christian Church. Some of which having been sublimed in this world, and abounding in all kind of riches, and humane prosperity; and then at the present, possessing much, and expecting to inherit great states, and kingdoms, have despised all this; and to please God the more, have chosen the life of the Cross, in poverty, and affliction, and in obedience, both to God and men. And all this, with so great testimony of virtue, both in the interior and exterior, as strooke them to admiration who conversed with them.  
People there hath been in our Church, which as S. Paul saith, hath shined in the world, like lamps of heaven; and, being compared to the rest of the world, they are found to excel them, beyond comparison; which the most obstinate person cannot deny, if he will but consider the life of a S. Paul, and of the other Apostles, and Apostolical men, who have been in the Church. And since there hath been so great goodness in this Christian people, as by their works we find to be evident; what scruple can we have to affirm, that either there is no knowledge of God on earth, or else that these men had it, as persons who were more beloved of God, and did serve themselves better of his knowledge, and employ themselves more, upon pleasing him that gave it. In no sort can it be said, that the world is without some such knowledge of God, as is necessary for salvation. For this were to say, that the chief creatures which God made under heaven, and for whose sake he created all things, should all be lost; for want of means which God might give them to be saved. But 
(c) God is infinitely good.  God is no such thing, as that he will thut the gate of salvation against us; nor can it stand so with the bowels of his mercy, and goodness, as that he can be without friends, to whom even here, he may do great favours, and much more in heaven.  
This proof of our Faith, being taken from the life of Christians, was much esteemed, and recommended by the holy Apostles, in the beginning of the Catholic Church. Amongst whom S. Peter 
(d) 1. T●●. 3.  saith, I et women be subject to their husbands, that so if there be any who beleecue not the word of God even without that word they may be gained, by the good conversation of their wives, beholding their holy manner of life, in the fear of God. Where by 
(e) The hero●call virtue of ●ens hue● doth prove the truth of their Religion.  the force of virtuous life doth well appear, since it was able to convert infidels; which, by the preaching of the Apostles, (though that had been used with great efficacy, and even with working of miracles) could not be gained. S. Paul saith, That being to go from one place to another, he had no need that they to whom he had preached, should give him letters of favour to countenance him, with those others to whom he was about to preach. And he saith to the 
(f) 1. C●●. 1.  Corinthians, You are my letter, which is known and read by all. And this he saith, because the virtuous manner of life that they held, (by means of his preaching, & labours) were a sufficient letter to declare who S. Paul was; and how proficable his presence was; and he saith, That all men did know and read this letter, because any nation, how barbarous soever it be, howsoever it understand not the language of words, yet 
(g) Good life in others, is a language which the most ignorant men alive can understand.  doth it understand the language of good example, and of the virtue which it seethe to be put in practice; and thence it is, that men grow to esteem much, the man who hath such disciples. It is also for this, that the same Apostle saith in another place, That servants, who are Christians, should serve their Lords, and masters, with so good a will that they might in all things do honour, to the doctrine of Christ our Saviour. The meaning is, that their life was to be such, as to testify, that the Christian faith and doctrine, should be held thereby to be true. And how much this point importeth, our Lord (who knoweth all things) did teach us well, when (praying to his eternal Father, and interceding with him, for Christians), he said these words; I ask of thee that all they may be one thing, as thou O Father, art in me, and I in thee; that all they may be one, and the same thing in us; that so the world may believe, that thou hast sent me.  
Certainly, 
(h) Note and live accordingly.  this is a great verity, which here the supreme truth hath told us; That if we Christians were perfect keepers of the Law which we have (the principal commandment whereof, is that of charity) we should cause such an admiration in men of the world, that see us (we being equal unto them, under the law of nature, and much superior to them in virtue), that they would render themselves to us, as the weak do to the strong, and as the low to the high; & they would believe that God dwelleth in us, by seeing us made able to do those things, to which their power doth not arrive; and they would give glory to God, who is the master of such servants. And then would it be fulfilled, that we should be the letter of jesus Christ, from which all might take their lessons; and that we did set forth and commend his doctrine; and that we were a good odour to him, since we speak well of him, by occasion of the life we lead.  
But 
(i) Yea & even the wickedest devil in hell, must in his hart acknowledge it to be true.  thou O Lord dost know, that although there have been in thy Church very many, so always there are some, whose life doth shine like a great light; which even the Infidels, (if they would) might be drawn to look upon, for the discovery of Truth, and so to save themselves; yet 
(k) A woeful thing it is to be a wicked Christian, & their damnation will be worse than that of Infidels.  so dost thou also know, O Lord how many there are in thy Church (which containeth Christians both good and bad) who not only are no means to make infidels know, and honour thee, but rather to alienate themselves from thee: and to blind their souls more and more; and so, instead of the honour which they should give thee, upon the hearing the name of a Christian, they do more pestilently blaspheme thee. It seemeth to their deceived judgement, that he cannot be true God, or Lord, who hath servants that live so ill. But thou O Lord, hast provided a day for thyself, wherein thou wilt complain of this offence, and say, My name is blasphemed, upon your occasion, amongst the infidels; and to chastise him with severe punishment, who in steed of gathering together with thee, that which was scattered, (as he ought to have done) doth either scatter that which was gathered, or doth hinder it from being so. And 
(l) Let men be as wicked as they will, God will still be just & good.  then wilt thou make the whole world understand well mough, that thou art good, though thou have servants that be wicked. For the sins which they commit, displease thee. And thou dost forbid them by thy commandments, and thou dost severely punish them.   

CHAP. XXXV.  
That the very conscience of him▪ that desireth to obtain virtue doth testify, that our Fa●th is true; and how the desire of leading an evil life doth both procure the losing of Faith, and hinder the getting it.  
BY how much more the witness of any thing in question▪ is nearer to us▪ and well known by us; so much doth his credit increase, towards the making us believe, that be saith true. And therefore, since I have ●old thee, of some of the means which give testimony of the truth of our Faith; Harken here, to some others, and those not past, but present. And they again are so near thee, that they are in thy very hart, if thou wilt receive them, and take particular knowledge of them, as thou usest to take of those things, which pass there. This is grounded upon the word, which our Lord spoke. If 
(a) joan. 7.  any man will do the will of my Father, he shall know whether my doctrine be of God, or no. Blessed be thou O Lord, who art so assured of the justice of this thy cause, (that is, the Truth of thy doctrine) that thou leavest the sentence, which is to proceed upon it, in the hands of whosoever will, whether he be friend or enemy; with this only condition, That he who shall make himself the judge thereof, will do the will of God; which is, but that he should be virtuous, and so be saved.  
It is 
(b) Note this well, for it is a wise and most certain truth.  certainly so, that if a man should cordially desire to be good, both towards God, and towards himself, and towards his neighbours; and would seek out the fittest doctrine that he could find for making himself such; if before such an one, I say, they should lay all the Laws, and doctrines, which are in the whole world, both true, and false, (to none of which he already, carried any particular affection, or passion, but did only aim at the finding out of Truth) this man, laying aside all the rest, would take in hand the Gospel, & doctrine of Christ, if he 
(c) According to the true sense thereof, which is only taught by the holy Catholic Church.  understood it, as a thing which might address him better, to the end of his just desires, than any other. And as he were practising the virtue that he aspired to, he would be making experience of the efficacy of this doctrine; & how fit it were, for all that is good for the soul; and how well it were framed for the relief of our necessities; and, in how short a time, & with how great clarity, it did help a man to be virtuous. So that such a man coming on, by the very experience of the power of this doctrine, would confess, as our Lord hath said, That it came from God; and he would also say, that which others said (when they heard jesus Christ our Lord preaching to them) never did man, speak so well. And if even they, who know not Christ by faith; did but hear that admirable, & charitable word, which our Lord himself did utter with so loud a voice, If 
(d) joan 7  any man be thirsty, let him come to me and drink; and if they would come, and make trial of that delicious fullness; and so take experience of this doctrine, with desire of being virtuous; it is certain, that they would not remain, in their infidelity, and blindness.  
But 
(c) Behold here the most true cause why Catholic Religion is no more embraced in England.  for as much as they are friends of the world, and not of true and perfect virtue, nor do they seek with care, the certainty of Truth, and the knowledge of God; they continue without hearing, & receiving it. And although they heard it, yet would it not be received by some; because it would be contrary to the things which they desire. And for this, our Lord said to the Pharisees, certain words which I cited once before, How 
(f) 1. joan. 5.  will you be able to believe, since you seek honour one of another, and seek not the honour, which is of God alone. And not without great weight of reason, did S. Paul 
(g) 1. Tim 〈◊〉.  affirm, That some had lost their faith, by giving themselves to covetousness. Not that a man doth instantly lose faith, by committing of any sin, except heresy; but for that, a hart which is affected to things of the world, & disaffected from virtue; when it finds in Christian doctrine, certain Truths, which are contrary to the wicked desires of the same hart, and which condemneth, under so grievous pains, the things which itself desires to practise, it grows by little and little, to seek other doctrine, which may not be of so bad taste in the mouth; nor keep such a barking against the ill affections & actions thereof. And 
(h) The case of most Protestants, who are intel●●g●●.  so the will, being ill inclined, is wont to be a means of putting blindness upon the Understanding; and prevails so fare at last, as to make a man give over that Faith, which cryeth out against wickedness that he may follow and believe other doctrines, wherein he may be more at ease, and live how he lists. And as this corrupted will, is a means sometimes to make him lose Faith that hath it; so is it also a means to de●a●ne him, from it, that hath it not. For both these, & those, carry a fastidious kind of mislike, against perfect virtue; without alleging in very deed any other cause, but only, That it is unsavoury, or too highly good; & so they have also such a mislike, against the Truth of Faith, as being contrary to that wickedness which they love.   

CHAP. XXXVI.  
That the admirable change which is made in the hart of sinners, and the great favours which our Lord doth to them, who follow him with perfect virtue, and do call upon him in their necessities, is a great testimony to the Truth of our Faith.  
IN how much better case are they, who, with desire to serve God, have chosen to embrace this perfection of virtue; though all they that serve him do enjoy otherwise (if they will mark it) many testimonies, which Faith placeth in their hart. But especially do they enjoy it, who serve him, with a profiting, and proceeding virtue; many whereof were yet formerly in miserable case, and made slaves to sin; and so passionately affected to it, that their hearts did seem, even to be transformed into the same. And that with so great determination to follow wickedness, that they would pass (as we use to say) the vory pikes, for the committing thereof But 
(a) The powerful grace which God imparteth, in the holy Catholic Church.  these miserable captives, who were so weak, in the delivery of them selues from so strong a tyrant, have sometimes, by the hearing of one Sermon, other times, by making one confession, other times by some one single inspiration of God; and others by other means, which do abound in the Catholic Church, have found within themselves, a most powerful and mighty hand; which putting those in captivity who lead them captive, drew them out of the slavery of sin, wherein they were; and made a change of their hart, so truly changed; that many times, in less space, then of a month, yea and of a week, they have been seen, to have more abhorred wickedness, then formerly they were lovers of it. Saying with their hearts, I have abhorred 
(b) Psal. 118.  sin; I have detested it; and I have loved thy law. And this they do so truly, as that they resolve not to commit a sin, neither for life, nor death; nor any thing created, as S Paul 
(c) Rom. 1.  saith.  
Who is he, that wrought this so strange, and happy change, in so short a time? Who drew water, out of so hard a rock? Who raised up such a miserable dead man, bestowing such an excellent life upon him? No other certainly, but the hand of God, who is so believed in, and so beloved, as the Christian Church believeth in him, and loveth him, by those means, which the Christian doctrine embraceth, and teacheth. And if this manner of proceeding with God, do pass on, (as in many it doth) in such sort, as that (leaving all things) they employ themselves wholly upon attending to God, who broke their chains; and if they began to walk, by the solitude of a spiritual life, and by that straight way which leadeth to true life (though many times, they might see themselves, in so great afflictions, and fierce tempests, that (as David saith) it makes such as sail, lose their courage, and their discourse) yet by calling upon their jesus, who is the guide of their way; and at other times, by receiving the comfort of the Sacraments; and at other times again, by hearing, or reading the word of God; or by such other means as are in the Church; they have found themselves so wonderfully assisted, in their tribulation, as that (seeing the sea of their hart to be grown so still, upon such a sudden) it hath made them say, with the Apostles, 
(d) Matt. 8.  Who is this, to whom the sea, and the winds obey? Certainly, this is the holy Son of God.  
S. Bernard relateth, how by experience he had found many times, that the name of jesus, being cordially called upon, was a remedy and cure, of all the infirmities of the soul; and that which the Saint did say, was approved in him, by experience. The same hath happened to many others, both before & after him; among whom S. Hierome may be one; who is worthy of all credit. He relateth, (as I have said before) that seeing himself in tribulation of the flesh, without meeting with remedy, in any thing that he had thought upon, & without knowing, what more to do, did find it out, by casting himself, at the feet of jesus Christ, and by calling upon him with devour prayer. Whereupon his tempest received such a calm, that he seemed to himself, as 
(e) S. Hierome, in Extasis.  if he were even assisting among the quires of Angels. For 
(f) Note.  the favour which God is wont to do, doth not only remove the tribulation that a man is in, (which may happen sometimes, by the turning of his thoughts some other way, or by such other natural means as that) but it is a favour which God doth, whereby he planteth such a disposition in the mind, as is directly contrary to that which was felt before. Now this change and perfect delivery, and that upon such a sudden; is not in the power of any man to give himself; as 
(g) Or else let him never trust me.  he that shall try it, will confess.  
From abroad it cometh; from God it cometh; and from such other Christian means it cometh; and so experience is taken, of that which S. Paul said, That Christ jesus crucified, to them that were called by God, was the strength of God; and the wisdom of God; Because, they calling upon him in the day of tribulation, he giveth them light, and force; that so, overcoming all impediments, they may proceed in their way, and sing therein, as 
(h) Psal. 1●7.  David doth, Great is the glory of our Lord. And so they find in themselves, that which the same Prophet 
(i) Psal. 55.  saith, In whatsoever day I called upon thee, I have known, that thou art my ●od. For to remedy them so speedily, and so powerfully, is a great testimony, and motive to prove to them, that God is the true God, and that he hath care of them. And here we speak not of celestial visions, or revelations, which may rather pass amongst maracles, but only those things which are more ordinary; and which may be subject to better proof.   

CHAP. XXXVII.  
Of the many, and great good things, which God worketh in the soul that followeth perfect virtue; and that this is a great proof, that our Faith is true; because that, did teach us means, how to obtain those graces.  
NOT only do they, who travel diligently in the way of perfect virtue, enjoy the benefit of being delivered by Christ, from the dangers which present themselves; but moreover, do they obtain, and possess such graces in their soul, as that we may say to them, and that with much truth, 
(a) Luc. 7.  The Kingdom of God is within you. Which as S. Paul 
(b) Rom. 14.  saith, doth consist, in having with in one's self, justice, and peace, and joy in the holy Ghost. And so these persons, are so affectioned, and such lovers of that which is just, and good, as that, if the laws of virtue which are written in books, were lost; we should find them written in their hearts. Not because they have them without 
(c) In their memory.  book, but for that the resolute love of their hearts, doth say the self same thing, which the Law saith exteriorly. Their hart, being already so transformed into the love of goodness and to work it with so much diligence and delight; as that to follow that, to which their hart inclineth, is to follow virtue; and to fly from vice; they being made a living Law, and a kind of measure of humane actions, which even Aristotle himself was aiming at. And from hence doth spring a certain joy, and contentment, so complete, as none doth know, but he that feeleth it. For as much as Isaias 
(d) Isa. 4●.  saith, That the peace of such persons, is as a river, & as the very gulfs of the sea. And S. Paul 
(e) Philip. 4.  saith, That this peace of God, doth exceed all understanding. And S. Peter saith, That this joy cannot be recounted. A hidden manna it is, which is given to him that manfully overcometh himself, and they only know it, who receive it.  
And from whom now, doth this so perfect virtue proceed; and this rest of mind which is the earnest-penny, and introduction to eternal felicity. Certainly it is not by means of the Devil. For 
(f) Note.  although sometimes, the Devil, (as we have said), have counselled some to do some particular good, that by means of those counsels, he might gain credit to himself, whereby the better to deceive them afterward; yet to make a man perfectly good, and a fulfiller of the law of nature (which cannot be denied to be good, since God is the author of nature itself) is a work, which neither the Devil doth, not can effect, who cannot give that goodness, which himself hath not.  
Nor yet is it the work of man alone; for as much as to have virtue, and much more to have perfect virtue, whereby God may perfectly be served, is the gift of the Father of lights, from whom every perfect gift descends. And 
(g) See therefore how unjustly the Catholic doctrine is charged by the Caluinists to be a doctrine of presumption.  the same man doth find by experience; more than once, that he is delivered from sin, out of which he was not able to departed; and that he is favoured with certain graces, which it was not in his power to compass. Since therefore this perfect virtue, cometh neither from the Devil; nor from the spirit of man; it remaineth, that we conclude it to be infused by God, when 
(h) The perfection is only to be found in the holy Catholic Church.  he is invoked, & served, as the Catholic Church doth teach. And man findeth by experience, that this virtue cometh to him, by the means of Faith, in confirmation of the truth thereof; for out of a lie, such profit of light or knowledge could not come, for the procuring of perfect Virtue; and for the invoking of God, to favour him in the pursuit thereof.  
S. Paul useth this proof, when he speaketh thus to the Galathians; I desire only that you will tell me, The holy Ghost which you received, was it by means of the works of the Law, or else by means of faith? As if he should have said, Since I, preaching Faith to you, and not the old law; and you believing it, and disposing of yourselves thereunto, by your will, did receive the holy Ghost; why do you now return to the old Law, since you find by experience, that without it, and by means of Faith, and of penance, upon the receiving of Baptism, you have received the holy Ghost, with the graces & benefits thereof? And so (to prove the thing which we have in hand) That perfect verene, which is obtained by the right use of Faith, and by those other means which it teacheth us, doth give testimony, that it is true; because, towards the obtaining of so good a thing, it was a means, and it taught us also, other means. And so these persons, who are so rich through the graces which come to them by Christ jesus, are so adherent to him, & so enriched by him, that they have no thought of looking for the Messiah whom the jews expect; nor of enjoying that paradise, which Mahomet doth entice men by. For as they despise those bestial delights of the flesh, which Mahomet in his paradise doth promise; and those other transitory benefits of the earth, which the jews, by their Messiah do expect; so they willingly take their leave both of the one and the other; howsoever they be entreated to the contrary. And they remember how it was prophesied, that in the time of the Messiah, They 
(i) Ezech. 14. & 16. jerem. 31.  should know, that our Lord, was God; by his breaking the chains of the yerkes of men; and that God, would give men new hearts; and that he would write his Law, in the very howells of them, that would receive it. Now because they make very great conjectures, that they have a part in these blessings, it is a testimony to them that Christ is come.  
By these and other effects, which cannot be related, and which they have within themselves, they are so full of joy, and peace, and confidence, in jesus Christ, as that, if men should tell them of another Christ that were 
(k) Matt. 14.  in the desert, or in the secret closerts of the house; or that he were fare off or near hand; they would never bestow the seeking of him. For since the true Christ is but one and that they find the conditions of being true, in him, in whom they do believe; with the same faith whereby they accept the one, they reject the rest. But 
(l) Note.  yet I say not this, to the end thou shouldest think, that Christians believe by the only experimental motives which they find within themselves; for they only believe through faith, which is infused by God, as here after I will show. But this I have only said, that thou mayst know the many motives, that we have to believe, since we are treating of this subject. And one of them, is, The experiments which perfect men do find in their soul; which since they are things that pass up and down in their hart, thou art not to look for them in books, or in the lives of others; but in thy own private conscience, by striving to attain perfect virtue. That so, as I was saying in the beginning, thou mayst have witnesses both near thee, and well known by theo, as remaining within thee; and that thou mayst fulfil what the Scripture saith, Drink the water of thine own Cistern; and thou shalt see such marvels wrought within thyself; as shall take from thee, all appetite of seeking any, without thyself.   

CHAP. XXXVIII.  
That if the power and greatness of the work of Believing, be well pondered, we shall find great testimony, to prove, that it is much reason, that the understanding of man do serve God, by embracing of Faith.  
HE 
(a) A worthy, & a wise discourse.  that had light to know, and a steady hand to weigh, the very work of believing, would be in no necessity of other witnesses, towards the receiving thereof; but even therein, would find beauty to make him love it, & reason to embrace it. For who is he, that will not conceive it to be wholly fit, that a creature should serve his Creator with all his power; & withal his means? And so also, do all men know, that although we own him this service, withal that we have; yet specially since God is a spirit, the prime service that we are to do him, is with our spirit, through the likeness which it hath to God. And because in our spirit, there is reason, and there is a will; and that it cannot be denied, but that a man oweth God service by his will; for the same cause the service of the understanding, must not be denied. For there is no reason that man should serve God with the lesser faculties that he hath within him, and not serve him with the chief, which are his understanding, and his will.  
Nor yet is it reason, that 
(b) Note well.  since the service that the will doth to God, is by obeying him, the understanding should remain without obedience to God. And as the obedience of the will, consisteth, in denying a man's own will, for doing of the will of God; so the service which the understanding is to do him, is to deny itself, for the believing of the truth of God. For if the service of the understanding, did consist in conceiving, or consenting to any thing, which it might be able to reach, by the only hand of reason; either it would not deserve the name of service, or at least but service of an inferior rank; since therein, there were no obedience. Or if there were any obedience, it would be but of the will, which God might command to impose upon the understanding, that it should think this, or that.  
But, to the end, that the service, and obedience of the understanding, may be proper only to itself; it is necessary that it consent to somewhat which itself doth not understand; and thereby, it doth truly abase, and deny itself; and obey, and make itself captive, and do reverence, to the supreme God. Fulfilling that, which S. Paul 
(c) 1. Cor. 10.  requireth, That we must captivated our Understanding, to the service of Faith; which, in another place, is styled, The obedience of faith So 
(d) Note this well.  also, as the goodness of God exacteth at our hands, that we love him; and his liberality requireth that we hope for mercy from him; in the same manner, doth his truth require, to be believed; since there is no less reason for the one of these, then for the other. And as the obedience which we give to God by our love, presupposeth that we deny the love of ourselves; and as the hope we have in him, is to work by an independence upon ourselves; in the same manner, the obedience which we are to yield to his truth, is performed, by a departure from our own seeming; and a belief of what he affirmeth, with greater constancy, then if ourselves did understand it. For otherwise, what should one be beholding for to another, in believing that which that other saith, not because he saith it, but because himself doth so understand it. But, believing beyond understanding, deserveth praise, as carrying difficulty with it; as one would trust without a pawn; or walk without a staff; or love an enemy, for God's sake. If therefore, it be done for God, it will be true virtue, and worthy to be offered to God; and to receive a reward at his hands. And since the will of a man is dedicated to God; and sanctified, by the abnegation of itself; the understanding must not rest, as if it were profane, by believing itself, without obedience to God. Since in heaven, it is to be made happy, by the clear vision of his face. For as S. Augustine saith, the reward of faith, is to See; so that no discourse of reason will permit, that the understanding should forbear to do service here on earth; now the service, which is proper to it, is by believing.   

CHAP. XXXIX.  
Wherein answer is given to an objection which some make against our Faith; by saying, that God teacheth things, which are too high.  
SOME man may say, being moved either by these, or other reasons; That it is fit for a man to believe, that which he understandeth not, because God saith it. But that, since this may be performed by believing diverse other things, there is no cause why yet we should believe that, which is believed by Christians. But tell me, O you blind men; what is the fault you find, in that which we Christians do believe. And if yourselves know not how to say what you think, I will tell you what it is. The 
(a) Note, and take heed.  articles which of the height of God are to be believed, do seem so high things to you, that even because they are so very high, you believe them not: And the low or mean things which we believe of the humility of God, are so very low; that even for that very reason, you hold them not to be worthy of God, and so neither do you believe them. For tell me, in that highest mystery of the most holy Trinity, what other thing doth offend you; but that it is so incomprehensible; and that the sight of your understanding, being beaten back again upon yourselves (by the A bysse of that infinite light, and the height of such a mystery) you shut your eyes, and with saying, How can this be? you forbear to believe it; whereas it were agreeable to all reason, that we should think most highly of the most high▪ and that we should ascribe to him the most high being▪ and the most excellent being, to which our understanding could arrive. And when we shall have arrived to things very high, we must y●● believe, that in him there are st●l things higher; & which do wholly exceed our capacity.  
This is to honour God, and to hold him for God, and for a great one. For if our Understanding could reach to all the height of God, God would be little; and consequently he could not be God. For he could not be, unless he were infinite; and the infinite is incomprehensible by any thing that is finite. And since it is better, that there be in God, a supreme Communication, (since supreme Communication, is due to a supreme goodness) and if this must also be, it must be, by communicating the very, true, and total essence of itself; and so there will be in God, supreme fecundity, as it is fit for God; and not sterility, which is a thing very far from him; as he saith, 
(b) Isa. 1●.  by Isaias; I who give power to others that they may engender, shall I perhaps remain barren?  
And although by making of Angels, and men, and the whole world, he communicateth many favours to it, yet neither is this any such fecundity, nor a Communication of an infinite Goo●●, because he giveth not his essence. But he only giveth them, the being and virtue which they hau●● nor shall God leave to be a solitary God, notwithstanding the many creatures that accompany him, since between him and them, there is an infinite distance. Just so, as Adam would not have failed to be solitary, notwithstanding the many beasts, and other creatures which were in the world, how near soever they had been to him. And, that man might not remain alone, God gave him a companion; which might hold resemblance and equality, with him. So God is not solitary; but in the unity of Essence, there are three persons. Nor is he covetous, or barren, since there is a communication of an infinite Deity. Neither must thou forbear to believe that so it is, although thou know not how it cometh to be so; since even because it is so high, it carrieth a kind of trace, or sent, to be a thing of God. And because it is better to be so, than not; even for this very reason, it is a thing which it is fit for God to have; and that so we should believe it, since of God, we are to think, according to the greatness of God; that is, the highest that possibly we can imagine.   

CHAP. XL.  
Wherein answer is made to them▪ who object against the receiving of our Faith, that it teacheth mean and low things of God; and how in these mean things which God teacheth, most high glory is contained.  
NEITHER yet, is there any reason to stumble at the humility, which the most high God took upon him; abasing himself to become man, to live in poverty, and to dye upon a Cross. For these works are not only not to be said unworthy of God, but they are most worthy, if they be well understood. Indeed, if he had abased himself because he could not choose; or if, by that abasement, he had lost the height which he had before; or if he had been moved to it, by any interest of such an abasement. But neither did he leave to be what he was, by taking that which he was not; nor came he from heaven to earth, by any constraint; nor was he induced by regard of profit; since God cannot increase in being rich: But 
(a) Note this well discourse, and learn to love God greatly, by it.  he was moved to it, by his own only goodness; and by the love, which he bore to men; and the desire which he had, to recover them by such means, as might be, of most glory to himself, and of most advantage to us.  
And such was the means he took, by making himself man, and dying upon a Cross For there is not a greater sign of love, then that a man should die for his friends. Which love so excellent, did not spring from any desert of theirs, but from his own excellent goodness. So that his lowness, and his death, do not argue, in him, any want of power or goodness: For as much as he being omnipotent, and wholly wise, might have given us remedy by many means besides this; but it argueth in him, an immense excess of love, and goodness; and this so much the more, as God who loveth, and suffereth this, is the greater; and as that which he suffered was more grievous, and painful; and they for whom he suffered, were the more unworthy, and base. And since in loving such persons, his excellent goodness is manifested; this work is to be called a great height, since in spiritual things, high, and good, are all one; and when it is the more good, so much the more great, and high it is.  
And since the greatest honour which we can do any man, is to hold him for good, more than for being valiant, or wise (for as much as no man; who is sensible of honour, doth not so desire it) it is evident, that since these works, do manifest his goodness and love, more than all the rest; they give him consequently, more honour; and they give it better, than all the rest. And 
(b) In true account, nothing doth so exalt Christ our Lord as his abasement.  if in the opinion of ignorant persons, the abasement which God hath made of himselve, take honour from his dignity, and height; it ought in the judgement of wise men, to extol the honour of his goodness, and consequently of his height and greatness; and so he looseth neither the one, nor the other.  
And not only, doth his goodness shine in these works, more than others, but so also doth his wisdom and power, & other his most wonderful attributes, appear therein. For amongst all the works which God hath wrought, or is to work, there is none equal, in being moruailous; nor is there to be found so great a miracle, as that God, should make himself man; and suffer afterward for man. And whosoever believeth not this, doth his best, to take from God, the greatest honour he hath; and greater then if he should take the honour that is due to him, for all the other works which he hath made, or is to make in 
(c) Since the Creation of the world.  Time. Consider well of this, and thou shalt discern how the omnipotency, and wisdom of Goth, doth shine in making two so different extremes, to meet in one, as are God and man in the unity of one person. And note, that his power is more declared, in combatting and conquering our sins, and death, by the arms of our weakness; then if he had overcome them with the weapons of his own omnipotency, as we said before, whilst we were speaking of despair. And 
(d) An excellent discourse.  consider, that when God continued in his greatness, he had but a small people that served him, and the same went also daily from him, to adore strange Gods; and even when it did not so, it served him yet with much weakness. But when God abased himself, so far as to be man, and to die for him; it made such deep impression, upon the minds of men, as that they, who were high, did abase themselves; and the weak, became strong; & the wicked good; and finally there grew so great a change over the world, as well in the destruction of idolatry, as in the renovation of life and manners; that the accomplishment of the word, which our Lord spoke, was plainly seen, 
(e) lo. m. 1●.  When I shallbe exalted from the earth, and placed on the Cross, I will draw all things to myself. And so it appears, that he obtained that victory over the hearts of men, by baseness, weakness, torments, and death; which he obtained not, whilst he remained in the height of his Majesty. And thus was that fulfiled, which S. Paul 
(f) t. Cor. 1.  saith, The weakness of God, is more than the strength of men. And so it also appeareth, that God doth not only gain the honour of goodness, but of wisdom & power also, by taking upon him our baseness, and by working that thereby, which he wrought not by his greatness.  
For this it is, that S. Paul 
(g) Rom. 1.  saith, That he is not ashamed to preach the Gospel, since it is the virtue of God, for the saving of men. For although this humanity, hunger, dishonour, torment, & death, be truly affirmed of God, yet there is no cause for a Christian to be ashamed thereof; since by means of these things, God obtained the conquest, over other things, that were so mighty, as are sin and death; and procured that man might obtain the grace of God, and his Kingdom, which are the greatest things, that could arrive to man. Hereby God gained more honour, then by having created heaven, and earth, and all that is therein. And therefore this work, is, for the eminency, and excellency of it, called the work of God; as our Lord said, This is my food, to do the will of my Father, in my finishing his work, which is the redemption of men. Not, but that God hath wrought other works; but because the In●ernation, and redemption which follow hereupon, is the greatest work of them all; and that which he prizeth most, as the thing whereby he receiveth most honour.  
For 
(h) The same excellent discourse continued.  although to have scourged Egypt, for the love of his people; and to have drawn it out from thence, & to have conducted it through the desert, did give honour to God, as Isaias saith; yet already thou canst not choose but see, which is the more high and heroical act of love, for God to whip his enemies, for the love of his people; or to suffer himself to be scourged in his own flesh, for the love both of his domestics, and of strangers, and both of his friends, and of his enemies. One thing it is, for God to carry his children through the desert, like an eagle that would teach his young ones how to fly; taking them up upon his shoulders, when they are weary, that so they might unweary themselves, whilst yet God groweth not weary thereby; and another thing it is, to overloade his own shoulders with a heavy Cross, (which did even slay them of their skin) together with all the sins of the whole world, which like the beam of a wynepresse, did strain him so far, as to deprive him of life upon the same Cross; and this, to the end that men might be out of pain.  
Who is he that will not discern, that this was a most excellent heroical act of love, the like whereof was never seen; which gave more honour to God, than all that was passed. That other, was, to him, but a common thing; and there was no need of so great love, for the doing of it. But this later, was a business that would have been embraced by few; and hardly will there be found a man upon earth, who would suffer himself to be publicly whipped, or put to death, for any good man, or any friend. And yet, if such a man could be found, there would still be no comparison to be made, between that, and the much that our Lord did love, and suffer for us. For he hath no equal. Nor is it to be greatly merua●led at, if a Lion carry himself like a Lion; but that a Lion, should be content to suffer like a Lamb; and that the only cause thereof, should be his love; this is a business of a strange extent, and worthy of eternal honour.  
And since in former times, they said, Let 
(i) Exod. 15.  us sing unto our Lord, for he hath been magnified, in a glorious manner; Let us also say, with a most profound gratitude, Let us sing unto our Lord who hath been magnifyed, in a most humble manner. For as much, as formerly, God did neither abase himself, nor take pains in the ease which he gave us; nor, although he imparted riches, did he impoverish himself; but here he impoverished himself, he did sweat; yea he abased himself to death; and death of the Cross; to raise his servants from sin, and to conduct them to heaven; and he prevailed in his enterprise; and that which Isaias 
(k) Isa. 55.  said, was fulfilled, that instead of the little shrub, there should grow the Fir-tree; and instead of the nettle, there should grow the myrtle. And that our Lord should be renowned, by an eternal token, which shall never be taken away. For the honour which God did gain, in placing of of this sign, which is the Cross, and to die thereon; and to make men good of bad; shall last for ever, and there shall none be able to overthrew it.   

CHAP. XLI.  
That not only the glory of our Lord doth shine in the humble things, of God, which our Faith teacheth, but also our own great profit, our strength, and virtue.  
NOT 
(a) He still prosecuteth the same excellent discourse in an excellent manner.  only doth the honour of God, shine after an excellent manner, in the works of his humanity, and humility; but from thence also, doth result the great profit, and glory of man; whom nothing doth so much exalt, as that God, hath put himself into Brotherhood with him. Nor is there any thing, which doth so much strengthen his hart, against the swooning afflictions which sin causeth in it; as to see, that God died, for the remedy thereof; and that he gave himself to man, as his own. Nor is there any thing, which can so move him to love God, as to see himself beloved by him, even to the death; nor to make a man despise prosperity, or suffer adversity, nor to humble himself to God, and to his Neighbour; nor indeed to any good thing, be it great or small, as to see God abased, & humaned, & that he was pleased, to pass through these things; giving us commandments to perform; examples to behold; and strength to go through. And since this way of remedying our humility, and baseness, turneth more to the glory of God, and to the good of men; it is a sign, that this is a work of God; since in that which God worketh, he pretendeth the manifestation of his own glory, and man's good. And therefore he that either denyeth this work, or hindereth it, is an enemy of God, and of all mankind. Since thereby he will deprive God of the greatest honour, which, by his works, can come to him; and man of the greatest glory and benefit, that can be imagined. And since he declareth himself, as an enemy both to God and man, it is but reason, that he be punished, and that with eternal death in hell. And the answer that he will be able to give, when God shall ask him this question. Why 
(b) Read this with great attention.  didst thou not believe those high things of me? must be this, Because, O Lord, they seemed so high to me, that I did not think thou hadst been so high. And being asked, why he did not believe those mysteries of his humanity and humility, since they were the testimonies of his goodness & of his love, he must answer, That he did not think the love, and goodness of our Lord, to have been so great, that he could find in his hart, to do, and suffer so much for the love of men. So that he stumbleth both upon the high and upon the low. And the root of all, is, because he thinketh basely of God. And that he took his height, and his goodness to be a limited kind of thing. Which root, and that which proceeds thereof, shall justly burn in the fire of hell, as being injurious to the most high God, whom it doth diminish, and confine, with▪ in a certain narrow compass.  
How much better answer shall he make, who saith, I believed, O Lord of thy highness, and of thy goodness, all that possibly I could; because I held thee O Lord, to be infinite in all things. And let it not please thee, that thy works should seem ill to me, because they contain an excess of goodness and love towards me: as it doth to the infidelity of some, who find no other fault in thee, but that thou art so very good, and so amorous to mankind. It being indeed, but reason, that for this goodness, we should come to thee, and should take thee for our God, since every one, O Lord, had rather, that thou shouldest be a ●ouing Father, and a pardoner, than a severe judge, who would make men tremble, by chastizing them in rigorous manner. And if the fashion of Gods treating with mankind, and of redressing our miseries, were put into the hand even of a man, he could choose no other than that which God chose, as most honourable to himself, most useful to us, and full of all happy sweetness.   

CHAP. XLII.  
Wherein it is proved, that the Truth of our Faith is infallible as well in respect of them that have preached it as of them who have received it; and of the manner how it was received.  
LET us add to that which hath been said, how 
(a) This consideration alone may suffice to prove the undoubted divinity of Christ our Lord.  this Faith, and belief was received in the world; not by force of arms; nor by favour of men nor by humane wisdom; but that the Truth of God, fought single, by means of a few Fisher men, without knowledge, or countenance, against Emperors, and against Priests, and against the whole wisdom of mankind. And it proved to be victorious; by making them quit their old, and false, belief: and by inducing them to entertain a Truth, which was so superior to reason, and that to be so cordially embraced. For to give so firm credit to things so high, is a great wonder of God; as also it is, that the same men, who first did murder those that believed, should suffer themselves afterward to be murdered, for the Truth of the same things; and that, with greater strength and love, then formerly they disbelieved them; and then they persecuted others. And withal, there was a law preached to them, & most pure commandments given them, so much against the hair of the inclination of their hearts; as that they could not think of things, which carried greater contradiction to one another, than the law of the Gospel, & the disposition which man hath to sin; as S. Paul saith; The law is spiritual, but I am carnal, sold under sin. And notwithstanding all this the same law was received, & by the same virtue of Christ jesus, their hearts, and their works, were so renewed towards the accomplishing thereof, as that it did evidently appear, that he who formerly had created men in their natural being, was the same who by his virtue, did renew them.  
And 
(b) A wise and worthy contemplation.  if this should have been preached amongst the bestial people of Arabia, where Mahomet did preach his lies; or amongst men like to them, who were as easy to be deceived, as they use to be who seek, and who carry lies, some suspicion might be had of such belief. But what shall we say; This Truth was preached in I●wry, where the knowledge of God, and his scriptures were: in Greece, where was the top of humane wisdom; and in Rome, where was the Empire, and governoment of the world. And in all these places, though it were persecuted, yet in the end it was believed; and the triumphant title of the Cross was verified, being written in H●bre●●, Greek, and Latin; whereby it was given to be understood, that in those tongues, which were the principal of the world, Christ was to be confessed, for King.  
If therefore such as they, believed, upon sufficient motives, it is reason that we follow them; and if there were any want of humane motives, it is plain that they were led to it by light from God, for as much as, being people so advised, and so affected, to their own ancient belief; & so strong in power of arms, such a deep plant of Faith could not have been so low rooted, in a people so contrary to this Truth; if the powerful hand of God had not cooperated therewith.  
S. Augustine observing this, saith, That he, who seeing that the world believeth, will not yet believe or demands new miracles, for that purpose; he himself is a prodigious, and fearful miracle; since he refuseth to follow, where so many, so noble, and so wise men, have gone before; and which they have imbra●ed with so great constancy. Most just cause have we to do this, who by the grace of God are Christians. For as much as since the world was a world, it never had, appearing in it, a man of such doctrine, and of so heroical virtue, and of so wonderful, and miraculous works, as Christ jesus, our Lord; who preached himself to be true God; and 
(c) Plain proofs of the Divinity of Christ our Lord, and the nobility and sanctity of the Catholic faith.  did prove it, by divine scripture; and by a multitude of miracles; and by the testimony of S john Baptist, who was a witness avowed by all. And the same hath also been preached since, and proved by a multitude of miracles, in the Christian Church. And there hath never appeared any Faith, which doth so honour God as this of his; nor any law which doth so teach men how to serve him, as doth the gospel; which if a man could well understand, no other motive would be needful, for the making of a man believe. Neither have there been seen in the world, men of so great sanctity, as they of the Christian common weath; nor have there been ever preached, so great and so high rewards, for them that follow virtue; nor so horrible threats against men of vice; in testimony, that our God is a great friend to goodness, and an enemy of wickedness. Nor have there been wrought in the whole world, so many, and so great miracles, in confirmation of any opinion, as in confirmation of this Faith Which if it were not true, it would be v●ry injurious to the honour of the true God; since it ascribed an equality, and unity of essence, with God himself, to a man. Nor would he have suffered it to continue such a number of years; nor would he so severely have punished the people of the jews, for having crucified such a man; nor would he have wrought so many, and so great miracles in confirmation of this belief. So that we may with reason say to God, as Richardus doth; If we be deceived, in that which we believe, God hath deceived us. For as much as this Truth hath▪ of itself, so much clear evidence; and such effects have followed, and such miracles have been wrought, in confirmation thereof; that other than God, could not work them. But as god is far from being a deceiver, so in this, are we far from being deceived. Glory be to God for ever.   

CHAP. XLIII.  
That such is the greatness of our Faith, that none of the aforesaid motives, nor any other, that can be delivered, are sufficient to make a man believe with this divine Faith; unless our Lord do incline a man to believe by particular favour.  
HITHERTO, thou hast heard some of the reasons, which may incline a man to find, that the Catholic Faith is true, & to satisfy any man, that should charge us, as if we were light in believing, since we have more motives, than any Nation of the world. But with all this, assure thyself, that so great is the height of the Christian Faith, that although a man should have, both these and other motives, which might be thought of; and although amongst the rest, he should have also this other, to see miracles wrought in confirmation of the Faith, with his own eyes of flesh; yet 
(a) Faith, is the gift of God alone.  such a man shall not be able, by his own strength, to believe, as a Christian must, and as God commandeth him to believe For, the teaching hereof, dependeth upon an interior Master; infusing Faith into the understanding: whereby a man is taught, and fortified towards this belief, as Christ saith, That it is written in the 
(b) Isa. 54.  Prophets, That 
(c) joan. 6.  all shallbe taught by God. And the same Lord, which S Peter had confessed for the true son of God, and for the Messiah promised in the law, gave him to understand, that he was not to thank himself, but to acknowledge that Faith and confession, as the gift of God; and he said, Plessed 
(d) Mat. 16.  art thou, Simon the son of jonas; for flesh and blood hath not revealed these things to thee, but my Father which is in heaven And in another place, he saith, All 
(e) joan. 6.  they who hear, and learn of my Father, come to me.  
A sovereign School is this, where God the Father, is he that teacheth; and the doctrine which is taught, is the Faith of jesus Christ his son; and in that, we are to walk, by the paces of Faith, and Love.. This Faith must not wholly rest, upon whatsoever motives or reasons that may be brought; for whosoever believeth only upon them, doth not believe in such sort, as that his understanding is so persuaded, as to admit no place for doubt, or scruple. But the faith which God infuseth, doth rest upon the divine Truth; and maketh one believe more firmly, then if he saw it with his very eyes, and touched it with his very hands, and with greater certainty, then, That four are more, than three, or the like, which the understanding, seethe things with so great clarity, as to have no difficulty therein, nor ability to doubt thereof, though it would. Then doth a man say, to all the motives which induced him to believe, as they of Samaria, said to that Samaritan woman.  
No longer now do we believe, for that which thou saidst; for ourselves have seen, and known that this is the Saviour of the world. But 
(f) Note.  although they say we have known; yet do not thou understand, that they who believe, have that kind of clarity of evidence, which the Philosophers call Science. For (as before hath been expressed) neither can the understanding arrive, by the reason thereof, to have clarity in things of Faith; nor can faith have evidence; for so it should not be faith; nor would there be any merit in it. It is true, that faith, is said to be a kind of sight; and that it is in the understanding; but because it is not, with this clarity of evidence, S. Paul saith, That we now see as by a glass, but hereafter, we shall see, in heaven, face to face. But the Samaritans say, that they know Christ to be the Saviour of the world, to give us to understand, That they believe it with so great firmness, as that which they do most clearly know; yea and much more than so. For (according to what we have said) he that embraceth the faith, being infused by God, believeth it because it is affirmed by the Truth of God. And 
(g) The reason of the infallibility of Faith, & the great extent thereof.  now because this Truth, is infinite, and more certain than all other Truths (since by the participation thereof, all other things receive their strength of truth) such a believer is so assured, that he cannot be deceived in what he believeth, as he is sure that God cannot fail to be true; which certainty, is the greatest of all others whatsoever. And this maketh a man remain so full of satisfaction, in this kind, that there passeth not so much as a thought in his mind, against this faith; or if any pass, it passeth on so quickly, as that it putteth him to little pain. And if he be combated by scruples, or vain thoughts, yet is he full of repose, and quietness in the interior part of his understanding; for his belief is built upon fine and firm stone, which is Truth itself, which he believeth for the very Truth, and not upon other motives. Therefore can neither winds, nor waters, nor rivers, drive it down. And if thou marvel, that in the understanding of a man, who is so various, and changeable in his opinions, & who with so little firmness doth settle himself upon the ground of reason, there is yet in him so great a certainty, and such a settled & firm constancy, that neither by means of argument, or torment, or example of others that lose their faith; nor for any thing, either high, or low, he can be made to stir from his belief, I say that even this may make thee know, That this business, and this building, is no effect of our force, which cannot reach so fare.  
A gift of God it is, as S. Paul saith, which can neither be inherited, nor merited, not purchased by humane strength; that no man may glory to have it of himself; but let them be faithful, in knowing that it is the favour of God; and given us for his Son, Christ jesus sake; as S. Peter saith, You were made faithful by him Do not therefore marvel, that upon the miserable sand of man's understanding, so firm a building is erected; For our Lord affirmeth thus, It is the work of God, that you believe in him, whom he hath sent. So that as God conducteth man to a supernatural end, which is to see him clearly in heaven; so was he not content, that man should believe in him, as merely a man, by the force of motives, miracles, and other reasons. But raising him up, above himself, and giving him supernatural force wherewith to believe, not with doubt, & scruple, as a mere man would do; but with certainty, & security, as becometh the mysteries of God. And hereby we understand, That no man can call upon Christ jesus, but in the Holy Ghost. For although it be not necessary, that for believing, a man must be in state of grace, (as hereafter I will show) yet can it not be done without the inspiration of the Holy Ghost; For there, S. Paul the Apostle, is speaking of such works of graces as these, which the Divines express, to be given gratis.  
This is that Faith, which inclineth the understanding to believe supreme Truth, in that which the 
(h) Do not wilfully mistake the Author; for whensoever he nameth the Christian faith he meaneth the Catholic Roman, as he showeth plainly, & plentifully by this book.  Catholic faith affirmeth; as the will is inclined by love to love supreme goodness. And as the Mariner's needle, is carried force of the North, to turn strait towards the north; so doth God move the understanding by that Faith, which he infuseth, to go towards him, by giving a kind of credit, which is 
(i) A true description of true Faith, which showeth how noble and sublime a thing it is.  firm, quiet, and full of satisfaction. And when this Faith is perfect; it carrieth in her company, a certain light, whereby, although it seethe not what it believeth, yet seethe it, how fit it is, to believe the mysteries of God; And not only doth it feel no pain in believing; but much delight; as perfect virtue useth to do, which operateth with facility, constancy, and pleasure.  
This is that Faith, which for much reason is to be prized and honoured; since by it we honour God, as S. Paul saith, that Abraham did; giving to God the honour of being so mighty, as that he can do whatsoever he saith. This is that ●ayth, which God hath erected in our soul, as it were a Tower; to the end that mo●●●ng up by it, we may see (though it be, but as in a glass) that which is in heaven, and in hell, and that which happened in the beginning of the world, and that which is to happen in the end. And though a thing may be never so hidden, yet can it not lie hidden from the eyes of faith; as is plame in the case of the good thief; who seeing so much contempt, and exterior baseness, upon the person of Christ crucified; did enter yet, by his faith, into that which was most retired; and he knew him for the Lord of heaven; and confessed him for such, with great hum●●●t●, and constancy.  
By 
(k) Note this; and reverence the church of Christ, which hath power to declare which are the S●●●ture● which are to be be●●u●d by 〈◊〉.  this Faith, we believe that to be the scripture, and word of God, which the Church declareth to us to be such. And though it be spoken by the mouth of men, we ●et do embrace it for the word of God. And therefore we do no les●● believe, that Evangelist, or Prophet who wrote that which he did not see, then him that wrote what he saw. For our Faith, doth not cast her eye, upon humane testimony, which resteth upon means that are humane; but upon this, That God inspireth such an Evangelist, or Prophet, to write the Truth; and that God assisted him, that so he might not be deceyued, in what he wrote.  
Certain it is, that although S. Peter, with his own ears, did hear that voice of the Father, which he sounded forth in Mount Thabor; This is my wellbeloved son; and who with his own eyes saw Christ jesus, shine as brightly as the sun; yet if we should consider him, but as a man, giving testimony of what he saw, and heard; more firmness, and certainty, hath the Scripture or speech of the Prophets, who gave testimony of Christ jesus to be the son of God; although they neither saw, nor heard him ever with their corporal eyes and ears; then that, which S. Peter said, by what he had both heard, and seen.  
But 
(l) Note this wel●.  since the letter of S. Peter, wherein this is written, is declared by the Church, to be divine Scripture, and so by consequence, that whatsoever he saith therein, is the word of God: it is certain that God assisted him in saying it; and assisted him so as that he might not be deceived, in what he either heard, or saw, upon Mount Tha●or; nor in that which he wrote, when he recounted what had passed there. And thus the word of the Prophets is not more firm or certain, because he, or they did utter them; but because they spoke, by the instinct of the same holy Ghost, who is Truth itself.  
This habitual faith, God infuseth into the souls of children when they are baptised; and into persons of discretion who want it, he infuseth, both habitual faith, and actual; when they dispose themselves to rece●●e it. For he desireth that all should be saved, and come to the knowledge of this Truth; since without it, God cannot be pleased, nor man be saved. He faileth not to give it to every one, if there be no fault in him.   

CHAP. XLIV.  
That we must give our Lord great thanks, for the gift of Faith; and that we must use it, to the end for which it was given; in such sort, as that we attribute not that to it which it hath not; and what both the one, and the other is.  
IT is much reason, O thou Child of Christ, that all we who are Christians, be most cordially thankful to our Lord, who, out of his grace, bestowed this benefit of Faith upon us, whereby we might be grateful to him. Nor must we suffer a day to pass, without confessing this Faith; at the least in the morning, and evening; and without giving him particular thankes for this benefit. We must procure to conserve it in great sincerity, and purity, as a thing which importeth us much; considering to what end it was given us; both that we might not fail to use it for that which it is, & that we attribute not that to it, which it hath not.  
It is given us, to the end that we may believe, that which God commandeth us to believe; and that it may be a light of knowledge, which may help to move our will, towards the loving of God, and the keeping of his commandments, whereby a man may be saved. But if any one will attribute to this Faith, that by it 
(a) A grievous error it is to hold that saith alone will save our souls.  alone, we arrive to have justice, and pardon of our sins; he shall fall into a 
(b) Note this discourse very well, for it doth much import.  grievous error; as they have done who did affirm it, because, as already hath been said by the authority of S. Paul, No man can say, that jesus is our Lord, but by inspiration of the holy ghost. Whereby it is to be understood, that the same inspiration is requisite to believe all the other mysteries of our Faith. And we know that our Lord said to some of them who heard him, why do you call me Lord, Lord; and do not the things that I command you. Now since they could so much as call jesus, Lord but by faith inspired, as S. Paul saith; & yet, not doing that, which our Lord commanded, they were not in state of grace; it followeth clearly, that a man may have Faith without grace, which S. Paul affirmeth also in another place, where he faith, That if a man should have the gift of speaking tongues, and should comprehend, and possess all knowledge, and prophesy, and have all faith, so fare as that he could remove mountains from one place to another, and yet should be without charity, all this were nothing. And since it is certain, that the gift of tongues, (with the rest, which is there recounted) is compatible with mortal sin, it stands not with reason that men should make it impossible, for faith to be without charity; though it be true, that charity cannot be without faith. They are the words of the divine scripture, That justice is given by faith; but that it should be given by faith alone, is an invention of men; & a very ignorant, and perverse error. Whereof our Lord did warn us, when he said to S. Mary Magdalen. That many sins were forgiven her, because she loved much. Which words are as clear, to show that love is requisite, as there are any in the whole scripture, to show the necessity of faith. And that not only there must be love in the justification of a sinner; but because love is a disposition towards the obtaining of pardon, as faith is, they both must go hand in hand; and of both did our Lord make mention, in the conversion of S. Mary Magdalen. For, at the end of the discourse, he said; Thy faith hath saved thee, go in peace. Nor in that which our Lord said before, That many sins were forgiven her, because she loved much, would he say that it was, because she believed much, (giving the effect, the name of the cause) since it is evident, that our Lord having asked, which of these two debtors did love him most who released the debt, it was answered, He to whom the more was released (and not he to whom the less) he was to have concluded his discourse, with speaking of love, and not of Faith. And if liberty may be taken, for a man to say, that he called Faith, Love; (terming the effect, by the name of his cause) let us also take liberty to say, that in those places of the Scripture, where it is affirmed, That man is justified by Faith, Love is to be understood, by the name of Faith, by considering in the cause, the effect.  
In plain manner did our Lord speak here (unless a man be disposed to hood wink himself, in so fair a light) and he called faith and love, by their own names, and both of them are requisite to justification, as we have said already. And our Lord did settle the same conjunction, when he said afterward to his disciples, The 
(c) joan. 16.  Father himself loveth you, because you have loved me, and have believed that I issued from him. And since faith & love, are both requisite to a man, without doubt he will have grief for his sins, as having grievously offended God, whom he loveth above all things; as it is plain, by the example of S. Mary Magdalen, and of other sinners who were comuerted to God.  
Now 
(d) If this be well considered, it will overthrew the fancies, which the Caluinish have, concerning Faith.  because both these things are requisite (and others also which flow from them) towards the obtaining of justice; therefore doth the holy Scripture, sometimes name Faith, and sometimes Love, & sometimes sorrow & grief; of Repentance; and sometimes The humble prayer of the penitent, who saith, Lord have mercy upon me a sinner; and sometimes the knowledge of the sin itself. I have sinned, O Lord, said David; & instantly he heard the word of pardon, in the name of God. But yet he, who should be induced by this, to say that sin is pardoned, by a man's only knowledge of the sin; should fall into no small error; since Cain, and judas, and Saul, and many others did know their sin, and yet came not to obtain pardon of it. And so fare, without all ground, is it for them to say, That by only Faith it is obtained, in respect that the Scripture doth in some places make mention of Faith alone; as it is that, for the same reason, we might also exclude faith out of this business▪ as being unnecessary, because, in other places, the Scripture saith, That sins are forgiven by penance, & other means, without making any mention at all of Faith.  
But 
(e) The doctrine of the Catholic Church, concerning this point.  the truth of Catholic doctrine is this, That both the one, and the others, are requisite; as dispositions, towards the obtaining of pardon and grace And if any man shall reflect upon this, That Faith is named many times, by way of attributing justice to it, and that by faith we are made the sons of God; and partakers of the merits of jesus Christ, and such like effects, as do accompany grace, and charity; it is not because faith alone is sufficient for it; but because, when the Scripture attributeth these effects to Faith, it is to be understood of that Faith, which is form by charity, and which is the life thereof. Neither yet must these effects be attributed to Faith, as if necessarily, upon our having faith, we must have love; because true faith may remain, as hath been said, even when grace and love are lost; which love, as S. Paul saith, is greater than either faith or hope. And when our Lord spoke of faith and love, as well in that passage of S. Mary Magdalen, as in that other, which we mentioned, with his disciples, he named love, before faith; giving the precedent place of perfection, to that which was the act of the will; which yet, after a sort, is subsequent, if it be compared with an act of the understanding, to which faith belongeth.  
It is also to be understood, that although the Sacraments of Baptism, and Penance, are necessarily to be received (or at least, a purpose of receiving them must be entertained) for the obtaining of that Grace which is lost (the former by Infidels, and the latter, by believers, who, after Baptism, have committed mortal sin) yet is there not, in holy Scripture, so frequent speech of them as of faith, for the reason, which shortly I shall relate. But yet, neither is the mention of them forborn, lest any one should think, that they were not necessary, towards the obtaining of justice. S. Paul 
(f) Tim. 3.  faith, That God saved us, by the Baptism of regeneration, and renovation of the holy Ghost; and that Christ did cleanse his Church, by the Baptism of water, in the word of life. And it, because the Scripture saith, That we are justified by faith, we were to cast away the Sacraments; as justly were we to cast away says, since it saith, That salvation, and cleanness, is given by holy Baptism. But our Lord doth couple these things together, by saying, He, 
(g) Marc. v●●uno.  that shall believe, and be baptised, he shall be saved. The same Lord of ours, said also to his Apostles, when he instituted the Sacrament of Penance, Whose 
(h) joan. 10.  sins you shall pardon, they are pardoned &c. and consequently grace and justice▪ is given by this Sacrament, since there can be no pardon of sin, unless grace be given withal; which is signified, and contained, in all the seven Sacraments of the Church. And it is given to him that receiveth them wel● even with more abundance, than 
(i) To which disposition out of the Sacrament, there would not be allowed so great a grace, though yet still, the recea●●● must have good disposition, if he mean to acquire new gra●e and not to co●●●t a new ●acri ledge.  there is disposition in the receiver; in regard that they are privileged works, which by the very being received, do confer grace. Therefore ought they to be received, and renewed, in extraordinary manner, as the Catholic Church doth believe, and teach us.  
Now, 
(k) This is worthy o● great consideration.  if Faith were, in the beginning of the Church, so frequently mentioned, & preached; it was fi● to be so, because the faith was then newly planted; and the endeavour was, to make infidels receive it; and to enter by it, as by the first gate, which showeth the way to salvation; that when once they were come in, they might be informed more particularly, both of what they were further to believe, and what they were to do.  
So also was it necessary in those times to express, after a particular manner, the mystery, and high value of the passion, and death of our redeemer jesus Christ, who with extreme dishonour, had then been crucified; and how the faith of this mystery, maketh men believe and confess, That upon that wood, which to outward appearance was so dishonourable, that divine life was hanged; and that there, in the midst of the earth, God wrought, by means of his death, the recovery, and salvation of the world. This faith being such, doth honour the dishonour of the Cross; and is the exaltation of that baseness, which was exercised thereon, in a strange, and extreme manner. For which reason, it was fit to make often mention of the name of faith; and that with great respect; since it resulted to the honour of jesus Christ our Lord, of whose person, and merits she 
(l) The Church.  giveth testimony, by preaching the height thereof.  
So as, if the Scripture say. That men are iustifyedly faith; it is not meant, as if that alone were sufficient; but because it is the beginning, and foundation, and rote of all that is good; as the Council of Trent defineth; and 
(m) O how true is this.  they who attribute justification to faith alone, do but seek for comfort in their tepidities; or in the impiety of their lives; desiring to secure themselves by the way of believing, that their Circle may be the wider in the way of living. And the peace, and confidence of a good conscience, which is caused by perfect charity, these men will needs obtain, without the taking of such pains, as the perfection of virtue doth require. Yea, and they content not themselves herewith; but, although, according to the very truth, no man can be entirely certain in this life, whether he be worthy of love, or hate, (though yet according to the grace & ver●ue which he hath, more or less, he may have more, or fewer reasons of confidence) yet these men, who give that certainty to such as believe, (according to their own imagination) that they are pardoned by God, which a Christian man is to have, in believing an article of faith, are people deceived by the devil; and these things are believed, by such as have neither any firm ground of faith; nor any sanctity of life; but are haters of all obedience; and who, being blindfold, go groping after the mysteries of God; and indeed if they were not blinded, the devil could not so easily deceive them.   

CHAP. XLV.  
Why our Lord did resolve to save us, by the means of Faith, and not of humane Reason; and of the great subjection which we must yield to those things which our Faith doth teach; & of the particular devotion which we own, in especial manner, to that which our Lord jesus taught us by his own sacred mouth.  
THE method of the words of this Treatise, did require, that after the first word thereof, I should declare the second to thee; but the order of the sentences, whereof the first, and the third, say the same thing; requireth, that (forbearing at the present to touch the second), I now declare the third, which saith thus: Incline thine care. By this thou art to note, that so great is the height of the mysteries of God; and so low, & poor is thy reason; and so easily subject to deceit; that for the security of our salvation, God resolved to save us, by our faith, and not by our knowledge. And this, not without most just cause; because since the world (as Saint Paul saith) did not know God by means of wisdom, but sell impertinently upon many crrours, ascribing the glory of God to the Sun, and Moon, and other creatures. And because others who (by the trace of those creatures) came to know God) took such a deal of pride, in their way of tracing the knowledge of a thing so high, this light was taken away, for their pride, which our Lord had given them through his goodness; and so they fell into the darkness of idolatry, and into a multitude of other sins, such as they had fallen into, who never had known God. For which reason, as, after the fall of the wicked Angels (God taking (as a man may say) a kind of warning by that) he would not suffer any creature to remain in heaven, that could be able to sin; perceiving how ill the creatures served themselves of reason; and because the world (as S. Paul saith) did not know God by wisdom, he would not leave the knowledge of him, & the salvation of themselves, in the hands of their wisdom.  
Therefore, as soon as the holy Ghost had given us counsel, by the two words already mentioned, of Hear and See, he doth instantly advice us by a third, which saith, Incline thine ear. Whereby he giveth us to understand, that we must submit our reason most profoundly; & not be too confident therein, if we mean that our hearing, and our seeing, which were given us for our good, may not be the occasion of our eternal perdition. Certain it is, that many have heard the word of God, and have had an excellent sight and notice, of high, and subtle things; but yet because they rested upon the curiosity of their sight, more than they did ●●cline the ear of their reason, with obedience; their sight grew to be stark blindness; & they went stumbling in the light of Noonday, as if it had been in utter darkness.  
If therefore thou wilt not lose the way to heaven, Incline thine ear, that is, thy reason, for fear lest otherwise thou be deceived thereby. Incline it, with a most profound reverence, to that which is said by the word of God, throughout the whole Scripture. And if thou understand it not, thou art not, for that, to think that the Holy Ghost which spoke, did err; but submit thy understanding, and believe, as S. Augustine saith, that he did that, which by reason of the height of that word, thou art not able to understand. And although thou art to incline thine ear, by giving equal credit of Faith, to all the Scripture of God, because all of it is the word of the same supreme Truth; yet art thou to carry particular respect, & care, to receive profit by those blessed words, which 
(a) A pious and very profitable advice.  the true God incarnate spoke here on earth. Open thou, with devout attention, both the ears of thy body, and of thy soul, to every word of this Lord, who was given to us for an especial master, by the voice of the eternal Father, who said, This is my well beloved Son, in whom I am pleased, hear him. Be studious. in reading, and hearing these words; and then thou wilt not fail to find, in them a singular remedy, and powerful efficacy, for those things which concern thy soul, which thou hast not found in every other of those words, which God hath spoken, from the beginning of the world. And this is so, with great reason, since that which he said in other places, was spoken by the mouth of his servants; but that which he said, in the humanity which he took, he spoke in person; opening his own sacred mouth to speak; he who formerly had opened, and afterwards did open the mouth of others, who spoke both in the old, and new Testament. And take heed that thou be not unthankful; for so great a blessing, as it is, That God should be our Master; giving us the milk of his word to sustain us; he who had given us first a being, that we might have somewhat to be sustained.  
So great a favour is this, that if we had scales wherewith to weigh it; and if it were told us, that at the furthest corner of the world, some words of God were left for the instruction of our soul, we were to make light of all labour; and danger, to hear some few of those words delivered, by that supreme wisdom, for the making of us his disciples. Serve thyself therefore well of this favour, since God hath given it thee, so near at hand; and desire of him, who taketh care to conduct thy soul in the way of spirit; that in holy Scripture, and in the doctrine of the Church, and amongst the writings of the Saints he will seek out such words, as may carry proportion to the necessities of thy soul; whether it be to defend thee against tentations, as our Lord did fast in the desert for our example; or whether it be to spur thee up in the search of those virtues, which thou wantest; or whether in fine it be to know how to carry thyself as thou oughtest, with God, with thyself, and with thy Neighbours, whether they be thy betters, thy inferiors, or thy equals; and how thou art to conduct thy soul in prosperity, and how in tribulation. And finally, how thou art to behave thyself, in all that, whereof thou mayst have need, in the way of God. In such sort as that thou mayst say, In 
(b) Psal. 118.  my hart, I have hidden thy words, that I may not sin against thee. Thy word is a torch to my feet, and a light to my pathways. And be sure thou fall not, into curiosity of desiring to know more than thou hast need of, either for thyself, or for such as are under thy charge. For whatsoever is more than this, thou must leave to them whose office it is, to teach the people of God; as S. Paul 
(c) Rom. 11.  admonisheth, That our knowledge may be with sobriety.   

CHAP. XLVI.  
That the holy Scripture must not be declared by what sense one will; but by that of the Church of Rome; and where that declareth not, we must follow the uniform exposition of the Saints; And of the great submission, and subjection, which we must performs to this holy Church.  
THOU art to know, that the exposition of holy Scripture, must not be made according to the wits, or fancies of particular men; for so (although it be most certainly true in it, self) as being the word of God) yet (for as much as concerneth us) it would be very uncertain; since commonly there are as many opinions, as there be heads of men. Now, for as much as it doth greatly import us, to have suprem certitude of the Word which we are to believe, and follow (since we are to lay down, for the confession & obedience thereof, whatsoever we have (& even our very life,) our business were not well provided for, if (notwithstanding the several opinions, which men of themselves are subject to) the certainty of this Word, might not be lodged in the hart of a Christian.  
To 
(a) The only Catholic Church of Christ, in the undoubtedly true Intérpretour of God's holy Scripture.  the only Catholic Church, this privilege is given, that it may understand, and interpret the Divine Scripture; because the same holy Ghost, which delivered the Scripture, doth dwell in her. And where the Church doth not determine, we must have recourse to the uniform interpretation of the Saints, if we will be free from error. For otherwise how shall that which was spoken by a divine spirit, be understood by a spirit, & wit which is humane; since every scripture, is to be read, and declared, by the same spirit that wrote it. Thou art also to know, that the declaration, of, what Scripture, is the Word of God (that so it may be believed by all men) doth not belong to any other, but only to that same Christian Church, which by divine ordination hath the Bishop of Rome for her head. And esteem, thou for certain, as S Hicrome 
(b) Let Protestant's note this & tremble.  saith, That whosoever shall eat the lamb of God, out of this Church & house of God, is a profane person, and no Christian. And whosoever shallbe found out of the same, will infallibly perish, as they who entered not into the ark of Noë, were drowned in the flood.  
This is that Church, which the Gospel commandeth us to hearken to; and whosoever shall not hearken to her, is to be held, for a wicked person, and for an unbeliever. And this is that Church, of which S. Paul saith, that she is the pillar, and strength of truth. And to believe that this is so, that very Faith infused by God, (whereof we spoke before), doth incline, and illuminate us, as to one of the other articles; and with a like certainty to that which belongeth to others, and as hitherto it hath been so believed of this Church. And although, in these times of ours, there be departed from her, a certain race of people, full of 
(c) Heresy is both the Mother, and the companion, and the daughter of Pride.  pride, and who, for that very pride, were fit to be deceived by the devil; yet the Church doth not for this, give over to be what she was; nor must we leave to believe, that which formerly we believed. And therefore against this Church, let no revelation, move thee, nor inward feeling of spirit, nor any other thing, either greater, or less, although it might seem, to be an Angel from heaven, which should go against it; I say although it should seem, for to be so indeed, it is not possible.  
Much less art thou to be moved, by the doctrine of heretics, whether they be passed, or present, or to come; who being forsaken by the hand of God, through his just judgement, do follow a false light, instead of a true; and destroying themselves, they are the cause of perdition to as many as follow them. Observe what end they have had, who in former times have departed from the belief of this Church; and how they have resembled the blustering of a wind, which quickly passed, and soon after was forgotten. And consider, how this Church hath remained victorious. And although, even since the infancy thereof, it have been assaulted; yet never hath it been conquered, because it was grounded upon a firm rock; against which, neither the rain, nor the wind, nor the rivers, nor the very gates of hell, can prevail. Shut therefore thine ears, against all doctrine which is contrary to this Church; and follow that belief, which hath been received, and kept, for such a multitude of years; since it is certain, that an infinite number of men, have been, not only saved therein, but have here, been Saintes.  
For my part, I cannot reflect upon a greater folly, then for a man to leave a way, by which so many persons, so wise, and so holy went to heaven; to follow certain other folks, who are incomparably inferior to the former, in every thing, that is good. In pride indeed, and impudence, they are superior; for they will needs be better believed, (without any other proof, but of their own opinion) than a multitude of our forefathers, who were endued with divine wisdom; and who lead a most excellent life; and who wrought a multitude of great miracles. Whereas their chief, whom these deceived creatures follow, was a certain 
(d) A strange fellow to make the reformer of God's Church.  Luther, a man so weak in the point of his flesh, that he was not able to live without a woman; nor, she being dead, could he live then in chastity, but 
(e) According to Luther's doctrine, he must either do that or worse: for he saith, it was not possible for a man to live▪ without woman.  was fain (as the report goes) to take a second; though many others, have contented themselves with one, and others again without any at all, that so they might, with greater liberty & purity, attend to the contemplation of God. How then shall we call that, a good spirit, which lived in that wicked man, since it had not force to give him a chastity, even of the most vulgar strain; whereas yet he had made a promise of it, after the highest manner; & which many men did so possess, whom it had been fit for him to follow as his betters. And since our Lord hath said, that by the fruits, we should know the tree; it must have been a spirit of earth, and of infirmity of flesh, and of the devil, which dwelled in that man; since he yielded such fruits as these, and worse than these. Stay a while, & thou shalt see the end of these wicked persons; and how God will vomit them out, to their extreme reproach; declaring the error of them by some manifest punishment, as he hath done with their predecessors.   

CHAP. XLVII.  
What a terrible chastisement it is, when God permitteth men to lose their Faith; and that it is justly taken away from them, that work not, in conformity of what it teacheth.  
HE that could have light to judge, that the true blessings, or miseries of a man, are the spiritual; would quickly discern the severe chastisement of God upon that kind of 
(a) Heretics.  people; yea so great chastisement, as that only hell is worse than it. Who 
(b) I●rem. 20. Psal. 39  will not fear thee, O thou King of the Nations; or who hath known the power of thy wrath; or who shallbe able to recount it, through the great fear, which is to be had thereof? The greatest chastisements of God, which are most to be feared, are not the loss of goods, or of reputation, or of life; but, for God to suffer the will of man to be hardened in sin; or to permit his understanding to be blinded in error; & especially in matters of Faith, these be the wounds, which are inflicted by that celestial indignation; & they are not the corrections of a father, but of a just and rigorous judge. Of these it is, with much reason, understood, which God saith in 
(c) I●rem. 30.  Ier●●y; With the wound of an enemy, with rigorous chastisement▪ I have wounded thee. Though indeed he useth not this rigour of a judge, till first he have employed the mercy of a Father. And if thou mark it well, the blindness of the Understanding, hath this particular mischief belonging to it, more than hath the hardness of the will; that 
(d) Let Heretics consider the sad case they are in.  this latter, though it be a great one, is capable of more hope to meet with remedies. For as long as a man's Faith remaineth (though it be dead) yet still he knoweth, that there is help in the Church towards the cure of his sin; which is a great step towards his recovering, and rising. But he that looseth his Faith, how shall he seek it, or where shall he find it; since it is not to be found out of the Church, (because it is no where else) and that which is in the Church, he will not seek, because he believeth it not, and so he remaineth in ruin. This is a word which God speaketh in Israel, & whosoever shall hear it, his very cares shall tingle again, with mere sear. But so great a punishment, is not inflicted without great cause; which S. Paul 
(e) Rom. ●●  declareth thus: The wrath of God discovereth itself, from the heavens downward, upon all the wickedness of those men, who 
(f) A place of Scripture excellently pondered.  detained the wrath of God in injustice. And the intent of the Apostle in that place, is this, That there were men, who although they knew God, did not serve him as God; but rather did puff themselves up with a blind kind of pride; and having Truth in their understanding, they wrought iniquity with their will. So that the truth of God, was detained, or imprisoned in them; since they did not perform that, which it advised, but that, which their own perverse will suggested. And because the Truth of God, is a most excellent thing; & he bestoweth it as a great favour, to the end that a man practising it with affection, may honour it and obtain virtue by it, and so be saved; and if he consider not hereof, and do entertain it, in such a fashion, as that he neither practiseth those things which it teacheth, nor doth lodge it in so fair a place as it deserveth; he doth thereby great dishonour to God that gave it; and to the Truth itself, which was given by him. And if it had a tongue wherewith to speak, it would, with a loud voyee, demand justice against such a man. For as much as it, being so precious a jewel, and which is able, so much to enrich men, it is detained, without hearing what it saith; and without doing what it requireth; and it is quartered out, in the stinking company of sin, where with the will of such a man abounds. And so, in such sort, as it is able, it doth, like the blood of Abel cry out demanding vengeance. Because although such an one, depriveth not Truth of life; because true faith is compatible with a life that is wicked; yet doth he deprive it of that efficacy, which it would have in working; if instead of hindering, he did assist it, towards the performance of those things which it teacheth.  
These cries are heard by God; for it is he that saith, The servant who knoweth the will of his master, and doth it not, shallbe beaten with many stripes. Amongst which, the very greatest which he giveth, in this world, is to permit (as we have ●ayd before) that in punishment of his sinnés, he fall into error of belief. And so were those others punished, by being suffered to fall into such blind Idolatry, as that they came to worship, for God even birds, and serpents, and other beasts. And because they rob God of that honour, which was due to him as God, and gave it to such as it belonged not to; God redoubled upon them the punishment of this sin of Idolatry, by suffering them to fall into such other filthy sins, as breed horror to think of them, and shame to name them. And although such as are afflicted with this punishment of infidelity, without doubt, will fall into other sins; yet is that fall of theirs into those later sins as free, as that, whereby they fell into the former, through their own will. Which yet how many soever they be, either of one kind, or of the other, the mercy of God is not shut up against them, if they dispose themselves to retire, into the bowels of his pity.  
The power of God is manifested in the first of these; his wisdom in the second; and his goodness and mercy, in the third. Now, by the 
(g) The just judgements of God both against jews & Gentiles.  same reason, whereby the sovereign judge did punish the proud Gentills, he did also punish the ungrateful jews; & that upon great cause. Because he gave more knowledge to them, then to the Gentills; whereof they served themselves so il; as that with infidelity they denied the very true life it self, which is Christ jesus; and they crucified him, by the hands of the Gentills. And because they had a mind to extinguish that sovereign light, without which there is no light, nor Truth, they remained in obscure darkness, and they will remain in eternal perdition, unless they be converted to the service of our Lord, whom they denied.  
But now let us see, what the motive was, which drew them on to so great a misery, as to unbelieve that light; which stood there, before their eyes. S. john 
(h) joan. 3.  makes the answer thus, Men loved darkness, more than light, because their works were evil; & every one that worketh evil, abhorreth the light. So that, because our Lord, & his doctrine, did address them to all virtue & truth, & they loved falsehood and lies; they could not endure to hear or see him; nor did they wish that there had by many light of doctrine in the world, which might be able to discover that counterfeit sanctity which they professed. Or that there should be any example of perfect life, in comparison whereof, their own, might be condemned for wicked. And from this root, of a will which was so depraved, did grow that bitter fruit of denying, and murdering that heavenly Physician, who came to cure them. And they found themselves to be such, as the Prophet 
(i) Psal. ●8. vers. 24.  David had painted out long before, when he said thus of them, Let their eyes be obscured, that they may not see, and let their back go ever bending downward; for their eyes have remained without the light of faith; and their will hath been all employed upon things of the earth.   

CHAP. XLVIII.  
Wherein the former discourse is more particularly prosecuted; and it is declared what dispositions are requisite, for the beginning to read, and understand the divine Scriptures, & the holy Doctors.  
BUT now if God did take into so zealous care, the honour of that knowledge, which he gave the Gentills, & that which he also gave the jews; how much will he have zeal of that which he giveth Christians; since incomparably, this, is more than that, which either of the other did enjoy. And 
(a) God inflicteth grievous punishments upon such as live not according to the true faith which they have received.  since men do serve themselves very ill of the knowledge of this so excellent Faith, it is not to be marvelled at, if sometimes God strike such persons, by suffering them with a great chastisement to fall upon heresies, as he suffered those of former times. Can it be said perhaps, that we see not that accomplished, with our own eyes, which S. Paul did prophecy, of the latter times, saying, That God would send the operation of error to certain men, that they might believe a lie; and this lie, is against Faith. For no man can be ignorant of the miserable, and great efficacy, wherewith so much people, hath cordially embraced the Lutheran heresy; so that we see plainly, how God 
(b) Do not wilfully mistake the Scripture or this author, but mark well, that which instantly followeth  hath sent this efficacy of error, for the believing of a lie, as S. Paul saith.  
Not that God doth send these things, by inciting men to believe a lie, or to work any wickedness; For he is not the tempter of the wicked, as S. james the Apostle 
(c) jac. 1.  saith: But he is said, to send the operation of error, when by his just judgement, he 
(d) Note.  suffereth the understanding of men to be deceived by false discourses, or by false miracles; which either some man, or the perverse Devil, may work; and withal they find in themselves, such force towards the believing of that lie, as to think themselves moved to the belief of it, as if it were some great and wholesome Truth.  
A 
(*) Heresy is one of the most terrible judgments which God inflicts, for the punishment for other sins.  great and extreme judgement of God is this; and, since he is just, that sin must needs be great, whereof the punishment is such; and what this sin is, S. Paul 
(e) Thess. 2.  himself declareth to us, by saying, Because they received not the love of Truth, to be saved thereby. For if thou consider, how powerful the Truth is, of that which we believe, for the helping us to serve God, & to be saved; soon wilt thou acknowledge it to be a great fault, not to love this Truth, and not to follow that which it teacheth; and much more, to work wickedly against it. How 
(f) A good and just consideration.  far should he be from offending God, who believeth, that for such as offend him there is prepared an everlasting fire, with other innumerable torments, wherewith such an one is to be punished, as long as God shallbe God, without all hope of the least remedy? How will he presume to sin, who believeth, that when sin entereth into the soul, by one door, God goeth out by another? And what kind of creature, a man is, without thee, O Lord, he well knew who prayed, O 
(g) Psal. 4●.  Lord, depart not thou from me. For when God is gone, we remain in the first death of sin, which is but an introduction, to the second death, of infernal pain.  
With great reason did job 
(h) job. 6.  say, Who can find in his heart, to taste that, which being tasted, bringeth death? Without doubt, it is but reason, that since we would not taste of any food, which a Physician whom we believed, should tell us, did carry death therein; we should less taste of sin, since God hath said, That 
(i) Ezech. 18.  the soul which finneth shall dye. For the Faith or belief which thou hast in the word of God, doth not work that effect in thee, which the word of that Physician doth work; and yet this later both can deceive, and useth sometimes to do it, which God never doth. And since God hath said, That he is the eternal reward of such a servant, why doth not this make us all, go towards his service, with great diligence, and courage; although we were to pass through many labours; and that it should cost us even our lives? Why do we not love our Lord whom we believe to be supreme goodness; and whom we know, to have loved us first, yea and that so fare as to dye for us? And so 
(k) Note.  we should discourse in all other things, which this holy Faith doth so powerfully teach us, and invite us to, (for as much as concerneth it) & ourselves, are in great fault for leaving to follow it, yea and for doing the very contrary things to it. Can there be a more prodigious thing in the world, then that a Christian, should believe the things which he believeth, and that yet he should do so wicked things, as many of them do? In punishment therefore of this, that they did not love the Truth, whereby they might have been saved, (putting in practice, that which they were taught thereby) it is a most just judgement of God, Who 
(l) Psal. 65.  is terrible in his counsels over the sons of men, That this Faith be taken from them, & they be permitted to believe error.  
And if thou do consider, how God doth suffer the snare to be prepared, whereby jews and heretics, are chastised as we have said, it will appear to thee, that it is a thing rather to be trembled at, then to be talked of. Ask any of these that are so peremptory, in following the obstinacy of their error, upon what it is, that they ground themselves. The 
(m) Almost all heretics do offer to shroud themselues under holy scripture.  one sort will say, that it is the Scripture of the old Testament; and the other of the New▪ and thou shalt plainly see the prophecy of David accomplished, when he saith, The 
(n) A passage of holy Scripture excellently pòdered.  Table of these people shallbe turned into a snare, and into a punishment, and into a stumbling block. Didst thou ever see a thing, of so contrary appearance, as that the Table of Life, should be turned into a snare of death; the Table of comfort and pardon, into a punishment; that Table where there is light which guideth men into a way that leadeth to life, to convert itself into a means, of making one lose the way, and fall upon death.  
Great, without 
(o) A holy contemplation of the Author, & of much terror to such as are in heresy.  all doubt, is the fault which deserveth such punishment; that a man should be blinded in the light, and that his life should be converted into death. But thou art just O Lord, and thy judgements are just; and there is no wickedness in thee; but that wickedness, is in them, who serve not themselves well of thy goodness; and therefore, it is fit, that they should but stumble upon the same goodness of thine; & that the dishonour should be punished, which they do, both to it, and thee. A great blessing, O Lord, an extraordinary blessing is thy Faith; being revered, obeyed, and put in execution, as all reason doth require. And a great blessing didst thou bestow, in giving us thy holy Scripture, which is so profitable and so necessary for us, in the way of thy service. But 
(p) Note:  because the wind which bloweth upon this sea, is a wind that commoth from heaven; and there have been some who would needs sail by the earthly winds of their own brains, and studies, they have been drowned, and thou hast suffered it. Because, as in the Parables which thou, O Lord, didst preach on earth, those men were secretly taught thereby, who had a good disposition thereunto; whereas others, were blinded even thereby, through thy just judgement; so dost thou also govern the profound sea of thy divine Scripture, which is deputed for the showing of mercy, to the lambs of thy fold, who may swim therein, to the profit both of themselves, and others; and so also is it designed for the showing of justice, in suffering proud Elephants both to drown themselves & others also. A fearful, and very fearful thing it ought to be esteemed, to enter into the divine Scripture; and no man ought to run upon it without much preparation, as to a thing wherein there may be much danger to him. Let him that 
(q) An-understanding exercised in humility, & a lifeled in piety, are good dispositions for the reading of holy Scripture with profit.  entereth into it, carry with him the sense of the Catholic Roman Church; and he shall avoid the danger of heresy. Let him for his further profit by it, carry purity of life, as S. Athanasius doth advice, by these words, Goodness of life, and purity of the soul, and Christian piety, is necessary for the search, and true science of the Scriptures. And he saith afterwards, that without purity of mind, and a life which followeth in the steps of sanctity, it is not possible to understand the speech of Saints. For as if a man would behold the light of the Sun, he maketh clear his eyes, and by so doing his sight groweth clear, and by that means to be of some resemblance with the very Sun which he desireth to behold; that so his eye being made light, he may the better look upon the Sun's light: and as also, if a man desire to see any City, or Country, he must come, within a certain distance, for that purpose; so he that would procure the understanding of holy books, must first endeavour to cleanse, & purify his soul, & by a resemblance of life & manners, to draw near to the Saints, who wrote them; that so approaching to them, by his intentions, & actions, he may understand those things, which God revealed to them, & being made, as it were, one of them, he may escape from the danger, that sinners are subject to, & from the fire which against the day of judgement, will be provided for them.  
It is necessary to ponder this greatly, which S. Athanasius delivered; that so we may receive profit by the divine Scripture. For though without this purity of life, a man may easily know by Scripture, what God in general requireth of him; yet in particular to know the counsel, & will of God, cannot be learned (as the Wiseman saith) by humane study; but he affirmeth thus, in the manner of a question, Who, O Lord, shall know thy meaning, unless thou give him wisdom & unless thou●end thy holy spirit from on high? This Wisdom 
(r) True celestial wisdom.  is that, which teacheth the way how to please God in particular manner, & this resideth not in wicked men. But when this industry continueth, with experience of holy labours, humble prayers, and the fruit of good works, it maketh a man truly wise; that so by reading of Scripture, and long experience, he may teach others after the manner of an eye witness; and may light upon the vein of another man's hart; instructing it, by that which passeth in his own. And without this, though he may chance to hit right for once, he will mistake many times; and will fall out to be one of them of whom S. Paul saith, That 
(s) 1. Tim. 1.  taking upon them to teach the law, they understood not that, whereof they speak. A man who putteth himself upon the study of holy Scripture, must help himself also, by the interpretation and exposition of the Saints; as also of the Schoole-devines. For as for the profit which may be drawn from the study of holy Scripture without accompanying it, by these endeavours, Germany hath taken experience, of it to her cost.   

CHAP. XLIX.  
That we must not grow in pride, for not having lost our Faith, as others have done, but rather we must be humble, with fear; and the reasons which we have for being so.  
DO not thou, by hearing of the fall of others, grow to such pride of hart, as to say, I am not like one of them, who so wickedly have lost their faith. Call thou to mind those men, who related to our Lord, how Pilate had caused certain Galileans to be killed, as they were in the midst of offering their sacrifices. And they that related this, carried in their hart, a kind of vain contentment, wherewith they held themselves for better than those others, who had deserved, that Pilate should cause them to be murdered. But now when this sovereign judge, did know their pride, without the manifestation of it on their parts; and being desirous to undeccave them, he said after this manner. Think you, that those Galileans were the greatest sinners of all the men in that Province, because that punishment came upon them? Or do you think, that those eighteen men, upon whom the tower of Siloe did fall, and slew them, were the greatest sinners, of all them that dwelled in Jerusalem? I tell you, No. But if you do not penance, you shall also perish. The same did S. Paul intent, when he said, For their incredulity, were the jews cut off, which had been the branches of the Olive tree of believers; and thou who by faith art on foot; do not thou grow proud, but fear; for else, thou shalt also be cut off.  
The 
(a) The punishment which God inflicteth upon others, must make us humble, and not insolent.  punishments which God hath inflicted upon others, ought to make us chaste, and humble, and not proud. For whither soever we cast our eyes, in these unhapy times of ours, they will find reason to weep: and to say with jeremy, If 
(b) jerem. 14.  I go out into the field, I see that men are slain by the sword; if I enter into the city, I find them defeated, and dead of hunger. The former are they, who went out of the City; which is, the Church. A kind of people this is, without a head; for the sword of incredulity, hath taken off from them, the head which God gave to Christians, which is the 
(c) The Bishop of Rome, as successor to S. Peter is the visible head, which God hath given to the Church, under Christour Lord.  Bishop of Rome. And the later, are those many, who in this city of the Church, have their Faith untouched; but they are miserably dead of hunger, because they took not the food, of obedience, to the commandments of God, & of his church.  
These things deserve, that we should feel them much, if we have any feeling of Christ; and that we should bewail them in his high presence, and say to him, How long O Lord, wilt thou forbear to have mercy on them, for whom thou didst shed thy blood, and lose thy life, upon the Cross, in the midst of so many torments. And since the business is thine, let the remedy also come from thy hand, being impossible that it should come from any other. Be thou careful, O daughter, to feel, and to pray for this; for 
(d) Note.  if thou love Christ, thou art to lodge in thy hart a tender and profound compassion, of the souls, for which Christ jesus died. And so art thou also carefully to consider, how thou livest; and how thou dost profit by the Faith which thou hast, lest otherwise, God do also punish thee, by suffering thee to fall into some error; and so to lose it; since thine ears have heard the news, of so many that have lost it, by the heresies of that perverse Luther. And others there are, who have denied Christ amongst the Moors; to follow the bestial law of Mahomet; whereby thou shalt see accomplished that which Saint Paul saith, That some had lost their Faith for having cast away a good conscience in their life. And whether it be, (as we said before) when we spoke of the motives which induce a man to believe) because even their evil conscience, by little and little, draweth their understanding unto blindness, to the end that it may seek some doctrine which doth not contradict their wickedness; or else, because the supreme judge, in punishment of other sins, permitteth them to fall upon heresy; or whether it be, both for the one, and the other reason; it is a thing to make one fear, and to be full of care, to avoid it. And howsoever this happen not to all wicked Christians, since although they be in mortal sin, they do not, for that, lose their Faith, (as I have said before) yet in a matter that is of so high importance, the very having happened to one alone, giveth us all reason to fear, and care, that we may avoid the like occasion.  
Without doubt, the hearts of all those eleven Apostles, were fare from any disposition of delivering Christ jesus our Lord to death; yet because he said, that one of the twelve would do it, they were all afraid, and they said, Is it I O Lord? through a fear, least by their frailty, they might fall into actions, from which they were free at that tyme. Against all such inconveniences, the word which we have here in hand, is full of use, Incline thine ear, obeying God, and his Church by Faith. And have not thou a busy, and sifting understanding, lest it be oppressed by Majesty, as such, are threatened in holy Scripture that they shallbe. And 
(e) Mark well this comparison, for it reacheth home,  they, who willbe descanting upon the ineffable mysteries of God, by the poorness of their own understanding and reason, shall find it happen to them, as it doth to such, as fasten the point of their sight upon the sun; which so, they do not only not come to see, but rather they lose their very sight itself; and it is beaten back again, through the great excess of the light which they see, to the eyes themselves, with which they would see it. So those men, seeking satisfaction by the way of curious understanding, and sifting; do find themselves full of unquietness & doubt. For the wisdom of God, is not communicated, but to such as are little and humble: & do approach to him with simplicity; inclining their ear to him, and to his Church; and such as these, receive extraordinary favours by his goodness, wherewith the soul resteth satisfied, and beautified, by Faith and good works; like the fair Rebecca, to whom were given in the name of Isaac certain pendents for her ears, and bracelets for her hands. And to the end, that this humble subjection might be so much the more recommended to our understanding; the holy ghost was not content with exhorting us to it, in the first word only, by saying, Harken O Daughter; but be adviseth to it yet, with another, by saying, Incline thyme ear. To the end that men may know, that since God doth speak no idle words, and that yet he delivered this doctrine to us in several words; his pleasure was to recommend, in particular manner, this simple, & humble manner of believing, as the beginning of our salvation; and if to this we will add love, it will then be entire, and perfect.   

CHAP. L.  
How some use to be much deceived, by giving credit to false Revelations; and it is particularly declared, wherein true liberty of Spirit doth consist.  
IT is not reason, that I pass from hence, with out acquainting thee with a great danger which happeneth to them that travail in the way of God; and whereby many have been overthrown. The chief remedy whereof, consisteth in that advice, which the holy Ghost giveth us, by means of this word. incline thine ear. This danger groweth, when revelations, or visions, or other spiritual gusts, do offer themselves to some devout persons; which, by the permission of God, do arrive many times, through the work of the Devil; & that, for the obtaining of two effects. One is, that by the means of these deceits, he may take credit from the true revelations of God; as he hath also procured, to show false miracles, thereby to discredit such as are true. Another is, to deceive that person, under the show of Good, now that, by other means, he cannot do it. Many of whom, we have read of, in former times, and many we have seen in these days of ours; who may serve for a warning to any such person, as is desirous of his salvation; & to put him in fear of being easy, in giving credit to such things as these; since some of those very persons, who gave them such credit at the first, did afterward (when they were free, from being so deceived) advice others to take heed, how they fell into those inconveniences. Gerson recounteth, that, in his time, many of these abuses did happen; and he said, that be knew of many; and that some did hold for certain, that it was revealed to them, that they should be Popes. And some one of them, did leave the same in writing; and by conjectures, and other such kinds of proof, he affirmed it to be true. And another, believing, upon the same motive, that he was to be Pope, this thought did after, settle itself in his hart, That he 
(a) Let not a Caluinist make himself merry at this, but let him tremble to find how like he is to the Devil, in saying that the Pope is Antichrist.  should be Antichrist, or at least the forerunner of him. And upon this, he was grievously tempted to kill himself, that so he might not bring such a deal of misery upon Christian people; till at last, by the mercy of God, he was drawn out of these deceitful errors, and left them in writing behind him, for the caution & instruction of others.  
There have not been wanting some, in these days of ours, who held for certain, that they were to reform the Church of Christ, and to bring it to the first perfection, or even greater than it had at first. But their being dead without doing it, is a sufficient proof that they were deceived; and that it would have been better for them, to have attended to the reformation of themselves (which, by the grace of God, would not have been hard) then, so forgetting their own consciences, to cast their vain eyes upon that 
(b) The Author meaneth, only Reformation of manners▪ for he showeth in a hundred places, that the Faith of the Church both is, & for ever must be true.  thing, which God, had no mind to do, by their means. Others, have resolved upon seeking new ways, which seemed to them very compendious, for their own arriving quickly to God. And it seemed to them, that giving themselves to him, in a perfect kind of a manner, and abandoning themselves into his hands, they were so taken and possessed by God, and so wholly governed by the holy Ghost, that whatsoever came to their hart, must (forsooth) be no other thing, but the instinct and light of God himself. And 
(c) Much of this discourse is meant, by a certain fantastical heretical people, which was beginning to sly de into Spai●e about his time, and they were called Il●umimati▪  so fare did this deceit arrive, that if this kind of interior motion came not to them, they would not stir a foot, towards the doing of any thing how good soever; and (on the other side) if they had a mind to do any thing; that they would be sure to do, though it were against the will of God. Believing that the humour which they found in their hart was Gods particular instinct, and the liberty of the holy Ghost; which did enfranchise them from all obligation, to the ordinary Commandments of God; to whom, they said they carried, such an entiere, & true love, as that, even by breaking of his commandments, they lost it not. They considered not, that the Son of God, did preach, by his own sacred mouth, a doctrine very contrary to this, when he said, If any man love me, he will keep my word; and he that holdeth and observeth my Commandments, he is the man that loveth me. And again, If any man love me, he will keep my word; and he that loveth me not, will not keep it. Giving clearly to understand hereby, that whosoever keepeth not his word, doth bear no love, nor hold friendship with him. For as S. Augustine saith, No man can love that King, whose Commandments he hateth.  
Now as for that which the Apostle saith, That 
(d) Note how the objection which is made by heretics, under the colour of this place of Scripture, is sound answered, and at large.  to the just man there is imposed no law; and that where the spirit of our Lord is, there is liberty: This is not so to be understood, as if the Holy Ghost did free any man, how just soever he may be, from keeping the commandments of God, or of his Church, or of his Prelates; but rather, how much the more this spirit doth communicate itself, so much the more love doth it infuse; and by the increase of love, the care and desire doth also increase, of keeping more and more, the word of God, and of his Church. And as this spirit is most efficacious, and maketh a man become a true, and fervent lover of that which is good; so it further putteth, such a disposition into the soul, when it imparteth itself abundantly, as that the keeping of the Commandments is not hard, but very easy; & so full of gust as that David said, How sweet are thy words to my threat, yea more than honey to my mouth. Because when this spirit, doth place, in the will of man▪ a most perfect conformity with the will of God, making it to be one spirit with him, and doth say, as S. Paul doth, That he hath the same mind to will, and not to will; it must necessarily follow, that to such a man the observation of the will of God, is to be full of gust; since it is of gust to every body, to do that which they love.  
And this is so full of Truth, as that if the very law of God could be lost, it would be found written, by the holy Ghost, as it were, in the bowels of these persons; according to that which David 
(e) Psal. 39  saith, That the law of God, is in the hart of the man, that is just; that is, in his will, which is according to God. And God himself said as much, I 
(f) jerem. 31.  will put my law into the bowels of them. From hence it is, that although there were no hell to threaten, and no heaven to allure, and no commandment to oblige, yet would this just man, do that which he doth, for the pure love of God. For, because the holy Ghost worketh in a man towards God, that which nature worketh in the hart of a son towards his Father, (since by his gift, and by his grace, we receive the adoption of being the sons of God) from hence, I say, it groweth, that such a man, like a tender hearted Son, doth revere, and serve God, through the filial love which he carrieth towards him. Upon this doth also follow, a perfect detestation of all sin; and a perfect hope which dispatcheth all fear, & sorrow away, with speed, (as it may be done in this exile of ours) and it enableth him to suffer pain, and trouble, not only with patience, b●● even with joy. And by reason of the liberty which he hath, both in respect of sins, & afflictions, abhorring the former, and loving the latter, he may be called free; and that, upon such a just man, there is no law imposed.  
Even so, as if there were a mother who did much love her son; and would fain do much for him; that law would be of no trouble to her, which should command her to do those things towards him, which her own maternal hart did induce her to. And so this mother, should not be placed under a law, or under the trouble that she was put to; but should rather be superior to them; since she performed that with alacrity, which the law commanded with authority. In this sort do they of whom we have spoken, by fulfilling the law of God's love; yea and there are many, who do things, to which they are tied by no obligation; their hart flaming up into a hotter fire of love, than the law doth any way oblige them to.  
In this manner therefore, that of S. Paul, is 
(g) Gal. 5.  to be understood, If you be conducted by the Spirit, you are no more under the law. Because 
(h) This liberty of Spirit is very different from the Protestant liberty of the gospel.  by abhorring sin, and carrying a tender love to that which the law commands; and being joyful in tribulation, (which are all, effects of being guided by the Spirit) the law (as hath been said) is no burden to such. But in breaking any of the commaundments of God, or of his Church, this Spirit doth instantly fly away; as it is written, That it departeth from the thoughts of them, who are without understanding, and that it shallbe driven out of a soul, when sin cometh into it. And as then, men are not carried by this holy Spirit; so is it impossible, but that they should be under that weight, which the law imposeth, upon such as love it not; and who are weak in suffering affliction, and subject to return to sin.  
Let 
(i) Hear Protestant's are plainly spoken to.  no man therefore affirm, that when he breaketh the commandment of God, or of his Church▪ he hath justice, or liberty of spirit, or love of God in his soul; since our Lord pronounceth him to be a slave, and no free man, who committeth sin. And as, there is no participation between light, and darkness; so neither is their any, between God and him that worketh wickedness. For, as it is written, The wicked man, and his wickedness, are detestable in the sight of God.  
I have given thee notice of this so blind error, in the nature of an example, by means whereof thou mayest consider of many others, as absurd and foolish as this is; into which, both in other times, and these also, such persons have fallen, as grew lightly to believe, that the notions, or instinctes of their own hearts, did come from God.   

CHAP. LI.  
Of the way wherein we are to carry ourselves, that we may not err by such illusions; and how dangerous the desire is of Revelations, and such things as those.  
THROUGH the desire I have, that thy soul may not be one of these, I recommend to thee much, that thou profit, as the prover be saith, by another's harm: and that thou be very careful, that in thyself, there be no consent, either great or small, to any desire of these singular, or supernatural things; for it is a sign either of pride, or at least of curiosity, which is full of danger. There was a time, when 
(a) Mark this Exemple.  S. Augustine, was assaulted by this temptation; his words are these. By how many subtleties of temptation, hath the enemy procured, with me, O Lord, that I should beg some miracle at thy hands; but I beseech thee, for the love of our Lord jesus Christ, and of our City, the heavenly Jerusalem, which is pure and chaste, that as now all consent to this temptation, is fare from me; so it may ever be fare, and further off S. Bonaventure saith, that many had fallen into great follies, and errors, in punishment of their having desired such things as these; and he saith further that they are not so much to be desired, as feared.  
If any such extraordinary things happen to thee, without any desire of thine; be thou afraid, and do not give them credit; but instantly have recourse to our Lord; beseeching 
(b) A holy, wise, and safe advice.  him that he will be pleased not to carry thee by this way; but that he will suffer thee, to work thy salvation in his holy fear, and in the usual and plain way, of such as serve him. Thou art especially to do this, when any such Revelation or instinct, shall invite thee to admonish, or reprehend a third person, of any thing that is secret; & much more if he be a Priest, or Prelate, or the like, to whom particular reverence is due. In such case as this thou art to cast away these things withal the hart thou hast; and to departed from them, with saying, that which Moses said, Send him O Lord, I beseech thee, whom thou art to send. And jeremy said, I am but a child O Lord, I cannot speak, and both these, did hold themselves for insufficient; and fled from being sent to reprove others.  
Do not fear, least by this humble resistance, God should be made angry, or to absent himself, if the business be his; but 
(c) There is no danger of losing any thing with God by doing acts of humility.  rather he will draw nearer to thee; and he will assure and settle the thing in question. For he that giveth grace, to the humble, will not take it away, for an act of humility; and if it be not of God, the Devil will fly away; as being strooke with the stone of humility, which giveth a blow that breaketh his head, like that of Goliath. And so it happened, to a Father that remained in the Desert; who upon the appearing of the figure of a Crucifix, he would neither adore it, nor believe it. But 
(d) See the sweet & safe simplicity, & humility of th●se holy Ermites'.  shutting his eyes, said, I will not see jesus Christ in this world; it shall serve my turn to see him in heaven. Upon which answer, the Devil fled away, who was desirous to deceive him under that form. Another Father, answered (to one that told him that he was an Angel, sent to him, on the behalf of God) I have no need, nor am I worthy to receive messages, by the mouth of Angels, and therefore consider well to whom it is that thou wert sent; for it is not possible they should send thee to me; Nor will I so much as hear thee. And so with this humble answer, the proud Devil fled away.  
By this way of humility; and by a most cordial driving away such things as these, many persons have been free, through the mercy of God, from great snares, which by this means the Devil had prepared for them. Experimenting so in themselves, that which David 
(e) Psal. 12.  saith, Our Lord keepeth the little ones: I humbled myself, and be delivered me. And on the other side, a false instinct, or Revelation of the Devil, finding any vain contentment in the hart of him that doth receive it, taketh root and force from thence, to deceive men, out right; God permitting it, with just judgement. For as S. Augustine saith, Pride deserveth to be deceived.  
Thou must therefore be free from this vain inclination; and from thinking that thou art capable of these Revelations; that so thy hart may not vary the compass, in the least point, from that humility wherein thou wert before, under the holy fear of God. And so carry thyself in them as if they had not come to thee. And if notwithstanding this answer of thine the matter do still go on; give thou instantly account to them, that may tell thee what is fit; although it will be better done, to give notice of it instantly, after first it happened; and to help him (by means of prayer, & fasts, & other good works) who is to give thee counsel, that God may declare the truth to him, in a matter that is of so much difficulty. For 
(f) A great straight.  if we hold the good spirit of God, for the wicked spirit of the Devil, it is a great blasphemy; and we shall so, be like to those miserable Pharisees, the contradictours of the truth of God; who attributed to an evil spirit, the works, which Christ jesus our Lord, did, by the Holy Ghost. And on the other side, if with facility of belief, we accept of the instinct of an evil spirit, as if it were of the Holy Ghost, what greater misery can there be, then to seek darkness and error instead of truth; and, which is worse, the Devil, for God. On both sides, there is great danger; either in holding God for the Devil, or the Devil for God. And how great necessity there is, to be able to distinguish and to judge of these things, as indeed they are, I think there is none, who doth not see. But as evident as this necessity is, so difficult and hidden a thing it is, to get assurance and light, wherewith to clear this doubt. And therefore, as it belongeth not to all men to prophecy, or to work miracles, or to impart such other graces, but to them to whom the Holy Ghost is pleased to impart them; so also, is it not given to the spirit of man, how wise soever it be, to judge with certainty, and truth, of the difference of spirits, unless it were in a matter which were evidently 
(g) For in that ease it is cleerlynaught.  against the Scripture, and the Church of God. That light therefore of the Holy Ghost, which is called Discretion of spirits, is wholly necessary in this case; by the inward, and sweet light whereof, the man who hath this gift, doth rightly judge, which is the spirit of Truth, and which of Error. And if the matter be of importance, it must be related to the Prelate, and his resolution is to be followed.   

CHAP. LII.  
Wherein some signs are given, of good, and bad, or false Revelations, or Illusions.  
BESIDES that which I have said, thou art to consider, what fruit or edification these things do leave in thy soul. And 
(a) This balance is to be held by a steady hand.  yet I say not this, as if by these, or other signs, thou art to become the judge of that which passeth in thyself; but to the end, that when thou givest him account, of whom thou art to take counsel, he may so much the more certainly know, & teach thee truth, as thou shalt give him more particular information. Consider therefore, if these things help thee, towards the relief of any spiritual necessity which thou hast; or for any thing concerning thy soul, of notable edification. For if a good man will not speak idle words, much less will God do it; who saith, I am the Lord, who teach thee things which are profitable to be known, and who govern thee in the way, where thou art to go. But when thou seest that there is nothing of moment, but intricate and unnecessary things; esteem it as a fruit which the Devil setteth before such a one, as he seeketh to deceive; and to make him lose his time, and the time of others, to whom he relateth it; and when the Devil can get no more, he contenteth himself with this gain.  
Amongst those things which thou art to consider, whether they work them in thy soul or no, let the chief be this, Whether it leave thee more humble, than thou wert before. For humility, as a Doctor saith, giveth such weight to the coin of spirit, as that it doth sufficiently distinguish the mettle which is massy, from that which is light. And S. Gregory saith, The 
(b) In what case then be all Heretik●.  most evident distinctive sign of a man elect, is his humility; and of the reprobate, his pride. Consider then I say, what trace is left in thy soul, by this vision, or consolation, or spiritual gust; and if thou perceive thyself to remain more humble, and in more confusion through thine own faults; and with greater reverence, and trembling under the infinite greatness of God; and hast no light inclination to communicate that to other persons, which hath happened to thee; nor dost busy thyself much in considering or making account thereof; but dost procure to forget it, as a thing which may make thee esteem thyself; and if (at any time, when it cometh to thy memory) thou humble thyself, and dost●wonder at the great mercy of God (in showing so great favour to so base creatures) & if thou findest thy hart as quiet, and more settled than it was before, in the knowledge of itself; it hath some show to be of God; because 
(c) Note this reason.  it is agreeable to the instruction, and doctrine of Christ; which is, That a man should abase himself, and become despicable in his own eyes; and that for the blessings which he receiveth from God, he must know himself to be more obliged, and confounded; giving the whole glory of it to God, from whose hand all good things proceed. And with this, S. Gregory agreeth, saying, The soul which is full of divine understanding, hath these, for most evident fignes; namely Humility and Truth; both which, if they perfectly join in any soul, it is a thing notorious, that they give testimony of the presence of the Holy Ghost. But when it is an abuse of the Devil, it falleth out very contrary to this. For 
(d) Humility or Pride are the distinctive signs, whereby to know, the truth or falsh god of spiritual gusts etc.  either in the beginning, or at the end of the revelation, of consolation, the soul doth find itself vain, and desirous to speak of what it feeleth; & with some estimation of itself; conceiving that God is to do great matters in it, or by it; and it hath no desire to think upon the defects of itself, or to be reproved by others; but all that persons business is, to be talking, and rolling up and down in his mind, that which he hath felt, and he would be glad that others also, should be talking of it.  
When thou shalt see these signs or the like, which show a kind of levity of hart, it may be affirmed, without any doubt, that the evil spirit walketh that way. And how good soever the thing appear, & though it bring tears, or comfort, or knowledge of matters belonging to God; yea although thou be hoist up to the third heaven, yet if thy soul withal, do not remain with profound humility, put thou no confidence in any such thing, which may happen to thee; nor do thou accept thereof. For, how much the more high it is, so much is it the more dangerous, and so much the greater fall will it give thee. Ask grace of God, that thou mayst know, & humble thyself; and that being the ground, let him give thee what is most pleasing to him; but if that be wanting, all the rest (how precious soever it appear) is not gold but copper; nor is it the meal or flower of nourishment, but the ashes of pride.  
Pride hath this mischief belonging to it, that it despoileth the soul of the true grace of God; and if it leave any thing that may seem good, it is but counterfeit; & so it is not acceptable to God, but the occasion of greater ruin to him that hath it. We read of our Redeemer, that when he appeared to his disciples, upon the day of the Ascension; he first reprehended their incredulity, & hardness of hart; & after that, he commanded them to go & preach; giving them power to work many and great miracles. Making us underst and thereby, that 
(e) God doth first abase such as afterward he means to raise.  whom he raiseth to great matters, he first abaseth in themselves, giving them knowledge of their own weakness; to the end that although afterward, they grow to fly above the heavens, they may still be fastened to their own baseness, without attributing any other thing to themselves, but their own unworthiness. Let therefore the sum of all be this, that thou do well observe the effects which are caused in thee by such things as these; not thereby to make thyself the judge thereof; but for his information, whose counsel thou art to ask, and follow.   

CHAP. LIII.  
Of the secret pride, whereby many use to be much deceived in the way of Virtue; and of the danger that such are in, to be snared by the illusions of the Devil.  
BUT thou art further to note, that many, do find in themselves, their own meanness; and that of themselves they are nothing; and they seem to attribute the glory to God, for all the blessings that they receive; and they have many other signs of humility; but notwithstanding all this, they are full of pride; and that, so much the more dangerously, as they conceive themselves to be most free from it. The reason of this is, because although they do live, as in the sight of Truth, by not attributing those blessings to themselves; yet do they live in error, by conceiving them to be more and greater, than indeed they are; and they take themselves to have so much light from God, as that they are able, not only to rule themselves in that way, but others also; and no man is of sufficiency, in their opinion, to govern them. They are greatly friends to their own fancy; yea and sometimes, they make not much reckoning, of that which former Saints have said, or that which the servants of God, living in their own time, conceive.  
They 
(a) This is still meant of those heretical Illuminati.  boast themselves to have the spirit of Christ, and to be governed by it; and to have no need of human counsel, since God with so great certainty, and the unction of his spirit, doth give them comfort in their prayers. They think (as S. Bernard saith) of other men's houses, but that the sun, doth only shine in their own: and they defy, and despise all wisemen, as Goliath did the people of God. Only he is good in their opinion, who conformeth himself to them; and to them nothing is more troublesome, then to meet with a man that contradicteth them. They will be the masters of all men, and believed by all men, and they will believe none. The wary discretion of men who are well experienced, they call tepidity, and fear; but as for unbridled fervours, & noveltyes, full of singularity; & which are the occasions of tumult, these men call the liberty of spirit, and the strength of God; and they have, almost ever, in their mouths, This my spirit telleth me; God satisfyeth me in this; and the like. At other times, they allege the Scripture of God, but they will by no means understand it, as the Church, and the Saints have understood it; but only as they list themselves. Believing that they have not less light, than the former Saints: nay that God hath taken them for instruments of greater matters, than those others; and so they make Idols of themselves; and place themselves upon the heads of all men, with intolerable presumption. So miserable is the error of these men, that being extremely proud they hold themselves for perfectly humble; and believing that God only dwelleth in them, he is indeed far from them; and that which they take to be light is profound darkness.  
Of these, or such as these, Gerson saith, There are some to whom it is a thing very agreeable, to be governed by their own conceit, and they walk under the conduct of their own inventions; or rather they are cast headlong, upon their own opinion, which is a most dangerous guide. They 
(b) Even in doing of penance, discretion is to be followed; & whensoever excess therein is used, and not accompanied with docility, & other interior virtue, it is not only su●pi●●ou●, but dangerous.  macerate themselves with too extreme fasting; they watch too much: they trouble and empty their brain, with excess of tears, and in the midst of all this, they follow no man's admonition or counsel. They care not to ask the opinion of them that are wise in the law of God; nay they care not to hear them; & when either they do hear, or ask their counsel, they despise their sayings. And the cause of this is, that they conceive themselues to be some great men; and that they know better than all the world, what is fit for them to do. Of these I pronounce, that speedily they shall fall into the illusion of the Devil; speedily shall they fall upon the stone of offence, because they are conducted by a blind kind of rashness, and an excessive kind of lightness. And therefore, what soever they shall tell thee of any extraordinary Revelations, know thou that it is to be suspected. All this saith Cerson.   

CHAP. LIIII.  
Of some properties which they have, whom we said to be deceived in the last Chapter; and how necessary it is, to take the opinion of others; and of the mischief that men are brought to, by following their own.  
THOU art to understand, that some of them of 
(a) He continueth to describe those aforesaid heretics.  whom I spoke in the last chapter, are people without learning; yea they are cordial enemies to men that are learned. And if perhaps they have a little Latin, to read and to carry a new Testament about them, they do believe themselves so much (conceiving the while, that they believe God) and they rest so much, upon certain light motives; and do answer themselves thereby, in such blind errors, that how manifest soever, in themselves they be, these men know not how to shake them off; and they are so presumptuous, and so impossibly to be persuaded, that, as the Scripture saith, A man were better, encounter with a bear from whom they had taken her whelps, then with a fool that presumeth in his fault. And yet they have much, in their memory, and no less in their tongue, that saying of S. Paul, Knowledge doth blow up, but Charity doth build up. And by this they think they have a patent to contemn wise men, as men that are puffed up; & they value themselves at a high rate, as a kind of people that is full of charity.  
The 
(b) Let heretics examine themselues by this rule, and they will see their own extreme pride.  while they mark not, that themselves are the men that are puffed up with the pride of sanctity (which is more dangerous, than the pride of science) as a thing which riseth from that which is better, and for the same very reason it is worse, though indeed neither science, nor good works, do of themselves produce this moth; but it is the wickedness of the wicked, which taketh occasion to swell, by that which is good. Since the case standeth so, they ought not instantly to contemn such as are wise; because wisdom, of itself, is no impediment, but that withal a man may be humble and holy. Yea to many it hath been, and still is, a great occasion of their being so; & for others to esteem that they are not so, proceedeth from an erroneous judgement, and an excessive pride in themselves. But suppose they were not, yet were those others to remember, that it is written, Upon 
(c) Matt. 1●  the chair of Moses, sit the Scribes, and Pharisees; do therefore that which they direct you to, but do not that which they do. Whereas these fellows do just the contrary; for they receive not the good instruction which wise men give; and they practise the evil, which they say the others do commit, in being proud. And they despise them, without esteeming that course and order which is both natural, and divine; and that is, that they who are less, should be governed by them who are more wise.  
Nor is this doctrine against that which is delivered by 
(d) joan. 2.  S. john, That the 
(e) Of the holy Ghost.  Unction teacheth all things. For that which he intended, is but this, That 
(f) The true meaning of this place of Scripture.  the grace and light of God, doth sometimes teach a man interiorly by itself; and at other times, it directeth him to ask the opinion of others; & of whom he is to ask; and so it teacheth all, though not, all alone. To this purpose, S. Augustine saith, Let us fly from such tentations which incline men to the greatest pride, and are the most dangerous of all others. Or rather, let us consider, how the Apostle 
(g) Act. 9  S. Paul (although he had been prostrated, and instructed by a voice from heaven) yet, nevertheless, was sent to a man, of whom he was to receive the Sacraments; and by whom, he was to be incorporated into the Church. And 
(h) Act. 10.  Cornelius the Centurion, was sent to S. Peter; not only to receive the Sacraments, but to understand from him, what he was to believe; and in whom he was to hope, and whom to love. For if God did not speak to men, by the mouth of men, the condition of men would be miserable. And how should it else be true which is written, The 
(i) 1. Cor. 3.  Temple of God is holy, which Temple you are, if God gave not answers out of this Temple, which is men; but should resolve that whatsoever men were to learn, should be derived from heaven, by the means of Angels. And so also charity would have no intercourse by the communication of some hearts with others, if men were not taught by the means of other men. S. Philip was sent to the Eunuch; and Moses took counsel of I●thro, his Father-in-law. All this doth S. Augustine say.  
S john Climacus 
(k) Note the authorities.  doth also affirm, that a man who believeth himself, saveth the Devil a labour, in tempting him; for he is Devil enough to himself. In like manner S Hierome saith, I will not follow mine own opinion, for that is wont to give me evil counsel. And S Vincentius doth much advice, that a man, who desireth to be spiritual, may have some master to govern him: and if he will not have one when he may, God will never communicate grace to that soul, for the pride thereof. S. Bernard and S Bonaventure do, at every turning of a hand, advice the same. Yea the Scripture of God, is full of it. Sometimes it saith, Woe 
(l) Isa. 5.  be to you, who are wise in your own eyes; and in your own sight are prudent. And else where, If thou see a man who esteemeth himself wise, believe that the fool shall go away better cheap than he. S Paul admonisheth us, not to be wise in our own opinion. And the Wiseman 
(m) Eccl. 6.  saith. Whatsoever thou sayest, to a fool unless it be of things that his hart believes, he will not receive the words of prudence. And in another place, If thou incline thine ear, thou shalt receive instruction, and if thou love to hear, thou shalt be wise.  
Therefore, to avoid prolixity, I say that the holy Scripture, and the admonition of Saints, and their lives, and the experimental knowledge that we have; do all, with one voice, recommend to us, that we do not lean, or rest upon our own prudence, but incline our ear, to the counsel of others. For otherwise what thing would there be in the world more disorderly, than the Church of God; and the same would happen to any other Congregation of men, if every one might follow his own opinion, conceiving that he is in the right. And how can it be, that the spirit of Christ, which is the spirit of humility, of peace, and of union, should move any one to be contrary to the rest of those men, in whom God himself doth dwell? And how can it grow from this spirit of God, that a man should have himself in so high esteem, as that there may not be found, in the whole congregation of men, another, who can teach him, or who can judge, whether his Spirit be good, or bad. For as, S. Augustine saith, He would not fail to take and follow the counsel of others, if it were not, that through pride, he thinketh himself better than the other, in giving counsel. And though his pride is so great, as to think that he is better than others, yet he might think, that as one may belesse good than another, and yet may have the gift of prophecy; and power to cure sick persons, and may have such gifts as these, (which another perhaps, may not have, (though he be better than the former) so it may also be, that he who is inferior in other gifts, may be yet more eminent, in the gift of affoarding counsel; or in the discretion of spirits, which another man, who is more eminent may chance to want.  
And since God is so great a friend of humility, and peace, let no man fear, that if the thing which he hath, be of God, it will go from him, or that he shall lose it, only because he submitteth himself, for the love of the same God, to the opinion of another; but rather it will be more and more confirmed; and if it proceed from other means, it will fly away.  
Consider also, that if this wisdom be infused by God, one of the conditions thereof, (according to 
(n) jacob. 3.  S. james) is 
(o) A wise and true consideration.  to have a power of persuasion; and consider yet again, that S. Augustine calleth these thoughts most proud, and most dangerous For 
(p) The Pride of the understanding, is much more dangerous, them the Pride of will, and why it is so.  although the pride and disobedience of the Will, be dangerous, which consisteth in being unwilling to obey another's will; yet much more dangerous is the pride of the understanding, which consisteth in not being subject to another, upon the belief which he giveth to himself. For a man that is only proud in will, sometimes may be content to obey, because he holdeth another man's opinion to be better; but he that is resolved to hold his own for best, who shall cure that man? And how shall he be able to obey in a thing, which he holdeth to belesse good? And if the eye, which is the understanding (wherewith it should be able to see, and cure this pride) be blind, itself (with being full of the same pride) who shall be able to cure it? And if the light grow to be darkness, and if the very rule of straightness become crooked, what kind of thing, will the rest be?  
So great are the mischiefs which grow from pride, that it troubleth all them, with whom it hath to do; for if men will defend their own opinion in obstinate manner, and be inseparable from it, who shall be able to live in peace? And to the end, that thou mayst fly, & cutses this vice, know that it arriveth so farce, as to make of them that were good Christians, perverse Heretics. Nor have they been, nor are they such, for any other reason now, but because by giving more belief to their own judgement, then to that of the Church, and of their Prelates, they conceive themselves to hit the bird in the eye; and that whatsoever passeth in their hart, is the work of God; & that to believe the opinion of others, rather than that which they find in their own hart, were to forsake God, for man. But experience & truth demonstrates to us, that the thing which they thought to be the spirit of Truth, was the spirit of Error, which not being able to overcome them otherwise, did assault them (after having transformed itself, into an Angel of light) under the appearance of Good; & so deprived them of the life of their souls, for not being content to submit themselves to the advice of others.   

CHAP. LV.  
That we must fly fast from our own opinion; & choose some person to whom for the love of God, we must be subject, and be ruled by him, and what kind of man he must be, and how we must carry ourselves with him.  
BEING therefore afraid, and taking a warning by occasion of these fellows, I admonish thee, that as thou art to be an enemy to thine own will, so thou art, much more to be so, of thine own opinion; and of resolving to carry things, by thine own judgement; since thou seest the evil conclusion, which is made by self conceit. Be an enemy thereof, both within doors, and without; and follow it not, even in trifles. For 
(a) Note this well.  thou shalt hardly find a thing which so much will disquiet the peaceful rest, that Christ desireth to find in thy soul, (that so he may communicate himself thereunto) as to be obstinate, & resolute, to carry the matter after thine own mind. And better for thee it were, not to have that which thou desirest, then to lose that, whereof thou hast so much need, for the enjoying of God, with entire peace. This I say is to be practised by thee, if the ordering of the house do not belong to thy care; for in case it do, thou must not forbear to do that which seemeth best to thee, though yet withal, thou art to inform thyself well, both by making prayer, and taking counsel, according to the quality of the thing in question.  
Thou 
(b) Whosoever will master his will in great matters, must be content to begin in small ones.  knowest well enough, that they who are in danger of receiving some great affront, do begin to make trial, upon enduring certain toys; that so they may be exercised towards the bearing of such as indeed are great ones. And know thou assuredly, that whosoever is accustomed to believe himself; and doth esteem himself to have a wise understanding, resolving to bear himself out in small matters; will find it very strange, and hard, to departed in greater from his own opinion. And on the contrary side, a man who hath used to call his understanding fool, and to give it little credit in trifles, will find himself facilitated, towards a subjection of himself to the pleasure of God, and of his Superiors; and not easily to judge ill of his Neighbours. And as I have said, that in things of small importance, thou shalt do well to forsake thine own, and to follow another man's opinion, without much examination of who it is, that saith, or saith it not; so I tell thee, that in the things which concern thy conscience, thou art much more to follow advice; neither trusting thyself therewith, nor yet some such other man, as thou mayst find at random.  
It will therefore be fit for thee, to take for thy guide and Ghostly Father, some person, who is both 
(c) Both learning, & experience are wholly necessary to such as are to be the Ghostly Fathers of spiritual persons.  learned, and of experience, in things that belong to God. For without both these qualities (speaking ordinarily) he will not be for the purpose. For learning alone, is not sufficient to provide for the particular necessities, and prosperityes, and temptations, which happen to the souls of such as walk in a spiritual life; and in these cases, as Gerson saith, recourse must be had to men of experience. And it will fall out, many times, to them who have no more than learning, as it fell out to the Apostles; who (being one night, in a tempest at sea) thought that Christ coming towards them, was but some other idle apparition; (holding that for a deceit, which yet indeed was a real favour, & the truth of our lord) Some man will strike thee into excessive fears, condemning every thing for evil. And as their own hearts are very fare from the experience of any spiritual gusts, and illuminations of God, so do they speak thereof, as of a thing never heard of▪ and can with difficulty be induced to believe, that nobler and higher things do pass in the hearts of others, than they find in their own.  
With others also thou shalt meet, who are practised in matters of devotion, and who are easily carried towards any gust of spirit, & who make much account thereof. And if any such thing be told them, they harken to it, with great admiration; esteeming him for more holy, who hath more of them; and he is light in giving credit to them, as if in them, all were safe. But because indeed it is not so, many of these persons fall into error; and they suffer also them to fall, whom they have in charge, for want of giving them sufficient advice, against the craft of the Devil; and in this respect they are as unfit to govern souls, as the former. But 
(d) Note this and learn thereby, wherein true sanctity doth consist.  know thou, that there are some of so good judgement, as to understand, that true sanctity consisteth not in such things as these; but in the accomplishing of the will of our Lord; and they have experience in spiritual things, and they also can tell how to doubt, and to ask of others who may inform them. Thou 
(e) Great experience with great humility, goeth far in making a manable to guide another in matters of spirit, though there be not so great learning.  mayest trust these last, although they have no eminency in learning; because that which they have, is enough, since they have no other employment, but to look to themselves. And since it doth so much import thee, to light upon a good guide, thou must with great instance, beseech our Lord, that he will direct thee, by his providence, to such a one; and thou being once addressed, put thy hart into his hand, with great security; & hide nothing from him, whether it be good or bad. Not the good, to the end that he may address it, and advice thee; and not the evil, to the end that he may reform it. And do not any thing of importance without his opinion; placing confidence in God, (who is a friend to obedience) that he will put, into the hart, and tongue of that guide of thine, the thing which shallbe fit for thy salvation. By this means thou shalt fly from those two evils and extremes; The one, Of them that say, I have no need of man's counsel, God teacheth me, and satisfieth me; The other, Of them, who are so subject to some man, without considering any other thing, but that he is a man; as that the malediction layeth hold on him which saith, 
(f) jerem. 17.  Cursed be the man that confides in man.  
But 
(g) The true middle way that is to be walked in.  do thou submit thyself to a man, & thou shalt have escaped the former; and do not confide in the knowledge or force of that man, but in God, who will speak to thee, and strengthen thee by means of a man; and so thou shalt have declined the later danger. And be thou well assured, that how much soever thou seek, thou shalt never find any other way so strait, or so secure, for the knowing the will of our Lord, as this of humble obedience, which is so much ad●●●ed to, by all his Saints; and so much practised by many of them; as we find▪ by the testimony, of the lives of the holy 
(h) He meaneth chiefesly such as lived in that desert.  Fathers. Amongst whom, it was held for a great sign of a man's approaching towards perfection, if he subjected himself much to the old man, that was to govern him. And amongst the many good things, wherewith Religious Orders do abound; thou wilt hardly find any other so good, as that all of them, live under a Superior, whom they are to obey; not only in exterior actions; but interiorly also in the opinion and judgement. Who if they have confidence, and do carry devotion to the virtue of Obedience; they shall lead a life both very safe, and very sweet.   

CHAP. LVI.  
Wherein he beginneth to declare the second word of the verse, and how we are to consider of the Scriptures; and how we must restrain the sight of our eyes, that we may the better see with those of our soul, which the freer they are from the sight of creatures, the better shall they see God.  
IF thou have well considered the words, which already I have spoken, thou wilt have seen how necessary it is, to Hear; that so thou mayst please our Lord God. Now harken to the second word which is, See. It is not enough to be attentive to the external word of God; or yet to the internal inspirations, which are signified by hearing; but it is also necessary to keep the eye clear, that it may see. For the blind, who do not see the light, are no less reprehended by Christ, than the deaf, who do not hear the Truth. But do not think, when he adviseth thee to see, that he inviteth thee to see sports, or entertainments of the world; for that 
(a) A most necessary thing it is, to have the eyes well mortified.  kind of seeing, what is it else, but a kind of blinding, since it blocketh up the sight of the soul. It is enough for the eyes of the body, if they behold the earth into which they must return; and if they cast themselves up to heaven, where the desire of their hart is lodged; according to that of 
(b) Psal. 8.  David, I will behold the heaven, that work of thy hands, the moon, and the stars which thou hast framed. And yet if thou have a mind to look upon other creatures, I have nothing to say against it; upon this condition, that such a sight may pass from them to God; and that it be, not to forget and lose God thereby. For of such sights as that, David 
(c) Psal. 118.  said to our Lord, O Lord ●uert mine eyes, that they may not look upon vanity and quicken me in thy way.  
This wise King, knew well, that inordinate looking, is an impediment to speedy running the Career of God; and useth to make the burning hart of man, grow cool; and therefore it is, that he saith, Quicken me in thy way. For it is plain, to men of experience, that how much more retired these exterior eyes use to be, so much more clearly do men see with their interior eyes. And this sight, is both more cheerful, and more profitable. And it is but reason, that a Christian man should easily believe thing since we read of some Philosophers, who did put out the eyes of their body, that they might have the eyes of their understanding, more recollected to contemplation. Wherein, we are to discard their error, in thrusting out their eyes; & yet we may serve ourselves of their good intention, by recollecting them; and we are, withal care, to keep a guard upon them, lest such miseries happen to us as by dissoluteness of this kind, are wont to rise.  
From 
(d) Note how the immortification of the eyes, was the occasion of the first great sin of Adam, and Eue.  whence dost thou think, that the beginning of the perdition of the world proceeded? I assure thee it came from one disordered sight. Eve beheld the forbidden tree, & grew into an appetite of eating the fruit, as seeming to her full of beauty, and gust. She did eat, and she made her husband eat thereof; and that bit was death, both for them and all their posterity. There is no discretion to behold that, which it is not lawful to desire; as is plain, by David the holy King; whose eyes took pleasure in looking upon a woman, as she was bathing in her garden; and he grew to have reason, thereby, to weep days and nights; and to bathe his own bed, & Royal couch with tears in so great abundance, that his eyes, were as if they had been moth-eaten with much weeping. And he that saith, Mine eyes have poured out, even floods of tears, because the wicked have not kept thy law, had done better to have shed them, because himself did not keep it. Good counsel had it been for his eyes, not to have taken gust, in that which cost him afterwards so dear. And so it will also, be good for us sinners, since we are so lose of the fear, as that, where the eyes go before, the hart with speed goeth after. Let 
(e) Note well this whole discourse.  us therefore put a veil between us, and every creature; not fastening our sight wholly upon any of them; lest being there taken up, we lose the sight of our Creator; That is, those devout considerations which we had of him. And do thou believe for certain, that one of the most assured signs of a retired, and recollected hart, is the mortification of the sight, and of a dissolute hart, if the sight be dissolute.  
There is no pulse which so assuredly declares the disposition of the body, as the eye expresseth the inclination of the soul, either to good, or evil. And therefore the Spouse doth praise the eyes of his fellow Spouse, by saying, That 
(f) 1. Cant. 5.  her eyes were, as of the Dove; giving us to understand that they were chaste, as they of the Dove are, which use to be black. Let us therefore see well, how we see; unless we have a mind to pay that by lamenting, which we have sinned in by looking. And if this care must be had, in the exterior eyes, how much more must it be had, in those of the mind; wherein chief the seeing well, or ill consisteth; and whereby it is best judged, whether a man have eyes, or no. No man doubts, but that the Pharisees to whom Christ jesus our Lord, was speaking, had eyes in their heads, wherewith they saw; but because their soul had no eyes, he calleth them blind, and guides of the blind. For, as S. Antony said to a blind man called Dydimus, who was full of wise knowledge of holy Scripture, Thou hast no reason to be troubled for the want of corporal eyes, which cats, and dogs, and other inferior living creatures have, since the eyes of thy soul are clear, wherewith God is seen.  
Of this sight therefore, art thou to understand that, whereof thou art admonished, in the second word, see. If thou wilt perform it, thou hast eyes, which are thy understanding; and this was given us, for the sight of God. Do 
(g) Consider, and avoid, those objects which are so hurtful to our sight.  not fill it with the dust of the earth, and transitory honour; do not stop it up with the gross humours of sensual thoughts; but shaking of such poor things as these, which fill the sight, preserve thy understanding clear, that so it may be employed, upon him that gave it; and who demands it of thee again, that so he may make thee happy by it. Do 
(h) This may be good counsel for all Christians according to our several vocations: though chief it be here meant, for such, as are in state of virginity.  not think it to have been in vain, that Christ hath freed thee from worldly business; & was pleased that thou shouldest not enter into the troubles and incommodityes of a married life; the cares whereof, use to trouble their sight, who are subject to them; if our Lord do not impart, a very special grace; in the strength whereof, they may comply with both obligations. But thee our Lord hath freed, to the end that thou mightest be wholly his; and that thine eyes might cast themselves upon him alone, as the chaste Spouse should only look, upon him, whose Spouse she is.   

CHAP. LVII.  
That the first thing which a man must see, is himself; of the necessity which we have of this knowledge, and the inconveniences that grow upon us, through want thereof.  
THOU 
(a) Hear beginneth a most excellent, and most profitable discourse, of the knowledge of ones self. It is made at large and deserveth to be well considered.  shalt therefore hold this order in looking, that first thou look upon thyself; and then upon God; and afterward upon thy Neighbours. Look upon thyself, that so thou mayst know thyself, and have thyself in small account. For there is not a worse kind of deceit, then to be deceived in oneself; and to esteem himself for other then indeed he is. A piece of dirt thou art, for as much as concerneth thy body; and a sinner thou art, for as much as concerns thy soul; and if thou esteem thyself to be more than this, thou art blind. And the spouse will say to thee, If thou dost not know thyself, O thou who art fair amongst women, go out, and look after the footsteps of thy herds, and feed thy kids, by those cottages, or tents of the shepherds. This place, I will declare to thee, according to the Greek letter and the vulgar edition, which the Council of Trent directeth us to follow, 
(b) The same place of holy Scripture may have diverse meanings and all of them true, as S. Augustin doth prove at large lib. 11. Confess. in many places.  although the Hebrew letter do carry another sense: They say therefore, according to the opinion of S. Gregory, S. Bernard, and Origen after this manner. There is nothing so much to be trembled at, as to hear it said, by the mouth of God, Go out, and see. For if the saddest word that a Father can say to a son, or a husband to a wife (whom he kept in great honour, and abundance) is to separate her from his estate and protection, by saying, Go thy ways from me, and from my house; what kind of thing shall it be, for the soul to departed from God, but to be banished from all happiness, and to fall into all miseries? Whither shall we go, said S. Peter to Christ, for thou hast the words of eternal life? Whither shall we go, for thou hast the fountain of life, and thou only hast it? Whither shall we go, O thou sweet and cheerful light, without which, all is darkness? Whither shall we go, O thou bread of life, without which all is deadly hunger? Whither shall we go, O thou most strong defence, without whom, even security itself, is but danger? In fine, whither shall that sheep go, which is all environed with wolves, if the shepherd do forsake it, and cast it off? 〈◊〉 
(c) It is so, & he that doth not think so, doth not think of it, as he ought.  sad word it is, Go out, and see; and like that, which Christ hath to say to the wicked, at the last day, Go you cursed into the fire, that is prepared for you.  
I say yet once again, that there is not a thing, which ought to make a man tremble more, or labour more for the avoiding of it, if he be, in the plentiful and cheerful house of God, and in the hand of his most strong protection, then to hear these words, Go out, and see. This going out, is no trifle, but the cause of all mischief. For that man who is made destitute of divine help, and left to his own strength, what will he do, as saith S. Austin, but that which S. Peter did, when he denied Christ? And that, without knowing, or repenting himself of the evil which he had done, till the divine countenance, and favour of Christ, did shine upon him, who by falling into sin, had forgotten him; giving knowledge to S. Peter of the misery into which he had cast himself; and giving him grief for the same; & letting him see, that the cause of his fall, was his having confided in himself. So that the reason why our merciful Lord groweth so rigorous, in turning his children out of doors, is because they do not know themselves; esteeming that they are somewhat, and resting so upon their own strength.  
To this soul therefore, the Spouse doth say, If thou dost not know thyself, get thee out, and see the footsteps of thy herds of Cattles. Which is as much, as if he had said, that he gave her●●uer, to follow the trace, and works of sinners, who commit iniquity by troops, like herds of , one helping on the other. And 
(d) Companions in sin, companions in torment.  so also, at the last day, shall they be tied up in bundles, to be jointly burnt in the fire of hell, who here have jointly given themselves to sin. And the spouse to such a soul doth say, Thy herds: because sin is of us, and not of God; and the good that we do, is of God, and not of us; since we do it by virtue of him. Now this, he is resolved, that we should sound know to be so; not so much for that which it importeth him, (whose glory in himself, is not increased, although he be glorified by us) but for that which concerneth us; for whose good it makes (and that greatly) to know, that the honour, of all the good we have, or do, must be ascribed to him, and not to us. And if, of that which he placed in us, for his own praise, we will erect an Idol, by attributing the glory of the incorruptible God to ourselves, who are corruptible men; he will not suffer it to pass unpunished, but will say Continue thou, with that which is thine, and perish; since thou wouldst not remain in me, who had a mind to save thee, from perishing.  
O with how 
(e) Read & take heed and tremble.  high Truth, are these words accomplished in proud men; and how soon do they grow from being spiritual to be carnal; from being recollected to be dissolute; from being gold, to be dirt. And they who were wont to feed upon the bread of heaven with gust, do afterwards take pleasure to eat the food of swine. And it groweth to be afflictive to them, not only to do the works of God, but even to hear men speak of him. Whence dost thou think it did proceed, that some persons who were chaste in their youth (although they were assaulted with stinging temptations) when they came into old age, have miserably fallen into such deformed vileness of this kind, as that they were amazed, and even did abhor themselves. The cause was this. In their youth they lived with holy fear, and with humility; and finding themselves so, upon the brim of falling, they called upon God, and were defended by him. But 
(f) The fruit of pride.  when afterward, upon a long possession of the chastity which they had, they grew to be high fed, and to confide in themselves, at that very instant were they forsaken by the hand of God, and did that, which was proper to themselves, which was to fall. And so is it accomplished, That they feed their kids; which are their light, and dishonest appetites, near the Tents of the shepherds, which are the bodies of the creatures of God; For in them they dwell, as if it were in a Tent, which is set up in a field, to be removed upon every short warning, and not, as in a house, or City of rest. And so they are said with much reason, to feed their senses upon bodies; and things belonging to the body; because, by their pride, they lost the true sense which they had; believing otherwise of themselves, than they are, (which is indeed but to be sinners, and good for nothing of themselves) and robbing God of that glory, which doth so duly, and truly belong to him, for all the good which we do at all.  
Awake therefore, O daughter, and be warned by the hurt of others, and serve thyself of the threat, lest otherwise thou be put to feel the smart. And be thou like the spouse, to whom this speech was used, who hearing so sad a word (of, Go thy ways, and see) to fall from his mouth, from whom all good things proceed, she considered, and she knew herself; and she cast off certain presumptions, to which formerly she had been subject. Being thus humbled by this reprehension, the spouse doth comfort 
(g) Cant. 5.  her, by saying, I have resembled thee, O thou my friend, to my troops of horse amongst pharao's Chariots, thy cheeks are fair as of a Turtle. By pride a man grows like the Devil; who as the Gospel saith, did not remain in the Truth, which is God; but did resolve to subsist in himself, and upon himself to lean, and rest, and so he fell. For a creature cannot subsist in himself, but in God. And on the other side, a man, by the humble knowledge of himself, grows like to those good Angels, who did cast themselves upon God, and untied themselves from themselves. For they saw that they were, but as a kind of broken reed; & so God upheld them, and confirmed them. And they cried out saying. Michael, which signifieth, Who like to God? Wherein they contradicted the wretched Lucifer, and his followers, who would needs make Idols of themselves, ascribing that to themselves, which did belong to God; which is, To be the beginning, and the protection, and the entiere repose of all creatures. Not as if they conceived, that this could be (they who knew themselves to be creatures) but because they took pleasure in it, as if so it had been. As proud men use to do; who although with the mouth, or understanding, they cry out, that they hold, and hope for all their good from God; yet by 
(h) Note and take heed.  their will; they exalt themselves, and they vainly rejoice in themselves; as if of themselves they had that good. Confessing with their understanding, that the glory is due to God, but robbing him of it, by the will.  
But those good Angels, cry out, both with the will and understanding, Who like to God? For with their hearts they did humble, and disesteem themselves; as they knew by their understanding, that they were to do. And for this, they were exalted, to the participation of God, without so much as a possibility of ever losing it. Now, to these troops of horse. which is the Angelical army that destroyed Pharaoh, and his chariots in the red sea, Christ compareth his Spouse, when she is content to know, & measure herself; & he praiseth her cheeks, wherein she useth to show bashfulness. For the spouse was ashamed of that reprehension, as having demanded higher things, than were convenient for her meanness. And her cheeks, of bold, grew bashful, and chaste, as of the turtle; which is an honest and a modest bird. And for this it was, that the devout S. Bernard 
(i) S. Bern●●, was therefore no Protestant.  said, That he had found by experience, that nothing was more profitable, for the obtaining, conserving, or reconering of grace, than ever to live in fear and holy care. When 
(k) A Christian must ever live with a holy kind of fear and 〈◊〉.  we want grace, we must have fear, because we are ready to take a thousand falls. When we have it, we must have care, because we are to work, in conformity of the talon which God bestoweth on us thereby; & most care of all when we lose it; because that favour went from us, by our negligence. The Scripture doth therefore say, Blessed is the man who doth always fear.   

CHAP. LVIII.  
That we must be diligent to find out the knowledge of ourselves; and by what means this may be done; and that it is fit for us to have some private place, into which we may daily retire ourselves for a tyme.  
BY that which here is said, and by much more, which hath been said by the Saints, in praise of the knowledge of ones self, thou wilt find how necessary this jewel is, for the coming afterward to know God. And since thou hast a mind, to build a house in thy soul, for so high a Lord, know thou, that 
(a) God will never inhabit a proud hart.  not the high, but the humble of hart, are his houses. Therefore let thy first care be, to dig deep, in the earth of thy littleness; till having freed all that which thou hast, from being esteemed by thyself, thou come at last, to the firm stone, which is God; upon which, & not upon thine own false earth, or sand, thou art to build thy house. For this did the blessed S. Gregory say, Thou who thinkest to raise up a building of virtues take into the first part of thy care, the foundation, which is humility for he that pretendeth to have virtue without it, is like a man that would carry ashes in his hand, against the wind This he saith, not only because virtues do not profit men without humility (though rather indeed without it, they be no virtues) but for that they are an occasion of great perdition, as a great building upon a sleight, and weak foundation, would be sure of a great fall.  
According therefore to the height of other virtues, the foundation of humility is to be laid low; to the end that the soul may be firm, and not puffed first up, & then down by the wind of Pride. And if thou say, where shall I find this precious jewel of the knowledge of myself? I tell thee, that although it be of great value, yet 
(b) Where humility is to be found.  art thou to find it in the stable; and in the midst of the dung of thine own povertyes, and infirmities, removing thine eyes from looking on the lives of others. Do not busy thyself to know curious things; but turn in thy sight, upon thy soul: and continue in examining of thyself. And although at the first, thou canst not lay hold upon this knowledge (like one that goeth out of a bright Sunshine, into a dark chamber,) yet 
(c) Observe, and practise this, for thou wile find it most certainly true.  by continuing, in a quiet manner, thou shalt see, by little & little, with the grace of God, whatsoever is in thy hart, though it lie in the most secret corners thereof. And that thou mayst know the means, which thou art to use, in a thing that doth so highly import thee, give ear to S. Hierome, who speaketh thus to a married woman. In such sort art thou to have care of thy house that thou also mayst find some resting place for thy soul. Seek out some fit corner, and retired from the noise of thy family, to which I would have thee go, as one doth into a haven flying from the stiff tempest of thy cares. And there be thou in reading of spiritual books and continual prayer, and in the thoughts of another life, and they so firm, as that all the employments of the rest of the day, may be made light to thee, by this time of thy retreat. Nor do I yet say this, to withdraw thee from the government of thy house, but rather that so thou mayst learn thereby, and consider how thou art to carry thyself therein. If this Blessed Saint do recommend to a married woman, that she free herself from the business of her house for some time, and retire herself into some quiet place, to read, and think of heavenly things; with how much more reason is it, that a Virgin of Christ, who is free from worldly cares; and who should think that she liveth not for any thing else so particularly, as to frequent prayer, & to practise both interior and exterior recollection, should seek out some private, and hidden place of her house, wherein she may have her devout books, and devout pictures; and that the same place may be only deputed, to the use of seeing, and tasting, how sweet our Lord is.  
The state of Virginity which thou hast taken, is not meant for this, that thou shouldst be wrapped up in the cares of this world, which pass & perish. But as it carrieth resemblance to the 
(d) The nobleness of the state of virginity.  state of celestial spirits (for as much as concerns the entiernes & incorruption of the flesh) so thou art to think (to the very out side of thy power) that no thought of earth must have entrance into thy hart; but thou art to be a living Temple, wherein the sacrifice of continual prayers may be offered, and praises of him that made thee, sounded forth without intermission. Let this only thought possess thy hart: how thou mayst please our Lord, as 
(e) Coloss. 3.  S. Paul saith. Give thyself, for dead, to the world, since thou hast espoused thy soul to a celestial King. And 
(f) Recollection is necessary for soul▪ that pretend to serve God.  remember what he saith to the Spouse, A 
(g) Cant. 4.  garden shut up, O my sister and my spouse; a garden shut up. For not only art thou to be kept clean in thy body, but thou art also to be very retired, & recollected in thy soul. And because Virginity is embraced among Christians, not only for what it is in itself; but because it helpeth to give the soul to God, with more freedom of spirit; that Virgin, who is content with the only Virginity of her body, and is not careful of progress in virtue, and prayer, and taking gust in God; what other thing doth she, then dwell upon the way; and not procure to arrive to the journey's end? And it were, as if thou hadst all things ready to sew, and work, and shouldst never set thyself about it.  
A shameful thing it is for any Christian not to exercise himself in reading of spiritual books; and not to carry holy thoughts in his soul; but for a Religious man not to do it, or for a Priest, or for a Virgin, who have given themselves away to Christ, is not only a thing shameful, but unsufferable. And therefore, if thou wilt reap the fruits of that holy Virginity, which thou hast promised to Christ, be an enemy both of seeing, and being seen. Go abroad the least thou canst, though it be even to holy places, & good works; for so it is fittest for young folks. Do not plunge thyself into transitory cares; & when thou hast done working some what with thy hands, (which being moderately used, will do thee good, both in soul and body) & having complied with thy obligations, either of necessity, or Charity (according to that rule of life which hath been prescribed to thee) take as much time as thou canst, to be shut up in thine Oratory. And although at the first, it may chance to go against thy stomach; thou wilt come to find, that they are the affairs of heaven which are treated there; and that thou takest not so much gust in the expense of any time, as that which thou spendest there in peace.   

CHAP. LIX.  
Wherein he prosecuteth the exercise which conduceth to the knowledge of ones self; and how we are to profit in the use of reading, and of Prayer.  
HAVING then found out this private place; retire thyself into it, twice every day, at the least; Once in the morning to think upon the sacred passion of jesus Christ our Lord, as I will show thee afterward; and once again, in the evening, at the shutting up of the day, to attend to the exercise of knowing thyself, and let thy way to that, be this. Take first some book of good instruction, wherein, as in a glass, thou mayest see thy faults; and that thy soul may therewithal receive such food, 
(a) A most excellent advice how spiritual books are to be read with great profit of the soul.  as to be encouraged in the way of God. This reading, must not be used with any trouble, nor by turning over many leaves; but with raising up the hart to our Lord, to beseech him, that he will speak to it, with his living and powerful voice, by means of those words which there thou readest. And that he will give thee the true understanding thereof; and with this attention, and reverence, observe and hearken to God, by those words which thou readest, as if thou heardest himself preach, when he spoke here in the world. In such sort, that although thine eyes be cast upon the book, do not thou fasten thyself to it, with so great an anxiety of mind, as to make thee not so well to think of God; but conserve a moderate and peaceful attention, which may not enthrall thee, nor hinder the free, and superior kind of attention, which thou art to yield unto our Lord; and reading thus, thou wilt not grow weary.  
By this means, our Lord will give thee, the living sense of the words, which in thy soul may work, sometimes repentance of thy sins, at other times a confidence in him, and his pardon of them; and he will open thy understanding towards the knowledge of many other things, although thou read not many lines. Sometimes, it willbe fit to interrupt thy reading, & to think of somewhat, which resulteth from thence; and then to return again to read, and so at once thou shalt profit, both in reading, and prayer. And with a hart thus devout and recollected, thou mayest begin to enter, upon the exercise Of the knowing of thyself; & then upon thy knees, thou shalt think to what an excellent, and sovereign majesty thou art going to speak. Which yet 
(b) How we are to think upon God when we go to pray.  thou must not conceive to be fare from thee; but that he filleth heaven and earth; & that there is nothing wherein he is not; and that he is more within thee, than thou thyself. And considering thine own poorness, make thou a profound internal reverence, humbling thy hart, as if it were a kind of Ant in the presence of an infinite Essence, and desire that thou mayst have leave to speak. Begin first to speak ill of thy self; and make thy confession in general: and particularly also (if it occur to thee) demand pardon of that, wherein thou mayst have offended him, that day.  
Resort then to some of those 
(c) Some few vocal prayers, wherein moderation is to be used.  devotions, to which thou art accustomed, but let them not be so many, as that they may break thy brains, & dry up thy devotion; nor yet do thou leave them altogether; because they serve to stir up the soul to piety; and for the offering also of that service of our tongue to God, in token that he gave it to us. For this reason, S. Paul teacheth us, That we must pray, and sing, with the spirit both of the voice, and of the soul. And these prayers must serve to obtain favours of our Lord, not only for thyself, but for them to whom thou hast particular obligation; and for the whole Church of Christ; the care whereof, thou art to have deeply fixed in thy hart. For if thou love Christ, it is reason that thou be nearly touched, by that for which he shed his blood. Pray as well for them that live, as for the souls that are in Purgatory, and for all that infidelity, which is deprived of the knowledge of God: beseeching him to bring all unbelievers to his holy Faith▪ since he desireth that they should all be saved. And these prayers, or the most of them, are to be addressed two ways. By the one, to our 
(d) Our B. Lady must be devoutly prayed to, by us, as a great intercessor with her Son our Lord, for the pardon of our sins. but especially Christ jesus our Lord, who is the only hope of our salvation.  Blessed Lady; towards whom thou must be sure to carry a very cordial love, and to have entiere confidence, that she will be a true mother to thee in all thy necessities; and the other to Christ jesus our Lord, which also must be a most familiar refuge in thy troubles, and the only hope of thy salvation.   

CHAP. LX.  
How much the Meditation of death, doth profit towards the knowledge of a man's self; and of the manner how it is to be meditated, for as much as concerneth the death of the body.  
AFTER 
(a) If this Chapter and the two next do not move thee, I know not what will.  this, give over to pray vocally; and convey thyself into the most inward part of thy hart; and make account, that thou art appearing in the presence of Christ jesus; and that there are no more in the world, but thou, & he. Consider, that before thou camest into the world, thou wert nothing; and how that Omnipotent goodness of our Lord God, drew thee out of that profound bottom of not being, and made thee his creature; and that, not after an ordinary manner; but he made thee a reasonable creature. Consider, how he gave thee a body, and a soul; to the end that with them both, thou mightest labour in doing service to him. Make account that thou art then, in the very passage, out of life into death; and having the most true feeling of it that may be, say to thyself, This hour of my end is once to arrive; and I know not whether it shallbe to night, or to morrow; and since it must certainly come, it is reason that I take it into my thought. Consider, how thou shalt fall into thy bed; and how thou must sweat, that sweat of death. Thy breast shall beat, and rise upward; the very strings of thine eyes shall break; the colour of thy face shall vanish; and through the excess of pain, that, so friendly society of thy body, and soul, shallbe cut off.  
They shall prepare thy body for burial; & lay it upon a Bear; and they shall carry thee to the earth, some weeping, and others singing; & they shall cast thee into a straight grave; and load thee with dust; and when they have trodden well upon thee, thou shalt remain alone, and be soon forgotten. Consider all this, by which thou must pass; and think what kind of thing thy body will be under ground, and how soon it will come to such a pass, as that whosoever he be that love's thee most, will not endure to see thee, or smell thee, or come near thee. Behold then, with attention, to what end this flesh, and the glory of it doth arrive; and thou wilt see, what fools they are, who being to go out of the world so poor, do now walk on, with so much anxiety, of being rich; and being so soon to be so defeated and forgotten, have such thirst to rank themselues in higher places than others: & how deeply they are deceived who regale their body, and walk in conformity of their desires; since thereby they have done nothing, but make themselves cooks for worms; being curious to dress the meat which they are to eat: and, the while, they have made, by those short delights, a purchase of certain torments, which shall never end. Consider, and behold with great attention, and leisure, thy body stretched a long in thy grave; and making account that already thou art there, procure to mortify thy desires, of flesh & blood, as often as they shall come to thy mind; and so also mortify thy desires of pleasing, or fearing to displease the world; and of making any reckoning of whatsoever thing, is most flourishing, since thou art to leave both it, and thyself, so suddenly, and so miserably. And considering how thy body (when first it shall have been fed upon by worms) will be converted into filth, & dust, do not think of it hereafter, but as of a dunghill covered with snow; the very remembrance whereof, may turn thy stomach. And possessing thy body in this manner, thou wilt not be deceived in the estimation thereof; but thou shalt obtain the true knowledge of it; and shalt understand how thou art to govern it; looking forward upon the full point to which it must arrive, as he that placeth himself in the poop of▪ the ship, that so he may direct it the better.   

CHAP. LXI.  
Of that which is to be considered in the meditation of Death, about that which shall happen to the soul; that so we may profit the more, in the knowledge of ourselves.  
TO this 
(a) A most singular discourse.  which thou hast heard, is thy body to arrive; it remains that thou hear, what shall happen to thy soul; which in that hour of thy death willbe full of anguish, by the remembrance of those offences, which, in thy life, thou hast committed, against our Lord. And those things seeming grievous at that time, which before, thou thoughtst to be of little moment, it willbe deprived of the use of thy senses, nor will thy tongue serve thee for the ask succour of our Lord. Thy understanding will grow so dark, as that thou wilt scarce be able to think of God; and, in a word, by little and little, the end of that hour draweth on, wherein, by the commandment of God, thy soul is to spring out of thy body; and when that resolution, concerning it must be taken, which shall fasten it, either upon eternal damnation, or eternal salvation. It must hear, from the mouth of God, either, Depart from me to eternal torment, or remain with me in state of salvation, either inpurgatory, or in Paradise. Thou art to be wholly depending upon the hand of God, and of him only, thou mayst hope for remedy; and therefore thou oughtest, in thy life time, to fly fare from offending him, of whom then thou art to have so much need. The Devils will not be wanting to accuse thee; and demand justice of God, against thy soul; laying particularly to thy charge▪ every sin which thou hast committed; and if then the mercy of God forget thee, what wilt thou be able to do; thou poor, weak sheep, being environed by those ravenous wolves, who are so full of desire to swallow thee up.  
Consider then, in this time of thy recollection, how, in that straight passage, thou art to be presented before the judgement of God, all naked▪ and 
(b) There is no company in death, but the good or evil which we shall have done.  deprived of all things; saving only, that thou shalt be accompanied by the good which thou hast wrought, or by the evil which thou hast committed; and say to our Lord, that now thou dost willingly present thyself to him, to the end that thou ma●est obtain mercy in that other hour, when perforce thou art to part out of the world. Make 
(c) Help thyself to be confounded with shame & sorrow for thy sins, by these comparisons.  account that thou art some thief, who is taken in the manner, whilst he is stealing; & whom they present with his hands bound before the judge. Or else, that thou art some woman, whose husband found her dishonouring his bed, and who, through the excess of confusion, knoweth not how so much as to lift up her eyes, and much less how to deny the fact. And do thou believe, that God hath much more clearly seen all that wherein thou hast ever offended him, than any eyes of man can see that which is done before him. And be thou full of shame, for having been so wicked, in the presence of so great a goodness. Cover thyself with that very shame, which before thou didst lose; and procure to find, in thyself, confusion for thy sins, as one that stands in the presence of her sovereign Lord and judge.  
Accuse thyself then, as thou shalt afterward be accused; and especially draw to thy memory, the most grievous of those sins, which thou hast committed; though if they should be sins of the flesh, it is safer for thee not to detain thyself very particularly upon them; but only do it, all in gross, as of a thing that stinks; and the beholding whereof doth greatly amaze thee. judge thyself, and sentence thyself for wicked; and cast down thine eyes, upon those fires of hell; believing that thou hast well deserved them. Lay 
(d) If thou have a generous & noble hart this thought will pierce it.  on the one side the blessings which God hath bestowed upon thee, from the time of thy Creation; walking with thy discourse, both over thy body, and thy soul; and think how thou wert obliged to revere him, and to be grateful to him; and to love him, with thy whole hart; serving him with entiere obedience; and observing the commandments, both of him, and of his Church with all the power thou hast. Consider how he hath conserved thee, by a thousand other benefits that he hath bestowed upon thee; & as many miseries from which he hath delivered thee; and above all things remember, how (to invite thee to be good, by his example, and love) the same Lord of the world, came into it, by making himself a man; and for the relief of thy miseries, and the removing of the blindness, wherein thou wert, would needs endure many afflictions, and first did sheed many tears; and afterwards his very blood, and he did cast away his precious life for thee. All 
(e) Our Lord give us all grace, to make great use of this certain truth.  which ponderation, in the day of thy death, and of the judgement which must pass upon thee, shallbe placed in one balance; laying it to thy charge as that which thou hast received; and an account shallbe demanded at thy hand●▪ how thou hast served thyself of so great favours; and how thou hast carried thyself in the service of God, and with what care thou hast kept correspondence with that so great goodness; wherewith God hath desired, and procured to save thee. Consider well, and thou shalt see, how much reason thou hast to fear, since not only thou hast not answered by doing services, according to thy debts and obligations; but thou hast paid him with evil for good; and hast despised him, who hath valued thee at so high a rate; turning thy back, and flying from him, who did so fast follow thee, for thy good.  
What thanks doth it seem to thee, that thou art to give him, who by his infinite mercy hath delivered us from hell, we having so justly deserved it. What shall we offer him for a present, who hath so often stretched forth his hand towards us; that the Devils might not strangle and carry us instantly away to hell. And to us who have been cruel offenders of his Majesty, he hath been a piteous Father and dear defendor. Consider, that 
(f) Yea, & without Perhaps.  perhaps there are souls in hell, who have committed fewer sins than thou. And in such sort weigh thyself, and serve God, as if for thy sins thou hadst already entered into hell, and that he hath fetched thee out from thence. For it comes to the same account, for him to have hindered thee from going thither, as thou didst deserve, or to draw thee, out from thence through his great 
(g) Nay, the former is the greater mercy.  mercy, after thou shouldst have been entered in. And if, by comparing the blessings which God hath afforded thee, and the sins which thou hast committed against him, thou do not yet find in thyself that shame or sorrow, which thou desirest; be not yet afflicted therewith; but continue in this discourse, and lay before the eyes of God, thy hart which is so wounded, and so indebted to him; and beseech him that he will tell thee who thou art, and what account thou art to make of thyself. For the effect of this exercise, is not only to understand that thou art wicked, but to feel it, and to taste it, with thy will; and to take fast hold of thy sinfulness, and unworthiness; as a man would clap the stinking carrion of a dead dog, to his nose.  
Therefore are not these considerations, to be certain fleeting things; not the work of one day alone, but they are to be of good length; and to be used with much quietness; that by little and little, the will may go drinking up that contempt and unworthiness, which by thy understanding thou dost judge due unto thyself; & this thought of thine thou art to present before God, beseeching him, that he will lodge it in the most internal part of thy hart. And from thenceforth esteem thyself, with great simplicity and verity, for a most wicked creature; deserving all contempt and torment, though it were, even that of hell. And 
(h) The true use which is to be made of these considerations.  be thou ready for the patiented suffering of any labour, or neglect which shall occur; considering, that since thou hast offended God, it is but reason, that all the creatures should rise against thee, to revenge the injuries that are done to their Creator. By 
(i) Note this.  this patience of thine, thou shalt understand, if in very deed thou think thyself a sinner, and worthy of hell; saying within thyself, All the mischief that they can do me, is very little; since I have deserved hell. Who is he, that will complain of the biting of flies, when he hath merited eternal torments? And thus go thou wondering, at the infinite goodness of God, how he can persuade himself, not to cast off, such a stinking worm; but to maintain it, and to regale it; and to pour blessings down upon it; both in body and soul; but all this must be for his glory, and not that we, have any thing to glory in.   

CHAP. LXII.  
That the daily examination of our faults, helpeth much towards the knowledge of ourselves; and of other great benefits which this practice of Examen doth bring; and of the profit which cometh to us, both by the reprehension of others, and those also which our Lord doth interiorly send us.  
TO end the Exercise of thy knowing thyself; two things there remain, for thee to hear. The first, that a Christian ought not to content himself, with entering into judgement before God, for the accusing himself of those sins which in former times he had committed; but of them also, which he committeth daily; because thou wilt hardly find a thing so profitable, for the reformation of thy life, as to take account how thou spendest it; and of the defects which thou dost fall into. For that soul, which is not careful to examine her thoughts, and words, and deeds, is like to some lazy husbandman, who hath a vineyard, and who, as Solomon saith, passed by it, and saw the hedge fallen down, & the vineyard itself full of thorns. Make account that they have recommended the daughter of some King to thee, of whom thou art to have continual care, that she be well taught; and that, at night; thou take account of her; reproving her for her faults, and exhorting her to practise virtue. Consider thy self 
(a) The great obligation which we have to look to our souls.  as a thing recommended to thyself by God; and teach thyself to know, that thou art not to live without a law, or rule; but in a holy kind of subjection, and under the discipline of virtue; & that thou shalt 
(b) Mark this well.  never do any one thing, that is i●●, but thou shalt be sure to pay for it.  
Enter 
(c) An earnest & an excellent lesson concerning the strict examination of our conscience.  as it were, into the chapter-house with thyself, towards night; and judge thyself very particularly, as thou wouldst do any third person. Reprehend thyself, and punish thyself for thy faults; and preach thou more to thyself, then to any other body, how much so ever thou love him: and where thou findest most fault, there procure to apply most remedy. For believe me, that by the continuance of this examen, and reprehension of thyself, thy thoughts cannot continue long without being reform. And thou shalt arrive to a science, which will do thee much good; and it will make thee weep, & not swell; and it will keep thee, from that dangerous infirmity of pride, which entereth even insensibly, by little and little; a man thinking well, and taking contentment in himself.  
Be very watchful against the approach there of; and preserve thyself with all care. Take not thyself into good conceit, but know, by the light of truth, how to reprehend, & be displeasing to thyself; and so the mercy of God willbe near thee, in whose right they only are pleasing, who are displeasing in their own. And he pardoneth their faults, with a great liberality of goodness, who know them, and who humble themselves for them, with 
(d) But it must be a true one.  a true judgement, and who lament them, by their will. Thou shalt also hereby, decline two other vices, which are the ordinary companions of pride; and they are, ingratitude, & sloth For by knowing, and misliking thy defects, thou wilt see thy weakness, and thy unworthiness, and the great mercy of God, in suffering, & pardoning thee, & in bestowing benedictions upon thee, who hast deserved misery; and by this means, thou wilt be grateful. And on the other side, considering the little good thou dost, & the many sins which thou committest; thou wilt be awaked, out of the sleep of sloth, and wilt every day begin with new fervour, to serve our Lord, seeing the little that thou hast done hitherto.  
For this, and many other benefits, which grow, from a man's knowing, and reprooving himself, a holy old man of ancient times, being asked, whether a man might be more secure, by serving God in solitude, or in company of others, did answer, That is he knew how to reprehend himself, he might be every where safe; and if not, that he would be every where in danger. And because, through the inordinate love which we bear ourselves, we cannot know▪ or reprehend ourselves, with that unpartial judgement which truth requires, we must 
(e) A hard lesson; but by the goodness, and grace of our Lord Ie●●●, it is learned & practised, by 〈◊〉 in the Catholic Church.  thank that person that doth it for us. And we must earnestly beseech our Lord, that himself will rebuke us with love; bestowing upon us light and truth, that so we may believe of ourselves, as we ought, in very deed, to believe. And this is that, which the prophet 
(f) jerem. 10.  jeremy desired, saying, Correct me o Lord in judgement, and not in sury; lest otherwise, thou do turn me into nothing. To correct with fury, doth belong to the last day; when God will send the wicked to hell, for their sins; and to correct in judgement, is to reprehend his children in this world, with the love of a Father. Which reprehension, carrieth a great testimony with it, that God loveth such a person. Nor is there any other so sure an one, as that; nor which bringeth so good news, as being the preface to us of our receiving great favours, from God. So doth S. Mark relate, that our Lord jesus Christ, appearing to his disciples, did 
(g) Mare. 10.  reprehend them, of incredulity, and hardness of hart; and then he after, gave them power to do wonderful things. And the prophet 
(h) Isa. 4.  Isay saith, That our Lord, doth wash away the uncleanness of the daughters of Zion; and the blood, out of the middle of Jerusalem, in the spirit of judgement, and in the spirit of heat. Giving us so to understand, that for our Lord to wash way our faults by coming to us, is first to make us know who we are, and this is judgement. And afterward he sendeth in, a spirit of heat, which is love, and that provoketh us to grief, and so he washeth us, giving us pardon by his grace.  
Of this we must not presume, to allow ourselves any part of the glory; since it is he, who first, gave us, to understand our own wickedness, and rashness. Nor 
(i) A description of that true ●orrow for sin, which is of God.  yet art thou to conceive, that this reprehension is any afflictive kind of thing, which may excessively oppress thy soul, by making it offensive to thee. For any such disposition as this, is either of the Devil, or of a man's own spirit: and it must be fled. But it is a quiet knowledge of a man's own faults: and as a judgement of heaven, which is pronounced in the soul; & which makes this earth of our infirmity, quake with shame, and fear, and love; which clap spurs into the sides, to make it mend & to serve our Lord, with greater diligence. Yea it gives a man much confidence, that our Lord loveth him, as his son, since he exerciseth the office of a Father with him, as it is written. And 
(k) Prou. 3.  whom he loveth he correcteth. Be therefore careful, to behold, and reprehend, and to present thyself, in the presence of God, before whom, an humble acknowledgement of our own faults, is a matter of more security, than the proud altitude of any other science. And be not like some, who love to have themselves in good estimation; & who because they are loath to think ill of themselves, they take pleasure in spending much time, to think of other devout things: and, to pass lightly over the knowledge of their own defects, because they find no savour in them, since they take no pleasure in the contempt of themselves. Whereas in very Truth, there is nothing so safe, nor which so maketh God, withdraw his sight from our sins, as for us to see, and to reprehend them, with grief, and penance; As it is written; If we did judge ourselves, we should not be judged by God.   

CHAP. LXIII.  
Of the estimation which we are to make of our good works that we may not fail thereby, in the knowledge of ourselves, and of true Humility; and of the marvellous example, which Christ our Lord doth give us, for this purpose.  
THE second thing that thou art to observe concerning this knowledge, is, that although it be good, and profitable (since thereby we come to have a contrite and humbled hart) yet hath it this fault, that it is ever grounded, upon our having committed sin. And it is not to be much marvelled at, if a sinner do know, and esteem himself to be a sinner. For being such, he should withal, be a hideous monster, if he would esteem himself for just; as if a man, who were all full of leprosy, should account himself to be in health. We 
(a) Of the humility which is to be exercised in the consideration of a man's good works.  must not therefore be contented to esteem only little of ourselves, in respect of our sins; but much more are we to do so, in our good works Profoundly knowing, that neither the fault of sin is of God, nor the glory of our good deeds, of ourselves. But that of all the good that may be in us, we are perfectly to give the glory, to the Father of lights, from whom all good and perfect gifts descend. So that, although we may have a thing that is good, we must look upon it as none of ours; and we must use it with so great fidelity, as not to pretend for the glory which is due to God, nor that the honey (as the Proverb saith) may be found sticking to our finger's ends. This humility is not of sinners, as the first was, but of just persons.  
Not only is this kind of humility in this world, but in heaven also. For by occasion thereof, it is written, Who is like our Lord God, who dwelleth in the Altitudes, and looks upon humble things, both in heaven, and in earth. This kept the good Angels fast on foot; and disposed them fitly for the enjoying of God, since they would be subject to him. And the want thereof, did thrust down those wicked Angels, because they had a mind to rob God of his honour. This was possessed by the sacred Virgin Mary, our B. Lady; who being preached for happy, and blessed by the mouth of S. Elizabeth, she puffed not up, nor did she attribute to herself any glory, for the graces which were in her; but with 
(b) More humble, and more faithful, than all men and Angels put together.  an humble, and most faithful hart, she teacheth S. Elizabeth, and the whole world, that the glory of the greatness to which she was raised, was not due to her, but to God; and with profound reverence, she beginneth to sing, My soul doth magnify our Lord.  
This very humility (and that which was yet more perfect) did inhabit the most blessed soul of jesus Christ our Lord; which (for as much as concerned the personal being, that he had, did not rest upon itself, but upon the person of the Word) as it exceeded all the souls and celestial spirits, in other graces; so did it exceed them, in holy humility; being further off from giving glory to itself, and from relying upon itself, than all those others put together. And from this hart did that proceed, which so often he most faithfully preached to the world, That he had received his works, and words, from his Father and that to him, he gave the glory. And he said, My doctrine is not mine but of him that sent me; and again The 
(c) joan. 7.14.  words that I speak, I speak not of myself but the Father who is in me, is he that doth the works. And so it was fit, that the redresser of mankind, should be very humble, since pride was the roo●e of all misery and mischief. And our Lord, resolving to make us know how necessary it is, for us to have this holy and true humility, he maketh himself a master of it, in particular manner; and he puts his own example before our eyes, saying thus, Learn 
(d) Matt. 1●.  of me for I am humble and meek. To the end, that men, seeing their so wise Master, recommend this virtue so particularly, they might labour much in the purchase thereof. And seeing that our Lord, being so sovereign, doth not attribute the good to himself, there may be no man so frantic, as to presume upon the committing of so great a wickedness.  
Learn therefore, O thou servant of Christ, of this thy Master, and Lord, this holy humility, to the end, that according to his word, thou mayst be exalted, For he 
(e) Luc. 14.  that humbleth himself shallbe exalted. And keep in thy soul, this holy Poverty; for of this it is understood, Blessed 
(f) Wats. 5.  are the poor in spirit, for of them is the kingdom of heaven. And of this be sure, that since jesus Christ our Lord, was exalted by the way of humility, he that hath not this, doth lose his way. And he must unbeguile himself, and believe, that which S. Augustine saith; If thou ask me which is the way to heaven, I shall answer thee, Humility; and if thou ask me till the third time, I shall answer thee the same; and if thou ask me a thousand times, a thousand times shall I answer, that there is no other way 
(g) I doubt much that Protestant's, are then out of the way, if it be but even for this.  but of Humility.   

CHAP. LXIIII  
Of a profitable exercise, of knowing the being which we have in Nature, that by it we may obtain Humility.  
BECAUSE 
(a) I beseech you ponder well, the four next chapters, for they will te●l you ●ewes.  I think, thou desirest to obtain this holy humiliation of thyself, whereby thou mayst become pleasing to our Lord, I will say somewhat, of the means how thou mayst procure it. And 
(b) The means which are to be used for the procuring of the holy virtue of humility.  let the first of them be, to beg it with perseverance, of him, who is the giver of all good things; for it is a particular gift of his, which he bestoweth upon his elect. Yea and the very knowing that it is a gift of God, is no small favour.  
They who are tempted with pride do well perceive, that there is nothing further off from their own power, than this true, and profound humility; and that it happeneth many times, that by the same means, whereby they hope to obtain it, they fly furthest from it; and that by the very acts of humiliating a man's self, the very contrary, which is pride, sometimes doth grow. Thou 
(c) Note,  must therefore (as I said in that discourse, which I made before, of Chastity) take in hand the obtaining of this jewel, in such sort; as that neither thou give over thy endeavour, by saying What shall I get by striving for it, since it is the gift of God; nor yet must thou put thy confidence, in thy arm of flesh and blood; but in him, who is wont to grant his gifts, to whom he giveth the grace to ask them, by means of prayer, and other devout exercises.  
The course than which thou art to hold shallbe this. Consider these two things in order; The one a being, the other a good and happy being. As for the first, thou art to think, who thou wert before God made thee; and thou wilt find that thou wert a profound pit of being nothing, & a privation, of all things, that are good. Consider then, how that mighty, and sweet hand of God, drew thee out of that profound Abyss, & placed thee, in the number of his creatures; giving thee a true and real being; and consider thyself, not as a thing of thine own making, but as a present, which 
(d) Our creation is of God.  God was pleased to bestow upon thee; and look upon thine own being, as a thing as fare from thy strength to compass, as thou lookest upon another man's; believing, that thou couldst as little create thyself, as him. And as little couldst thou have come, out of that darkness, of not being, as they can, who remain therein. And those things which are not at all, be equal to thee, for as much as concerneth thyself; and it is God, to whom thou must attribute, the advamtages which thou hast above them. Be 
(e) Our conservation is of God.  sure, not to think, now that thou art created, that thou dost conserve thyself, in thyself. For thou hast no less need of God in every moment of thy life, to the end that therein thou mayst not again lose the Being which thou hast, than thou hadst before, to the end that, of nothing, thou mightest come to the being, which now thou hast.  
Enter into thyself; and consider, that now, thou art a certain thing, which hath both being, and life. Ask thyself this question: Is this creature depending upon itself, or upon some other? Doth it sustain itself, or hath it need of some other hand? And S. Paul will answer thee, 
(f) Act. 17.  That God is not fare from us; but that in him, we live, and move, and have our being. And do thou consider God, who is the being of all that which is; and without him nothing is. And he is the life of all that which life's; and without him all is death. And he is the strength of all that which hath any power; and without him all is weakness. And he is the entiere good of all that which is good, without whom, the least of good things, can have no goodness in it. Therefore doth the Scripture 
(g) Isa, 40.  say, All nations are before God, as if they were not; and they are reputed as vanity, and as nothing, in his presence. And in another place, it is written, He 
(h) Galat. 6,  who thinketh himself to be somewhat, whereas indeed he is nothing, doth but deceive himself. And the prophet 
(i) Psal. 3.8.  David, speaking to God, did say, In thy sight, I am as nothing. By which passages, thou art not to understand, that creatures have no being, or life, or operations, which are not proper even to them, and distinct from those of the Creator, but because that which they have, they hold not of themselves; nor are able to conserve it, but only of God, and in God, they are said not to be, because they hold their being, & strength, from the hand of God, and not from their own.  
Learn therefore to sound well, into the bottom, of the being, and power which thou hast; and give not over, till thou arrive to the 
(k) which is the power, and wisdom, & goodness of Almighty God.  very first foundation thereof; which, as being most firm, and never failing, nor being founded upon any other; but being the foundation of all the rest, doth maintain thee, that so thou mayst not fall again, into that profound pit of nothingness, out of which he drew thee, before. Know, that the protection which he hath of thee, and the hand which he carrieth over thee, keeps thee still on foot; and confess thou with 
(l) Psalm. 138.  David, Thou, O Lord, didst make me, and thou didst place thy hand above me. And know, that thou dost so hang under this power of God; that at the same instant, wherein that should fail thee, thou wouldst also fail; as the light which was in a chamber would fail, if the torch which gave it, were removed; or, as all light, is retired from the presence of the earth, by the absence of the Sun.  
Thou 
(m) Our Lord jesus make us able to do it.  must therefore adore this Lord, with profound reverence; as the sole beginning of thy being; and thou must love him, as the perpetual benefactor, and preserver of it; and say to him, both with thy hart, and with thy tongue. Glory be to thee for ever, O thou Omnipotent power, by which thou dost maintain me. There is nothing, O Lord, for me to seek, out of myself; since thou art more internally to me, than I am to myself; and by myself, & through myself it is, that I must first pass, that so I may enter into thee. Come close with thy hart, and un ●e it to him, in an amorous manner, & say to him, 
(n) Psalm. 13●.  This is my joy for all eternities, here will 〈◊〉 d●ell, because I have chosen is. And 
(o) N●te this well & beg of God that thou may est ●augrace 〈◊〉 practice 〈◊〉.  from thence forward, know how to carry the presence of God in thyself, withal reverence; since he is most present to thee. And as thou hast understood, by that which passeth within thee, that it is God, who hath given thee thy being, and thy working; so art thou to understand the same in all the creatures. And considering God in all things, they all will serve thee, for a bright glass, which may represent their Creator to thee; and so thy soul may go well united to God, and devoutly singing of his praises, if thou seek nothing, but God in the creatures.   

CHAP. LXV.  
How the exercising of ourselves in the knowledge of the supernatural being which we have of grace, doth serve towards the obtaining of Humility.  
IF thou have been careful to resolve, by the knowledge of thyself, (for as much as concerneth thy being) to give the glory thereof to God; much more must thou attend to know, that thy well being, is not of thyself; but that it is a gracious gift of our Lord. For 
(a) A necessary consequence.  if, (whilst thou ascribest the glory of thy being to him, by confessing that not thyself, but his hands did make thee) thou shouldst appropriate the honour of thy good works to thyself; conceiving it to be thyself that made thee good; thou wouldst take so much more honour to thyself, than thou didst give to God, as a good or happy being, is a more excellent thing, than a mere being. It is therefore necessary, that with extraordinary diligence, thou do attend to know God, and to acknowledge him, for the cause of all thy good.  
Live thou in such a fashion, that there may not be, so much as a seam, or stitch, of foolish 
(b) There is nothing which more properly doth belong to Pride, than that it is a foolish thing.  pride, in thy soul, but as thou knowest that thou canst not have the least being, that can be thought of, if God do not give it; so also know, that thou canst not possess in thyself, the least good thing, if God do not open his hand, to bestow it on thee. Consider also, that, as that which is nothing, hath no natural being, amongst the creatures; so a sinner, to whom the spiritual being of grace, is wanting; must be accounted (notwithstanding all the greatness, and riches, that he may have otherwise) for nothing, in the sight of God. S. Paul expresseth this, in this manner; If I should have the gift of prophecy, and should know all mysteries, and all science, and should have all Faith; so far as to remove mountains, from one place to another; and yet withal, I should not have charity, I were nothing. Which sentence is so highly true, as that a sinner, is yet worse than nothing; because an evil being, is worse than a not being. And there is no place so base, nor so cast out of the way, nor so despicable, in the eyes of God, amongst all the things that are, and are not; as a man that liveth in offence of him, being disinherited of heaven, and adjudged to hell.  
And to the end, that thou mayst have somewhat to rouse thee a little up, in the consideration of the miserable sta●e of a sinner, harken to this. When thou shalt set any thing, which is very contrary to reason, and much out of order, consider, that it is a most ugly, and abominable thing, to be in the displeasure, and enmity of our Lord. Thou hast heard men speak, of some huge theft, or treason, or some other wickedness, which some woman may have committed against her husband; or of some high irreverence, which a son may have expressed towards his Father; or some other crimes of this nature, which in the eye of any ignorant person whatsoever, will instantly appear to be foul; because they are against all reason. But thou must know that to offend God by one only sin, is 
(c) There is no comparison between these two.  a greater deformity, in being against the Commandment given by him, and the reverence which is due to him, than all the wicked actions that can be wrought, in consideration that they are against reason only. And since 
(d) A natural and reasonable address.  thou seeft, that all they are so much disesteemed, who commit wickedness of that kind; do thou esteem thyself for a most contemptible creature, and sink thou down, into that profound pit of being despised, which is due to a person who offendeth God. And as, for thy knowing that thou wert nothing, thou didst call that time to mind, wherein thou hadst no being; so now for the knowing of thy baseness, and vileness, call to mind, the time when thou didst live in the offence of God. Behold as inwardly, as feelingly, as profoundly, & as leisurely as thou canst, when, in the eyes of God, thou wert displeasing, and deformed, and esteemed nothing, and less than nothing. For neither unreasonable living creatures, nor others, which have no life, how ugly & base soever they be, have committed any sin against our Lord. Nor are they under the obligation of eternal fire, as thou wert. And thus despise thou, and abase thyself, the most deeply, & advisedly that thou canst; for 
(e) There is nothing more assuredly true than this.  thou mayst safely believe, that how much soever thou do it, thou wilt never be able to descend so low into the very abyss of contempt, as is deserved by him, who is the offendor of an infinite good, which is God. For 
(f) Our Lord grant that we may see it there.  till in heaven, thou shalt see how good God is, thou wilt not be able outright to know, how wicked sin, is; and what misery he deserveth that committeth it. But yet when thou hast sound felt in thy soul, and drunk deeply of this disesteem of thyself, cast up thine eyes to God, considering his infinite goodness, who drew thee out of such a deep pit, which for thee, it was impossible to have done; and behold that supreme goodness, which, with so great mercy, drew thee out, whilst thou didst merit nothing towards it; nay, when thou didst greatly demerit. For till God give his grace, though all that which a man doth, be not sin, yet neither doth he, nor can he do any thing, which may deserve his forgiveness & grace.  
Know, that he, who drew thee out of darkness, into his admirable light; and made thee, of an enemy, a friend; and of a slave, a child; and of a creature, that was good for nothing, to become acceptable in his sight; he, I say, who did this, is God. And 
(g) There is no reason of interest, in the love of God to us; God grant there be nomotive of interest in our love to him.  the reason why he did it, was not any former desert of thine; Nor any regard which he could have, to the service which thou mightest do him afterward; but it was for his own only goodness, and by the merit of our only mediator, jesus Christ our Lord. For thine own, thou art to esteem, the vile state wherein thou wert; and thou mayest account hell, to be the place so due to such sins as thou didst, or wouldst have committed, unless it had been for God. For that, which thou hast more than this, acknowledge thyself to be a debtor to him, and to his grace. Harken to that which our Lord said to his beloved disciples, and, in them, to us. You 
(h) joan. 15.  chose not me, but I you. Consider what the Apostle S. Paul 
(i) Rom. 3●.  saith, You are justified gratis by the grace of God; by the redemption, which is in Christ jesus. And lodge this in thy hart; that as thou hast thy being from God, without any reason at all to give the glory of it to thyself; so dost thou also hold thy well-being from God; and thou hast both the one, and the other to his glory. And carry in thy tongue, and in thy hart, that which S. Paul 
(k) Cor. 19  saith, by the grace of God, I am, that which I am.   

CHAP. LXVI.  
Wherein the aforesaid exercise, is prosecuted in particular manner.  
CONSIDER thou moreover, that as when thou wert nothing, thou hadst no power to move thyself, nor to see, nor hear, nor taste, nor understand, nor will, any thing; but God (giving thee a being) gave thee also these faculties and forces; so not only is the man, being in mortal sin, deprived of that being, which is acceptable in the sight of God; but he is without all power, to do the works of life, which may please him. When therefore thou seest some lame man without legs, or arms, think that so is a man, without grace in his soul; and if thou see one who is blind, or deaf, or dumb, take him for a glass, wherein thou mayst behold thyself; & in all those sick persons, who were lepers, or paralytikes, & who had their bodies crookedly bend towards the ground, not being able once to look up, with all that multitude of diseases, which they presented in the presence of jesus Christ, our true physician; do thou understanding, that wicked men are as much defeated in their spiritual parts as those others were in their corporal. And observe, that as a stone, by the weight which 〈◊〉 hath, worketh downward; so through the corruption 
(a) That is, the ill inclination which it leaves behind, even after the remission thereof in Baptism.  or original sin, which we carry about us, we have a most ardent inclination, to the works of sense, of honour, and of profit; making idols of ourselves, and doing that which we do, not for the true love of God, but of ourselves.  
Most lively we are towards the earthly things which concern us; and all dead towards the taking of any gust in the things of God. That 
(b) Because our appetite doth naturally now command our reason.  exerciseth authority over us which should obey, and that obeyeth, which should command. And so miserable we are, that under the persons and privileges of men, we harbour the appetites of beasts, which lie hidden in us; and our hearts are drawn down towards the earth. What shall I say to thee, but that, in as many weak, and dry, and deformed, and disordered deeds, as thou shalt see, thou mayst observe, and conclude upon the corruption, and confusion, which the man, who is without the spirit of God, doth carry in his actions, and passions. And 
(c) A good lesson.  as soon as thou beholdest any of them, retire presently into thyself; and ponder, that thyself, is the same thing; for as much as concerneth thee, if God had not given thee help. And if thou be 
(d) Many do think that they are recovered, who still are sick.  indeed recovered, thou wilt know that it was only God, who opened thy hart, to the feeling of him, & who subdued thy affections to the dominion of reason; and who made that distasteful to thee, which formerly was delightefull; and who gave thee an appetite to those things, which before were so unsavoury; & who operateth new works in thee. It was God as S. Paul 
(e) Philip. 〈◊〉.  saith, It is God who worketh in us, a will, and an executing of it, through his good will. But 
(f) Take heed of this monstruous, and unmanly arrour, and consider this place of Scripture well expounded by this Author.  conceive not, under colour of this, that the freewill of man worketh nothing in good works, for this should be a great ignorance, and error. But it is said, that God worketh the willing, and the finishing▪ because he is the principal operator, in the soul of him that is justified; And he it is who moveth, and sweetly induceth, the free will to work and cooperate with him, as S. Paul 
(g) ●. Cor. 3.  saith, we are the helpers of God; who doth procure, by inciting, and assisting a man, that he may freely give his consent to good works. And therefore doth he work, because by his proper, and free will, he willeth what he will; and he worketh that, which he worketh; and it is in his power, not to do it.  
But God doth work more principally, in producing the good work, and helping the free will, that it may concur to the production thereof: and the glory both of the one, and of the other, is only due to God. And therefore, if thou wilt be sure not to err, be not curious, in sifting out the blessings of nature, and of thy free will, & what gifts of grace thou hast, for this is fit for such as are learned; but go thou, with thine eyes shut, after the direction of sound faith, which admonisheth us to give the glory of them both, to God; and that we, as of ourselves, are not sufficient, so much as to think, one good thought. Gonsider that which S. Paul saith (reprehending such an one as shall ascribe any good to himself,) What hast thou, which thou hast not received; and if thou have received it, of what dost thou glory, as if thou hadst not received it? As if he had said, If thou have the grace of God, whereby thou pleasest him, and whereby thou performest works, though never so excellent; do not glory in thyself, but in God who gave it.  
And 
(h) See how all kind of pride, is even, in all reason, to be for ever plucked up by the roots.  if thou wouldst glory, in the good use which thou dost make of thy freewill; and in consenting to those good inspirations of God, and of his grace, yet neither must thou glory in thyself for this; but in God who wrought it, by inciting, and moving thee sweetly; and by giving thee, thy very freewill itself, whereby thou mightest consent freely. And 
(i) Note this excellent gradation.  if yet thou wouldst fayne glory, because when thou couldst resist that good motion, and inspiration of God, thou didst not do it; yet even of this little, thou art not to glory; because first, that were not so properly to do any thing, as to leave to do it; & next, thou didst owe, even that to God. For when he holp thee to consent to good, he did incidently assist thee, in not resisting it. And whatsoever good use thou hast made of thy freewill, in that which concerneth thy salvation, is, all of it, the gift of God, derived from 
(k) For which his holy Name be ever praised.  that merciful predestination, whereby he determined to save thee, from all eternity.  
Let therefore all thy glory be in God alone; of whom thou holdest all the good thou hast. And know, that, without him, thou hast nothing of thine own stock, but vanity, and impiety; and indeed, the thing which we call Nothing. And in conformity of this, there is a gloss (upon that Text of Saint Paul, He 
(l) Galat. ●.  that thinketh himself to be somewhat, whereas indeed he is nothing, doth deceive himself) which saith, A man of himself, is but vanity, and sin: and if he be any thing better, it is by our Lord God, that he is so: And agreably to this S. Augustine saith, Thou 
(m) See how humble the sublime S Augustin is.  O Light didst open mine eyes, thou didst awake me, & illuminate me; and I saw that the whole life of man upon earth was but tentation; and that no good man can glory in thy sight, nor is any man so justified that liveth. For if he have any goodness, great or little, thy gift it is; and that which is ours, is but sin. In what then shall any man take glory? Shall he peradventure glory in evil? This is no glory but misery. Shall he glory then, in the good he hath? No, for it belongeth to another. Thine is the good O Lord, & the glory must be thine. And agreably to this, the same S. Augustine saith else where, O Lord 
(n) Love and imitate this incomparable Saint  our God, I confess my poverty to thee; and to thee, be rendered all glory; for all the good that I have done, is thine. I confess, according to that which thou hast taught me, that I am no other thing then mere vanity; A shadow of death; A deep and profound pi●t; An empty and barren soil; which without thy benediction, doth bring forth no other fruit then confusion, sin, and death. And if in any sort, I have had any good thing, I received it of thee. And whatsoever good I have now, the same I hold of thee. If at any time, I stood fast on foot, I stood by thee; but when I fell, I fell of myself; and for ever should I have remained fallen into that dirt, if thou hadst not raised me; and for ever should I have been blind, if I had not been illuminated by thee. When I was fallen I should never have risen, unless thou hadst reached forth thy hand; and after I was once raised, I should instantly have returned to fall, if thou hadst not held me. And so thy grace, and thy mercy, O Lord, did ever march before me; delivering me out of all mischief; saving me from sinnes; stirring me up to avoid such as were present; preventing me in such as were to come; and removing, from before my ne eyes, those snares of wickedness, by diverting the causes and occasions thereof. And if thou O Lord, hadst not done so, there is no sin in the whole world which I might not have committed. For I know, that there is no sin which hath been committed by any man, in any kind, which another man may not commit; if that guide retire himself, by whom man was made. But thou didst procure, that I should not do it; and thou didst command me that I should abstain from it; and thou didst infuse thy grace that I might believe thee. For thou O Lord, didst conduct me towards thyself, and didst preserve me for thyself, and didst give me grace, and light, that I might not commit adultery, and all other sin.   

CHAP. LXVII.  
Wherein he prosecuteth the former exercise; and of the much light which our Lord is wont to give by means thereof, whereby they know the greatness of God, and as it were the Nothing of their littleness.  
CONSIDER therefore, O Virgin, these words of S. Augustine with attention; & thou wilt see how fare off thou art to be, from ascribing any glory to thyself; not only of raising thyself from sin, but in determining thyself from returning to fall. For, as I told thee, if the hand of God should once retire itself from thee, thou wouldst instantly fall back, into that profound pit of being nothing, so if God should forbear to preserve thee, thou wouldst return to those, and more grievous sins than those, from which he delivered thee. Be therefore humble, and grateful to this Lord, of whom thou art, at all moments in so great necessity; & know, that thou art depending upon him; and that all thy good is to be derived from his holy hand, as David saith, In thy hand, O Lord, are my lees; for lets he calleth the grace of God, and the eternal predestination which cometh by the 
(a) The first grace of God is given upon no other ground, than his own mere goodness.  goodness of God; and they are granted to such, as to whom he granteth them.  
And, as if he should resume the being which he gave thee, thou wouldst again be nothing, so he retiring his grace from thee, thou wouldst return to be a sinner. I speak not this, that thou shouldest fall into any deep discouragement, or desperation, in that thou seest, how thou art hanging upon the hands of God; but to the end, that with so much the more security, thou mayst enjoy the good things which God hath given thee; & 
(b) Let this be the hope of any man, who by the goodness of God doth live less sinfully, than he was wont.  mayst have confidence, that through his mercy, he will finish that in thee, which he hath begun. And that so much the more, as thou, with greater humility, and profound reverence, and holy fear, shalt cast thyself trembling, and prostrate at his feet; not relying any way upon thyself, but having a strong hope in him. For this is a great good sign, that his infinite goodness will not forsake thee, according to that, which that blessed, and 
(c) The humility of our B. Lady, was above all the humilities, of all pure creatures.  humble, above all humble creatures Marry, did sing, when she said, 
(d) Luc. 1.  His mercy is from generation, to generation, upon them that fear him.  
And if our Lord be pleased to give thee this knowledge of thyself, which thou desirest; thou 
(e) The sweet and sublyme effects of holy humility.  wilt find, coming into thy hart a certain heavenly light; and a kind of feeling into thy soul, whereby upon the driving away of all darkness, it findeth, and knoweth, that there is no being, nor good, nor strength, in any thing created; but that which the blessed and dear will of God, hath been pleased to give, and conserve. And then he knoweth, how true that part of the other canticle is, The heavens, and the earth, are full of thy glory. For in all, that is created, he seethe nothing good, the glory whereof, is not due to God. And he understandeth how truly God directed 
(f) Exod. 3.  Moses, that he should say of him to men, He that Is, hath sent me to you; and that also which our Lord said, in the 
(g) Marc. 10.  Gospel, There is none good, but God alone. For as all the being and all the good which things have, whether they be of free will, or of grace, is given, and preserved, by the hand of God, such a person will know, that God is more to be said to be in them, and to work that which is good in them, than they in themselves. Not 
(h) How God worketh in man; and how man worketh with, & under God.  but that they do also work, but because they work as second causes, being moved by God; who is the principal, and universal operator; and of whom they hold their power to work. And so looking upon them, he findeth there no handfast, nor resting place; but upon that infinite Essence, which upholdeth them; in comparison whereof, they do all (how great soever they be) appear but as a little needle, which is cast into an infinite sea.  
From 
(i) This is an inestimable jewel. but pray hard for it, and by the goodness of God, thou mayst purchase it.  this knowledge of God, there doth result to the soul, which profits by it, a profound and loyal reverence, to the superexcellent divine majesty, which placeth in her, such a detestation of atributing any good thing to herself, or any other creature, that she will not so much as once think thereof. Considering, that as the chaste joseph, who (though he were solicited by the wife of his Lord) yet would not commit such a treason against him; so must not a man rise up, and rob God of his honour, which he resolveth to keep for himself, as the husband doth his wife; according as it is written, My glory I will not give to another. And then also grows a man to be so grounded in this truth, that although all the world should exalt him, yet would he not exalt himself. But, as a true, just person, he depriveth himself of that honour which he findeth not to be his own; and he giveth it to our Lord, whose it is. And in this light, he finds, that the more high he is, the more he hath received of God; and the more he oweth him; and the more poor, and base he is in himself. For 
(k) This is a most pure, and perfect truth.  he that doth truly grow in other virtues, doth so also, in humility, saying to God, Thou must increase in me▪ and I must decrease in myself, daily. And if, even with all these considerations already mentioned, thou find not the fruit of the contempt of thyself, which thou desirest, be not yet dismayed thereat. But call upon our Lord, with continuance of prayer; for he knoweth how, and he is accustomed, to teach, both interiorly, and by way of exterior comparisons, the little that all things created are to be esteemed. And in the mean time, till this mercy come, live in patience, and know thyself for proud; which is a kind of humility; as for one to hold himself humble, is a kind of pride.   

CHAP. LXVIII.  
Wherein he beginneth to treat of the consideration of Christ our Lord, and of the mysteries of his life and death, and of the great reason we have to exercise ourselves in this consideration; and of the gre●● fruits which grow from thence.  
THEY 
(a) He beginneth here and continueth till the the 8●. Chapter a discourse upon the meditation of the sacred Passion of our Lord jesus▪ as excellently written perhaps, as any hath been seen in this age. I am sure I never saw any, that I liked so well.  who are much exercised in the knowledge of themselves, (in respect that they are continually viewing their defects so near at hand) are wont to fall into great sadness, and disconfidence, and pusillanimity; for which reason, it is necessary that they do exercise themselves also in another knowledge, which giveth comfort, and strength, much more than the other gave discouragement. And against this inconvenience there is no other knowledge (which may compare with that) of jesus Christ our Lord, especially if we consider, how he suffered, and died for us. This is the cheerful news, which in the new law was preached, to all such as are of broken hart; and hereby is ministered a kind of Physic, which is more efficacious towards their comfort, than they can be discomforted, by the wounds, and soars of their ownesoules.  
This crucified Lord, is he, who cheereth them up, whom the knowledge of their own sins afflicteth; and he it is that absolveth, whom the law condemneth, & maketh them sons of God, who were slaves of the Devil. This Lord they must procure to know; and they who are subject to the spiritual debts, which they have made by fin; and they who find straitness, and bitterness of sorrow at their hart, when they consider themselves; must approach to him, and they shall find themselves well therewith; as heretofore others that were afflicted, and indebted, did resort to David, and found help in his society. For as we use to give counsel, that they who are to pass a river, should look upward, or, at least, out of the water; lest their heads may else be subject to some trouble, by staring upon the running stream; so, whosoever shall find himself dismayed, by the contemplation of his own miseries, if he will cast up his eyes to jesus Christ upon the Cross, he may recover strength. For it was not said in vain; My soul was troubled within me; and for this reason, I remembered thee, of the land of jordan, and of the hills of Hermon, & of the little hill. For the mysteries which Christ did work in his Baptism, & Passion, are able to quiet any tempest of distrust, which riseth in the hart of man. And so it doth; both for that reason aforesaid; as also, because there is no 
(b) This is the book of Books.  book so efficacious, towards the instructing of a man, in all kind of virtue, nor how heartily sinne aught to be abhorred, and virtue loved; as the Passion of the Son of God. And again, because it is an extreme ingratitude, to put such an immense benefit of love, into oblivion, as that was, in Christ to suffer for us.  
It is therefore fit for thee, after the exercise of the knowledge of thyself to employ thy mind▪ upon the knowledge of Christ jesus our Lord. S. Bernard teacheth us this, by saying, whosoever hath any feeling of Christ, doth know how much it belongeth to Christian piety, and how necessary it is, and what fruit it bringeth to the servant of God and a servant of the redemption of Christ, to remember with attention▪ for, at least, the space of one hour in a day the benefits of the Passion, and Redemption of Christ jesus our Lord; to enjoy it sweetly in our souls, and to settle it faithfully in our memories. This S. Bernard said▪ & this he did. And besides this, thou art to know, That God, when he was pleased to communicate the riches of his Divinity to men, embraced the means of making himself a man, that by such baseness, and poorness, he might conform himself to the small capacity of such as were base, and poor (and by joining himself to them, he might raise them up, to his own height;) so that the way, by which God hath used to communicate his Divinity to men, hath been, by means of his sacred Humanity.  
This is that gate, by which, whosoever entereth, shallbe saved; and it is the stair, by which we must ascend to heaven. For God the Father, is pleased to honour the humanity, and humility, of his only begotten Son; so far, as not to make friendship with any creature, who believeth not in him; nor to grant his familiar conversation, but to such as meditate upon him, with much attention. Since therefore, there is no reason that thou shouldst forbear to desire so great blessings, see 
(c) If we mean not to be wholly miserable, we must become slaves to the Passion of Christ our Lord.  that thou make thyself a slave, to this sacred Passion. For as much as, by it thou wert delivered, from the captivity of thy sins, & from the torments of hell; and those other blessings, do also come to thee by this. Do 
(d) Note, and be ashamed of thy ingratitude.  not esteem it a trouble to think of that, which he, through his great love of thee, did think no trouble to endure.  
Be thou, one of those souls to which the Holy Ghost speaketh, in the 
(e) Cant. 3.  Canticles, Go forth you daughters of Zion, and behold Solomon the King, with that garland upon his head, wherewith his Mother there crowned him, in the day of his espousal, and in the day, of the joy of his hart. In no place of the Holy Scripture, is it read, that King Solomon was crowned with any crown, or garland, by the hands of his Mother, upon the day of his espousal. And therefore, because according to the history, it cannot agree to Solomon, who was a sinner; we must necessarily (since the Scripture cannot speak untruth) underst and it of another true Solomon, who was Christ; and that with great reason. For Solomon doth signify peaceable; & that name was imposed upon him, because he made no wars in his time, as his Father David had done. And therefore God was not pleased, that David, who was a 
(f) Not of cruelty towards his subjects, but of conquest over his enemies.  man of blood, but his peaceable Son, should build that famous Temple of Jerusalem, wherein he would be adored.  
Now if the name of peaceable, were imposed upon Solomon, because he was peaceable, according to the peace of the world (which sometimes wicked Kings maintain); upon how much more reason, is this name, due 
(g) Christ our Lord is the true Solomon, the true Prince Peace.  to Christ, who made the spiritual peace between God and ma●, to his own so great cost; the pain of all our sins, which caused the enmity between God and us, falling headlong upon him. He also made peace, between those people which had been so contrary to one another; namely the jews and Gentiles, taking away that wall of enmity, which stood between them, as S. Paul saith; That is to say, the Ceremonies of the old Law, and the Idolatry of the Gentills. To the end, that both the one, & the other, having left their particularityes, and th●se rites which they derived from their ancestors, might submit themselves, to the new Law under one Faith, one Baptism, and one Lord; hoping ●o participate the same inheritance, as being all the sons of one Father of heaven, who begot the● a second time by water, and the Holy Gho●●▪ with more honour, and advantage, than they were engendered before of flesh, by their Fathers, to misery and shame. All these blessings came by Christ jesus, who is the pacifier of heaven, a●d earth; and of one people with another; and of a man with himself; whose war, as it is m●●● troublesome, so the peace is more desired. Th●● peace could not be made, by the other Solomon, but he had the name of the true pacifier, only in figure; as the peace of Solomon, which was temporal, is a figure, and shadow of that, which as spiritual, and which hath no end.  
If then, thou do well remember, O thou spouse of Christ, (which in reason thou must never forget) the Mother of this true Solomon, who was, and is the blessed Virgin Mary, thou shalt find her to have crowned him, with a fair garland; giving him flesh, without any sin, upon the day of the Incarnation, which was the day of the conjunction, and espousal of the divine word, with his sacred humanity; and of the word being made man, with his Church, which Church we are. From that sacred womb, did Christ issue as a spouse, who riseth from his bed of state, and he beginneth 
(h) Psalm. 18.  to run his Career, like a strong Giant; taking the work of our redemption to hart; which was the hardest thing, that he could enterprise. And at the end of this Career, he did, upon the day of our Good friday, espouse 
(i) Christ espoused the Church to himself upon the Cross.  his Church by words de prasenti; For which, he had taken pains, as 
(k) Genes. 19  jacob did for Rachel. And then was she drawn, out of his side, when he was reposing in the sleep of death, as 
(l) Gen. 2.  Eve was out of adam's, whilst he slept.  
And for this work so excellent, and of so great love, which, in that day was wrought, Christ called that day, his day, when he saith in the 
(m) joan. 8.  Gospel, Your Father Abraham, rejoiced to see my day; he saw it, & he rejoiced thereat. Which was accomplished, as S chrysostom saith, when the death of Christ was revealed to Abraham, by the resemblance of his son Isaac, whom God commanded him to 
(n) Genes. 22.  sacrifice, in the mount Moria, which is mount Zion. Then did he see this painful day, and he rejoiced at it. But at what did he rejoice? was it perhaps at the scourges, at the● afflictions, and at the torments of Christ? No; it is certain that the affliction of Christ, was so great, as to be sufficient for the making of any hart, though never so cheerful, to be even oppressed with compassion. And if you believe not me, let those three beloved Apostles tell you this truth; to whom he said, My 
(o) Watt. 10. Mare. 14.  soul is sad, even to the death. What did their hearts feel in themselves, at the sound of that word, which useth to wound their hart, with the sharp knife of sorrow, who hear it spoken but a fare off. And his scourges, torments, nails, and Cross, were so full of torment to him, that whosoever should see them, (though he had a most inflexible hart) could not choose but be moved by them. Yea, & I know not, but that those very wretches that tormented him, seeing his meekness in suffering, and their own cruelty in afflicting, must needs sometimes have compassion, of one that suffered so much; and even for them, though they knew not that. If therefore they, who abhorred Christ, might be afflicted by the sight of his torments, unless their hearts were made of hardest stone; how shall we say, of a man, who was so greatly God's friend, as Abraham was, that he rejoiced to see the day, whereon Christ was to endure so much?   

CHAP. LXIX.  
Wherein he prose●uteth, that of the former Chapter; & pondereth this passage of the Canticles, in contemplation of the passion of Christ.  
BUT, that thou mayst not marvel so much at this, do thou hearken to another thing, yet more strange; and which is expressed by these words of the Canticles. That this garland, was put upon his head, in the day of the joy, or triumph of his hart. The day of his so excessive grief, as that no tongue is able to unfold it, dost thou call the day of his joy? And that, no joy which was counterfeit, and exterior only; but they call it, the day of the joy, of his very hart. O 
(a) Note, and learn hereby to love God.  thou joy of the Angels, and thou full river of their delight, in whose face they desire to look, & by whose most puissant waters, they are swallowed up, by finding themselves within thee, and by swimming, in that over abounding sweetness of thine; and what is that, at which thy hart rejoiceth, in this day of thine afflictions? At what dost thou rejoice, in the midst of those scourges, those nails▪ that dishonour, & that death? Is it true perhaps, that they did not afflict thee? Yes verily, they did afflict thee; and more thee then they could have afflicted any other; though it were but even for the delicacy of thy complexion. But because our miseries do afflict thee yet more, than thine own afflictions, most gladly didst thou resolve to suffer them, because thereby thou didst remove ours.  
Thou art he, who saidst, to thy beloved 
(b) Lue. 22.  Apostles, a little before thy Passion, With 
(c) Note & wonder at these words.  desire, have I desired, to eate this paschal with you, before I suffer. Thou art he, who saidst before, 
(d) Lue. 12.  I came into the world, that I might bring fire; & what do I desire, but that it should burn. With a baptism I am to be baptised, and how am I straitened, till it be effected? This fire of the love of thee, which thou desirest may be kindled, till it may inflame, and burn us wholly up, and till it transform us into thee, thou still art blowing, by the blessings, which by thy life thou bestowedst on us; & thou makest it burn, by the death which thou enduredst for us. And who amongst us, is so well natured, as that he would have loved thee, unless thou hadst died for the love of us; thereby to give us life, who are dead, for lack of loving thee. But now, who willbe would so cold, and moist, as that (seeing thee so fair, and flourishing a tree (whereof whosoever doth eat, shall live) to be thus kindled upon the Cross; & burned up by that fire of torments, which they gave thee; and yet more, by that love wherewith thou suffered'st them) he will not yet be kindled now at last, to love thee; and to do it, even to the death? Who willbe so deadly obstinate, as to shut himself up, against that importunate 
(e) Our Lord jesus doth make no other suit to us, but that we will love him, only it must be with true love.  request, wherein thou didst persist, from the time that thou wert borne of the womb of the B. Virgin, and that she took thee into her arms, and laid thee in the manger; till the same hands, and arms of hers, took thee again, when being dead thou wert taken from the Cross, and wert delivered over, to the holy Sepulchre, as into another womb.  
Thou 
(f) Note.  didst burn thyself, that we might not freeze in the cold; Thou didst weep, that we might rejoice; Thou didst suffer, that we might repose; and thou wert baptised, even by the shedding of thy blood, that we might be washed from our sins; and yet thou saidst withal, O Lord, How do I live, in the straitness of affliction, till this Baptism be accomplished. Giving us thereby to understand, what an imflamed desire thou hadst to give us remedy, though thou knewest, that it would cost thee thy life.  
And as the Spouse, desireth the day of his marriage, that he may enjoy his end; so dost thou desire the day of thy Passion, to deliver us, by thy pains, from our miseries. One hour, O Lord, did seem to thee a thousand years till thou camest to dye for us; conceiving, that thy life, would be well employed, if it were laid down for thy servants. And because that which is desired, doth carry joy after it, when it is accomplished; it is no marvel, if the day of thy Passion, be called the day of thy joy, since it was so desired by thee. And 
(g) The vast love of God in Christ our Lord.  although the grief of that day, were excessive; in so much as it is said, in thy person, O all you that pass by the way, attend, and see, if there be any grief like mine; yet the love which flamed in thy hart, was incomparably greater. For if it had been needful, in respect of our good, that thou shouldst have passed, through a thousand times as much as that; and that thou shouldst have continued upon the Cross, till the end of the world; thou didst place thyself upon it, with firm determination to do, and suffer, whatsoever might have been necessary for our remedy. So that thou didst love, more than thou didst suffer; and more was thy love able to prevail with thee, than the want of love in those wretches that did torment thee. So then did thy love remain conqueror; and that being so lively a flame, those great rivers of many afflictions, that came against thee, were not able to quench it. And therefore, although the torments gave thee sorrow, and sound grief; yet thy love took pleasure in that benefit, which we were to receive thereby. For this it is called, the day of the joy of thy hart; & this day, did Abraham see, & he rejoiced▪ not that he wanted compassion of thy pains, but because he saw that the world was to be redeemed by them.  
In this day therefore, Go forth you, daughters of Zion (you being the souls, who behold God, from the tower of Faith) to see your peacemaking King; who, by his affliction, goeth no conclude the desired peace. Look I say upon him, since your eyes were given you for that purpose. And amongst all the ornaments of his espousal, which he weareth, look upon that crown of thorns, which his divine head, doth carry. Which although it were plaited, and put on, by those of the Court of Pilate, (who were Gentills) yet is his Mother said to have placed it upon his head; which Mother in that sense, was the Synagogue, of the race whereof Christ descended, according to the flesh. For by the accusation of the Synagogue, and at the will thereof, Christ was so tormented.  
Now 
(h) A strange kind of marriage.  if any man say, that this is a new kind of ornament; for a spouse to wear a dolorous crown, instead of a garland; for ornaments of hands and feet, sharp nails, which might pass and pierce them through; scourges instead of a girdle; and the hair of his head, and face glued together with his own blood; his sacred beard, pulled off from his cheeks, and they discoloured with buffeting; and that soft bed, (which, in the case of persons newly espoused, use to be filled with precious odours) being converted into a bitter Cross; and that, erected in place where malefactors were put to death: what hath this extreme abasement to do with the ornaments of an espousal? What hath this being accompanied by thiefs to do, with being in the society of friends, who should joy in doing honour to the new spouse? What fruit, or musick●● or pleasure, may it be, which here we see; since the Mother, and the friends, of the spouse, do ease grief, and drink tears; and the Angels of peace, weep bitterly.  
There is nothing further off from an espousal, than all that, which here appeareth. But yet this novelty, is not to be wondered at; because the Spouse, and the manner of the espousal, is all new. Christ, is a new man; both because he is without sin; and because he is both God, & man; and we are they, whom he espouseth to himself; we who are deformed, poor, and full of misery; and this he doth not, to permit us to remain so, but to kill that which is evil in us, and to impart to us that which is good in him. For this reason, it was fit, according to the divine ordinance, that he should pay for us; taking upon him our place, and resemblance; to the end, that by seeming a debtor, which he was not, and by enduring that bitter chastisement which he deserved not, he might take away our deformity, and might communicate his beauty & riches to us. And 
(i) The difference of Christ our Lord the spouse of our souls, & carthly spouses.  because no man who seeketh a Spouse, can make her good, if she be evil; nor celestial, if she be infernal; nor can he give her a beautiful soul, if it be deformed; therefore is it that men seek spouses, which are already virtuous, beautiful, and rich; and upon the marriage day, they go well adorned, to enjoy those advantages, which the others have, and which themselves did not give. But this Spouse ours, doth find no soul, either good, or fair, unless he make it such. And that which we are able to give him, as a Dowry, is the debt that we have contracted by our sins. And because he was pleased to abase himself to us, we have 
(k) He took our misery, that so he might communicate to us his glory.  apparelled him, so, as we ourselves were apparelled; and he hath so clothed us, as he is clad. For, destroying the 
(l) Sinne.  old man, under the habit which he took of a man; he hath placed in us, a new and celestial man, after his image. And this he brought to pass, by these ornaments, which seem to be deformity and frailty; but are, indeed, most high honour, and greatness; since they were able to defeat our so obdurate, and inveterate sins; and to bring us, to the grace and friendship of our Lord, which is the top of all that, which can be aimed at.  
This is that glass, wherein thou art often, to behold thyself, every day; to beautify thereby, whatsoever thou seest deformed in thy soul. And this is that figure, which is placed on high; to the end, that whosoever shallbe bitten by any serpent, may look up to it, and so his wounds may be cured. And whensoever any thing which is good doth grow to thee, it willbe conserved by thy looking hither; giving thankes to our Lord, by the means of whose affliction, all our blessings, are derived to us.   

CHAP. LXX.  
That the exercise of prayer, is most important; and of the great fruit which is reaped thereby.  
SINCE thou hast already heard, that the light which thy eyes are to look upon, is God humaned, and crucified; it remaineth for me to tell thee, what means thou art to use in looking on him. Since the thing must be done, by way of devout considerations, and by that inward speech, which is used in prayer. But before I tell thee, of the course that thou art to hold in thy prayer, it willbe fit, that I let thee know, how profitable this exercise is, and especially for 
(a) The Lady to whom he wrote this book, was not a religious woman, in clausure, but she lived devoutly in her own house; yet in state of Virginity, and great penance: she was Donna Sancha, daughter to the Lord of Guadalcaçar.  thee; who having renounced the world, hast offered thyself wholly to our Lord, with whom it willbe fit for thee, to have familiar and straight communication, if thou desire to enjoy the delicious fruit, of thy holy state.  
By prayer, we do here understand, A secret, and interior speech, whereby the soul doth impart itself to God; whether it be, by way of thinking, or by craving, or by thanking, or contemplating; and, in a word, all that, which doth pass between the soul, and God, in that private kind of speech. For although to every one of these particulars, there do belong a several reason; yet my intent, in this place, is but only to deliver in general, how important a thing it is, that the soul do entertain this choice kind of speech, and communication, with her God. For 
(b) Ponder this well; & believe the truth thereof; and put thyself upon the practice.  proof whereof, it would suffice, (if men were not wholly blind) to tell them, that God giveth liberty, that all men who will, may enter, into speech with him, once in a month, or in a week; and that, most willingly he would give them audience; and redress their miseries, and enrich them with favours; and that there should be between him, and them, a friendly kind of conversation, as between a Father and a son. And if he would permit, that they might speak to him every day; and if yet further, he would suffer that every day, they might do it often; and lastly if they might have leave to be in conversation with our Lord the whole day, and night; or as much of this time, as they could, and would; and if he would be well content therewith; what may that man be, unless he were a man of stone, who would not be highly thankful for such a liberal, and profitable licence as this? And who would not procure to serve himself thereof, as much as it were possible for him; as of a thing most convenient, for the gaining of honour, by being to treat with his Lord; and of delight, by the enjoying of his conversation; and of profit also, for as much, as they can never come empty handed from him.  
And how shall not this be much esteemed, which the most high doth offer us, since it would be set at so high a rate, if it were offered by some temporal king; who in comparison of this most High and of that which may be obtained by conversation with him, the king is a worm; and that which any of them, or all of them, is able to give, is a handful of dust. Why do not men joy to be with God, 
(c) Prou. ●.  since the delight of God, is to be with the sons of men? His conversation hath no bitterness belonging to it, but alacrity, and joy; nor is there incident to his condition, any petty, or paltry miserableness, to deny the thing that is asked of him; and in fine, our Father he is, in whose conversation we were to joy, though no other advantage did accrue thereby. But 
(d) A strange progress of God's love, to wicked stupid man.  if thou wilt accompany, all the other considerations with this, that he doth not only give us leave to speak with him, but that he begs it at out hands; and counsels, and sometimes commands it of us, thou wilt see, both how great his goodness and thirst is, that we would converse with him; and what wicked things, we be, who will not go, being desired, and hired, to that, which we ought to go, beseeching that we might have leave; and offering to pay, whatsoever were demanded for it.  
Hereby thou mayst discern, how little feeling men have, of their spiritual necessities, which are the true ones; for as much as he, who truly feeleth them, will truly pray, and desire remedy thereof, with great instance. There is a Proverb, which saith, If thou canst not pray, get thee to sea▪ because the many dangers wherein they are that sail, make them cry out, to our Lord. But for my part I see no reason; why all of us should not use this exercise, and that with diligence; since, whether we go by sea, or by land, I am sure we we are in danger of death, either of the soul, if we fall into mortal sin, or of soul and body if we do not rise by penance, from that into which we may fall. And 
(e) The miserable blindness of man.  if the care of transitory things, and the dust which we bear about in our eyes, did give us leave but to consider; & to reflect upon the necessities of our souls, without fail we should go crying out to God, & saying with our whole hearts, Suffer us not to fall into tentation, O Lord 
(f) Psalm. 34.  depart not from me; & such other words we would use as these, agreeable to the present necessity. But all our praying, dependeth upon that which passeth in our minds, which useth to be some temporal good, or evil; and yet, even upon those occasions, we resort not 
(g) It draweth a mighty disadvantage upon us, that although we go to God by Prayer, yet for the most part we do it late.  speedily to prayer, but are like people, whose last confidence is placed in our Lord; and the first and chiefest in themselves, or others. Whereat our Lord is wont to be much offended; and he saith, Where 
(h) Deut. 3●.  are thy Gods, in whom thy trust is put; let thy friends deliver thee whom a blast of wind will carry away.  
See therefore, O Virgin, that these things may not besaid of thee; but keep thou quick, that feeling in thy soul, whereby thou mayst taste this truth, That thy true misery, consists in thy not serving; and thy true felicity, in serving God. When 
(i) How we are to carry our s●lues in the desire of any temporal good, at the hands of God.  thou askest any temporal thing, let it not be with that kind of anguish, and affliction, which useth to proceed from inordinate love. And whether the question be, of much, or little, let thy first confidence be in our Lord; & the last in those means, which he shall address thee to. And be thou greatly thankful, for this benefit; that he hath given thee leave, to speak, and converse with him; and do thou serve thyself of it, both in thy prosperityes, and afflictions, with much frequency, and care; since by means of this speech, and conversation with the most high, the servants of God, have been enriched, and relieved in all their necessities. For they understood, that the dangers wherein God left them, was to the intent, that being straitely assaulted thereby, they might have recourse to him; and so the blessings which he afforded them, did make them go to give him thankes.  
We 
(k) Of the great power devout prayer.  read of the Gabaonits', that they being in great danger (when they were besieged by their enemies) sent a messenger to joshua, to whose friendship they had recommended themselves; & by occasion whereof, they were grown into that danger; but they found favour, and assistance by demanding it. And although those five Kings, of whom the Scripture speaketh, were overcome in the valley called Silvester, and their Cities were sacked; yet because a young man who had escaped out of the battle, went to carry the news of this defeat, to the patriarch Abraham, those Kings, and their five Cities obtained remedy, by the hand of Abraham, who succoured them. So that by means, of one only messenger, who goeth to ask favour of him, that hath a power & will to give it, there is more to be obtained, then by a multitude of fight men, which are either in the City, or in the Campe. And without doubt so it is, that whosoever shall send the messenger of an humble and faithful prayer to God, howsoever he may be besieged, and defeated, and thrust even into the very belly of the Whale, shall find our Lord to be 
(l) Psalm. 144.  present; who is near to all such persons, as do with sincerity call upon him. And if they know not yet what they are to do; by means of prayer, they find light. For with this confidence it was, that King josaphat said, When 
(m) Paral. 20.  we know not what to do, one remedy we have, which is to lift up our eyes to thee. And S. james 
(n) jac. 1.  saith, That whosoever hath need of wisdom, is to ask it of God. And by this means, were Moses and Aaron taught by God, in those things which they were to negotiate, with the people. For as they who govern others, have need of double light, and to have it very near at hand; and that at all times; so have they also need to make double prayer, and to be perfect in it, that they may perform it without difficulty; and that so they may come to know the will of our Lord, concerning that which particularly they are to do; & that they may obtain strength to perform it. And the knowledge, which is so obtained, doth as far exceed all that which we compass by our own discourse, and conjectures, as he goeth more certainly, who seethe his way, than another who goeth groping in the dark. And the good purposes also and strength which is gotten in prayer use to be incomparably more efficacious, and to prove more solidly true, than they which are obtained out of prayer.  
S. Augustine (as one who was able to speak by experience) said that doubts were better dissolved by prayer, then by any other study. And for fear of wearying thee, and because it would be impossible to reckon up all the particular fruits of prayer, I say no more, than that which the supreme Truth said, That 
(o) Luc. 11.  the celestial Father would give a good spirit to them that ask it. And it ought to suffice thee, that all the Saints did frequent this exercise of prayer. For as S. chrysostom saith, Which of the Saints did not overcome by praying? And he saith again, That there is not a more puissant thing, than the man that prays. And 
(p) The excellency & necessity of prayer, showed by the examples of Christ our Lord.  it should be enough, and more then enough, for us to know, that Christ jesus, the Lord of us all, did pray in that night of his tribulation, so hard, as that it cost him a sweat of blood; and he prayed in the 
(q) Luc. 21.  mount Thabor, before his body was transfignred; he prayed before he raised Lazarus 
(r) joan. 11.  from the dead; and sometimes he prayed so at large, that the whole night did pass away with him, in prayer. And after such a long prayer as this, S. Luke 
(s) Luc. 10.  relates, that from out of his Disciples, he chose his twelve Apostles. Whereby he taught us (as S. Ambrose saith) what we are to do, when we begin to treat any business, since he, in that first business of his, did pray, and that in so great length. From hence it is, that S. Denis saith, that at the entrance into any work●, we must begin by prayer. S. Paul exhorteth us, to be instant, and earnest in prayer; and our Lord saith, 
(t) Luc. 1●.  That we must ever pray, and not give over; which signifieth, that this work must be performed with frequent diligence, and care For they who think it will serve their turns, to take heed to themselves, in doing works pleasing unto God; & yet make no account of using prayer, do swim, and fight, with one only hand, and do walk with one only foot. For our Lord did teach us, that two things are necessary when he said, 
(u) Matt. 26.  Watch and pray that you may not enter into temptation. And the same did he advice, when he said, 
(x) Luc. 21.  Watch in prayer at all times, that you may escape from these things, which are to come; and that you may be able to appear before the son of the Virgin. And S. Paul 
(y) Ephes. ●.  doth couple these two things, when hearmeth the Cavalier of Christ towards the spiritual war which he is to make, against the Devil. For, as a man, how well soever he far, yet unless he rest, and sleep, he willbe weak, & run hazard of going out of his wits; so will it happen to one that worketh, & prayeth not; for 
(z) Prayer is that to the soul, which rest is to the ●ody.  prayer is that to the soul, which repose is to the body. There is not any estate so great, which will not be brought to an end, if there be ever spending, and no getting; nor are there any good works which will last, without praying. For thereby that light, and spirit, is gotten for the recovery of that fervour of charity, & interior devotion which is diminished by business, though it be good.  
How necessary it is to pray, seemeth plain, by the instance, and fasts wherewith the prophet 
(a) 1. Reg. 2.  Samuel prayed our Lord, That 
(b) Mark this well.  he would deliver the people out of the captivity of Babylon, although the seaventy years which our Lord had appointed, for the term upon which he would deliver them, were accomplished. And if in that which God hath promised that he will do, or give, there be yet, need to beg it by earnest prayer; how much more will it be needful to do it, in such case, as wherein we have no particular promise from him? S. Paul, desireth the Romans to pray for him, that all impediments being removed, he might be able to visit them. whereupon Origen saith, that although the Apostle had said, a little afore, I know, that when 〈◊〉 shall go to you, my going willbe in the abundance, of the benediction of Christ; yet notwithstanding all this, he knew that prayer was necessary, even for the things which we expressly know, shall happens and 
(c) Because our Lord ordaineth the giving of his graces, by means of Prayer.  if there were no prayer, without doubt there would be no accomplishment of that which is foretold.  
Doth it not seem to thee, that he had reason, who 
(d) S. Gregory.  said, that prayer was the means, to obtain, what the omnipotent God, had ordained in eternity, to bestow afterward in time? And again, That as ploughing, and sowing, is the means for the getting of corn; so is prayer for the obtaining of the fruits of spirit; and therefore we are not to marvel, if we gather so few, since we pray so little?  
A 
(c) Note this sound & certain reason.  most certain thing it is, that by conversation with a good man, it doth follow that one will love him, and he will conceive desires of being virtuous. And so, if we did converse with God, with more reason, we might hope for these, and other advantages, by his conversation. As Moses did, who after he had treated in the Mount with God; he came down from thence, full of splendour. And from no other root it grows, that we are so wanting to show pity to our neighbours; but because we frequent not this conversation with our Lord. For the man, who by night, lay prostrate in the sight of God, demanding pardon for his sins, and mercy for his miseries; if upon the day following, himself sinned another, who asketh that of him which he begged of God, he will not be able to choose, but know those very words which himself used; and he will remember the great affliction, wherewith he spoke them to our Lord; and with how great desire to be heard; and he will do by his neighbour, as he desired that God should do with him.  
And to deliver to thee what I conceive of this, in a word; I represent to thy memory, that which David 
(f) Psal 65.  said. Blessed be our Lord, who to the not my prayer, nor his mercy from me. Whereupon S. Augustine 
(g) Note.  saith; Thou mayest well be secure, that if God do not take thy prayer from thee, neither will he take his mercy. And remember yet again, what our Lord said, 
(h) Luc. 11.  That the heavenly Father, will give a good spirit, to them that ask it. And with this spirit we fulfil the law of God, as S. Paul saith. So that the mercy of God is near us, and we fulfil his law, by means of prayer. Think 
(i) Note.  then, what kind of Creature that will be, to whom by the want of prayer, these two things shallbe wanting. And I will advertise thee of an error of some men, who think, that because 
(k) Rom. ●.  S. Paul said, I would have men pray in all places, it should therefore not be necessary, to pray long, at once, not in any particular place; but that it would suffice to interlace, our prayers with the rest of our works. A 
(l) The answer to an objection.  good thing it is to pray in all places; but that will not serve our turn, if we mean to imitate jesus Christ our Lord, and to practise that, which his Saints have said and done, in matter of prayer. And be thou well assured, that no man willbe able to pray with profit, in every place, unless first he have learned to do this duty, in a particular place; and to employ some space of time, upon it.   

CHAP. LXXI.  
That the penance due to our sins must be the first pace, whereby we come to God; conceiving true grief for them, and making true Confession thereof, and satisfaction.  
THE first pace which the soul is to make, in approaching towards God, is to be the penance of her sins. And to the end that this may be well performed, it will profit much, that a man disimploy himself from all business, and from all conversations; and do attend with care, to draw to his memory, all the sins of his life; helping himself for this purpose, by some 
(a) Certain books which instruct men, how they may examine their consciences, for confession, which are every where to be sold in Catholic countries.  Confessionary. And after, that he hath lamented them, well, he must declare them to some spiritual Physician, who hath the power and knowledge, to prescribe fit remedies for that infirmity; and who may lay his conscience, as flat and even as if the man, were that day to dye, & to be presented before the judgement seat of God. In this business, he may spend some month, or two; dissolving with bitter sighs, the sins which he committed by wicked pleasures. And for this purpose, he may serve himself of the reading of some good book, such as I spoke of 
(b) In the discourse, of t●e knowledge of ones self.  long before; which may help him, to think of his death, and judgement; and with his thought to descend alive into that bottomless pit of eternal fire; to the end that he may not descend after he is dead, to find the misery which there is felt. It will also conduce to this purpose, that beholding some Image of the Crucisixe, or else remembering it, he consider, how himself, by his sins, was the cause why our Lord did suffer so great torments. And 
(c) Woe will be to us, if we do it not.  let him behold him with attention, from head to foot; and ponder every particular pain of his by itself; & lament every particular sin; since the afflictions of our Lord, do correspond to our crimes; he suffering dishonour for the payment of our pride; and of scourges and pains, in payment of our sensual pleasures; and so also in the rest. And let him think, that if a son should see his father cruelly scourged, and tormented, for a fault which not the Father, but that son had committed; and if he should hear this Proclamation made, He that committeth such a sin, shall pay for it with such a punishment. This Son would have great compassion of his Father; and great sorrow, for having done any such thing as was to cost that Father so dear. And if he were a true Son, it would more afflict him to see his Father so punished, then if they should have punished himself. And a strange thing it would be, if he cried not out, through excess of grief; confessing, that himself was the guilty person, & that him they should punish, and not the Father, who had made no fault.  
From hence let us take example, to conceans thereby, more grief, for having sinned. For it is God, who was offended, and it is God, who was punished, for every mischief, which might have grown to us, by every sin. It is 
(d) Let every one make this case his own.  I, O Lord that sinned, but it is thou that payest the pain thereof. My wickedness, O Lord, did put thee in prison, and it made thee be proclaimed with infamy, through those streets; and at last it laid thee upon a Cross. Let this be thy lamentation, with desire to suffer all that for God, which he shallbe pleased to ordain. And when thou shalt have made this Examen of thy conscience, with sorrow, & satisfaction, according to the advice of thy Ghostly Father, thou mayst (after thy having received sacramental absolution) have confident hope of pardon, & receive comfort into thy soul.   

CHAP. LXXII.  
How the second pace towards the bringing us to God, is the giving of thankes which we own him, for his having so delivered us; and of the manner how this is to be done, by means of diverse Misteryes of the Passion, which are to be meditated, in diverse days.  
WHEN the soul is thus purged, from the humours of sin, which gave it death; it must employ itself upon giving of thankes, for so great, and so undeserved a favour. Not 
(a) A greater blessing it is to be made the adopted Son of God, then to be freed from the pains of hell.  only in respect that God hath forgiven him, the pains of hell; but because he hath received him for his Son; and hath bestowed his grace upon him, and certain interior guifs, by the merits of the true God, jesus Christ, our Lord, who died for our sins, and rose again for our justification; killing our sins, and our old life by his dying; and raising us up, to a new life, by his resurrection. And if job said, That the body of a poor man whom he had clothed, would heap benedictions upon the man, who imparted that benefit; with much more reason ought we to bless Christ jesus crucified, when our soul doth find itself free from misery, & comforted with favours; believing, that all our good cometh from him; for it is strangely against all reason, to be ungrateful to such love, and for such benefits. And although every time that thou findest thyself well, thou art instantly to praise Christ jesus, with particular gratitude; yet to the end that this may be done the better, and with more fruit, it will be fit, That as, to think of thy sins, I advised thee to seek some private, or retired place, there to look upon thyself; so now, thou do with much more reason, employ another part of the day, in thinking of the Passion of our Lord; & in giving him thankes for the benefits which are come to thee by it; crying out from thy hart, I will never forget thy iustifications, because in them thou didst give one life.  
The course than which thou shalt hold, if no other better do occur, may be this. On 
(b) A distribution of the days, in the Meditation of the Passion of our Lord.  Monday to think on the prayer of our Lord, and the taking of him in the Garden; and that which passed, in the house of Annas, and Caiphas. On Tewesday, the accusations which were presented against him; and the processions, that he made from judge to judge; and of the cruel scourging, which he endured when he was tied to the piliar. On Wednesday, how he was crowned with thorns; and what scorn they put him to by drawing him out in a red coat, and with a Reed in his hand, that all the people might see him; and how they said, Ecce Home. On Thursday, we cannot displace, that most excellent mystery, how the son of God, with profound humility, washed the feet of his disciples, and gave to them afterwards, his body, and blood for food of life. Commanding both them, and all 
(c) It was his Apostles, and in their person to all lawful Priests their successors, whomour Lord commanded to do the like, and not to lay persons, as the Protestant's imagine.  priests who were to follow, that they should do the same in memory of him. Do thou make thyself present at that admirable Lavatory, and in that most excellent banquet; and then trust in God, that thou shalt not departed from thence, either defiled, or dead of hunger.  
Thou shalt think on Friday, how our Lord was presented before the judge, and sentenced to death; and how he carried his cross upon his shoulders; and was after, crucified upon it; with all that which passed there; till such time as he recommended his spirit into the hands of his Father, and so dved. On Saturday do thou rest in thinkng upon that cruel thrust of the lance into his sacred side; and how they took him off, from the Cross, and laid him in the arms of his blessed Mother; and afterwards in the sepulchre. And go thou accompanying his soul, to that Limbus, of the holy Fathers, and be present at the joy, yea the paradise, which there was grannted to them. Be careful also, upon this day, to think upon the much grief, which the virgin Mother felt; and be a faithful companion in taking part thereof, with her. For beside, that this office is most due to her from thee, it willbe full of profit to thyself. Of Sunday I say nothing, because thou knowest already, that it is deputed to the consideration of the Resurrection, and of the glory, which the inhabitants of heaven possess; and in this, thou art to employ thyself, upon that day. In 
(d) This may best be practised, by persons who are of good health; & who live not in communities; not are ordinarily of great penance otherwise  particular I recommend to thee, that upon Thursday night, thou take as little sleep as possibly thou canst, to keep company with our Lord; who (after those vexations of his arrest; & the long way that he went, between the house of Annas and Caiaphas; and after many buffets and scorns, and other lewd impieties that were put upon him) did consume the rest of that night, in excessive affliction; & in a prison extremely hard; & with so great abuse, by such as kept him, that neither had he a mind to sleep, nor would any other man forbear to lament, and weep, if he well knew what passed there. Which was so much, as, that S. Hierome saith, will not be known, till 
(e) Our Lord grant, that we may know it then, to our comforts, & not to our confusion.  the day of judgement. Demand of him a part of his pains, and take thou for him, every thursday night, some such pain in particular, as himself shall address thee to. For a great shame it is to any Christian, if he put no difference between that, and other nights. And there was a certain person that said, Who is he, that can find in his hart, to sleep upon a Thursday night. And I believe, also, if the truth were known, that the same person, did not sleep much upon Friday night.   

CHAP. LXXIII.  
Of the way which we are to hold in the consideration of the life and passion of jesus Christ our Lord.  
THIS exercise of thinking upon the paces of the life, and death of jesus Christ our Lord; may be performed in one of these two manners. Either 
(a) How we are to think of the passion of Christ our Lord.  by representing to thy imagination, the corporal figure of Christ our Lord; or, by merely thinking, without any imaginary representation. And 
(b) Note.  do thou know, that since the most high & invisible God, did make himself a visible man, to the end, that, by means of that visible, he might convey into us the consideration of that which is invisible; there is no question, but that it was a very profitable thing, to behold him with corporal eyes, that so men might come to behold him, with the spiritual, which are of Faith; if the malice of the looker on, had given no impediment. And without doubt, all that which in our Lord was corporal, was excellently ordered; & did carry a particular efficacy, towards the helping of a pious hart, to raise itself up, towards spiritual things. Nor was it a small favour, for them to enjoy this sight, which many Kings, and Prophets, desired to enjoy, but obtained it not. And although we, that come after, do not enjoy this favour, in so complete a manner; yet may we not forbear to help ourselves thereby, in the best sort we may. And to this purpose, our Mother, the holy Church, doth, with great reason, propose to us, the images, or pictures of the body of our Lord; that so being stirred up thereby, we may remember his corporal presence; and he may communicate to us, by means of his resemblance some part of the much, which would have been communicated to us, by his presence. And since a picture which is painted without myself, upon a piece of wood, doth bring me profit; without doubt, that which is painted within me, and in the imaginative part of my mind, will also profit me, by taking it, as a step, whereby I may be raised higher. For 
(c) This is most certainly true▪ and our Lord be blessed, because it is so.  all that, which hath relation to our Lord, and which concerneth, and representeth him; doth carry a marvellous force, towards the conducting us towards him.  
And although these things may seem mean to thee; yet because they are a way to higher things, these also must be esteemed, high. And by this meanness, God will have them to begin, who are humbled, and whom by his hand, he will advance to greater matters. But they 
(d) Take heed of too high flying at the first.  who instantly give themselves to such high flying thoughts, as seeming to be full of taste and more worthy of their consideration; may look for a fall sure enough. For, as the Scripture 
(e) Prou. 1●.  saith, He that goeth a pace, will stumble: And, 
(f) Prou. 28.  he that maketh haste to be rich, shall not be without sin. And it happeneth to these men, that if they would afterwards return to think of such things, as carry proportion with their poorness, they cannot light upon it; because they have been entered, with such a gluttonous appetit, upon greater matters. And so they run, such a kind of hazard, as a bird may do, which maketh too much hast out of her nest; whither it cannot return again, nor yet proceed, by way of flight. Therefore it will be fit for us, to begin at the bottom; with the consideration of our sins, as hath been said; and then, with the Meditation, of the sacred humanity of jesus Christ our Lord; that so we may be exalted, to those altitudes of his Divinity.   

CHAP. LXXIIII.  
Wherein the way of considering the life of jesus Christ our Lord, to the end that it may be of greater profit to us, is prosecuted, in a more particular manner.  
BEING then retired into thy Oratory, at the time which thou deputest to this Exercise; first make thy 
(a) According to that pious form, which is used in the Holy Catholic Church, Confiteor Deo Ommuipotenti.  Confession in general; desiring pardon of our Lord for thy sins; and especially them, which thou mayst have committed, since the time of thy last Confession; and thou shalt say a few vocal prayers, according to the former advice which I gave, when I treated of the knowledge of ones self. Then read that mystery of the Passion (which thou art about to meditate) in some book that treats thereof. This 
(b) The manner of reading spiritual books.  will serve thee for two purposes. The one, to teach thee, what did happen in that mystery, that so thou mayst be able to think upon it; for as for the life, & death, of our Lord, thou art to know them, and that, sound known. The other, for the recollecting of thy hart; to the end that when thou meanest to think upon the Passion, thou mayst not have wand'ring, or tepid thoughts. And although thou do not read, at one time, all that which the book delivereth of that part of the Passion, thou wilt be at no loss thereby; because upon the same days of the weeks following thou wilt come to an end thereof. And, as I told thee before, thy reading must not be such, as to make thee weary; but to stir up the appetite of thy soul, and to prepare matter, for thee to think, and pray upon.  
The books which may profit thee, in the thought of the Passion, are amongst others, the Meditations of S. Augustine in Latin; and those of the Father Lewis de Granada in Spanish; and the 
(c) Di●●ysius Carthusianus.  Carthusian, who writeth upon all the gospels. When thou hast ended thy reading, cast thyself upon thy knees, and (having first recollected thine eyes) do thou beseech our Lord, that he will send thee light of the Holy Ghost, which may impart to thee, an amorous, and compassive feeling, of that, which Christ, with such dearness of love, did suffer for thee. Be very 
(d) Observe this excellent discourse with great attention.  importunate with him, not to permit in thee so great ingratitude, as that thou (being bound to imitate his passion) shouldest hardly find in thy hart, to think upon it. Then place the image of that Mystery which thou wouldst meditate, within thy hart; and if this succeed not with thee, yet esteem, at least, that thou hast it near thee. And 
(e) A necessary advice.  this I say, to let thee know, that thou art not to carry thy thoughts to contemplate our Lord, at Jerusalem, where the Passion was accomplished; for this would do thy head great hurt, and dry up thy devotion. But make account that he is present to thee; and place thou the eyes of thy soul upon his feet; or on the ground near to him; and behold, with all reverence, that which passeth, as if thou wert present at it; and harken to that, which our Lord did say, with all attention. Above all 
(f) Our Lord, make v● fit to do so.  things behold with a pure, and quiet sight, his most sacred hart; which so aboundeth with love towards us; and which did so much excel, in comparison of that which he suffered exteriorly (though even that were also unspeakable) as the Heaven doth exceed the Earth.  
But take heed, that thou do not afflict thy hart, with any forced grief, which useth to fetch out some 
(g) Take heed of forcing thyself to tears.  few tears with violence; for this, doth hinder that quiet repose, which is wholly needful, in the exercise of prayer, as the Abbot Isaac was wont to say; & they dry up the hart, & make it unfit for the receiving of the visitation of God's spirit, which requireth peace, and rest. Yea, and they use to prejudice even our bodily health; and to leave the soul so frighted, with the disgust which therein it found, that it feareth to return again to prayer, as to some painful thing. But if, with a quiet thinking of these things, our Lord do give thee tears, and compassion, & other devout affections of mind, thou art to take them under this condition, That the excess thereof be not such as to overworke thee to wards the notorious prejudice of thy health; or that thou becommest unable thereby, to resist them, and to hinder crying out; or, by other such exterior signs, to make show of what thou findest within. For if thou dost use thyself to this, thou wilt grow to make those expressions amongst others, and with great note, to which thou art accustomed in thy Oratory, without being able to resist them; but from this, it is reason that thou fly.  
So 
(h) How we are to carry ourselves, when we have tears & tender motions of the mind.  as, thou art to receive these spiritual gusts, and tears, in such sort, as that thou do not greatly go after them; lest 
(i) That pious thought which was the cause of tears, is to be cherished, and the tears t●es lues neglected.  in the pursuit thereof, thou lose that pious thought, or spiritual affection, by which they were caused. But use thou great diligence, that the thought continue; and as for the other exterior, and sensible feeling, let it take the chance; and by this means thou mayest continue a long time together, in a spiritual, and devout gust of mind. Whereas that other, which may be accounted but as corporal, & to touch upon the sensible part of the soul, cannot last. Nor yet, will it suffer the spiritual affection to continue, unless it be withheld, from following the other which is more corporal. Only 
(k) Indulgence may be used towards beginners.  to such as are new beginners, a little leave may be allowed, that so they may taste of this sweet kind of milk, a little more than such as are proficient. For 
(l) In this true devotion doth consist.  these later, have an aim to feel in their soul, the high dignity of him that suffers; and the deep indignity of him for whom he suffers; and the mightily much that he suffers; and yet that the love wherewith he doth it, is still greater; and 
(m) Do this and live.  they desire to imitate this love, and this passion, with all the strength, that our Lord shall give. And if herewith, he give them the aforesaid gusts, they drive them not away, nay rather they are thankful for them; but not, as for the more principal. And 
(n) Both these loves of God are excellent: but generally speaking, men excel in the former, and women in the later.  although I make no doubt, but that there is a certain kind of love of God, so inflamed, and so fiery, as that, it doth not only not provoke tears, but it hindereth them, and dries them up; so do I also advertise thee, that there is another tender kind of love, which procureth those aforesaid gusts, in the sensitive part of the soul; and in the eyes of the body; which yet, is not blame-worthy, since the doctrine of Christ, is not a doctrine of Stoics, who condemn even the passions which are good. And because Christ our Lord did weep, and was sad, that sufficeth to make us believe, that these things are good, yea even in the most perfect men. O how much hurt, hath been done by certain unlearned men, both to themselves and to others, by their taking the business, of directing souls in the way of spirit into their hands, and by making themselves the judges thereof, whilst yet they do but follow their own ignorant opinion. And this I say, by occasion of men who have been deceived thereby; and to whom those other things, have been displeasing.   

CHAP. LXXV.  
Wherein some directions are given for our greater profit in the aforesaid exercise of Prayer: and for the avoiding of some inconveniences, which to ignorant persons are wont to arrive.  
Thou art also to be advised, that 
(a) It importeth much that great care be had of this. And ●ead this Chapter with great attention, for there is not any one, in the whole book, more excellent, & practical than this.  thou must not labour much, to fix the image of our Lord too profoundly in thy imagination; for danger is wont to arise thereby, unto the soul. To which it seemeth sometimes, that it doth really and exteriorly see the images, which it hath only within. And some fall into madness, and others into pride; & though neither of these two happen, yet doth it prejudice the health of the body, and that even almost, without remedy. It is therefore fit, that thou perform this exercise, in such sort, that neither thou do wholly forbear to represent the image; nor yet, that thou procure to have it continually, or to be fixed in thyself, with pain; but by little, and little; and so as that it cost thee not, too much trouble. Thou mayest also have near thee some 
(b) Devout pictures do both address, & ease the imaginative part of man.  devout pictures, well proportioned to the several parts of the passion; by looking upon which sometimes, thou mayest be eased; and so enabled, without much difficulty, to imagine it without them.  
Be also very careful, that not only thou fly from the danger which I have told thee of, in imagining with too much trouble, but 
(c) We must neither be too extremely solicitous, on the one side, nor slothful, or negligent on the other.  also from thinking, with too much earnestness of attention, and with too much employment of the head. For besides the hurt, which such a head will receive thereby; it causeth a dryness in the soul, which maketh it abhor prayer. Do not meditate in such sort, nor with so much force, that it may seem as if, thou wouldst do it by thyself alone, or by the strength of thine own arms. For this would carry more resemblance, to the nature of study, then of prayer. But undertake this exercise, in such sort, as that thou rely, and rest upon the strength of our Lord, who helpeth men how to think. And if thou yet know not how to do it; but that thou perceive thy head or thy temples, find notorious trouble, do 
(d) If thou wilt be sure, not to err; take counsel, from time to time, of thy ghostly Father; according to the circumstances, wherein thou shalt find thyself.  not proceed forward, but quiet thyself, and cast away that affliction of mind, and humble thyself in the sight of God with simplicity, and peace; desiring grace of him, that thou mayst so think as he will have thee; and do not, in any case, presume, in that high presence of God, to rely, and rest wholly upon thine own reasons, or stiff attention. But humble thyself before him, with a simple kind of affection, as a poor little Child, or an humble disciple would do, who carrieth a quiet kind of attention, to learn of his master, though yet withal, he resolveth to help himself. And know, that this is a business, which dependeth more 
(e) How highly true this is.  upon the hart, then upon the head. For to love, is the end why we are to think. And for want of understanding this, and that kind of peaceful mind, whereof I have spoken; many have much wearied, both their own, and the heads of others, with prejudice of their health, & with impediment to much good which they might have done. And 
(f) They who understand what he saith, do understand the truth, of what he saith.  if God do vouchsafe the favour, to make thee able to meditate in this quiet manner, that which thou feelest, will both continue longer, and thou wilt be able to spend more time in prayer, and without trouble. All which thou wilt find to be very contrary, if thou proceed otherwise.  
I have already said, how thy dwelling is to be in thy hart; where (as a careful Be●, who makes her honey within her hive) thou art to shut thyself up; presenting to our Lord that which shall be brought to thee from abroad; beseeching him to give thee favour, and light, as Moses did in the case of that material Tabernacle. And if the gall of any temptation, shall offer at thee, fly thou into thy hart; and then pull the door upon thee; and so joining thyself to our Lord, thy enemies will remain out of doors with scorn enough. For as the hurt which they might do thee, must be by means of thy thought; when once that, is well shut up from them, there is no means for them to enter.  
And 
(g) Note.  because that thou mayst continue and profit in this exercise, it is fit, in any case, that thou do it with a quiet kind of rest, & peace; I advertise thee, that if thou have strength to remain upon thy knees, during this conference with God, it will be fit to do so; because all reverence is due to that divine Majesty. And to this purpose, we have the example of our sovereign Lord and Master, of whom the Evangelist records, that in the Garden of Gethsemani, he prayed to his Father, upon his knees. But yet if the weakness of thy body be such, as that in prayer which is long, thou canst not remain kneeling, without prejudice to the peace of thy mind; and that it make thee unfit to attend to our Lord; thou art to put thyself in some such posture, as may not hinder this quietness. For though prayer carry the fruit of satisfaction with it, for the pain which we endure thereby; yet because that fruit, is greater, which we gather by getting light, and spiritual gust, & other benefits, which God giveth in prayer; it must be embraced at the fittest means, for the obtaining only of that which is best, if we be not able to comply withal.  
It is also to be considered that, when in thy prayer, thou art thinking of some one thing, if thou find thy soul invited to pass on towards somewhat 
(h) It is impossible thus, by way of a general rule, to say that which shall fit, in the particular case of all men, the present matter, being so full of variety and difficulty; if therefore this be thy case, and that thou wilt not err, ask counsel of thy Ghostly Father.  else; then (opening the gate to another good thought) thou art to dismiss the former, and to take the latter, supposing yet, that both be good. Though notwithstanding, thou art to be well advised, that this second thought may not come by some fraud of the Devil, that so thou making the leap of a Pie, from one thing to another, he may deprive thee of the fruit of prayer. Or else, that it proceed not from the levity of thine own hart; which, finding not that which it desireth in some one thought, disposeth itself to make trial of some other, and yet another. Thou art not therefore to forsake lightly, thy former thought, unless thou be effectually invited to do it, from within; and that, with such a 
(i) Thou must not fail to advice herein with thy Ghostly Pather.  kind of satisfaction to thyself, as the hart useth to feel, when God inviteth it; and when he interposeth himself. And by ask light of our Lord, and by taking account afterward what profit thou hast gotten; & by often taking of experience, thou wilt grow to do thy duty, in this business.  
To this 
(k) An advice concerning reading, and vocal prayer.  purpose it also maketh; that if thou be reading or praying vocally, and that our Lord do visit thee, with any profound internal feeling; thou art to cease from that which thou wert doing; and to feed upon the bit, which our Lord hath sent thee; and when that is done, thou mayest begin again, where thou didst leave. For since this exterior devotion, doth serve but to stir up the interior, we must be sure not to use it so, as that it may be a means to hinder the other. Nor would I speak of so many particulars, if I had not seen some people so tied to certain rules, and so resolved to task themselves in such a fashion, that although there were reason for them to believe, that our Lord would have them interrupt a thought, yet they will not do it. And if he will conduct them by one way, yet they will needs go by another, relying upon their own prudence. Whereas 
(l) Humility is th● best disposition towards Prayer.  notwithstanding, it is an infallible Truth, that nothing is more contrary unto this Exercise, then for men to think, that they are able to play the masters in it. And I have seen many men abound in rules, concerning prayer, & to be talking of great secrets, and the same men to be very empty in the practice of it For to rest upon those rules, and to reflect much upon them, in time of prayer, depriveth them of that humility, and simplicity of a child; whereby this business is to be treated with God, as I have said before. Yet 
(m) Note.  do I not deliver this, to dissuade men from using that reasonable diligence, which on our part we are to bring, especially when we are beginners in it; but only that we may perform it, with such a kind of liberty as not to hinder us from depending upon God, in expectation of his blessing; in such sort as he shall be pleased to give it. And 
(n) Who are sure to profit most, in being able to use, mental Prayer.  be thou well assured, that in this exercise, he profits most, who doth humble himself more; and who doth use more perseverance; and who sendeth out, more deep sighs to our Lord; and not he, who hath more rules, without book.   

CHAP. LXXVI.  
That the end of the Meditation of the Passion is to be the imitation thereof; and what is to be the beginning, and ground, of greater things which we are to imitate.  
TO the end that thou mayst know, how to profit by this exercise, thou art to be advertised, that the end of the meditation of the passion, is to be the imitation thereof, and the accomplishment, of the law of our Lord. And 
(a) A truth most necessary to be known.  this I tell thee, because some there are who make much reckoning of the hours which they spend in prayer; & of the gust, and sweetness which they find therein; but they take no account, of the fruit which they gather by it. They conceive, with an erroneous judgement, that he that prayeth most, and with greatest sweetness of delights that he, forsooth, is the greatest saint; whereas indeed, that other man is so, who together with the profound 
(b) The perfection of a Christian consisteth in having profound humility, & ardent charity.  contempt of himself hath the greatest charity; wherein consisteth the perfection of Christian life, and the fulfilling of the whole law. And he that liveth well, and he that prayeth well, must do it all to this end; and not content himself, with only having spent such a piece of his time well in confessing, or communicating, or devout praying, or any other thing, of the like nature.  
We read of Moses, that having been forty days, and forty nights upon the top of mount Sinai in continual conversation with the most high God; and descending afterward to converse with men, he told them no stories, or vistons, or revelations, or curious secrets; but he carried much light in his face, and two tables of stone in his hands. In the one whereof, those 
(c) He deuideth the commandments by three, & seven, as we do, and as S. Augustin, did; and, not by four and six as the Protestant's do.  three commandments were written, which appertain to the honour of God; and seven in the other which belong to our duty towards, our neighbour. Giving 
(d) The right fruit of Prayer.  thereby to understand, that he that treats with God, by the tongue of prayer, must have light in his understanding; thereby to know what he is to do; and then a fulfilling of the will of God, put in execution, as if the law, were in his hands. And since he hath the office of one that prays, he may also have the life of one that prays; which must be such, as that, in all his actions, it may appear; 
(e) If this prove not so in some proportion thou dost lose thy labour.  that some part of that sovereign truth, and supreme purity, wherewith he had so much to do, hath stuck unto him. For they who employ a fit of time in weeping, and in lamenting those buffets, which they gave our Lord, in his passion; if, departing from thence, upon the offer of the least of those affronts, which were put upon our Lord, they have yet little patience, (as if they had learned nothing in prayer, but to be able to suffer nothing) I know not to whom I should compare them, but to such, as (when they are sleeping) do conceive, that they are doing some great matter, who yet, when they wake, are found to have done the express contrary.  
What 
(f) A vicious, and a foolish thing.  more absurd, and foolish thing can there be, then that, when I do so much esteem the patience of our Lord, in his pain, I will yet have none in mine. But I will say, Carry thy Cross alone O Lord, though it be deadly heavy; for I have no mind to help thee, by carrying of mine, though it he very light. The Apostles had compassion, and they shed tears, for the Passion of our Lord; but because they fled from the imitation thereof, they were cowards, and offended God thereby, like evil Christians. Thou art not therefore to consider the Passion, and to have compassion of out Lord, as one that would look upon a business in the nature of a mere looker on; but as one who is to accompany our Lord, in the point of sufferance. And by looking upon him, procure thou to get strength, to drink of his Chalice with him, though it be never so bitter. Let 
(g) He adviseth to corporal penance as a disposition to the mortification of our passions.  the beginning, and foundation of greater matters, wherein thou art to imitate him, be in exterior austerities, and the mortification of thy body. That so thou mayest carry some resemblance to his divine flesh, which was so full of affliction, & torments; fare greater, then can be expressed.  
Behold him with stiff attention, how he tasteth of vinegar, and gall; behold in how straight a bed he is lodged; and how bare he is of clothes; and how thick he is apparelled, with torments, from head to foot; and get thou force from hence, to fly from the delicacies, and ornaments of thy body, in thy clothes, in thy bed, and in thy food. And in this, and in all the rest, (which thou canst do, without much inconvenience) afflict thy body, and make it live upon a Cross; and that, which thou canst not do, let indeed, thy hart desire; and beg strength of our Lord, for it; and lament, in that he, being upon the Cross, thou deservedst not to accompany, or to imitate him.  
These must be the desires of a Christian, who exerciseth himself, upon thinking on the Passion, if he have a mind to imitate it. For 
(h) If there had been any better way to Heaven, then that of the Cross, our Lord jesus, would have taught us how to find it but he taught no other.  when our Lord came from heaven to earth, to converse with men, and to teach them the best, and most secure way to heaven; and when he was borne, did make choice of poverty, of cold, and of banishment; and as he increased in years, so did he increase in affliction; and the end of his life, was the addition of others, which were greater than they. He honoured these things, though of themselves they were base; and by joining them to himself, he gave them such a stamp of greatness, and such tokens of security, & beauty, as to make them grow to be desired. For 
(i) Note this comparison, for is doth convince.  if a temporal king by apparelling himself in such or such a fashion, do instantly make it honourable, and to be thought worthy of imitation by all his vassals; how much more shall this be done, by that sovereign King of Kings, whose worth is infinitely more, then of all the creatures how high soever. And he that followeth not this dictamen, should be no true vassal of this Lord; since he holds it not for a point of honour, to be like him. A delightful thing it is, as saith S. Bernard, to imitate the dishonour of him that was crucified; but this only belongs to such, as are not ungrateful to him.  
And 
(k) Note this excellent comparison; & receive that light, and heat, which God is willing to grant thee by means thereof.  now tell me, if a King should go on foot, and that bare; and weary; and sweeting, through the sharpness of the way; having his back loaden with sackcloth, & his face with tears; and all this to move compassion, as D●nid did; what servant of his could there be, who either for love, or shame, would not also go on foot, and unshod, and as like his King as h● were able? And so the Scripture saith, that all th● servants of David did, and all the people, that went 〈◊〉 his company. But if such a King, should command any of his servants, that waited on him, to tak● horse, and to ride at ease; a cruel commandment would that be, to such a servant. And fro● the roots of his hart, he would beseech the King, not to put, such a huge affront upon him; as that, a Royal Majesty, being treated in such a fashion, his servant, should be seen so contrary to him. And if yet notwithstanding, the King should persist in the Commandment, the servant indeed would obey him; but with so much pain, as that (placing his eyes upon the affliction of the King) his hart would take no contentment in that ease, which exteriorly he was at; but (esteeming himself for more weak, and less favoured than the rest) he would reckon it amongst the greatest of his misfortunes, that he might not go more like his Lord. And that which he should want to do indeed, he would not fail to perform with the deepest wishes of his hart; taking that ease of his own, in patience, but in his desire, having sufferance.  
Such doubtless, is Christ crucified to those hearts, which employ themselves in looking on him; if yet withal, they be grateful (as S. Bernard saith) for so great a benefit, as it is, for God to have abased himself so far, as to walk through this desert, with such misery, as never man endured. For 
(l) But it will fall down, as we must do, by great abasement of ourselves for the love of our Lord jesus.  where there is this gratitude, no lance can remain, in the Rest, any longer; and both within, and without, there is an internal profound desire, to clap this Crucifix, as a seal upon his hart, and upon his arm; as a thing whereby he is not only not afflicted, or to hold himself thereby less honoured; but (as S. james saith) They have it in the place of ent●●re, and perfect i● that affliction may ●e offered them for his sake.  
Such 
(m) The great nobility of a true Christian hart.  is the height of them, who are grateful to this Lord; as that, with the knife of the lous of him being crucified, they do valiantly, destroy those 
(n) Exod. 22.  Idols of Egypt, which worldly persons do so prise, & love; whether they be honours, or treasures, or pleasures; giving him thankes that he vouchsafes to admit them into his company. And they go in search (being all inflamed with l●ue) after as many ways, as they can think on, to suffer more; like Elephants being, as it were, enraged, with seeing, that the blood of their Lord, is spilt. And if it happen to concern the service of the same Lord, that they take their ease, or possess the honours, and riches of this life; they accept them only by obedience, and they use them with fear. And you had need give them much comfort, if you will make them content to go on horseback, when they see him on foot, whom they love so much more, than their own lives.  
Such I say, is the altitude of the state of Christian men; and such a change hath Christ wrought in things, since the time of the crosse● as that the bitter, and the base, he maketh honourable and delightful; and 
(o) A certain truth nobly expressed.  he makes his servants ready, to cast the gorge, when they are but 〈◊〉 take a taste of that, for which worldlings, are upon the point to cut the throats of one another. This fruitful, and firm love, do I desire, that the thought of the sacred Passion (of which thou art so enamoured) should work in thy hart, & 
(p) As S. Pau● saith he did▪ & he saith he did it, in his body, by punishing its & not only in his thought, and in his tongue.  that thou mayst carry the mortification of our Lord in thy body. And if, there be none, who fling stones at thee, or imprison thee, or scourge thee, as they did our Lord, and his Apostles, who 
(q) Act. 5.  went joyfully suffering for his name; yet seek thou also means to suffer, in what thou mayst. And give 
(r) No protestant will hold any such discourse.  God many thankes, when he offereth thee any occasion; to the end that using well that little, our Lord may give thee strength to suffer more, and may send thee more.  
And consider well, that thou art not to esteem little of these things, in respect that S. Paul 
(s) 1. Tim. 4.  said, That the exercise of these corporal things, is of little profit. For although we should grant, that 
(t) Where of many are yet in doubt.  he meaneth it of such things, as we have here delivered; yet he will not have us esteem 
(u) How this place of Scripture is to be understood.  little of them, in themselves; but only in comparison of greater matters. For the obtaining whereof, and for the satisfaction of the pain which is due in Purgatory; & yet further, for the acquiring of more grace, and glory; and for the serving of God, both with the interior, and exterior man; there is no doubt, but that, since we are debtors to him for all, these other things are very fit to be used. Whereof, our sovereign Master of light, did tell us, what we were to think, when he said (speaking of greater matters) That is was necessary to do them; and speaking of the lesser, that is was fit not to emit them.   

CHAP. LXXVII.  
That the Mortification of our passions, is the second fruit which we are to draw out of the meditation of the passion of Christ our Lord; and how we are to use this exercise, that so we may gather admirable fruit thereby.  
THAT which, in the next place, thou art to procure by the meditation of the sacred passion (that so by little, & little, thou mayst go ascending, from the lower, to the higher), is the curing of the wounds of thy passions, by the medicine of the passion of our Lord, whom Isay 
(a) Isa. 11.  calls the flower of the rod of jesse. For 
(b) Such as are medicinal by being bruised.  as flowers, use to be the means of giving health, so Christ jesus being grinded upon the Cross, & applied by our devout consideration to our sores, how dangerous soever they are, they willbe cured thereby. Of this S. Augustine 
(c) Thou needest not fear to take S. Augustins' word, in a more doubtful matter then this is.  had experience, and he said, When I am assaulted by any deformed thought, I go instantly to the wounds of Christ▪ when the devil layeth any ambush for me I run into the bowels of the mercy of my Lord; and so the devil flieth from me If the ardour of any dishonest conceit would put my body into disorder, it is quenched, by my remembrance of the wounds of my Lord, the son of God▪ In all my adversities, I have not found any remedy of so great force, as the wounds of Christ; wherein I sleep secure, and discharge my care, without fear.  
The same did S. Bernard say, and know by experience; as all they do, who finding themselves, as it were assaulted by their Passions, as the stag is by a kennel of dogs; do go with a pious hart, to drink of those sacred fountains, of our Saviour; painful indeed to him, but the causes of restauration, and joy to us. And there, they learn by experience, how great a truth that is, which 
(d) Num. 21.  Moses, declared, in figure, by the commandment of God, when he raised the brazen serpent upon a staff; to the end, that being beheld, by such as were stung by venomous serpents, it might free them from death, and restore them to health. This serpent, although by the shape, it would seem to carry poison in it, yet it had none indeed; for it was a serpent of brass. And in the same manner, jesus Christ our Lord, had true flesh, like the flesh of sin, whereby it was subject to pain; but indeed it is fare from all sin, because it is the flesh of God; and framed by the holy Ghost; and kept, by him; and being placed on high, upon the 
(e) The infinite power of the Cross of Christ our Lord.  Cross, and being dead upon it, it delivereth from death, and giveth health, to all such, as being bitten by temptations, have recourse to him, with Faith, and Love..  
And since thou hast so powerful a remedy for thy recovery, so near at hand; there remaineth no more, but that 
(f) How necessary it is to be exact in making the Examen of our selves; & especially concerning our passions.  thou take a very particular account, to know what serpents they are, which sting thy soul; by daily and leisurely examining what inclinations thou hast, in the very bottom of thy hart; what are the quickest passions that thou art subject to; what are the faults, into which thou fallest sometimes; and such observations as these, whereby thou mayest be so perfect, and clear in the knowledge of thy frailtyes; as that thou mayst have them, not only in thine eyes, but even, at thy very fingers ends. Thou wilt not arrive, in short time to this; no nor yet, in long, unless thou be assisted by light from heaven; whereby thou mayst discern the very roots of thy hart; which is so deep, that not thyself, but God alone can throughly sift it. It 
(g) The most excellent means, whereby we may come to know ourselves exactly, is to consider diligently the virtues of our Lord jesus expressed, in his sacred passion.  will help thee much, towards this knowledge, to consider the virtues, which our Lord did exercise in his passion; since he is to be the glass of thy soul, instead of that other, by which women, that are married, use to dress themselves, for the pleasing of their husbands.  
Behold 
(h) The unspeakable virtues of our Lord.  his meekness, his Charity, his invincible patience; his profound silence; and so thy faults will grow plain to thee, how hidden soever they may be. Yea and thy virtues being compared with his, will appear to thee evidently, to be faults. And thou wilt be ashamed both of the one, & of the other. Yet be not thou dismayed, but present thyself with them all, before ou● Lord; though not without groaning sighs; 
(i) A sweet and significant comparison.  as the Child would do, who letteth the mother see, where the thorn hath haspt itself into his hand; and he beggeth of her with tears, that she will pull it out; and so will our Lord do with thee. For, as he is a glass to declare thy faults; so, by his example, and helping hand, he is the true remedy thereof. And now, considering through how great shame he was content to pass, for the love of thee, thy hart willbe kindled, towards the casting away off, all affection to honour; and his patience, will kill thy anger; & his gall, & vinegar, will cure thy gluttony; and thy seeing him obedient to his Father, even to the death of the Cross, will tame thy neck, towards the obedience of his holy will, even in those things, wherein thou mayst find the greatest difficulty.  
And when thou shalt behold, how, that most high God, humaned, the Lord of the heavens, and of the earth, & all that which they contain; did 
(k) See here whether or no thou have any reason to be impatient or proud.  obey those wretches, when they were pleased to strip him stark naked; and then to apparel him again; and when they bound him; and when they unbound him; and when they commanded him, to spread himself upon the Cross; and to stretch out his arms, that they might be nailed thereunto; I am deceived, if it will not give thee a desire, (and that with the deepest sighs of thy hart) if it be capable of any feeling) to be obedient, not only to thy betters, and equals, but to thy inferiors also; and to submit thyself, for the love of God, (as S. Peter 
(l) 1. Pet. 2.  saith), to all the reasonable creatures in the world; and that, so fare, as even to be ill used by them. By this means also, will covetousness come to dye in thee, if thou behold those hands boared through for the good of men; that they may accomplish that, which formerly he commanded, when he said, 
(m) joan. 13.  Love you one another, as I have loved you. And, in a word, thou wilt find by experience, that S. Paul 
(n) Rom. 6.  said true, when he told us, that our old man, was crucified with Christ.  
If thou do not find this cure, and conquest over thyself, to grow instantly, as thou wouldst desire; be 
(o) We are so wicked, that we had need to have much patience with ourselves.  not yet dismayed; and give not over thy good beginnings. But 
(p) If we have little feeling of those things at the first, we must not yet despair, but be humble, & diligent in prayer.  as now thou art come to know, that the hardness of thy hart, and thy wickedness, is greater, than thou couldst have thought; so, do thou sigh out so many more groans; and with so much the more humility, beg thou of our Lord; that his mercy may not permit thee to remain sick, since he, being God, did suffer and dye, to make thee whole. And have thou hope, that he will not make himself deaf, who hath commanded thee to cry out upon him; and that he will not carry such bowels of cruelty about him, as to see thee sick, & to hear thee cry out, at that gate of the hospital of his mercy, which are his wounds; but that, some one day, or other, he will take thee in, to cure thee. But 
(q) The perfect cure of thy soul will not be wrought upon a sudden.  I advertise thee of this, that it is not a business, to be dispatched, in so short a tyme. And, although S. Paul, 
(r) Gal 18.9.  said in few words, That they, who were of Christ, had crucified their flesh, with the vices and desires thereof; yet such, as are not content, with departing only from mortal sin, but have a desire to obtain a perfect victory over themselves; by overcoming those seven generations of enemies, which have taken possession of the land of promise, do find by experience, that the thing which is said in one word, is not completely performed in many years. But our sovereign Lord, is wont, to give such persons hope of perfect health; vouchsafing them now, and then, the cure of some particular infirmity.  
We 
(s) A place of Holy Scripture excellently applied.  read of the Captain joshua, that having overcome five Kings, he said thus to his soldiers: Set 
(t) joshua 10.  your feet upon the necks, of these Kings; and do not fear; but take hart, and comfort; for, as our Lord hath overcome these, so will he also, all those others, whom you fight against. Do 
(u) If thou consider the reward even in this life, which is here mentioned; thou wilt not think thy labour ill employed, and therefore resolve upon the word of this holy Author, which is, Either to conquer, of dye.  thou, in this manner; and resolve either to conquer, or to dye; for if thou obtain not the victory over thy passions, thou wilt not be able to proceed, in the exercise of this familiar conversation, with our Lord. For it is not reason, that the most sweet repose, which is taken, with joyful peace, in the arms of our Lord; be afforded, but to them, who first have fought, and with difficulty have overcome themselves. Nor can they obtain, to be the quiet Temples of that peaceable Solomon; if first they be not hammered, by the blows, of the mortification of their passions; and by the breaking off their wills. For 
(x) The smoke of the passions deprive the soul of being able to see that sweetness and sublimenes God's beauty.  the smoke, which unmortified passions raise up, in the soul, do not suffer the sight to be so clear; as it fit, for the beholding of the King in his beauty. Nor do they permit the soul, to have that purity which is requisite for the uniting of it, with God; like a chaste Spouse; and in a manner, which is particular, and secret, & kept safe for them, to whom our Lord vouchsafes to give it; after they have laboured many years, as jacob did, for Rachel.   

CHAP. LXXVIII.  
That the most excellent thing which we are to meditate and imitate, in the passion of our Lord, is the love where with he offered himself to the Eternal Father.  
AFTER having entered into the first exterior part of the Temple, of this true Solomon; which is, to consider Christ, in the exterior man; and, after having sacrificed thy disordinate passions, by the knife of the word of God; (which office was executed in that part of the Temple, which was called Holy) it remains (if we mean to proceed in our way) that we procure to enter into the Sancta Sanctorum, the Holy of Holyes, which is a more precious place, and the period of all the rest. If now thou ask me, which is this place; 
(a) The precious hart of our Lord jesus, is the Sancta Sanctorn.  I answer, That it is the hart of jesus Christ, our Lord, who is truly, the Holy, of Holyes. For as he did not content himself to suffer only in the exterior, but with a cordial love; so thou art not to stay, upon the seeing, and imitating that which exteriorly appears; but thou must enter into his hart to behold, & imitate the same. And to the end, that this entry might be more easy for us; and that, which was locked up in his hart, more manifest; he permitted, after he was dead, that (howsoever he then, felt no pain) his hart should be 
(b) By the point of a lance.  disclosed; that so, as by an open gate, whereby we might discover a world of admirable mysteries, men might be induced to enter into it; & might be invited, as to a thing wherein they were to behold that strange beauty, which was there contained.  
But who is able, with a tongue, to speak thereof, since he that hath entrance thither, and looks upon them, cannot reach to the greatness. And even that which he reacheth, he is not able to express. S. john 
(c) Apoe. 11.  delivereth, in figure of this, that the temple of God was opened, and that the Ark of the Testament, was seen therein; for in the hart of Christ, the law of God is fulfilled; and there, is kept the Manna of celestial bread; and that precious, and complete 
(d) By the incarnation & passion of Christ our Lord.  sweetening of God, which was signified by that coverture of gold, of the ancient Ark. And all this, in so great excellency, that it far exceedeth the very highest pitch of all our thoughts. David 
(e) Psal. 39  saith, Many marvels hast thou wrought, O Lord my God, and in those thoughts which thou hadst for my good, there is none like to thee. Marvellous 
(f) Mark this gradation.  is all that which God hath done, and more marvellous is all that, which he hath suffered. But yet, if thou consider the thoughts of his 
(g) O bottomless Abyss, of the lou: of our Lord jesus, to mankind.  hart (which, even whilst lest he was suffering; did (through his love) think as it were but little of any thing, except the same very love) thou wilt cry out, with a loud cry of thy soul There is none O Lord like to thee. Do thou desire him, O Virgin, when thou shalt see him suffer his hands, and neck to be tied; when thou shalt see him endure buffets, thorns, nails, and death; to do thee the favour to let thee know, why being so strong, and so powerful, he should suffer himself to be treated, as if he were so weak, & without ability of making resistance. To this, S. john 
(h) A●oc. 2.  will answer thee in his name; He loved us, and he washed us from our sin, with his blood. Ruminate well upon these words; and lodge them deeply in thy hart; and entertain thyself in thinking, what an admirable and excessive love that is, which burneth so in his hart, as to flame out, by suffering such things in the exterior. Say within thyself; What 
(i) Observe well the gradations of this chapter, which tend towards the making thee all enamoured of our Lord jesus; & it is the top of any thing, that I have seen in this kind.  person might there be in the world, for whom I, or such an one as I, would endure such miseries; without pretending any proper interest, but only for pure love of that other person; and thou will see, that to suffer all that which our Lord suffered, is not such a kind of thing, as which we may look to find elsewhere; for there would be no forces fit, for so heavy a burden.  
To endure some small part of what he endured, might perhaps be found betweens fathers, and sons; brother, and brother; friend, and friend; man and wife; or the like, to whom either necessity, or blood, or friendship, may give strength to suffer, yea and to dye; though this of dying, but very rarely. But to suffer for strangers without any interest of a man's own; without being obliged to it; yea, and to dye; and that for nothing, but for mere love; was a thing never seen. And yet, if it should be seen, that a slave should offer to dye for a King; and that, before his death, he would be scourged, & endure some of the many torments, which our Lord did suffer; it would be such an act of prowess, as that the slave, might deserve a Pardon, although he had committed many faults. And all men would judge, that he had merited many favours, at that King's hands, if he were able to impart any, in the other life. Nor would this famous action departed from the mouths of men, for a long time; yea & the King himself, would recount it, both with much thankfulness, and much tenderness.  
But 
(k) Give great attention.  now let us turn the story the other way, and conceive, that the King himself (after having suffered grievous torments and extreme reproach), would needs dye for his slave; from whom he had received no service, but great offences, which deserved a most cruel death; & that the cause of the Kings dying, were the mere nothing but the love, which he bore this slave: This would be a thing never seen, and never heard before; and it would betoken such an excessive kind of love, as would cast them that heard of it, into a horrible kind of amazement; and would furnish matter to men, for publishing the goodness of that King, all the days of their lives. And so admirable, so new, and so sublime a love would this be; that some men, of superficial virtue, and weak understanding, would be scandalised thereat; and would not make such a judgement, of this work, as were convenient▪ affirming it to be a kind of absurd excess, that the majesty of a King, full of all power and virtue, should so cast away his precious life; to the end that his wicked slave might live, who had most justly deserved death.  
And 
(l) Be still attentive, for these are circumstances of high importance.  if moreover, it were added to this story, that this King were so wise, and so powerful, as that, with much facility, and without suffering the least inconvenience, and without doing the least injustice to any, he could deliver that slave of his, from death; and that yet nevertheless, he would make up his love, into so huge a heap; and would give him to understand, that he were resolved to endure such, and so many miseries, as never any man endured; and all this, for no other reason, but because that so it would be better for the slave; most certain it is, that few eyes would be found in the world, which could be able to behold such a bright sun of burning love as this. And if any man should have so good an apprehension, as to think thereof, as the thing deserved; he would escape well, if he kept his wits, through the excess of admiration, and amazement. And if this would happen, to such as in their own person had not received this benefit from the King, but by the only thinking what he had done for another man; what may be believed, that it would work, in the hart of that very slave, (unless he were frantic) for whom that King, should so, have died. Dost thou not think, that such a knock of love as this, would awake him; would change him; would so entitely captive him, to the love of that King, as that he could never get leave of himself, to conceive his praises, nor think of his merits, but with tears? Nor employ himself upon any other thing, than the expressing of supreme gratitude, and love, by doing, and suffering for him, all that possibly he could?  
Hast thou heard this Parable, which in the world did never take effect? Then 
(m) A miserable man thou art, if this do not movethee to the very soul.  know; That what the Kings of the earth have not done; that very thing, hath been done by Christ jesus, the King of heaven. Of whom, S. john 
(n) Apoc. 19  saith, That in his thigh, he carried this title written, King of Kings, and Lord of Lords. For even, as he is man, & as he hath taken humane nature; (which is signified by the word Thigh) so great is his altitude, as that it surmounteth all Lords, & Kings created; not only them of this world, but 
(o) The celestial spirits.  also of heaven. Enjoying a Name, which is above all Names; and a height, and power of dominion, above all the highest men, and Angels. Behold this height, which hath no equal; and cast down they eyes, to behold that 
(p) The infinite God, for base and sinful man.  baseness, for which it suffers. And thou wilt see, as S. Paul saith, That 
(q) Rom. 1.  we are weak, and wicked, and traitors against God, and his enemies. Which titles, are of so much dishonour & baseness, as that they cast a man back, and down, into the hindmost place, and into the lowest price, that can be set upon any creature. Since there is nothing so base as to be wicked; nor nothing so wicked, as a sinner is, in respect, that he is such.  
Comparing therefore these extremes which are so different; of so high a king, and so wicked slaves; behold now, the much that he loved them. Come 
(r) If thou refuse this invitation, thou art undone.  hither, into the hart of our Lord; and if thou have the eyes of an Eagle, here in matter for them to work upon. Nay, they will not serve thy turn, to make thee sufficiently see, the brightly burning, & high heaped love, which inhabited that most holy soul; with such extent, and latitude, that although those highest Angels of heaven, for the great power which they have to Love, are called Seraphims, (which signifieth that they are set on fire;) yet if they had come to mount Caluary, at the time, when our Lord did suffer there, his excessive love would have cast them into wonder; in comparison whereof, their own, would have been no more, then mere tepidity.  
For, as that most sacred soul, possesseth greater altitude, and honour, then can be had by any other, either in heaven or earth (for as much as, instantly upon the creation thereof, it was united to the person of the Word of God;) so was the Holy Ghost infused into it, beyond all measure; and such degrees of grace, and love were given to it; that neither they could increase, nor could the soul contain more. So that, it is with great reason applied to this most holy soul, which is written, The 
(s) Cant. 1.  King did place me, in the cellar of wine; and in me he ordained Charity. Or as we read in another translation, he placed his Ensign, or Banner of love upon me. For, in regard that this soul, as soon as it was created, did clearly see the Divine Essence; and was carried to it, with an unspeakable force of love, the banner of holy love, was planted on it. To give us to understand, that this soul, was the most overcome by love, that ever man, or Angel was, either in Heaven, or on Earth. And 
(t) They only conquer, who are captived, by the love of our Lord jesus.  because, in the war, of the love of God, he that is most overcome, is most worthy, and most valiant, and most happy; therefore doth this most blessed soul, carry the Ensign of love, which stands upon it. That all they may know who either on Earth, or in Heaven, do pretend to love God, that they must follow the conduct of this Lord, if they mean to do it well; as the disciple would do, his master, or the soldier his captain; since he exceedeth them all in love, as he exceedeth them otherwise, in dominion.  
Now, since so great a fire of love was lodged in that most sacred soul; it is 
(u) If thy hart love deeply, it will find means, to express i● self.  not strange, if the flame fly out, and scorch, and burn the , which are, his most sacred body, which was loaden with such torments, as give testimony of the interior love. For it is written, Who shallbe able to carry fire in his bosom, and that his garment should not be burnt? And when thou shalt see, that in the exterior, they guide in his hands, with cruel ropes; thou art to understand, that within, he is taken prisoner, by the nets of love, which are so much stronger than those other, as chains of iron are beyond threads of flax. This 
(x) Shall we not pa● such love with love?  love, this was it, which defeated him; which over came him; which took him; which tossed him, from judge to judge; and from the torment of scourges, to the torment of cruel thorns; and which cast the Cross upon him first, and which carried him to Mount Caluary, where he was after, cast upon the Cross.  
There stretched he out his arms abroad, to be crucified; in token that his hart had been opened by his love; and that so widely towards all; as that the brightly burning, and puissant beams of love, did sally out from the centre of his hart; and went to determine themselves, upon every 
(y) whereof thou, and I are two.  man in particular; both such as were passed, such as were present, & such as were to come; offering up his life, for the good of them all. And if 
(z) Note.  the high Priest do exteriorly carry the names of the 
(a) E●●d. 28.  twelve Sons of Israel, written both upon his shoulders, and upon his breast; much more excellently, doth this Priest of ours, carry men upon his shoulders, by suffering for men. And he carrieth them also, written in 
(b) And our Lord make us able to write him, i●●●t●.  his hart; for he doth so cordially love them; that if the first Adam sold them all, for an apple; and if they sell themselves, at a base price; and if so they grow indeed to hate themselves, through the love they have of being wicked; this enamoured Lord, doth so highly prise them, & so much love them; that to redeem them, out of such a miserable captivity, he gave himself as a price for them. In testimony, that he loveth them more, than they are beloved by any other, or then they know, how to love themselves.   

CHAP. LXXIX.  
Of the burning Love, wherewith Christ jesus loved God, and men for God; from which love, as from a fountatine that did spring which he suffered in the exterior; and that also which he suffered in the interior; which was much more, than the other.  
IF the hart of man be so wicked (as jeremy 
(a) jerem. 17.  said) as that God only can tell how to sift it; & that the more deep a man digs in that rotten wall, the more abominable filthiness is discovered (as was showed in figure, to 
(b) Ezech. 8.  Ezechiel;) with how much more reason may we say, that since the hart of jesus Christ our Lord, is more good, than any other can be wicked; there is none who can wholly dive into it, but only the same Lord, whose it is. It is worthy of admiration, and which, in reason▪ ought to rob us, even of our very souls, and to bind us as slaves to God to consider the excessive love of his hart, which did express itself, in suffering the whole course of that Passion, and death for us, as we have showed. But if thou dig yet deeper, with the light of heaven in thy hand, and do look near, into this 
(c) The hart of our Lord jesus, is the Reliquary, & the love, is the Relic.  Reliquary of God, which is so full of unspeakable secrets; thou wilt discern such effects of love; as will cast thee into more wonder, than any outward thing belonging to the passion.  
For this purpose, thou art to remember, how in the town of Bethsaida, our Lord, being in the cure of a deaf man, the Gospel saith, That he cast up his sacred eyes to heaven, and he sighed deeply, and that then he cured the patiented. That groaning sigh, which carried an exterior sound, was but one; and it might pass in a short time; but it was a witness, of another sigh; yea and of many profound internal sighs; and which lasted not only for a short time, but for months, & years. For thou art to understand, how that most holy soul, in being created, and infused into the body, in that virgineall womb of our Blessed Lady, did then behold the divine essence, (which for the height thereof, is called heaven, with great reason) as clearly as now it doth. And in seeing it, it did judge that it was worthy of all honour, and service; and so it desired all honour to it; with that unspeakable force of love, wherewith it was endued. And although the ordinary law, for such as see God clearly, be this, that they must be blessed both in body and soul; and be subject to no kind of pain; yet, to the end that we might be redeemed by the precious afflictions of our Lord; it 
(d) See the inventions of the love the God.  was ordained, that felicity, and joy, should remain in the superior part of his soul; & should not redound into the inferior part, or into his body; renouncing all that sense of happiness, which so justly was due unto it; for the accepting, and suffering of that pain, to which we, were liable.  
Now, if that most holy soul, who cast the eyes of the understanding up to the heaven of the divinity, had not had any other thing but that, to look upon; it could not have been capable of pain, since God is such a Good; that nothing can grow from the sight of him, but love, and joy. But, for as much as he saw all the sins, which then had been committed by men, from the beginning of the world; and 
(e) So that then, he saw all and every of my sins and all thy sins.  those also which would be committed even to the end of it; his grief was fully as internal, and as profound, to see, that heaven of the Divine Majesty, offended, as his desire was, that it should be served. And 
(f) The infinite desire, which our Lord jesus had, that God should be served; & as infinite grief that he is offended.  as no man is able to reach to the greatness of that desire, so neither can any man arrive to the greatness of that grief. For the holy Ghost, which is figured in 
(g) Note this grief & love.  fire, which was given him beyond all measure, did inflame him to love God with an incomprehensible 
(h) joan. 11.  love; and the same Holy Ghost, which is also figured in a 
(l) Luc. 19  Dove, did make him bitterly lament, to see him offended, whom he loved after such an ineffable manner.  
But to the end that thou mayst see, how this knife of grief, which passed through the hart of our Lord, did not only wound him, on the one side, but that it was doubly, and most sharply edged; remember that the same Lord, who (looking up to heaven, did deeply sigh) did also weep, both over Lazarus, and over Jerusalem. And then, (as S. Ambrose saith) it is not to be wondered at, that he grieved for all since he wept for one. So that to see God offended, and to see men destroyed by sin, was a 
(k) Our Lord grant us one touch of this knife upon our hearts, by the merits of his.  knife, with a double edge; which did most lamentably pierce his hart; through the inestimable love which he bore to God, as God; and to men for his sake; desiring to make satisfaction to the honour of God, and to obtain a remedy for men, how dear soever it should cost him.  
O 
(l) The unspeakable affliction of our Lord jesus, in his sacred Passion.  most blessed jesus, to see thee tormented exteriorly in thy body, doth even break the hart of a Christian; but to see thee so tormented, and defeated inwardly, with such deadly grief, there is no eye, there is no force, that can endure it. Three nails, O Lord, did break through thy hands, and feet, with excessive pain; and more than seaventy thorns, they say, did pierce thy divine head; thy buffets and thy affronts, were very many; and the cruel scourget, which that most delicate body of thine, received, they say, did pass the number of five thousand. By occasion of these, and many other grievous torments, which concurred in thy passion, (which no man arriveth to understand, but thou that feltest them), it was said in thy person, long before, O all you that pass by the way, observe, and see, if there be any grief, like mine. And yet, nowithstanding all this, thou, whose love hath no limit, didst both seek and sinned, new inventions, for the drawing, and feeling within thy selfe, certain pains, which exceeded those nails, and scourges, and torments, which exteriorly thou didst endure; and which continued a longer time, and which had sharper points, wherewith to hurt thee. Isay 
(m) Psal. 53.  saith; Every one of us did lose himself, in his own way; and God, did lay the sins of us all, upon the Messiah. And this sentence of the divine justice, being so rigorous, thy love, O Lord, did find to be both just, and good; and thou didst take upon thine own shoulders, and didst make a burden for thyself, of all the sins (without the want of so much as one), which all the men, in the whole world, either had committed, or then did commit, or would commit, from the beginning thereof, until the end; That thou O Lord, and our true loner, mightst pay for them all, with the sorrows of thy hart.  
Who then shallbe able to count the number of thy sores; since 
(n) Consider and know by this, what our Lord suffered for thee; or rather know, that thou canst never know so much of it, as is to be known.  there is no means to count the number of all our sins which caused them, but only thou O Lord, who didst endure them. Thou being made for us, the man of sorrow, and who knowest indeed, what affliction is, by sad experience. One man alone doth say of himself 
(o) Psalm. 3●. , That he had more sins, then bayres upon his head; and besides that, he desireth God to forgive him those other sins, which he had committed, though be knew them not. If then one man, which was David, had so many sins; who shallbe able to reckon up all the sins of all men, amongst whom there were many, who committed both more, & more grievous sins, than David did.  
Into what affliction didst thou cast thyself, O thou lamb of God, to take away the sins of the world; in whose person it was said, 
(p) Psal. 3●.  Many calves have come round about me; and the great bulls have circled me about; they have opened their mouth against me, as a roaring lion, who is feasting upon his prey. But although, into that garden of Gethsemani, there went a full company of soldiers of the secular power, (besides them, who were sent by the high Priests, & Pharisees, who with much cruelty came about to take thee, and did take thee) yet he that should have beheld the multitude, and grievousness of all the sins, of the world, which did hedge in that hart of thine; will think, that the people who went that night to take thy person, were very few in comparison of these others, who came to seize upon thy hart. What 
(q) This is that, which gave our Lord more torments, a million of times, than the pains, which exteriorly he suffered.  horrible spectacle O Lord? What ugly representation & how painful would it be for thee, to be compassed in, by our great sins, which are signified by those Calves, and those others which are you more grievous, and which are signified, by those Bulls? Who, O Lord, shall be able to recount, what ugly sins have been committed in the world? Which being set before thy unspeakable purity, and sanctity, would put thee upon astonishment; and like Bulls, with open mouths, set upon thee; demanding at thy hands, O Lord, the payment of that torment, which so great impiety had deserved. With how much reason is it said afterward, That thou wert spilt like water, by those exterior torments, and, That thy hart, was melted a way like wax, by that fire of inward anguish. Who O Lord will say, that the number of thy sorrows may be told, since the number of our sins is past-telling.   

CHAP. LXXX.  
Wherein is prosecuted the tenderness of the love of Christ towards men; and of that, which caused his interior grief; and gave him a Cross to carry, in his hart, all the days of his life.  
BY that which is said, thou wilt have seen, how many, and how grienous, the sorrows of our Lord were; since our sins, by which they were caused, were so many, & so grievous. But if we will dig into the most deep part of that hart of our Lord, we shall find sorrow therein; not only for the sins, that men committed; but sorrow also, for the sins which they committed not. For as the pardon of the former, fell 
(a) We own all to the passion of our Lord; both the pardon of all those sins, which we have committed, & the prevention of all them which we have not committed; and all the graces which we have received; & all the good deeds that we have done.  upon thee, O Lord; so the preservation of men from the later, did cost thee dolours, and death. Since thy grace, and those divine favours, which preserve men from sin, are not given to any soul, for any reason, but only upon the price of thy precious pain. So that all men lay heavy load on thee, O Lord; both great, and small, and past, and present, and they that are to come; They who have sinned; and they also who have not sinned; They who have sinned much; & they who have sinned little. For they all, being considered in themselves, were the children of wrath; without the grace of God, inclined to all manner of sin, and exiled from heaven. And if they be to receive pardon; if they be to receive grace; if to avoid sin; if to be the Sons of God; if to enjoy him in heaven for all eternity, all this, O Lord is to be done at thy cost; by thy enduring, bv thy paying, for our misery; and by thy purchasing of our felicity. Yea, and all this is to be at that cost of thine, so far, as that thy sorrows, are to be proportionable in number, and greatness, to that which these other things are worth. And yet further, is thy price to exceed the thing which thou dost buy, that so thou mayst show us thy love, and that our redemption, and consolation may be more firm.  
How 
(b) Infinite is the glory of our Lord, but it cost him dear  extremely dear, O Lord, doth that name cost thee, which Isay 
(c) Isa. 9  put upon thee, of being, The Father of that age, which was then to come; since as there is no man, according to the generation of flesh, which is called, the first age, who cometh not from Adam; so neither is there any of the second generation, which is of grace, who cometh not from thee. But Adam was an ill Father; who, by wicked pleasure, did murder both himself, and his sons; whereas thou, O Lord, didst purchase the name of Father, at the price of those dolorous lamentations, whereby (as a Lioness that were roaring whilst she bringeth forth her young ones) thou givest life to them, whom the first Father killed. He drunk that poison, which the serpent gave, & so was made a Father of serpents; for by his engendering them, they became sinners. But yet all his sons (which being considered in themselves are venomous serpents) did lay hold O Lord upon thy hart; & gave thee such pinches of pain, as were never felt before, nor since, and that, not only during the space of eightteen hours (which passed in the time of thy sacred Passion) but for the whole course of three and thirty years, from one five and twentith of March, when thou didst become incarnate, till another five and twentith of March, and eight days after, when thy life did leave thee, upon the Cross.  
Thy 
(d) The great love of God to us, is exemplified by diverse comparisons, and proofs of holy Scripture.  self, did call thyself a Mother, when speaking to Jerusalem thou didst say; How often 
(e) Watt: 23.  would I have gathered thy children, under my wings, as the Hen doth her chickens, but thou wouldst not? And to give us to understand, that thy hart, doth carry a particular love, and tenderness towards us; thou didst compare thyself to a Hen, which is the creature, that is content, in extraordinary manner, to cast away her comfort, and to afflict herself for that which concerneth her little ones. Nor only art thou like the Hen in this; but thou exceedest both that, & all other mothers in the world, as by 
(f) Isa. 49.  Isay, thyself didst say, A mother perhaps may forget the son of her womb; well yet, though she forget him, I will not forget thee; for I have written thee in my hands; and thy walls, do ever stand before me. Who, O Lord, shall be able, though he dig never so deep, to discover those unspeakable secrets, of love and sorrow, which are in thy hart. Thou dost not content thyself, O Lord, with carrying the loan of a Father towards us, which might only be strong, and patiented, in suffering the afflictions and troubles of a Father; but to the end that no delightful comfort might be wanting to us, not no vexation to thyself, thou wouldst needs, be also a Mother to us, in the tenderness of thy affection, which causeth an unspeakable kind of love towards her children. Yea, and more art thou to us, than a Mother; for, of no Mother have we read, that (to the end she might still remember her son) she hath written a book, whereof hard nails of iron were the pen; and her own hands the paper; and that by pressing those hands, and passing them through, with the nails, blood may issue out, instead of ink; which with grievous pain, may give testimony, of the great internal love, not suffering that to be forgotten, which still she carrieth in her hands.  
And if this, which thou didst endure upon the Cross by having hands and feet so nailed to it, be a thing which exceedeth all love of Mothers; who 
(g) Christ lesus our Lord, became upon the Cross, as it were a woman in travail.  shall recount that great love, and great grief, wherewith thou drewest all men into the womb of thy hart, groaning deeply for their sins, with the groans of labour, like them of childbirth. And that, not for an hour, nor for a day alone, but for the whole time of thy life, which lasted three and thirty years; till, at length, like another Rachel, thou diedst of travel, upon the Cross, to the end that 
(h) Genes. 35.  Benjamin, might be borne alive. The serpents which thou carriedst within thyself, did give thee, O Lord, such gripes, that they made thee burst upon the Cross, to the end, that, at the price of thy pains, those serpents might be converted, into the simplicity, & mildness, of lambs; and that, in exchange of thy death, they might obtain a life of grace. How justly O Lord, mayst thou call men (if thou considerest, what thou hast suffered for them) the Sons of thy grief, as Rachel called her son; since the grief which their sins gave thee, was greater, than the pleasure which they took by committing them. And greater was thy humility, and that breach of thy hart; then the irreverence, and pride was, which they expressed against the most high God, when they offended him, by breaking his law; that so, thy pains might overcome our sins, as the greater do the less.  
More, 
(i) The incomparable grief of Christ our Lord, for sin is excellently desa●ibed.  O Lord, did the sins of others grieve thee, than any man hath been ever grieved, for his own. And if we read of some, who had so great repentance for their sins; as that (their hart not being able to contain such grief) it did cost them their lives; what sorrow was provoked in thee, by that unmeasurable love, which thou didst carry both to God and man; since one spark of the same lone, being cast into the hearts of those others, did oppress them in such sort, that it made them break, as if they had been blown up with powder. Of many we read, and we know; that, by having heard a news, which was very painful to them, did lose their lives. And tell us now O Lord, for thy mercy, how thou hadst force to outlive such a bitter news; when, all the sins of all mankind were first presented to thee; thou loving men, much more, than any man, ever loved another, yea or even himself. Especially, when thou didst consider, & know, that the misery which was hanging over them for the same, was greater than any other that could happen. And where O Lord didst thou get strength, to endure, to see thy divinity offended; and yet to live; since the love which thou bearest both to it and men, did exceed all measure. Yet didst thou live, O Lord, when thou heardst this news; yea and thou didst live with the grief thereof, all the days of the life. But unless particular force, had been given thee for the enduring of such sorrow, it would not have failed, to have brought death upon thee, as less sorrow, hath brought it upon others. So that, O Lord, they are many, and not one only debt, which I own thee. And although, (in regard of these sorrows, which, as a mother, thou didst endure for men) with much reason, thou mayst term them, the sons of thy grief, as hath been said; yet as thou also art their Father, thou mayst call them also, the sons of thy right hand, as 
(k) Gen. 35.  jacob did. Because 
(l) The reformation of men, doth manifest the power of the Cross of Christ our Lord.  in them, is expressed, and declared the greatness of thy hand, which is thy power; since thou drawest them out of sin, and dost place them in the state of grace, even in this life; and at the later day shalt rank them, upon thy right hand, that so they may accompany thee in glory. Being seated there, in great security of repose, as thou art, O Lord, at the right hand of thy Father; where thou wilt esteem all that which thou hast laboured, and suffered for them, to be well employed.   

CHAP. LXXXI.  
Of other profitable Considerations which may be drawn out of the Passion of our Lord; and of other meditations which may be made upon other points; and of some directions, for such, as cannot easily put that, which hath been said, in practice.  
IF thou have well considered, that which hath been said to thee, of the mystery of the Passion of jesus Christ our Lord, thou wilt have seen, how thou art to observe, both his sufferance in the exterior of his body; and the patience, and humility, and those other virtues, which were in his soul; and, above all, his amorous, and compassive hart; from which all the rest did proceed; & it will animate thee both to follow him in sufferance, and to imitate him also in other things. But thou art moreover to understand, that thou mayst entertain many other profitable considerations, concerning the passion of our Lord. For thereby thou mayst know (as we are permitted 
(a) We see not eleerly, but as in a cloud.  to know it in this place of banishment) how glorious a thing, the joy of heaven is; and how grievous those infernal torments are; how precious is grace; how hurtful, and detestable is sin; since, for the purchasing of those blessings for us; and the removing of these mischiefs from us; Christ himself, (being what he is) was yet fain, to suffer so great miseries.  
A book 
(b) The Passion of our Lord jesus, is a book, wherein we may read and learn all saving knowledge.  this is, wherein thou mayst read the immense goodness of God, and the dear sweetness of his love; and so also, the wonderful rigour of the divine justice, which did so punish the sin of others, upon the judge himself, being made man. And because I had, both a desire, & a purpose, to prosecute this matter more at large; and to pass on, to the consideration of the divinity, by this step of the most holy soul, of jesus Christ our Lord; and that my little health doth keep me from all means to do it; I now say no more, and that which here I writ, is the last of this 
(c) Of the Passion.  discourse; saving that I recommended to thee all perseverance, in the Meditation of this sacred Passion. For 
(d) Why we are to persevere in the meditation of the passion of our Lord jesus.  although I have seen some persons, exercise themselves therein, for a year, and for more years than one, without gusting it much; yet by their continuance, our Lord was brought to pay them at last, whatsoever he had formerly deferred; in such sort, as that, when they considered the reward, they thought their labour well employed.  
I 
(e) Many other courses of devotion, whereby a man may also profit in spirit.  do also advertise thee, that there are other exercises of Meditation, whereby we may walk on, towards our Lord; as well by the consideration of the creatures; and of the benefits of God; and by way of recollecting the hart, that it may employ itself upon loving, which is the end of all thinking, and indeed of the whole Law. And as there are diverse ways of exercises, so are there several inclinations in men; and it is a very great blessing of our Lord, when he applieth a man to that; which is to be of most profit to him. Which 
(f) Light is to be asked of our Lord in the address: of our devotions.  every one ought to beg of him, with great instance; and to procure (for as much as he findeth in himself (when first, he shall have given relation thereof, to such as know more than he) to judge what exercise of prayer is fittest for him; for this is that, which he is to follow.  
It is 
(g) A gooddirection for such, as can not greatly frame to the recollecting of themselues  also fit for me to let thee know, that there are some, so employed upon exterior things, that they cannot give themselves (at least for any good space of time) to these interior excrcises; at which they take discomfort & disgust. But now, if lawfully they cannot forsake those employments, they must content themselves with that state, which our Lord hath given them; and with diligence, and alacrity, they are to comply with their obligation; and to endeavour (as much as they can) to have our Lord 
(h) A blessed thing, to have, and keep the presence of God.  ever present with them, for love of whom they must perform their works. And because there are some, who have a kind of natural inquietude in their soul; and who are wholly so undevout and dry, that although they employ both much time, and care, upon these inward exercises, yet they profit nothing; it is necessary to let them know, that since our Lord doth not give them the spirit of large, and inward prayer, they must content themselves with praying vocally, upon the parts of the passion; and so praying, let them think (although it be but brei fely) of that particular mystery. And let them have some devout picture to behold; and let them read some devout books of the passion, for it happeneth many times, that by these steps a man doth rise, to the exercise of inward thinking: & if our Lord be pleased, that yet they shall not rise; let them give him thankes, for conducting them by that other way.  
Let 
(i) Concerning such as are scrupulous, and pusillanimous.  such also, as are scrupulous, and dejected, understand; That our Lord is not pleased, that they should ever be thinking of the sins, which they have committed; & so to be buried in discomfort, and grief, like a Lazarus in his grave. But it is his will, that after mortification be used, and penance done (wherein they imitate his passion) they may also receive comfort, by the hope of pardon, whereby they may resemble his Resurrection. And when they shall have kissed his most sacred feet (by lamenting their sins) they may raise themselves up, to kiss his hands, for the benefits which they have receaned; and let them walk on, between hope, and fear, which is the safest way of all others. And I conclude, with telling thee, that although there be some, who through ignorance, or pride, have committed errors; in the way of prayer, yet 
(k) We must not give over good things, by the ill use that is made thereof by some.  thou art not to take occasion thereby, to leave it; since the fault of others must not make us give over, that which is good; but only we must attend to our business, with greater caution. And it ought more to encourage us, towards the following of it, to know that jesus Christ our Lord, and his Saints, have walked therein, for our example; then the few, who have erred, must discourage us. For hardly will there be found that thing, whereof ill use, hath not been made, by some.   

CHAP. LXXXII.  
How attentively our Lord doth hear us; and how piteously he doth behold us; if we manifest our infirmities to him, with that grief which is fit; and how ready he is to cure us, and to do us many other favours.  
THE great goodness of our Lord hath this; That to the end his Commandments and Laws, may be kept by us, he maketh them easy in themselves, and more easy by his having been pleased to perform them first. He hath commanded us (as hath been said) that we should hear him, and behold him, and incline our ear unto him, which is all most reasonable, and easy. For, such a master, who will not hear? Who will not be delighted, in beholding such a delightful light? Who will not incline his ear, to that infinite wisdom? But 
(a) The example of the holy life of our Lord jesus.  to the end, that the thing which is light, might be yet more light, he was pleased to pass by the same law, which he hath imposed upon us; & he performed it with great diligence. He heareth us, he seethe us, he inclineth his ear to us; to the end that we may no longer say, there is none, who looketh towards me; none who hearkneth to my complaints. A 
(b) Look attentively to this consideraon.  great comfort it is, for one that is in distress to have some body, who at all times of both day, and night, will be at good leisure, and in good humour, to hear his difficultyes related; and if (without the failing of any moment) he stand looking upon his miseries, and infirmities, and if he do not so much as say, I am weary of seeing those afflictions; & thy wounds, and sores do turn my stomach. And although such a person, were hard of heart, we would yet be glad, that he should ever hear, and see us. For we would hope, that the gutter of our sorrows (which would fall upon his heart, by the conduit of his ears and eyes) would one day eat into him, and breed compassion; since how hard soever, he were, he would not be more hard than stone; which yet is wrought upon, by the fall of water, although sometimes that water cease to fall. And although we knew, that he were not able to relieve our miseries, yet should we comfort ourselves much, by the only compassion which he might have of our case.  
Now 
(c) The case, applied.  if we should owe much gratitude to such a person; how great must that be, which we own to our Lord? And how joyful ought we to be, in that his eyes, and ears, are bend upon the sight of our afflictions; and that he doth not at any time retire them from us. And this is done by him, not with any hardness of hart; but with internal, and profound mercy; and not with mercy of the hart alone; but with entire power to relieve our necessities. Be 
(d) God doth ever hear our complaints; he is inclined to pity our ease, & he is highly able to help us.  thou O Lord eternally blessed, who art neither deaf, nor blind to our afflictions; since thou dost ever hear, and see them. Nor art thou cruel, since of thee it is said Our Lord is, a worker 
(e) Psal. 100LS.  of mercies, and he is of a merciful hart, he expecteth us, and he is very merciful. Nor is he weak withal; since all the miseries, and sins of the world, are both weak, & few, if they be compared to his infinite power, which hath no end, nor measure. We read, that in times; past, God gave a marvellous victory to King 
(f) 4. Reg. 10.  Fzechias, over his enemies; who as some relate, did not yield those thankes, and sing those praises to our Lord; which were both due, and accustomed; to be presented, in such cases. For which offence; God 
(g) A great example of ●ods mercy, and man's misery.  did cast him into a sickness, and that so dangerous, that (humanely speaking), it could expect no cure. And least, (through a vain hope of life) he might forget to set his soul in order, the Prophet Isay was sent to him; and he said, by the commandment of God, This saith our Lord; Dispose of the affairs of thy house; for know that thou shalt dye, and not line. The King, being frighted, by these words, turned his face towards the wall; and wept with great lamentation, imploring the mercy of our Lord. He considered, how justly he had deserved death; since he had not been grateful to him, who had given him his life; and he reflected upon the sentence, which had already passed on him, which said, Thou shalt not line.  
Ho found not, that there was any thing superior, to him who had passed that sentence▪ that so, he might procure to have it reversed. And although there had been any such, yet would not his title have been good; For, from the man who is ungrateful, that is justly taken away, which was mercifully afforded to him. He saw, that he was but a man of middle age; and that the line of David was to fail in his person; for than he was to have died, without children. And besides all this, he was assaulted, by all the sins of his life past; the fear whereof, is wont to press men most, in that last hour. And by these things, his hart was even broken with grief, and troubled, like a tempestuous sea; and which way soever he looked, he found reasons of sorrow and fear.  
But 
(h) They are sure of remedy, who have recourse to prayer, especially if they resort to it, immediately after the occasion is ministered.  yet in the midst of so many miseries, the good King met with a remedy; and it was, to ask physic at his hands, who had made him sick; and security of him, by whom he had been frighted; and to convert himself to him by hope, and penance, from whom he had fled before, through pride. Yea, and of the judge himself, he desires, that he will become his advocate; and he falls upon an invention, how to appeal from God, (not as to any other, more high than he) but from himself being just, to himself being merciful. And the reasons of his defence, are no other, than the accusations of himself▪ and the Rhetoric that he useth, are but sighs, and tears. And by these means, he is able to prevail so fare, in that court of Chancery of the divine mercy; that before the prophet Isay (who was the proclaimer of the sentence, of his death) could go but half way over the King's chamber, our Lord said to him, Return, and say thus to King Ezechias, that Captain of my people; I have heard thy prayer; and I have seen thy tears; & I grant thee health; and I give thee moreover, fifteen years of life; and I will deliver this City, out of the hands of thine enemies.  
What is this (O Lord)? So soon dost thou sheathe thy sword again; so soon dost thou turn thy anger into mercy? Can a few tears, which are shed, not in the Temple, but in the corner of a bed; whilst the eyes, look not up to heaven, but upon a wall, make thee so soon revoke that sentence, which thy majesty had given, and commanded to be notified, to that guilty person? What 
(l) The pardon of God to man, is instant, and amorous without upbraiding.  is then become, of coppying out the whole process; what of the costs of the suit; what of the terms that have been given; what of the producing of the testimonies, both of the plaintiff and defendant? and what can be said to this, That the judge ought to esteem himself to have received an affront, if his sentence be revoked? Thou dost pass over it all, by the love, which thou bearest; and by the desire which thou hast, to pour blessings down upon us. And thou saidst, I have heard thy prayer, and I have seen thy tears. All terms seem long, till thou mayst free him that is faulty; for never did any man so desire to receive pardon, as thou dost to give it; and more dost thou joy to pardon them, to whom thou desirest to give life; then the sinner doth himself, for having escaped from death. Thou obseruedst no ordinary delays, or laws; but the law shallbe, That he who hath broken thy laws, shall afflict his hart with grief, for what is past; and shall purpose an amendment of life, for that which is to come; and shall apply the wholesome receipts, of thy Sacraments, which thou didst leave in thy Church; or at least shall have intention to take them.  
And the delays shallbe these; That 
(k) Ezech. 33.  whensoever a sinner, shallbe deeply sorry for his sins, thou wilt remember them no longer. And to the end that sinners, may take hart in craving thy pardon, for their offences; thou wert pleased to grant this man more favour than he asked of thee, by fifteen years of life; and the delivery of his City, and the retreat of the Sun, as far as it is wont to walk in ten hours; in token that upon the third day after that, the King should go up into the Temple safe and sound. And thou wert merciful, by vouchsafing him other secret favours; who neither yet wouldst suffer sin to approach to us; but only for the bringing of greater good from thence; letting us see thy mercy, by our misery; and thy pardon, and goodness, by our wickedness; and thy power, by our weakness.  
Therefore 
(l) A conclusionful full of comfort.  thou, O sinner, whosoever thou be, who art threatened by that sentence of God, which 
(m) Ezech. 18.  saith, The soul that sinneth, the same shall dye; be not yet all dismayed, under the burden of thy great sins; and that insuportable weight, of the wrath of God. But taking courage, in the consideration of the mercies, of him, who 
(n) Ezech. 33.  desireth not the death of a sinner, but that he may be converted, and live, do thou humble thyself, by weeping in his sight, whom thou hast despised by committing sin. And then receive thy pardon, from the hand of that piteous Father; who 
(o) Infinite goodness of God.  hath so very great desire to give it, yea and to impart greater blessings to thee, than thou hadst before. As he did to this King, who rose up sound in body, & sound ●n soul, as appeared by the thankes he gave in these words; Thou 
(p) Isa. 38.  O Lord, hast delivered my soul, that it might not perish; and thou hast cast away my sins behind thy back.   

CHAP. LXXXIII.  
Of two threats, which God useth to express; One absolute, and the other conditional; and of two kinds of promises, like those threats; and how we are to carry ourselves when they arrive.  
Thou art not to be scandalised, in that the word, which was spoken to this King, (Thou shalt dye, and thou shalt not live) was not accomplished. But thou art to know; That sometimes our Lord commandeth that to be declared, which he hath determined to be effected, in his high counsel, and eternal will; and that willbe sure, without all fail, to arrive. In this sort he commanded, that it should be told King Saul, That he would cast him off, and choose a better in his place. And so also, did he threaten Hely the Priest; and accordingly, it was fulfiled. And in the same manner, he also menaced King David, That he would kill that son of his, whom in adultery he had begotten of Bersabee. And notwithstanding the earnest suit, which the King made for the life of the child; by prayers, by haircloth, and by fasts; it was not granted; for God had resolved that the child should dye.  
But 
(a) That which sometime may seem to be denounced by God as absolute, is but meant to be conditional.  at other times, he commandeth that to be published, upon which he hath not absolutely resolved; but only upon condition, of the mending, or not mending such a fault. And in this sort, he sent word to the City of Ninive, That, within forty days, it should be destroyed. But afterward by their penance, he did revoke that sentence; for he had not determined to destroy them, because he did it not. But he declared what their sins deserved, and what also would have happened, if their lives had not been reform. And although, considering things after an exterior manner, it seemed to favour of inconstancy, to say that it shallbe destroyed, and not to destroy it; yet is it not so, in that high will of God; because he did not absolutely mean to do it. For (as S. Augustine saith) God varieth his sentence; but he changeth not his counsel. Which, in this case, was not, to destroy it; but not to destroy it, by means of their penance; which he resolved to incite them to, by that menace. And this is that, which our Lord saith by 
(b) Hier. 18.  Heremy, Suddenly will I say to Nations and Kingdoms, That I will destroy them, and root them out; but if that people do penance for their sins, I will also repent myself, of the evil, which I meant to bring upon them; and I will instantly say of Nations, and Kingdoms, That I will plant them, and build them up But if they work wickedness in my sight, and do not hearken to my voice; I also will repent myself, of the good which I said, that I meant to do them.  
The 
(c) What use we are to make of not knowing, whether any thing which God denounceth be an absolute sentence, or a conditional threat.  use which we are to make hereof, is this; That because we know not, when that, wherewith God doth threaten us, is but only a threat, or whether it be a final determination; we must not cast ourselves upon despair; nor forbear to implore his mercy, that so he may be pleased to revoke the sentence, which he gave against us; as he did to this King, and to the city of Ninive; who did, both of them get their suits. And though David did not obtain his; yet did he not sin, in beseeching our Lord to revoke the sentence, concerning him; because it appeared not to him, whether it were a decree or a threat. And in the same manner; if God make a promise to afford us any blessing, we must not use neglect in serving him, by saying, I have a bill, that is written by the hand of God, which can deceive no body. For the same Lord 
(d) Hier. 18.  saith, That if we depart from doing his will, he will also repent himself of the good he promised. Not that God can repent; since he is not capable of any change; but his meaning is, That as one who repenteth himself; doth undo the thing which he had done, so will he discharge the sentence of punishment, which he had given against a man if he do penance; and he will retract that promise which he made of doing him good, if that man depart from him.   

CHAP. LXXXIIII.  
What a man is, of his own stock; and of the great benefits that we enjoy by jesus Christ our Lord.  
RETURNING then to our purpose, it is plain; how well this law and practice, is fulfilled by Almighty God. He heareth and he seethe; since he did so soon hear the prayer, and see the tears of this 
(a) Ezechias.  King. And did comfort him, & not only him, but the same he doth to others, as David 
(b) Psal. 33.  saith. The eyes of our Lord, are upon just persons, and his ears are bend towards their prayers; to deliver their souls from death, and to sustain them in time of hunger. I well believe that thou likest well this word; and yet I believe also, that the condition under which it is said, doth put thee into some fear. A blessed thing it is, that the eyes, and ears of God, are present to us. But yet thou wilt say, In what case am I, for he speaketh that, of such as are just; and for my part, I am full of sin. Thou sayest true; and see that thou do truly believe it. For if there were any men, who had no sins; who should they, in all reason, be, rather than the holy Apostles, of jesus Christ our Lord; who as they were nearer to him in conversation of body, so were they also in sanctity of mind; and so, as that none do equal them, excepting only the blessed Mother of God, who equalleth, and exceedeth both them, and the Angels.  
And although S. Paul 
(c) Rom. 8.  do say both in his own person, and in that of the Apostles also, That they received the first fruits of the spirit; which signifieth greater grace, and gifts, than were imparted to other men; yet nevertheless, our Lord commauded them, to say that prayer of the Pater Noster, whereof this is a part, Forgive us our debts, or sins. And since this prayer, is for every day; it is plain, that we are told thereby, that 
(d) Be not rash in mistaking, but read on, and thou wilt see, that this is meant of venial sins as distraction in prayer, idle words or thoughts, and the like, & not of such others, as deprive the soul of grace.  we have faults, and that every day we commit one, or other. And therefore 
(e) 1. joan. 1.  S. john said, If we say that we have no sin, we deceive ourselves, and truth is not in us. Now if all men have sin, excepting him alone, who is God, as well as man; and her, who is his true Mother, for whom were those words spoken, That the eyes of our Lord, are upon just persons, and his ears are inclined to their prayers.  
I answer, that God is not humorous; nor yet doth he pay men with words alone; sins we see, that, as he said, so he performed with King Ezechias, and in numerable others also, whom he heard, and saw. But 
(f) See here the verity, & purity of Catholic doctrine concerning grace and sin & works.  do thou know, that he is a just person, who is not in mortal sin, since such an one is in grace; and is the friend of God; and of this sort there are many, although they have venial sins. But now when there is speech of these last, there is none, who can truly lay that he is wholly free. And to the end that thou mayst be thankful for this grace and justice; to that Lord, through whose merits they are given, to such as are well disposed; thou art to understand, that just persons have in them, two kinds of good; some of nature, & others of grace, though Pelagius be in a chafe at this last; who said, That a man is just through the good works, which he doth by the strength of his own nature, without needing that grace, and strength, which is infused by God. This error is condemned by the Catholic Church; which commandeth us to believe, That of our nature, we are sinners; first, by original sin, and them by others also, which with our will we commit afterward; and that in those other works, (which yet are, after their manner) good, but yet still, within the only latitude of morality (and these are the best, that we can work by force of nature) true justice doth no way consist.  
For this it is, that S. Paul 
(g) Rom. 3.  saith, That no man is just; that is to say, of himself; for we are all sinners of ourselves. The being just, is given to us; it groweth not out of our soil, or stock; for to have it 
(h) Christ our Lord is only just originally & of himself; all other creatures (yea even the pure mother of God herself) were to be justified by his redemption. She was secured from falling into the least sin either original or actual, because his passion wrought, in her holy soul by way of Preseruative; we are freed after falling, because it works in us, by way of remedy.  so, is the privilege of Christ our Lord alone; who not by means of any other, but of his only self, is the true just person; and in whose works, and death, is true justice. For if in the works which we can do by our nature did consist true justice; or that by them, we could deserve it, Christ jesus 
(i) The protestāns will here find that they have no reason to slander us in this point, according to their custom.  had died in vain, as S. Paul saith, since we might have obtained that, without his death, which he purchased, for us thereby. The same Apostle 
(k) Galat. 3.  saith, That Christ is made justice to us; and he saith it, because the merit of our justice, doth consist in his works, and death, which 
(l) Suspend your rash judgement a while, if you be a Protestant, and read the 88 chapter, which will deliver you from error in this point.  merit he communicateth to us, by Faith, and by love, which is the life thereo●; and by the Sacraments of the Church, as we declared before. And thus are we incorporated in Christ jesus; and the grace of the holy Ghost, is given us; by the infusion whereof, into our souls, we are made the adopted Sons of God, & pleasing to him; and so we also receive virtues, and gifts, to the end that we may work agreeably, to the high state of the grace, which was given to us. By all which, we are made, truly just, in the sight of God, by a justice which is ours, and which dwelleth in us; and 
(m) Note this.  which is a distinct thing, from that, whereby Christ is just. And from hence it cometh, that although the works which we did before, were mean, and of a●● imperfect kind of goodness; and which had no● in them any true justice, (nor could deserve 〈◊〉 have it, as being of our own stock, and store) yet those things, which now we do, being o●●● in the state of grace, are of so high value; and are works so truly just, as that they deserve an increase of justice, according to that of 
(n) Apoc● 22.  S. john, He that is just, let him be yet more just; and they are worthy to obtain the kingdom of God; as it was said by 
(o) 2. Tim. 4.  S. Paul, That the Crown of justice, was kept for him.  
This unspeakable benefit, do we owe to jesus Christ; but 
(p) See here how honourable to Christ our Lord, the doctrine of the holy Catholic Church, is in the point of works.  this is not all. For as it is the ordinance of God, that no man shall obtain grace, and justice, but by the merits of this Lord; so is it also, that none of them that have it, is able to increase or even to conserve it, but by their being upheld by this Lord; as a living member is, by his head; & as the fruitful branch is, by his vine; and as the building is, by his foundation. For, although by gaining grace, and justice for them, he gave them (as hath been said) a good 
(q) Because God through Christ our Lord would have it so.  title, by the way of merit, to the kingdom of heaven; as also that they should obtain, by prayer, that which they would ask, as they ought; yet if they had a mind to enjoy the same, and to use it rightly; they must not do it, like people which would disband from their captain; or divide themselves from their head, or as if they could go upon their own feet alone, without the help of any other.  
No; a soul must rely upon, and be united to this 
(r) Christ jesus our Lord.  blessed head; to the end, that 
(f) See the excellent & immaculate doctrine of the holy Catholic Church.  Grace may be conserved to it; and that from thence, a certain spiritual strength, may come; which may proceed, and accompany, and follow the good works, that it shall do; and without which those good works cannot be meritorious, as is declared by the Council of Trent. And by this means, the prayers which that just person shall make, will be worthy of the ears of God; and to obtain that which the man desires. Solomon 
(t) 2. Para. 6.  did beg of God, That he who should pray in the Temple which he had made on earth, might be heard by God from heaven, granting that, which should be desired. And the true, and most excellent Temple of God, is jesus Christ our Lord, in respect that he is man; in whom (as S. Paul saith) The accomplishment of divinity, doth corporally remain, That is, it remaineth in him, not only by way of grace, as it doth in the Angels, and in holy men; but in another fashion of more weight, and value, by the way of the personal union, whereby that sacred humanity, is raised up to have the dignity of being personated, in the word of God, which is one of the three persons of the Blessed Trinity. This is that Temple, whereof David said, God heard my voice, from his holy Temple. And he, that in this Temple, shall utter the speech of prayer, which is inspired by his spirit; and resting upon him, as a living member, which demandeth succour by the merits of his head, which is jesus Christ; this man, I say, shall be heard by God, in the title of justice; as David was, and all just men were, who were ever heard.  
But, the prayer which is made without this Temple 
(u) That is, we must be members of Christ our head, by being in the state of grace; which requireth, that we resort to the sacrament of penance, with hearty sorrow for that sin which is past, & a firm purpose to commit no more; for otherwise instead of receiving a Sacrament, we should commit a sacrilege.  (by whomesoever it be made) is a oars and profane prayer; and unworthy of the ears of God. And not being inspired by jesus Christ, it carrieth not that broad seal, whereby 〈◊〉 should be warranted, and held for just, in the obtaining of what it asks. And to the end that Christ, in the quality of our advocate, may give dispatch to our petitions; it is necessary that on ●arth, we be his living members, and inspired to ●ray by him. For although his mercy is so great, ●hat many times he maketh the petitions of his ●ead members to be heard (which are they, that ●old the faith of his Church, but are not in state ●f grace) yet here we speak only of those which being made in Christ) have the dignity, and the ●erit, of obtaining what they ask. And the ho●y Church, our Mother, well knowing the necessity that we have of Christ, in our prayers, is wont ●o say to the Eternal Father, at the end of hers, Grant us this, or that, O God, through jesus Christ ●ur Lord. This did she learn of her spouse, and master, when he 
(x) joan. 16.  said, Whatsoever thing you ask the Father in my name, he will give it you.  
Let thankes, O Lord, be given to thy name; ●ince through thee, we are heard. For thou dost not content thyself only with being our Mediator, to merit that grace for us, which we receive by thee; nor with being our head, which instructeth, and moveth us to pray by thy spirit, as we ought; but thou also wilt be our 
(y) He obtaineth that we may be heard by ourselves when we ask in his Name.  Bishop, in heaven; that so, representing to thy Father that sacred humanity which thou hast, and the passion which thou didst receive, thou mightst obtain the effect of that, which we desire on earth, by our invocation of thy Name. So that as the holy Gospel said, When 
(z) Matt. 3. Marc. 1. Luc. 3.  our Lord was baptised, the heavens did open themselves to him; and although many have followed in thither after him, yet they are opened to none, but by his means; so may we also say, that the bowels of his eternal Father which open themselves for the granting our petitions, are opened to Christ. And he is the person heard by his Father; since the favour, & grace, where with we are heard, we have by him. For if it were not for this; as no man would be just in himself, so no man could be heard for himself. And, as through the great love which our Lord did bear us, he took our miseries upon himself as his own; and he paid for them by his life, & death; so with the same love which he carrieth towards us (although now he be in heaven) if any little one of his, be either naked, or clad, or hungry, or well fed, he saith, it is 
(a) Matt. 25.  himself that is so. So that, As soon as we were, he was in us, as S. Augustine saith; and when we are heard by God, he saith, that he is heard; through the 
(b) The unspeakable vn●ō of Christ jesus our Lord with his seruant●; and his infinite love to them.  unspeakable union which is between him, and his; which is signified, by the name of the Spouse, & the fellow spouse; and of the head in respect of the body, which he loved so much; that howsoever in ordinary course, we see that a man exposeth his arm to receive the blow for the saving of the head, yet this blessed Lord, being the head, would needs meet that blow, which was given by the hand of the justice of God; and so died upon the Cross, to give life to his body, which is ourselves.  
And after that he hath quickened us, by the means of penance, & of the Sacraments; he doth regale us, and defend us, and maintain us, as a thing so much his own; that he is 
(c) Note.  not content, with calling us his servants, and friends, & brothers, and sons; but to teach us yet better, how much he loveth us, and that so, he may raise us up, to greater honour, he endueth us with his 
(d) An unspeakable honour it is, if we had the grace to weigh it well, to be called Christians: yea &, as it were, one Christ  own name. For by this unspeakable union of Christ the head, with the body, which is the Church, he, and we, are called, one 
(e) 1. Cor. 12.  Christ. And this most sweet mystery, full of all consolation, doth S. Paul give us to understand, in those words, when he said, That 
(f) Ephes. 2.  the heavenly Father did make us acceptable in his beloved Son; and that we were created in good works, in jesus Christ. And to the Corinthians he said, You are, in jesus Christ. Which manner of speech, by the word In, doth point us out to this union, of Christ, and his Church. So also our Lord saith, by 
(g) join. 11.  S. john, He that is in me, and I in him, beareth much fruit, for without me, you are able to do nothing. Thanks 
(h) A holy conclusion of this chapter.  be given, O Lord, to thy love, and goodness; who by thy death didst give us life. And thankes be given to thee also, because by thy life, thou consernest ours; and thou dost embrace us, so close to thyself, in this exile of ours; that if we will persevere in thy service, thou wilt carry us to gather with thyself; and wilt keep us for ever in heaven where thou art, as thyself hath said, Where I am myself, there shall my servant also be.   

CHAP. LXXXV.  
How loud Christ cried out; and doth ever cry out for us, before the Eternal Father: and with how great speed, his Majesty doth hear the prayers of men; and bestoweth benefits upon them, by means of this outcry of his son.  
Thou mayst already see by what is said, how great necessity all men have of the favour of Christ jesus, to the end that their prayers may be heard, as acceptable in the presence of God. But it is not so with Christ himself; for he hath no need that any other should speak for him. He it is, and he alone, whose voice is heard, in respect of itself. For, as S. Paul 
(a) Hebr. 8.  saith, he is able to go to his Father himself, to pray for us; he also saith, That Christ in the days of his mortal life, offering prayers to his Father with a loud cry, and with tears, was heard for his reverence. Christ desired his Father, that he would deliver him from death; not suffering him to remain therein, by raising him up, to a life immortal. And as he desired, so was it granted to him. He also offered up tears, and prayers, to his Father many times; which proceeding from a hart which was full of love, are said to have been made, with a loud cry. And although that love which made him cry, was ever all alike in him, (for as much as every tear he shed, and every 
(b) What infinite love therefore was that, and what love ought ours to be in answer of it.  pace that he made, was performed with as much love, as when he laid himself down upon the Cross) yet considering the exterior, and the nature of the work itself, which was wrought; so much difference there was, between the offering of his most holy body upon the Cross, and the offering up prayers for us; as there is, between suffering, yea and suffering death, on the one side, and praying, or speaking on the other.  
Remember that which God 
(c) Gen. 4.  said to Cain; The voice of the blood of thy Brother Abel, doth cry out to me, from the earth. And of that also, which S. Paul 
(d) Hebr. 12.  said, to us, Christians; You are come to a●hed●ing of blood, which cryeth out better, then that of Abel. For 
(e) The difference between the blood of Christ our Lord, and the blood of Abel.  that of Abel, cried out to the divine justice, demanding vengeance, against Cain who spilt it; but the blood of Christ, which was shed upon the earth, cried out to the divine mercy demanding pardon. The former calleth for anger; the later for pity; the former for indignation; the later for reconciliation; that of Abel asketh vengeance against Cain alone; this other, asketh pardon, for all the wicked men, that ever were, or will ever be; (so fare forth as they shallbe ready to receive it, with 
(f) Pennance,  such a disposition as is fit) yea it asketh pardon, even for them which shed it. The blood of Abel, was able to profit no man, because it had no such power, as to pay for the sins of others; but the blood of Christ, did cleanse both the heavens, & the earth, and the sea, as the Church doth sing; and drew out such as were detained in the very pits of Limbus, as the Prophet Zachary affirms.  
Without fail, the cry of the blood of Christ, desiring mercy, is a great cry; since it hindered the hearing of that other cry, which was made by the sins of the world, and which demanded vengeance, against the committers thereof. Consider thou, O Virgin, if 
(g) And thou also who art no virgin, consider of it; for it speaks to all the world.  that one only sin of Cain, made such a noise, by ask vengeance; what noise, what cries, what shouting out, do all the sins of all men make, demanding the same, and greater vengeance, in the ears of the justice of God. But yet nevertheless; how loud so ever they cry; incomparably more loud, crieth the blood of Christ, in the ears of the divine mercy, demanding pardon. And it makes, that those others are not heard; & that the noise of our sins may be so little, and so low, as that God may be to them, as if he were deaf. For incomparably more acceptable to God, was the voice of Christ; and of his Passion, and death, which demanded pardon; then all the sins of the whole world, are offensive, demanding vengeance. What dost thou think, that 
(h) The profound silence of Christ our Lord in his sacred passion.  the silence of Christ did procure; and that he made himself as deaf who did not hear, and as a dumb man, who did not open his mouth, when he was accused? Without doubt, since the sins of them, who by their mouth, accused Christ, did make a noise which was full of lies, against him who was not guilty, and when he, in the mean time, would needs hold his peace (who yet, might have answered them, with all justice) it is but due, that the rest of the world, may not be accused of their sins, by the Devils (though of itself, this might be justly done) but that they should be dumb, because they had accused him who was innocent. And that, since he would needs be 
(i) Sic●● mutus, non aperi●●s os suum.  deaf (who yet was so well able to answer) it is but reason, that the divine justice (to which Christ offered himself for us) should also make itself as deaf, though we have done things, which require vengeance.  
Rejoice therefore, O thou spouse of Christ, and let all sinners rejoice (if indeed they be sorry for having sinned, and if they dispose themselves to take the 
(k) Contrition Confession and Satisfaction.  remedies, which are in the Catholic Church.) For God is deaf, towards the punishment of our sins; but hath his ears wide open, towards the hearing of our prayers, with mercy. Fear not thy accusers, nor those outcries (although thou have given cause thereof) since Christ was accused, and by his silence did strike dumb, the clamour of our sins. It was 
(l) Isa. 35.  prophesied, that he would be silent, as the lamb is before the shearer. But 
(m) The great profit which we reap, by the silence that Christ our Lord did use in his sacred Passion.  when most he was silent, and did suffer most in the sight of men; so much greater were the out cries, which he gave to the divine just 〈◊〉, by paying for us. And these out cries were heard as S. Paul 
(n) Hebr. 5.  saith) for his reverence; that is, for his great humility; and for the reverence wherewith he humbled himself to his Father, even to death, and that of the Cross; revearing (in as much as he was man) that superexcellent divine Majesty; and losing his life, for the honour of it. He was heard (I say) by his Father; of whom it was written, He 
(o) Psal. 102.  regarded the prayer of the humble, and despised not their petition. Now who is so humble, as our Blessed Lord, who said, Learn, 
(p) Matt. 11.  of me, for I am me●ke, and humble of hart. And therefore he was heard, as before it was prophesied in his person, Our 
q Psal. 21.  Lord did not remove his face from me; and when I cried out, he heard me. And the same Lord of ours, saith in the Gospel, I give 
(r) joan. 21.  thee thankes, O Father, because thou dost ever hear me.  
Now since the Father doth hear him when he prayeth for thee; and that the obtaining of grace, whereby thou mayst be made just (that so thou mayst be heard by God) did cost him so dear; procure to get it, if thou have it not; and if thou have it, employ it in offering up prayers to God; since to such prayers, his ears are open. And as we must hear our Lord, with the Prophet Samuel, when he saith, Speak 
(s) 1. R●g. ●.  Lord, for thy servant heareth; so doth our Lord say to us, Speak servant, for thy Lord heareth thee. And as we said long before, that our hearing the voice of God, must not be the only hearing of the sound of the words; but to believe them, and to be pleased in them; & to put them in execution; so the ears of our Lord, are opened by the love of Christ, not only to hear what we say (for so also doth he hear the blasphemies which are spoken of him, and which offend him) but our Lord doth hear our petitions, in such sort, as to perform them. And to the end that thou mayst see, how true it is, that our Lord doth hear the deep sighs that we present to him, harken thou to that, which the ●a●●●e Lord saith by 
(t) Isa. 65.  Isaias, Before they call, I will hear them. O blessed be that holding thy peace, O Lord; for both within, and without, didst thou hold thy peace, upon that day of thy Passion. Out wardly, by not cursing, or so much as answering; and inwardly, by not contradicting, but accepting, with great patience, those blows, and cries, and pains, of thy passion. For thereby, thou didst so speak in the ears of God, as that we may be heard even before we speak. Nor is this any great marvel; for 
(u) The inestimable providence and goodness of God, in Christ our Lord.  as much as (we being yet nothing) thou didst make us; and before we could ask thee any thing, thou didst maintain us, both within, and without the womb of our Mother; and before we knew what it was, that might do us good, thou gavest us the adoption of Sons; and the grace of the Holy Ghost in holy Baptism. And before we had been overthrown by sin, thou didst keep us; and when we were fallen, through our own fault, thou didst raise us up; and thou didst seek us when we sought not thee. And (that which is more) before we were borne, thou hadst already died for us; and prepared heaven for us. It is not therefore any wonder that of whom thou hadst so much care, before they had any of thee, thou have it also, in this particular. And that thou dost give us that, many times, whereof thou seest us to have need, without expecting that we should weary ourselves so much as to ask it; since thou didst weary thyself so much, both in ask, and procuring it for us.  
What shall we give thee, O most blessed jesus, for this silence, which thou didst use before them, who did so hate, and hurt thee. And what shall we give thee, for those loud cries so full of love, which thou gavest for us, before thy Father. O 
(x) A devout contemplation.  that it were pleasing to thy infinite goodness, to do us so great a favour, as that we might be so silent towards the offence of thee; and so willing to suffer that which thou wouldst do with us, as if we were so many dead men. And that we were so full of life, towards the uttering of voices in thy praise; that neither we whom thou hast redeemed, nor the heavens, nor the earth, nor that which is under the earth, nor any of that which is in them all, might ever cease with the very extremity of all our strength, and theirs, to sing thy praises with great joy, and to serve thee, with most ardent love.  
Nor dost thou content thyself, O Lord, to open thine ears towards our prayers, so to hear them with attentive speed; but as one that love's another, in all truth of affection, and doth take pleasure to hear him speak, or sing; so thou, O Lord, dost say to the soul, which is redeemed by thy blood, Show 
(y) Can● ● 2.  me thy face, let thy voice sound in mine cares; for thy voice is sweet, & thy face is very fair. What is this, O Lord, which thou sayest? That thou desirest to hear us, and that our voice is sweet. How doth our face seem fair in thine eyes, which we (having defiled with many sins committed by us even whilst thou wert looking on) are a shamed to let thee see? Infallibly it is true, that either we merit much in thy sight, or else thou dost love us much. But 
(z) The true humility which is taught by the doctrine of the holy Catholic Church.  far be it from us, O Lord, far be it from us, that out of thy merciful proceeding, we should draw a reason of being proud. Since that, whereby we please thee, and are acceptable to thee, is thine own grace, which thou didst give us. And besides that, thou dost regale, and thou dost reward thy servants, more abundantly than becomes any merit of theirs. Let glory therefore beg●uen to thee, O Lord, from whom all our good proceedeth; and in whom all our good consisteth; & to us, & in us let confusion be, for our unworthiness and wickedness. Thou art our joy, and thou art that glory, wherein we glory; and this we do not unjustly, but upon great reason. For a high honour it is to be beloved by thee; and so beloved, as that thou wouldst deliver thyself over for our sakes, to the torments of the Cross, from whence all blessings, are derived down upon us.   

CHAP. LXXXVI.  
Of the great love wherewith our Lord doth behold such as are just; and of the much that be desireth to communicate himself to creatures; and to destroy our sins, which we must behold with detestation, that God may look upon them with compassion.  
NOw that thou hast understood the speed, wherewith God heareth the prayers of such as are just; it remaineth for thee to know, the great love, wherewith he beholdeth them; that 
(a) God heareth & seethe our prayers, as he requireth us to look up to him, & to give ear to his holy inspirations.  so he may entirely perform in himself, that of hearing, and seeing, which he commandeth of us. The eyes of our Lord, saith David, are upon the just to deliver them from death; but the face of our Lord is upon the wicked, that he may cast out the memory of them from the earth. Hereby it appears, that our Lord placeth his eyes, upon the just, as the pastor doth upon his sheep, that they may not perish. And so also, doth he place them upon the wicked, to the end that they may not pass, without the punishment which their sins deserve. Two 
(b) What God made and what we make.  things there are in us; one which God made, and that is the creature, consisting of a Body and Soul, with all the good that we have; the other, which ourselves did make, and that is sin. Now if we did not accompany that good which we have of God, by somewhat else which is an evil of our own, there could be nothing in us, which our Lord would behold with the eyes of Anger, but only of Love; since it is a natural thing for any cause, to love the effect of itself. But now, though we have defiled, and destroyed, that, which the beautiful God had made fair in us; yet will he not totally cast us off. Nor can our wickedness, hinder his supereminent goodness; which (for the recovering of that which he made good▪ resolveth to destroy that evil, which ourselves did make. For 
(c) An excellent comparison, set forth with great life of circumstance.  if we see, that this corporal sun, do, with so liberal a hand, impart itself; and goeth as it were inviting men, to receive it, & bestoweth light, and heat, upon all them who give no impediment thereunto; yea & when they do, yet doth it, as it were, even become obstinate in making them, remove the same; and if it meet with any chink, or cranny, how little so ever, it doth by that, convey itself, and fill the whole house full of light; what shall we say of that supreme divine goodness, which, with so great anxiety, as it were, and force of love, doth go circling round about the creatures; that he may bestow himself upon them, and fill them with lively, and divine splendours? What occasions doth he seek of doing good to men? And to many, for some small services, he hath vouchsafed to do no small favours. What entreaties doth he use to them, who depart, that they will return again? What imbracementes doth he give them, when they come back? What seeking of such as are lost? What addressing such as are gone astray? What pardoning of sins, without reproach? What joy in restoring men to salvation? Letting them know, that he more desireth to grant a pardon, than they care to sue it out. And therefore it is, that he saith to sinners, Why 
(d) Ezech. 33.  will you needs dye? Know, that I desire not the death of a sinner, but that he may return, and live. Return to me, and you shall live.  
Our 
(e) Note this excellent consideration.  death consisteth in our departure from God, and therefore to return to him, is to live. Whereunto we are invited by Almighty God, whose principal intention, is not, to lodge the eyes of his wrath upon the work of his hands, which is ourselves; but upon the work of ours, which are our sins. These would God fain destroy, if we did not hinder him; but this we do, when we love our sins; giving them life by our love, which, by being loved, do murder us. And so great is the hunger which that sovereign bounty, hath towards the destruction of our wickedness (to the end that so, his creature may not be destroyed) that 
(f) Let all the Angels praise our Lord, for so infinite goodness.  when soever a man will; and how oft soever he will, and how great soever the sins be which he hath committed; if he will dispose himself to do penance, and to beg pardon of our Lord; for his part, he is ready to receive us. Forgiving that which we have deserved; curing that which we made sick; straightening that which we made crooked; and giving us grace to abhor those things, which formerly were by us beloved. Yea in such sort doth he destroy our wickedness, and divide it from us; that David 
(g) Psal●. 102.  saith, Look what distance there is, between the rising, and setting of the Sun, so far hath he separated our sins from us.  
So that the beginning, and first pace that the eyes of God do make, is not against the man, whom he created; but against the sin, which we committed. And whensoever he looketh upon a man to his destruction; it is then, when the man will not suffer him, to execute his wrath against sin, which he would 
(h) By drawing that soul to penance.  fain destroy. But man would needs continue in sin; & give life to that which destroyed himself, and displeased God. It is therefore but reason, that his death remain alive; and that his life be for ever dead; since he would not open the gate to him, who for love, and with love, both could, and would have murdered his death, and endued him with life.  
But some will say, what remedy shall I meet withal, that God may not behold my sin, to punish; but that he may look upon his creature to save it. S. Augustine 
(i) Harken to the great and good S. Augustine.  doth briefly, and truly answer thus: Let thyself look upon thy sins; that is, do thou consider them, and do penance for them, and God will not see them; but if thou cast them behind thy back, then will God place them, before his face. David did beseech our Lord, to forgive his sins, saying thus: Have 
(k) Psal. 50.  mercy on me, O Lord, according to thy great mercy; and he also said, Turn thy face O Lord from my sins. But what did he allege towards the obtaining of so great a favour? Nothing less, than any service that he had done. For he well knew, that if a servant should commit a treason, against his Lord; his services would not be considered, though he should have served many years before, with diligence. For if he served before, he was obliged so to do; and he brought not his Lord in debt thereby; but his treason is the thing, that must be thought of, which he was bound not to have committed; and therefore by paying that which he did owe before, he came not to ransom himself from that penalty, which afterward he incurred. Neither yet did David offer sacrifices; as well knowing, that God takes no pleasure 
(l) Unless it were accompanied by a penitent & Religious hart; for if it were, it was acceptable to God in the old law, for so himself had ordained.  in the burning of beasts. But he who could find no remedy, either in services that were passed, or in pious external works which then were present, did find it, in an humbled, & contrite hart. And he desired to be pardoned, upon this ensuing reason, For I know my wickedness, and my sin doth ever stand before mine eyes. An admirable power, did God give to this our beholding, and profoundly sighing for our sins; since Gods seeing of them, doth follow, to the end that he may dissolve them. And we converting our eyes with grief, towards that, which we did wickedly commit; he converteth his, towards the salvation, and consolation of him, whom he did create.   

CHAP. LXXXVII.  
Of the many and great benefits which come to men, in that the Eternal Father, doth behold the face of jesus Christ his Son.  
BUT some will say, whence cometh so great force, to our looking, and to our weeping, that so instantly it should draw after it, Gods seeing, and that, so, as to forgive us. It is far from coming, from our looking itself. For the thief, deserveth not to be pardoned the gallows, because he knows that he did ill in stealing; and how much (and yet much more) soever, he lamenteth. But this proceedeth from another sight, which is more favourable; and withal, so full of power, that it is the cause and fountain of all our good. This is that, whereof David 
(a) Psal. 83.  saith, Behold, O God our defendor, behold the face of thy Christ. He twice beseecheth God to behold; to give us thereby to understand, with how much affection, we are to think of this; and how much it importeth us to obtain it. For as the sight of God upon us, doth bring all benedictions to us; so Gods looking upon Christ, doth draw the sight of God to us. Do not think, O Virgin 
(b) How Almighty God cometh to love mankind.  that the gracious, and amorous beams of the eyes of God, descend in a right line upon us, when he receiveth us in●o his grace; or even, when already we are in grace, that they descend upon us, as upon a different thing from Christ. For if so thou think, thou art no better than blind. But know, that first they address themselves to Christ, and from thence, to us, by him, and in him. Nor 
(c) No creature can obtain the least cast of an eye of ●erev, from God but only for the love of Christ our Lord.  will our Lord utter one word, nor cast one countenance of love to any creature of the whole world, if he see it separated from Christ; but for the love of Christ, he so beholdeth all them as to pardon them, who (although they be never so wicked) will behold and lament themselves; & in Christ he also beho●ldeth such persons, for their preservation, and for their increase in the good, which already they have received. Christ being beloved, is the cause that we are received into grace. And if Christ jesus were not, no creature at all, would be acceptable, or beloved in the sight of God, as was said before.  
Know therefore, O Virgin, what necessity thou hast of Christ; and be thou 
(d) All woe will be to such, as are not so.  internally and profoundly grateful to him. For the good which thou hast, came towards thee, by no other means, then by Christ; and in him is it to be conserved to thee, and augmented by the eternal Father. And this is that, which was figured in the beginning of the world, when the just Abel (that Pastor of sheep) did offer a sacrifice to God out of his flock; which sacrifice was accepted, as the Scriptore saith, For our Lord did look on Abel. and his gifts. And this looking on him, doth import, that Abel was grateful to him, and for that, again, his gifts were grateful. And in testimony that so they were, God sent down visible fire, which consumed the sacrifice. Now this is a figure, of our just▪ & sovereign Pastor, who saith himself, I 
(e) joan. 10.  am the good Pastor; and he is also a Priest; & consequently, as S. Paul 
(f) Hebr. 5.  saith, he is to offer gifts, and sacrifices to God. But what can 
(g) Levit. 22. Deut. 22.  he offer, that shall be worthy of him? Certainly not brute beasts; and much less sinful men; for such do rather serve to provoke the wrath of God, them to obtain his mercy. Nor without cause, did God command in the old law, that the beast which was to be offered, should be male, & not female; and of such an age; & neither too little, nor too great; nor blind, nor lame, nor subject to any of those conditions which are there described; to the end that the thing which was to be offered, for the taking away of sin, might be subject to no imperfection, or fault. Now 
(h) The necessity which we were in, that Christ our Lord should be sacrificed for us.  because no man was without sin, this great Priest of ours, had nothing else to offer but himself; making him, that was the Priest, to be also the sacrifice, offering up himself to himself, he being clean, that he might cleanse us, who were defiled; he who was just, to justify us who are sinners; he who was acceptable, and esteemed; to the end that we might be received into favour; Who, in our own respects, were offensive, and unbeloved. And this sacrifice, was of so high value▪ both in regard of the thing itself, and in respect of him who did offer it, (which is all one) that we, who were separated from God like lost sheep, were brought back, all washed, and sanctified, and made worthy to be offered up to God. Not that we had any thing of our own stock, which was fit to please him; but being bedewed by the blood of this Pastor, and being adorned with the beauty of his grace, and justice, which is bestowed upon us for our Lord's sake; and being incorporated to him, we are cleansed from our sins, and we are beheld by God, and made acceptable to him, as a sacrifice offered up, by this high Priest and pastor.  
This did 
(i) 1. Pet. ●.  S. Peter thus express, Christ died once for us, to the end that he might offer us up to God, being mortified in the flesh, and quickened in the spirit. And so it appears, how our Abel doth offer up an oblation out of his flock, which God beheld; because 
(k) Agnus occisus ab origine inu●ds.  first, he had beheld his most dear son. And as there visible fire came down upon the sacrifice, so also did fire come here, upon the day of Pentecost in the form of tongues. And this happened, after Christ ascended up to heaven, where he might appear, to the face of God for us. To the end that we might understand, that from the cast of the countenance of God, upon the face of Christ, which, as it is said 
(l) Hester. ●wor●.  of Hesther, is full of grace, came that fire of the holy Ghost, which burned those gifts, which this great Pastor and Bishop offered up to his Father; and they were his disciples, both such as were then present, and such others as were to follow afterward. And as God promised to Noë, that whensoever it should rain much, he was to look upon the bow, which he placed in the clouds, in token of the league which he made with men, not to destroy the earth any more by water; so, much more, God beholding his Son, being laid upon the Cross (having his arms spread abroad, in the form of a bow) doth take the arrows, which he was about to shoot, out of that other rigorous bow of his; and instead of punishing, he doth embrace us; being more overcome to show us mercy by this strong bow, which is Christ, than he was induced by our sins to punish us.  
And howsoever we went wand'ring away, with our backs turned towards the light, which is God; and that we would not look upon him, but pass our days in the darkness of sin; yet we are brought back by him, upon his shoulders. And because it is 
(m) It is only for the love of Christ, that God beholdeth sinners with mercy.  he, that bringeth us, our Lord God looketh upon us; and he maketh us also look on him. And he hath so particular care of us, that not for so much as any one moment of time, doth he remove his eyes from us, lest other wise we should undo ourselves. Whence dost thou think, did proceed this amorous word, which God did speak to a sinner, thereby to draw him to repentance, I will 
(n) Psalms. 21.  give thee understanding, and will teach thee the way, wherein thou art to walk; and upon thee, will I place mine eyes; but only from that amorous countenance, wherewith God beholdeth jesus Christ, who is the wisdom, which teacheth us the true way, wherein we may walk without stumbling; and the true pastor (as he is man) by whom we are beheld; & who (as he is God) beholdeth us. Removing 
(o) Note here a lively and dear description, of the innumerable ways whereby Almighty ●od showeth mercy toward us, through Christ our Lord.  the dangers that are before us, wherinto he knoweth that we would fall hereafter; holding us fast, against such as do assault us at the present; and delivering us from them, into which by our fault we have fallen; ever thinking of that which importeth us, though ourselves be full of negligence; remembering our good, when we forget his service, watching over us when we sleep; keeping us close to himself, when we would fain be gone; calling us back, when we fly; giving us imbracementes when we return; being ever the last, in breaking of friendship; and the first who begs the renewing of it, though he were the person offended; and carrying, in all, and throughout all, such a watchful, & amorous eye over us, as ordaineth all things for our good. What shall we say, or what shall we do, for so great favours, but give thankes to this true Pastor? who, to the end that his sheep might not be estranged from the eyes of God; did offer his own face to so many affronts. That his Father seeing him so afflicted, and yet without all fault; might behold such as indeed were faulty, with the eyes of mercy. And to the end, that we might carry this word, engraven both in our hearts, and upon our tongues, Look. O Lord, upon the face of thy Christ. Knowing well, by great experience, that God doth much better, both hear, and see, and incline his care to us, than we do to him.   

CHAP. LXXXVIII.  
How it is to be understood that Christ is our justice; lest otherwise we should fall into some error, by conceaning, that just persons have not a distinct justice, from that, whereby jesus Christ is inst.  
SO much 
(a) I beseech the Protestát reader upon my knees that he will read this following discourse, without passion.  is the cockle which our enemy hath sowed in their hearts, who will believe him; that he induceth them, to draw perverse opinions, out of the words of holy Scripture, which speak of this most sweet mystery, of jesus Christ our Lord; and of the benefits, which we possess by him, and in him. Whereof I thought it fit to advertise thee, that so thou mightest be free from danger. Do not thou conceive, that because Christ is called our justice; or because it is said, That 
(b) Ephes. 2.  we are made acceptable to God, in him, or in fine, by such other words as these; that therefore I say, they who are in the state of grace, have not a justice in them which is theirs; whereby they become just & acceptable to God; and which is distinct, from that, whereby jesus Christ our Lord, is just. For to believe otherwise, were to embrace a very grievous error; which 
(c) The erroneous opinion of impu●tiue justice, doth extremely derogate, from the great, and tender love of God to man, in Christ our Lord.  proceedeth from the want of knowing the love, which jesus Christ doth bear, to such, as are in the state of grace. Whom his bowels of mercy, and love, would not permit; that, whyleft himself was just, and full of all good things, he should say to such as he justified, Content yourselves with this, that I abound with these good things, and esteem them for your own as they are in me; although in yourselves, you remain unjust, impure, and naked.  
There 
(d) Think seriouly of this point.  is no head, which would hold such language as this, to his living members nor one Spouse to another, if he should dear love her; and much less, will that celestial Spouse say so; who is given for a pattern to the Spouses of this world; that after his resemblance, they may treat and love their fellow-spouses. You men, saith 
(e) Ephes. 5.  S. Paul, love your wines as Christ loved his Church, who gave himself over for it, to sanctify it and to cleanse it, by Baptism, and by the word of life. If then he sanctify, and wash, and cleanse it; and that with his own blood (which is the thing, that giveth power to the Sacraments, to cleanse souls, by that grace of his, which they impart,) how can that soul, remain unjust, and filthy, which is washed, and cleansed, by a thing of so extreme efficacy. Now this cleanness, God did promise, that he would give, in the time of his Messiah, when he said, I will pour forth clean water upon you, and you shall be cleansed from all your filth. And our Lord, in the last supper, did testify; That eleven of his disciples were clean; and not after an ordinary manner, but that they were wholly clean. For the venial faults which are caused in the soul by some inordinate affections (which stick like dust unto our feet) are removed by help of the Sacraments; and their good disposition that receive them (as corporal feet) are washed by material water; as our Lord then did use it; washing both without, and within, and leaving them clean, from all sin, according to this testimony of 
(f) ●. Io●●. 1.  S. john, The blood of jesus Christ doth cleanse us from all sin.  
This blood was called by the Prophet 
(g) Mich. 7.  Micheas (long before it was shed) the sea, wherein all our sins are drowned. And he said, God will shoot off all our sins, into the bottom of the sea. Now if these, and many other places of Scripture, do give testimony, that a man is pardoned, and cleansed from all sin; who is there, that will presume to say, That a man doth never come to be cleansed from it. For to say, that sin remaineth in a man, which really, and truly shallbe sinne; and that yet, for the love of jesus Christ our Lord, the pain which is due to that sin, should be released to him; is no 
(h) I beseech our Lord that the truth of this discourse, may sin he as deeply into thy hart, as there is cause.  such discourse, as will serve, either towards the verifying of the Scriptures, or for the doing of jesus Christ sufficient honour. For since the pain which is due to sin, is a less evil to any man, than the guilt of the same sin, & the injustice, and deformity which is caused thereby; it cannot be said, That Christ doth save his people from their sins, if by his merit he only obtain, that they may not be imputed to them, for their punishment; unless first he take the guilt away; by the gift of his grace; nor yet that he obtaineth purity, and piety for men, that so detesting sin, they may keep the law of God. And if the doctrine of the holy Scripture be well observed, it willbe found, that when the pardon of ●inne is granted, there is given with all, a newness of life; and a clean hart, as if it were newly created, as David did desire, according to that which it was 
(i) Isa. 50. ●ge●h. 11.  prophesied that it should be, I will give you a new hart, and I will place a new spirit, in the midst of you. And I will take away from you that hart of stone; and I will give you a hart of flesh; and I will place my spirit in the midst of you; and I will make, that you shall walk in my commandments, and that you shall keep and work my judgements.  
This doth God promise, to such as formerly he had told, that he would cleanse them, from all their filth. And afterward he saith, I I will save you from them all. To 
(k) Be attentive.  give us clearly thereby to understand, That the saving us from our sins, is not only to free us from the pain; but to impart an inward cleanness; and such a hart, and such a grace, and such a spirit, as may have power, to enable us, to keep the commandments of God. S. john 
(l) Apec. 3.  affirmeth, that our Lord saith; I stand at the gate, and I knock; if any man open to me, I will enter into him; and I will sup with him, and he with me Isay 
(m) Isa. 55.  inviteth such as are hungry, in the behalf of God, that they will eat, and such as are thirsty, that they will drink. Our Lord saith by the mouth of 
(n) 2. Cor. 6.  S. Paul, Get you out from the midst of the wicked, and do not so much as touch any thing that is unclean; and I will receive you, & I wil●e a Father to you, and you shallbe my Sons, & my daughters. By which places, and many others, it doth evidently appear, that the benefits which are imparted to us, by justification, are more, and better, than Gods not imputing to us that punishment, which is due to sin. Since withal, he giveth us his grace, and cleanness of hart, and virtues; and infuseth the spirit of our Lord, whereby we may keep his law; and so, that (under the title of being his children, and of exercising ourselves in good works,) we may eternally enjoy him. And because Christ did purchase these blessings for us, together with the pardon of the pain; he may well be proclaimed, with a full mouth, to be the Saviour of us, from our sin; and 
(o) We are infinitely more bound to God, for freeing our souls from sin, then if he had only forg●uen us the punishment thereof.  that much more, for the former respect, then for the later. Because, in virtue of that former, he freeth us from the guilt, and bringeth us to a detestation of sin; and obtaineth for us a kind of participation of God, at the present; and a good title, for our eternally possessing him in heaven. Whereby, he delivereth us from a greater mischief, and obtaineth blessings for us of greater weight, then would have been, if he had but freed us only, from any payn● whatsoever.   

CHAP. LXXXIX.  
That sin doth not remain in just Persons; but that the guilt of sin, is destroyed in them; and that they are clean, and acceptable to God.  
IS it possible, that the blindness of some, can arrive so fare, as to think, that the favour of Christ jesus, reacheth to this; that from them, in whom they say, that sin itself, doth still remain, yet not only the punishment is removed; but that also (for as much, as they say, they are incorporated into jesus Christ, (who is so beloved by his Father) they are beloved, and are asceptable, and clean, because Christ is so? Well howsoever it may seem to them, that it is to honour jesus Christ, to 
(a) Behold the pleasing mask of this errors but look on a little, & you shall see it, taken off.  think so higly of the love, which his Father beareth him; as that it ●uercometh the detestation which he carrieth to those persons, in whom sin remains; yet such honour as this, is wholly contrary to true honour, and to the truth of holy Scripture. It 
(*) Note.  would certainly be no honour, for a judge, that he should for bear to punish, or that he should favour wicked persons, because they dwell with his Son. For it would appear thereby, both that such a Son, were no perfect lover of virtue, in that he so lou●d wicked ●●ruants; and that the Pather, were no lover of justice, since he tolerated and loved them, whom he ought to punish, without any partial respect.  
They who are to be the acceptable seruant● of Christ our Lord, must not have the guilt of mortal sin, in their hearts; since he is the head which giveth the influx into them (as into living members) of his spirit, and grace; whereby, they lead a life, estranged from sin, and like to his. For a horrible corporal Monster, would that be; which should have the head of a man, and the body of a brute beast. And 
(b) They make our Lord a kind of monster, who ma●● his living members unclean & sinful.  so would it be a kind of spiritual monster, that under a head, which were just, and pure, and full of virtues, there should be living members, which yet were so very contrary to it. The branches are fresh, and full of fruit, when they live in the vine. And by this comparison, our Lord was pleased, that we should understand, that the members, which are incorporated to him by grace, are like those others; enjoying benefits of their own, which they receive from him, and by him; that so it may be accomplished, which S. Paul 
(c) Rom. 8.  saith, That it is ordained by God, that they, who are to be saved, should be conform to the image of his Son. But how can there now, be a resemblance between that head, which ever kept the commandments of his Father; and those members, which though, they may be pardoned, 
(d) By imputation only as the Protestants say; & not by any inherent justice.  and justified, are still breaking, with a perfect breach, the first, and the ninth commandment of God. Nor is there any participation, between goodness & wickedness; nor between Christ, and such as break the commaundments of his Father. For as much as himself did preach, That not every one, who should call him, Lord, Lord, should enter into the Kingdom of heaven, but he that would do the will of his Father. And so far off is it from truth, that the favour of Christ is to be thus understood, That they who break the commaundments, should be in the grace either of God, or of him; as that our Lord himself said, If 
(c) jean. 15.  you keep my commaundments, you shall remain in my love, as I have kept the commandments of my Father, and do remain in his love.  
Now who is he, that will hope, that whilst he breaks the commaundments, he is believed by the Father, in respect of jesus Christ; since Christ, by keeping those commaundments, doth remain in the love of his Father. 
(f) But Protestant's would fain make themselues believe, that there were no necessity of keeping the commandments, and yet forsooth, that God and they did love one another, very heartily.  Without doubt, the slave shall not be loved, but by the same way, that the Son was loved; nor will God embrace with his grace, and love, but such as shall keep the commaundments, as hath evidently been already showed. And (to the end that no man may be deceived in this,) when he had formerly said, Be 
(g) joan. 15.  you in me, and I willbe in you; he added afterward, Be you, in my love. And to declare what it was, to be in him, and in his love, he said, If you shallbe in me, and my words be in you, whatsoever thing you would obtain, you shall ask, and it shallbe given you. So that whosoever disobayeth his words, must not think that he is in his love; nor that he is incorporated into his body, as a living member. For this sentence of holy Scripture standeth fast, The 
(h) Sap. 4.  wicked man, and his wickedness, is abhorred by God. And to declare how they who are his, are not to be abhorred, but even, in themselves, to be loved; he said to his disciples, I say not now, that I will pray to the Father for you; for 
(i) The eternal Father doth not only pardon us for the love of Christ; but when we are justified he doth love our very selves.  the Father himself doth love you, because you have loved, and have believed, that I came from him. As if he had said, A 
(k) joan. 14. & 16.  while since, I said, I will pray to the Father; and he will give you another comforter; but do not you conceive, that I will so pray for you, as in the world a man desires his friend sometyms, to bestow somewhat upon some others, to whom that friend is not a friend; & so that which he giveth them, is only because he loveth the man much, that intreateth him; and those others, are as far from being beloved, and accepted, as they were before. But here it is not so; For the Father loveth you, in regard that you have loved, and believed me; and you are pleasing to him; and you have leave (as people which is beloved, by his love of yourselves; and which enjoyeth grace, and justice, which is your own) to appear in his high presence, and to ask all that, whereof you have need, in my name. And that, which I ask of him, for you, is, as for people that is beloved; and to which the Father, doth impart his blesing; both because I desire them, and because I desire them for you.  
Such are they, whom jesus Christ doth carry incorporated with himself, as living members; and for whom he obtained grace, whereby they might be pleasing to the Father, when they had it not; and after it was obtained that they might bring forth works, which 
(l) All this originally by the only goodness and promise of God & through the meri●s of Christ our Lord  carry a condignity to the deserving of eternal life; as a just reward of such services, and as an inheritance duly derived upon sons. And if it seem a thing disproportionable to the baseness and weakness of mankind, to do a thing which carrieth a proportion of merit to the sublimity, and eternity of that heavenly kingdom; 
(m) Note, and be no longer scandalised at thine own conceits; for the Catholic doctrine, being rightly understood, will give thee no cause.  thou art not here, to look upon a man, as of himself; but as being honoured, and accompanied with that celestial grace, which is infused to his soul; and so made 
(n) These are great words; but it was the holy Ghost which spoke them.  partaker of the divine nature, as S Peter 
(o) 2. Pet. 1.  saith. And do thou consider him, as a living member of jesus Christ our Lord; which being incorporated to him doth live, and work, by that spiritual inffluxe, which cometh from him, and whereby he doth partake his merits. Now 
(p) Note.  these things are so high, as that they carry an equality with those other things, which are hoped for; and they are sufficient, to enable us to say with truth, That such as live so, do fulfil the law of God, and do that, which S. Paul required of the 
(q) Col 1.  Colossians, and the 
(r) I h●s●. 1.  Thessalonians, when he advised them, To live worthy of God. Of 
(s) Note this inference.  whom, he would never have expected the discharge of so that by the means aforesaid, it might be performed; and that it was more the work of God, then of men. For instantly, the same Apostle giveth thanks to God; For making them worthy of the portion of the Saints, in light. And what kind of portion this is, the Prophet Hieremy 
(t) Thre●●.  declareth saying, My portion is our Lord; and therefore I will hope for him. And David saith of God, Thou art my portion for ever. Of this portion he is worthy, who doth 
(n) Et facere, & pati magn, Christianis est.  accomplish the law of God, by those works aforesaid; and who is found faithful, in those trials that God doth send him; as it is written, Our Lord did try them, and he found them worthy of himself. And both for these, and those, it is also written, That God will give them, the hire of the labours, of his Saints.   

CHAP. XC.  
That the granting, that there is perfect cleanness from sin, in such as are just, by the merits of Christ jesus, doth not only not diminish his honour, but much more declare it.  
LET no 
(a) A wise & comfortable, and well grounded discourse.  man fear, to attribute the height of spiritual honour, and the abundance of spiritual riches, and perfect cleanness from sin, to them, whom the heavenly Father doth justify, by the merits of jesus Christ our Lord. Let no man think, that the qualifying of such persons so, doth put the honour of the same Lord, to any prejudice. For since all that which they have, descendeth upon them by his means, not only doth not their being so full of dignity dishonour him; but it doth publish, & magnify his honour. Since it is evident, that how much more just, and more beautiful they are, of so much more value do the merits of him, plainly appear to be, who purchased so great a blessing for them, which of themselves, they neither had, nor could procure. The Scripture saith, That 
(b) Th●en. 14.  where the manger is full the strength of the Ox is made apparent; & the reason is, because by his labour, he filled the same full of meat. And S. Paul 
(c) 1. Thes. 2.  saith, to some whom he had helped forward, by his doctrine, and by his labours, That they were his honour, & his crown, in the sight of our Lord. And then, how much more, will they be the crown of our Lord jesus himself? They, who by him are drawn to the honour, of being his sons; and to be full of treasures, and blessings; which honour is so much the more, as those blessings are the greater.  
Our 
(d) Our adversarves make him such a one; when they conceive that he alloweth not that the Saints should be honoured by our invocations whilst yet themselves do give the same honour to sinful men.  Lord, is not like some persons, who are in pain, or, at least, not greatly pleased with the honour, or virtue of their servants▪ as conceiving that it doth obscure their own; or like certain vain women, who fly from being attended by fair servants, lest so the flower of their own beauty should be blasted. But make thou no doubt; but that jesus Christ our Lord, hath a certain kind of Charity, which exceedeth all humane conceit, as S. Paul saith; in 
(e) In inf●●itev●n chating of God.  esteeming our good, as his own; and to the end that we might be made rich in graces, he left his most worthy life, upon the Cross. The natural son he is of God, and we are sons adopted through him; and he being the only son, did exalt us to the title of brother hood; giving us his God, for our God; and his Father., for our Father, as himself said. I 
(f) joan. ●0.  ascend to my Father, and to your Father; to my God, and to your God. And so, as 
(g) joan. ●.  S. john saith, (speaking of the same Lord) we saw the glory of him, as the glory, of the only begotten son. And he saith also of him, That he is full of grace, & truth. Therefore the honour, and spiritual riches, of these adopted sons, must be such, as becometh the sons of a Father, who is God. And if grace, and truth, were made by jesus Christ, as S. john 
(h) joan. 1.  saith, it was not made, that it might remain alone in him; but that it might be derived down upon us; and that we might take some part of his fullness; and this, in such abundance, that S. Paul 
(i) 2. Cor. 9  calleth it a gift, which as now we are, cannot be related by us. And to the end that we may know, the riches of that inheritance, which in his company we may hope to enjoy; the same S. Paul 
(k) Ephes.  beseecheth God, To give him the spirit of wisdom, and of revelation; because that blessing, is greater, than our reason, is able to reach unto.  
Glory, and grace, and thankes, be to thee O Lord for ever; who so hast honoured, and enriched us with present gifts; and hast comforted us, with the hope, of being the heirs of God, together with thyself; and who didst carry so great love to us, as that it wrought better with thee, than it did with 
(l) job. 41.  job; That thou mightst not eate thy bit of bread alone, but that the orphan also, might take part thereof. And as in thee, there was the love of a Father, and that no barren love, but fruitful of many blessings; so thou O Lord, being pleased to make us thy companions herein, didst pray 
(m) joan. 17.  the Father, in this manner; That 
(n) If this be well penetrated, enough is said in few words.  the love▪ wherewith thou hast loved me, may be in them; and with this love, those other blessings, whereof, one, did (both for himself, and for those others, who were to enjoy them) speak after this manner, Rejoicing, I will rejoice in our Lord; and my soul shall joy in God. For he hath clad me with the robes of salvation, and he hath hemmed me in with a garment of justice; as the man who is a spouse, is honoured by wearing of a crown; and as the spouse, who is a woman, may be adorned, with curious, and rich dress.  
Which 
(o) Read here the true state of this question, between Catholics and Protestants.  Confession, with such others as are made in the holy Scripture, of those benefits, which come to us, by jesus Christ, doth certainly, ascribe more honour to him, then, That neither the virtue of his blood; nor of his grace; nor the use of his Sacraments; nor the infusion of the holy Ghost; nor the incorporating a man to Christ himself; are sufficient to deliver him from sin; but only, that he may not be condemned for it. What 
(p) An opinion most injurious to Almighty God.  is this but to think wickedly of God the Father? Who (promising together with his only son) to send an entiere remedy against sin; and, that sin, in his time, was to be brought to an end) doth not yet perform what he promised▪ Since, although his Son be come, yet sin remaineth even in very them, who participate with the same Son of his. How then can that word be accomplshed, which saith, I 
(q) Ezech. 36.  will pour clean waters upon you; and you shallbe cleansed, from all your filth; if yet indeed, they cleanse me not; but that they cast a clean mantle over me, by saying, That the justice, and purity of jesus Christ our Lord, is imputed to me, as mine own. Now this is rather, to cover my uncleanness, then to take it away. And he that affirmeth this untruth, doth consequently deny, jesus Christ our Lord 
(r) An opinion most dishonourable to christ our Lord; for it alloweth him, to be but a Saviour by halves.  to be the messias, who was promised in the law; and he must therefore expect an other, who may deliver him, not only from the condemnation due to sin, but from the sin also itself. Since it is clear, that he who should deliver us from both, were to be a better Saviour, than he that were to do it but from one. To these huge and headlong precipices, doth the blindness of pride conduct such persons, as are governed by it.   

CAAP. XCI.  
How some passages of holy Scripture are to be understood; wherein it is said, that Christ jesus is our justice; and such other propositions as that is, for the better declaration of the precedent Chapters.  
THE 
(*) Ho prosecuteth the same discourse, in excellent manner, and it convinceth.  manner which the holy Scripture holdeth, in saying that Christ is made unto us, Wisdom, 
(a) 1. Cor. 1.  justice, Sanctification, and Redemption, should not give, any body occasion to think, that just men have not a justice in them, which is their own. For if we be only just, because Christ is just; and not for the justice which is in us; as well may we say, that there is no wisdom in us, whereby we are wise; neither yet any sanctification, or redemption. S. john 
(b) 1. Io. 2.  saith, That the unction of the holy Ghost, which teacheth us concerning all things, is in the Just. S. Paul 
(c) 1. Cor. ●.  saith, you are sanctified. And S. Peter 
(d) 1. Pet. 1.  saith, you are redeemed from your vain conversation. Now 
(e) He doth evidently show, & at large, by many places of Scripture, that the Protestant interpretation of this, concerning justification, is not only untrue, but most absurd.  for as much as Christ was not redeemed, (as having not committed sin) this redemption is to be in us; whereby we are said to be redeemed, notwithstanding that the Scripture affirmeth, that to us, Christ is made redemption. For in this, and those other manners of speech, the thing which it would say is this, That th●se things, are given us by his merit. The Apostle 
(i) Cole ● 3.  saith, That Christ is our life▪ but it will not follow hereupon that just persons do not live, in respect that our Lord saith, he that eateth me, l●ueth by me. Nor should he have the reason of a man, who, because he might hear it said, That God is the beauty of the Rose, or the strength of the Lion, or the like; would therefore deny, that these creatures have a kind of beauty, or strength, which is distinct, from the strength, or beauty of God. The holy 
(g) Deut. 30.  Scripture saith, God is thy life, and the length of thy days; which manner of speech doth but employ, that God is the efficient cause of these things, and he that giveth them to us.  
Neither yet, must error take away encouragement from this other speech of holy Scripture, That we are made the justice of God, in jesus Christ; and, that the Father made us acceptable to himself in his beloved senne; and the like. For this manner of speech, is but to make us know (as was said before) the mystery of Christ his being the head; and that, just persons, are his living members who rely upon him; to the end that the good which he bestowed upon them, may both be conserved, and increased. For if, by such manner of speech, we would understand, that just persons had these good things in them, no otherwise then because Christ jesus hath them, what could we answer to what S. Paul 
(h) Rom. 3.  saith, That just persons, are justified, by the redemption which is, in Christ jesus; whilst yet, as he was in no captivity, so could not he be capable of redemption; and therefore, it must be in them who are justified, although it be procured for them, by our Lord. The same Apostle 
(i) Rom. 8.  saith, Who shall separate us, from the love of God, which is in Christ jesus; but it followeth not upon this, that the love of God is not in us, and even deeply in us; since, he saith elsewhere, That 
(k) Rom. 5.  the love of God is poured into our hearts, by the holy Ghost, which is given us. The same manner of speech, doth he also hold, when he saith, of natural blessings, That 
(l) Act. 17.  in God, we live, and move, and have our being. Yet will no man say, That we have no being, or life, or distinct operations, from them of God. The Scripture useth this manner of speech, to make us know, that neither we have that blessing of ourselves; nor yet that in ourselves we can conserve it, & sometimes the Apostle saith, That 
(m) 1. Cor. 2.  those blessings are not ours; and that we do not obtain them for ourselves; as where our Lord saith to his disciples; You 
(n) joan. 15.  chose not me, but I chose you. And in another place he saith, It 
(o) Matt. 10.  is not you that speak, but the spirit of your Father, speaketh in you. And lest any body might understand by this, that a man were not able to work● well, and with liberty, the Scripture saith, in other places, That 
(p) Ezech. 30.  man, doth perform such a good work, without making mention of any thing which therein, is done by God. I (saith God, by 
(q) Ezech. 1●.  Ezechiel) will give you a new hart; & the same Prophet saith, Make to yourselves, a new hart. S. Paul 
(r) Rom. 9  saith in one place, It is neither he that willeth, nor he that runneth. And yet elsewhere he saith again, I (
(s) 1. Cor. 9  will, that which is good; and I run, & not as to any thing uncertain. And the like he saith, often elsewhere, to give us thereby to understand, That 
(t) The true Catholic doctrine concerning this point, is here summed up, into one sentence.  the good which we have, we have of God; & that both God & man, do concur to the accomplishment of a good work; but yet so, as that the glory both of the one, and the other, is due to God; since all that which is good doth come from him. And by the same manner of speech, our Lord expressed himself, when he said, My 
(u) joan. 7.  doctrine is not mine, but his that sent me. And so he might have said, My works are not mine; my justice is not mine; but of him that sent me. And he that by this manner of speech, should infer, that our Lord had not justice, or doctrine, or other blessings in himself, would be easily discerned, to be in a gross, and wicked error. His saying, My doctrine is not mine, doth but affirm thus much, I have it not of myself, but of my Father; and so, by the like words, it ought not to be inferred, That just persons, have no justice in them, which is their own. And with this agreeth that, which is said in the 
(x) Sess ●de justif.  Council of Trent, That the justice is ours because we are justified by it, whilst it is in our souls, as in a subject. And that which our Lord saith, both here, and elsewhere also, by that speech of his, The word which you have heard, is not mine, doth also agree with that which hath here been said; because howsoever justice is in us, yet have we it not, of ourselves; but it is imparted, by the hand of God; and therefore it is said to be the justice of God.   

CHAP. XCII.  
That we must fly fast from pride, which is wont to grow up apace, by occasion of good works; considering the much, which is merited by them; and of a particular instruction which Christ hath given us, whereby we may profit against this tentation.  
THERE 
(a) It it a good thing to know a truth, which it doth import us to know; but it is better if we know how to use it well.  is a great deal of difference, between the knowing of a Truth, and the knowing how to use it rightly; for the first, without the later, will not only profit nothing, but do hurt. For as S Paul saith, He that thinketh he knoweth somewhat, may perhaps not know it, as he ought. And this he said, because some Christians knew, that the thing which was sacrificed up to Idols, might as well be eaten, as that which was not sacrificed; but they served themselves ill of that knowledge, because they did eat thereof, in the presence of such, as were scandalised thereat. All 
(b) The end that the Author had, in making this discourie.  this have I said to thee, to the end that thou mayst not content thyself with knowing this Truth, That such as are in the grace of our Lord, are just, and acceptable, by that grace, and justice which is in them; and that the value of their good works is so high, as to deserve, that this grace should be augmented in them, and that glory also should be imparted to them; but that thou mayst also procure to lodge this truth in his true place. For men there are, who use it ill, more or less; the former running hazard of being proud, and the later of pusillanimity, and sloth.  
Many 
(c) It is often, more easy to come to penance, from sin, then for men of virtue, to maintain themselves in humility.  have I seen, who by the goodness of God became free, in a short time, from great miseries, wherein they had remained a long time; and the same men, have not been free in many years, from those dangers, which presented themselves by occasion of their good works. Remember that which David 
(d) Psalm. 139.  said, That wicked persons, did spread a snare for him near his way; yea and that also they did spread it, in the very way. For not only do our enemies pretend to draw us out of the good way, by inciting us to do ill; but even in the very way itself of good works, they procure to do us mischief; provoking us, not to use the good, as we ought. And so that cometh to be verified upon us, which the 
(c) Eccles. 5.  Wise man saith, Another mischief have I seen, under the sun; Great riches, heaped up, in prejudice of the owner. For it were better for a man, not to have a thing, than not to use it as he ought.  
To these men it happens, that seeing the good works which they do, and hearing talk of the much which they merit by them; their heads run round, with the vanity, and conceited delight thereof, 
(f) Consideration, which may seru● for the preventing of pride; or at least for the curing of it.  without considering the many faults, which in those very works they commit; and without acknowledging them to come from the mercy of God, as indeed they do; and without procuring to pass further on, like people of a little, and empty hart, which is satisfied with small matters. Whereas on the other side, it is reason, as S. Bernard saith; That we should not be negligent, whilst we consider those things which God doth in us; but solicitous, to obtain the much, which yet is wanting to us. Some others again there are so blind, (through an ignorant kind of Pride) as that, how soever 
(g) This seemeth not so impossible, as indeed it is true.  their tongue be saying somewhat else, yet their hart doth really believe, that God is bound to give them all such benefits for their merits, (without considering, that even they, are given them by the grace of God) as they shall desire, or may hope for, at his hands. And this they expect under such a title of more justice, as that if he deny them any thing, they are complaining in their hearts; and do hold themselves aggrieved; why lest they forsooth serving him so well, he doth them not justice, by denying them any thing.  
Let not this wicked pride seize on thee; for 
(h) How God abhorreth Pride.  it is now long since God complaineth of it by Isay 
(i) Isa. 58.  saying, They demand the judgements of justice at my hands; and they come to God and say, Why have we fasted: and yet thou hast not behold us; we have humbled our souls, and thou hast not appreoved it. But, to the end that this so dangerous poison, may not infuse itself into thy soul, (with others, which do also flow from thence) thou art to lay hold, upon that excellent doctrine, which our Lord Christ jesus delivered in S. Luke, after this manner. Which of you, having a servant who goeth to blow & feeds the cattles; and yourself coming from the field you say instantly to your servant, Go thy ways, and take thine ease; and doth not rather say, Go dress my supper, and make thyself ready, to come and serve me, till I have eaten and drunk; and then, thou also, shalt eate, and drink? Doth peradventure that master, stand thanking of his servant, for doing those things, which he commanded? I think not. Well then, let it be so in your case; and when you have performed all those things, which are enjoined, say, We are unprofitable servants, and we did but that, which we were obliged to. From these words thou art to fetch a knowledge, of how profitable a consideration it is, for a Christian to hold himself, the slave of God; since our Lord, commandeth us so to call ourselves. And yet this must not be done, with that kind of hart, wherewith the slave useth to serve, which is a hart of fear, and not of love. For as S. Paul 
(k) Rom. 8.  saith, You did not again receive the spirit of servitude in fear, but you received the spirit of adoption, of the sons of God, wherein you cry out to God & say, Father Father. For, as S. Augustine saith, the difference between the old law, and the Gospel, in a word, is that, which is between fear, and love. Leaving therefore a part, 
(l) To serve God; for fear, is less good; to do it for love is excellent.  this spirit of servility, (because it belongeth not, so properly, to the sons of God) and the spirit also of 
(m) He speaketh here of filial fear.  fear, (as less perfect though it be not evil) since it is the gift of God to fear him, even for the punishments which he inflicteth, do thou understand by the name of servant, a person who is subject to God, by more strong and just obligation, than any slave can be to his Lord, how dear soever he have cost him. And 
(n) A faithful and loving servant, well described.  looking ever upon this, whatsoever he doth well, either within himself, or exteriorly, he will do it for the glory, and to give gust to God; as a true-harted slave, will give a just account unto his Lord, of whatsoever he is able to gain. So also, will he forbear to be slack, or sluggish, in serving him, upon the present day; notwithstanding that he had served many years before. Nor will he hold himself disobliged, from the doing of one service, in respect that he hath done another. But, as the holy 
(o) Luc. 17.  Gospel saith, he carrieth a continual hunger, and thirst, after justice. For he esteemeth all to be little, considering both the much that he hath received; and which the Lord, in whose service he is, hath merited. By this means, doth he accomplish that, which S. Paul 
(p) Philip. ●.  saith of himself, That forgetting those things which were passed, he gave himself new spirits: towards the pursuit of that, which was then▪ to come. He doth also know, that from those things which he is able to do, how great so ever they may be, no profit accreweth unto God; nor is God obliged to esteem that, which he doth, if the works be considered, as growing from our natural power, and strength; since a man is not able to pay, even what he oweth. And therefore doth the holy 
(q) Luc. 17.  Gospel say, When you have done all those things which you have been commanded, say, We are unprofitable servants; and we did but that, which we were bound to do. I say 
(r) How the best man is indeed an unprofitable servant; and in what sense again he is not so.  unprofitable, in respect of God; but for as much as concerneth themselves, they gain life eternal; as shallbe showed in the next Chapter. And in this sort, understanding the name of slave, thou wilt find it to be a name of humility, of obedience, of diligence, and of love. And this feeling thereof, had the sacred Virgin Mary; when, being taught by the Holy Ghost, she 
(s) The unspeakable humility of the incomprehensible virgin Mary the B. Mother of God.  answered, Behold 
(t) Luc. 1.  here is the slave of our Lord; let that be fulfilled in me, which is agreeable to his word. She confesseth her own baseness; she offereth up her love and service, with a liberal hart; without ascribing any thing unto herself, by way of any other honour, or interest, then only, in being careful, to serve as a slave, in that, which our Lord was commanding her, for his glory. All this did she feel within, and this did she outwardly express, by delivering herself in the name of slave. S. Paul doth call himself, and prise himself by this name, when he 
(u) Rom. 1.  saith, Paul, the slave of jesus Christ. And, in a word, so are all they, who serve God, to acknowledge themselves; whether they be high, or low; unless they be content, that even the service which they are doing, prove to be of more prejudice, than advantage to them.  
Procure therefore to profit by this truth; and thou shalt find a powerful remedy against the danger, which groweth by occasion of good works; not 
(x) There is no danger in good works; but in the vanity of man's hart who doth them.  from the works themselves, but by the imperfection of such as do them. And use thou to say, both with thy mouth, and with thy hart, very often, I am 
(y) A just and true acknowledgement which ought to be made by the hart and tongue of all true Christians.  the slave of God; and I am so, because God, is that which he is; and for a thousand millions of benefits, which I have received from his hand. And how much soever I might do for him, I should never be able to pay the least of those paces, which he, being made man, did make for me; nor the least of those torments which he endured for me; nor the least sin which he hath pardoned; nor any other, which he hath prevented; nor any good purpose which he hath given me, towards his service; nor one day of heaven, which I expect hereafter; and, as 
(z) Gen. 31.  jacob affirmed, I am less, than any of the mercies of God. And if our Lord do say, that they who do all that which they are commanded, are yet to humble themselves; and affirm, that 
(a) Luc. 17.  they are unprofitable servants, & that they did but that which they were bound to do; how much more then, am I to humble myself; since I fall into so many faults, by ignorance, by weakness, or by malice. A slave I am, and a wicked slave; and I serve not God, so much as I am able; and much less, as much as I own him. And if he had cast his eye upon that which I have deserved of him; a long time is past, since he would have thrown me into hell, for the sins which I have committed, and for many other also, into which he might justly have permitted me to fall.  
Let this be therefore, the feeling which thou hast of thyself; let this be the place wherein thou mayst put thyself; since this is that, which, for thy part, thou dost deserve. And let thy care be, to serve our Lord, the best thou canst, without reflecting greatly upon how much it is; and without conceiving that God is bound to thank thee for it; or that thou art able, as job 
(b) job. ●.  saith, To answer him one for a thousand, of what thou oughtest him. And when thou hearest men speak of the much, that good works deserve; let not thy hart grow vain upon it; but say, It is thy mercy O Lord thankes be given to thee; who hast imparted such dignity, to our unworthy services. And by such means as this, be thou ever sure to remain, in thy true place, of being a negligent, & unworthy slave.   

CHAP. CXIII.  
That a man being humbled and abased by the contents of the last Chapter, may enjoy that greatness which our Lord vouchsafeth to impart, to the works of such as are just, with confidence, and gratitude.  
THY soul being thus secured, from the aforesaid dangers, by this consideration, which our Lord doth teach us, thou mayst securely enjoy the greatness, and dignity, which he giveth to such, as are his, and thou art to bless him, in regard that, even to such as naturally are but slaves, he infuseth his grace, whereby they are made the adopted sons of God; and if sons, they are heirs together with Christ, as S. Paul 
(a) Rom. 8.  saith. Now because it is reason, that such as are received for the sons of God, should live, and work, according to the condition of the Father; our Lord gives them the Holy Ghost, and many gifts, and virtues, whereby they may serve him, and perform his law, and give him gust. And they, who for any services which they could do, how great soever they were (being considered in themselves) did not pass above the roof of their own houses, have now drunk deeply of the water of grace. And 
(b) How grace doth dignify our works & by what means this grows.  this is so powerful, that it maketh a fountain, even in the bowels of them, which sprouts up, as high as eternal life; by the value whereof, their good works (how little soever they be) do also rise up, & reach to eternal life; because they deserve it, for the reasons which are already touched. And now, reflect upon the difference, that runs between thee, being considered in thyself, and thee, when thou art considered in God, and in his grace. Of thyself, thou art but a huge bill of debt; and how much soever thou dost, thou art not only unable to deserve eternal life; but not so much as to pay what thou owest; whereas, in God, & in his grace, the self same service which thou art bound to do, is received into account for merit of eternal life. And our Lord, without being obliged, so much as to thank thee, and much less to pay thee, for that which thou dost for him; doth yet ordain things in such sort, as that, the good works of his servants, may be rewarded by their possessing him in heaven. And though God own nothing to any man, for that which man is able to do for him; yet he oweth it 
(c) How divinely did S. Augustin express this by saying that Deus is debtor bonitati suae; I he debtor to his own goodness.  to himself, whose ordination is, in all justice, and reason, yea and that, most entirely to be accomplished.  
Give therefore glory unto God, for these favours; and know, that if he had not been a Father of mercy to S. Paul, in giving him a life, which was full of merits; S. Paul would not have presumed to say, when he was near his death, That the just judge, was to give him a crown of justice. God 
(d) God showeth his mercy in first giving his grace, and then his justice, in rewarding it, according to his promise; and it all redoundeth to his glory.  crowned him by justice; but first he gave him the merits of grace; and so doth all redound to the glory of God; either under the title of a just Rewarder, of that which we have done well; or as a merciful, and primitive Imparter, of the good which we have done; and no man can deny this, but he that will deprive God of his honour. Put thyself therefore into thine own true place; and esteem thyself worthy of hell, and of all miseries, and unworthy of the least good. And 
(e) See here the excellent immaculate doctrine of the holy Catholic Church.  yet be not dismayed by this consideration of thine own baseness; but discharging all kind of pusillanimity, hope thou in the mercy of God; that since he hath placed thee, in his way, he will strengthen thee so fare, as to proceed therein; till thou mayst gather the fruit of eternal life, from those good works, which here by his grace thou didst perform.   

CHAP. XCIIII.  
That from the love which we bear ourselves, we must draw a reason of loving our neighbours.  
SINCE already thou hast understood, with what eyes thou art to look, both upon thyself, and upon Christ our Lord; it remains for the fulfilling of the prophet's words, which bid thee See, that thou know with what eyes thou art to look upon thy neighbours; that so, on all sides, thou mayest have light; and that no darkness may find thee out. And for this purpose, thou art to note that he beholdeth his neighbour well, who beholdeth him with eyes, which 
(a) The only good pair of spectacles through which we are to look upon our Neighbours.  first did pass both though himself, and through Christ our Lord. My meaning is this. When a man findeth trouble, and pain, for as much as concerns his body; or else affliction, ignorance, and frailty, for as much as concerns his soul; it is plain, that he feeleth incommodity, and his sickness troubleth him; and he desireth nothing less, then to be despised, or cast of for his infirmities, but to be endured, pitied, and relieved. Now by that which passeth in himself, as well in suffering afflictions, as in desiring the redress thereof; let him learn to know, what his neighbour feeleth, who is made of the same frail nature; and let him behold, and support, and relieve him, with the same compassion, wherewith he beholdeth, and desireth, that himself may be relieved in like case, and so shall that be accomplished, which the 
(b) Eccles. 31.  Scripture saith, The things of thy neighbour, understand thou of thyself; For otherwise, what thing can be more abominable, then for a man to have pity of his own infirmities, and to show rigour towards them of others; to desire that all men should endure him with a great deal of patience, his own errors seeming small; whilst himself, will have no patience with others, but make of every moat of theirs, a beam.  
A man who desireth, that all men would look on him, and comfort him, whilst himself will be careless, and cursed to others, deserveth not to be called a man; since he beholds not men, with the eyes of a man, which, it becomes, to be full of pity. The holy Scripture 
(c) Prou. 10.  saith, To have a weight, and a weight; a measure, and a measure, is an abomination before God. Giving us so to understand, that he who hath 
(d) Note.  a great measure, wherewith to receive, and another little one, wherewith to give, is disagreeable to the eyes of his divine Majesty. And his punishment shall be, that since he would not measure to his neighbour, with that mercy wherewith he would be measured to; God will measure to him, with that cruel, and straight measure, wherewith he measured to his neighbour. For it is written, That 
(e) Matt. 7.  with the same measure, wherewith you measure, it shallbe measured to you again; and judgement without mercy, shallbe showed to him, who showeth not mercy. And 
(f) An excellent advice.  therefore thou, O Virgin, in whatsoever condition thou seest thy neighbour, consider what thou wouldst feel in thyself; and what thou desirest that others should feel concerning thee, if to thee that thing should happen; and with the same eyes, which pass through thyself, have thou compassion of him: and give him remedy in what thou mayst; and so God will measure unto thee, with the same measure of piety, wherewith thou measurest to him. According to his own words, Blessed 
(g) Matt. 5.  are the merciful, for they shall obtain mercy. And thus shalt thou draw, the knowledge of thy neighbour, out of the knowledge of thyself, and thou wilt be compassionate towards all men.   

CHAP. XCV.  
That from the knowledge of the love, which Christ beareth to us, we are to draw a reason, for loving our neighbours.  
CONSIDER 
(a) By the consideration of the love of Christ our Lord to our Neighbours, we shall be dra●n to love them tenderly.  now, how thou art to draw this love of thy neighbours, out of the knowledge of Christ. Consider with how great mercy, the son of God made himself man, for the love of men; and with how great care, he did (throughout his whole life) procure their good; and with how excessive, both love, and grief, he offered his life for them, upon the Cross. And as, by reflecting upon thyself, thou didst behold thy neighbour, with humane and gentle eyes; so considering Christ, thou wilt behold him 
(b) An excellent consideration, sweet, and solid.  with Christian eyes; that is, with such eyes, as wherewith he was pleased to behold thee. For if Christ remain in thee, thou wilt have the same sense or feeling of things, which he had; and thou wilt see with how great reason, thou art obliged to tolerate thy Neighbour's frailty, whom he loved, and esteemed, as the head doth, his body; as the spouse, his fellow-spouse; as a brother, his brethren; and as an indulgent Father, his children. Beseech thou our Lord, that he will open thine eyes, wherewith thou mayst see, that inflamed fire of love, which burned in his hart, when he went up to the Cross, for the good of all men; little, and great; good, and bad; past, present, and to come; yea even for them, who then, were in the act of crucifying him. And consider again, that this love of his, is not grown cold; but that, if the first death were not sufficient for our remedy, with the same love, would he dye again, wherewith then, he died. And as he offered himself corporally once to his Father; so doth he often make this oblation, by acts of will, and with the self same love.  
Come 
(c) He l●ueth not Christ, who loveth not his neighbour, whom Christ did so dearly love.  now, and tell me, who is he, that can find in his hart to be cruel to them, to whom Christ was so full of pity. How shall he find a way to desire evil, to one whose good, and salvation is so desired, by God. It cannot be spoken, nor written, what a profound, and tender love, is engendered in the hart of a Christian, who considereth not his neighbours, according to external respects (such as are riches, or kindred, or the like) but as parts of the very bowels of Christ jesus; and as a thing knit to Christ, by all the bands, both of kindred, and friendship. How then can it seem much to thee, that a man, who is a lover of Christ, should love his neighbours, considering, that they are his very mystical body; and that the same Lord hath said, by his own mouth, That the good, or bad, which he shall do to his Neighbour, our Lord receiveth it, as done to himself. And from the deep consideration of these words, the 
(d) A man that considereth christ our Lord in his neighbour, will not only love that Neighbour, but revere him.  good Christian grows to converse amongst his neighbours, with a certain profound reverence; and with a deep and tender love; and with a smooth kind of meekness; by having patience with them; and by a watchful care, not to offend, or hurt them; but rather to profit, and please them. For it seemeth to him, that he is conversing with Christ himself; since he beholdeth him in them, to whom, in his very hart, he doth esteem himself more a slave, then if they had bought him, by some mighty sum of money. For, considering that dear price which Christ jesus paid for man (when he purchased him upon the Cross, with his precious blood) what can such an one be able to do, but to offer himself all, to the service of Christ; desiring, that some occasion were presented, wherein he might express the gratitude, and love, he beareth to him. And when he heareth this from the mouth of God, If thou love me, feed me sheep; and again, He that receiveth one of these little ones, receiveth me; and, He that showeth works of mercy to one of them, doth show them to me; he, I say, doth esteem it, for 
(c) An incomparable favour of God.  an incomparable favour, that he hath so close at hand, so fit a means to show, and exercise, the love which he beareth to Christ jesus; the 
(f) He alludeth to jacob serving for Rachel.  labour seeming small which he endureth for his Neighbour; and the years seeming short; through the strength of that love, which he carrieth to Christ, for himself; and to others, for the love of him, and in him. And ever doth he carry at his hart, that to which our enamoured Lord, did so straight enjoin us, when he said, My 
(g) joan. 13.  commandment is this, that you love one another, as I have loved you.   

CHAP. XCVI.  
Of another consideration which teacheth us, in excellent manner, how we are to carry ourselves with our Neighbours.  
ADD thou to this, another consideration, of how thou art to behold thy Neighbours; and it is, That although, on the one side, it be a most certain truth, that our Lord doth not seek, or expect, any return of retribution for the benefits that he bestows; yet, in other respects, we find it true, that he giveth nothing at all, for which he expecteth it not. Yet this, is not in regard of himself, who is so rich, and who cannot increase in being so; and what he giveth, he giveth men, for pure love; but the return that he desires, is in respect of our Neighbours, who have necessity to be esteemed, beloved, and succoured. Just as if a man, had lent much money to another, and done great matters for him; and then should say; For all that, which I have done for thee, I have no need that thou shouldest make me any payment; but all the title that I make against thee, I transfer, and pass over, to the person of such an one, who is in necessity; or who is my kinsman, or my servant. Pay that to him, which thou owest to me, & I shall hold myself, for well satisfied.  
In this 
(a) A consideration of great force towards charitable conversation with our neighbours.  manner, let a Christian enter into account with God; and let him consider what he hath received of him, as well, by the afflictions, and death, which the son of God endured for him, as by the other particular mercies, which, since his creation, were poured upon him. Not punishing him for his sins, nor driving him a way for his infirmities; but expecting him to come to penance; & pardoning him as oft as he desired it; giving him benefits in requital of the sins, that he committed; with other innumerable blessings, which exceed, all possibility of being reckoned. And let him think, that this way of amorous traffic of God towards him, is to be a kind of 
(b) A good rule whereby we may grow to esteem & love our Neighbours.  pattern, & rule, for the conversation which a man ought to hold with his neighbour. And that the intention, where with God imparted to him so many favours, was to give him to understand, that howsoever his neighbour might not perhaps deserve, to be tolerated, or beloved, or relieved for his own respect, yet God is pleased, that the benefit, which the other deserveth not for himself, should be imparted to that other, for the obligation, whereby he is bound to God; and that he should esteem himself to be indebted, and even a very slave to others, whilst he looketh upon God. For God looking upon men, did not find that he ought any thing to any body; and he will have that person who is in necessity, to demand succour under this title, Do thou this for me, since God hath done the same for thee. And 
(c) Appoint which it much concerneth men to consider.  let such a person, be sure to take heed, how he be unkind, or cruel towards one that hath need of help; lest God be so towards him; depriving him of the benefits, which already he had imparted, and punishing him as ungrateful for the pardon of his former sins; as he proceeded with that wicked servant, who having received at the hands of his Lord, a release for the debt of ten thousand talents; was of a cruel hart towards his neighbour, casting him into prison, because he ought him a trifle; being neither content, to let him keep his liberty, or yet to give him day. And that Lord, of whom it is not read, that he was so much as angry with his servant, for imbezeling so great a sum, as that of ten thousand talents is, but did show such mercy towards him, (as that desiring time he gave him time, and liberty, yea and he pardoned him his debt) is now in so great indignation, at the cruelty which he used towards his neighbour, that severely he rebuked him, saying thus, Thou wicked servant, I pardoned thee all that which thou owedst me, because thou didst desire it at my hands; 
(d) How displeasing it is to God, that we be hard-hearted, one to another.  had it not therefore been reason, that thou shouldst have showed mercy to thy neighbour, as I shown it to thee? And in this wrath of his, he delivered him over to the tormentors, till he should pay even that whole debt, which already he had released to him. Not that God doth punish the sins, which he hath once forgiven; but he punisheth the ingratitude of the man who is forgiven; which ingratitude, is so much the greater, as his sins forgiven, were greater, and more enormous. And although it may well be thought, that the servant of whom I have spoken, did cry out for pardon unto his Lord; yet is it likely, that he would answer, as it is written, The man, who shutteth his cares against the cry of the poor, shall cry out, himself, and not be heard. Resolve therefore thou, O Virgin, that (beholding thyself, and beholding in Christ, both what he is, and the benefits which thou hast received at his hands) it is reason, that in thy hart there be engendered, an estimation of love towards thy neighbour, so very great, as that nothing may be able to remove it. And when the inclination, of flesh & blood, shall say to thee, What 
(e) The practice of this doctrine is of great force, towards the indaming us to the love of our neighbours.  do I own that person, that I should afford him this benefit? or how can I love him, who hath done me such a mischief? Make thou this answer, That perhaps thou wouldst give ear to the motion, if the cause of thy love were no other, than thy neighbour, as he is considered in himself; but since it is Christ, who receiveth any benefit, or pardon, which is given unto a man's neighbour, as if it were given to himself; what reason, I pray you, is there, why my neighbours being this, or doing that, should have power to hinder my affection, & the fruits thereo●, which are good works; since therein, I pretend not, to have any thing to do with him, but with Christ. And by this means, will thy hart burn in charity; in such sort as that the many waters, of the evil turns that shall be done thee, may not be able to quench it; but it will prove victorious, and ascend upward, as a flame doth, which life's indeed; & thou wilt converse with thy neighbours, without stumbling upon them; and without losing thy virtue, by desiring their prejudice▪ And so David saith, Great peace have they, O Lord, who love thy law, and 
(f) The true servants of God turn all to good.  they stumble at nothing. Which law, is that of charity; whereby indeed the whole law is completely performed, as S. Paul 
(g) Rom. 1●. Galat. 5.  saith; He that love's his neighbour, hath fulfilled the law. And this estimation of our neighbour, whereby we honour him, as an adopted son of God; and as a brother of our Lord jesus Christ; and this love which we are to carry to things, which do so truly belong to Christ, is that which S. Paul recommendeth to the 
(h) Philip. ●.  Philippians, and in them to us; saying, Conceive yourselves humbly, to be inferiors to one another; & make no reckoning of your own interest, or ease; but consider what it is fit to do, for your neighbours; and do this, after the example of Christ jesus; who having the substance of God, did, for our benefit, humble himself so fare, as to take upon him the form of a servant. And these two things, namely humility, and love of our neighbours, our Lord himself did teach, and recommend to us, in that admirable action, which he was pleased to perform so near his death; by 
(l) loan. ●●.  washing the feet of his disciples. For 
(k) Humility and Charity are the bottom, & the top of all Christian buildings.  therein, humility was expressed to us, by the baseness of that office; and charity by the help it gave to others. His will is, that we should learn these two things of him; we, who are little servants, and disciples of his; when he, who was the Lord and master, would needs show us the way.  
Being therefore encouraged by this example, & by the rest which hath been said; do thou weigh thy neighbours with the 
(l) These are true scales which will never deceive us.  scales of their being the adopted sons of God; and consider, that Christ jesus, gave himself for them upon the Cross; and do thou prise, and honour them, whom God hath honoured so much, and love them who are joined to him, as a most beloved spouse, might be; and as the parts of the body, are unto the head. And so thou shalt carry a strong, and firm love tow ards them; for whatsoever springeth not from this fountain, is but weak, and willbe quickly weary, & dry; & it falleth instantly to the ground, upon the least occasion of encounter that offers itself; as a house would do, whose foundation had been laid upon sand.   

CHAP. XCVII.  
He beginneth to treat of that word of the verse which saith, Forget thy people. And of the two sorts of men which there are; good, and bad; and of the names which are given to evil men, and of their several significations.  
HERE followeth now, this other word, which saith, Forget thy people, and the house of thy Father. For the declaration whereof, it is to be noted, That all mankind, is divided into one of these two different parties, or Cities; one of the good, and the other of the bad. Which Cities are not diversified, by any difference of place; for the inhabitants of them both, do live in the same town, yea and even in the same house; but they are distinguished, by the diversity of affections. For as S. Augustine saith, Two 
(a) A consideration most worthy of the great S. Augustin.  Loves, did build up two Cities. The love of a man's self, which maketh a man despise God, doth erect the earthly City. The love of God, which maketh a man despise himself, doth build up that City which is celestial. The first is raised up in itself; the second, not in itself, but in God. The first, will needs be honoured by men; the second, holds it for honour enough, to have a conscience, which is clear in the sight of God. The first, doth lift up the head, in the glory of itself; the second, says to God. Thou art my glory, and he that doth exalt my head The first, is desirous of command, and dominion in the second one serveth another, for charity; the superiors do benefit the inferiors; and the inferiors, obey their superiors. The first, doth attribute the strength to his own forces, & doth glory in them; The second saith, Let me love thee, O Lord my strength. In the first, they who hold themselves for wise, do seck for no other good things, than such as are created; or if they knew the Creator, they did not honour him as such; but became giddy-headed in their own vain thoughts; and saying that they were wife, turned fools; but in the second, there is no wisdom, but the true service of God; which expecteth no other reward, but to honour the same God in company of the Saints, and Angels, that so God may be, all in all. Of the first, all the sinners of the world, are inhabitants. Of the second, all the just.  
And because all they, who descend of Adam (excepting only the Son of God, and his Bl●●sed Mother) became sinners, even by their very being begotten; we must all therefore go, for natural inhabitants of this City of ours, out of which Christ draweth us by grace, that so we may be the inhabitants of his. This 
(b) Of the na●es & properties of the ci●ty of ignorance and sin.  wicked City, which is no uniting of streets, or houses, or market places, but of men that love themselves, and presume upon themselves, is called by several names, which signify the wickednethereof. It is called 
(c) Sin leads, or keeps us, in darkness.  Egypt, which signifieth darkness, or misery; because they, who dwell in this City, either have not the light of the knowledge of God, through the want of faith; or if they have it (as those Christians have, who live wickedly,) yet is it dead, through want of charity, which is the life thereof. For this, doth S. john 
(d) ●. joan. 4.  say, That he, that love's not God, knows not God, because God is love. He meaneth, That such an one, hath not that kind of enamoured 
(e) The knowledge of God, will not save us, unless it be accompanied by love.  knowledge, which is necessary for salvation. And so (one sort of them, living in the darkness of infidelity; and the other, in the obscurity of other sins) they have no joy at all, but all is anguish, and affliction For, as Tobias 
(f) Tob. 5.  saith, What joy can I have, who cannot see the light of heaven.  
It is also called 
(g) Sin leads us into confusion.  Babylon, which signifieth confusion This name was imposed on it, when that proud people, had a mind to erect a Tower, which might reach, as it were to heaven; so to defend itself from the wrath of God, if he should descend to drown it a second time; and that also by the setting up of such a building, their name might be celebrated, throughout the world. But our Lord did hinder their folly, by giving them different 
(h) Gen. 17.  languages, that so they might not understand one another. Whereupon they fell into brawls; every one conceiving, that the other mocked him; one man saying one thing; and another answering him another; and so the end of their pride, was confusion, unquietness, and division.  
Most 
(i) Why the name of confusion, agreeth to sinners.  properly doth this name, agree to the City of wicked persons; For they would fayne sin, and not be punished; and they will not avoid the judgements of God, by forbearing to offend him; but if they could sinne, & decline the punishment, either by force, or sleight, they would attempt it. Proud people they are; and all their end, is but that their name may be renowned in the world; and if they can, they set up the towers of vain works; and if they cannot do it in deed; at least they do it in desire. God destroyeth such men as these, even when they are tasting the sweetest bit. As it is written, God 
(k) jac. 4.  resisteth such as are proud. And because they would not live, in the unity of one language, performing obedience to God; they are punished so far, as that they shall neither understand themselves; nor understand God; nor understand one another; nor any one of the creatures; for as much as when the wisdom of God is wanting, they understand nothing, for their good, as they ought.  
How 
(l) A lively description of the vain & variable hart of sinful man.  many things do work in the hart of wicked men, which put them past their own skill; and they know not how to help themselves. Sometimes they desire one thing, sometimes another; yea sometimes they desire a thing, that is the contrary of the former. Now, they do, and then they undo; they weep, and they rejoice, and all to no purpose. Now, they are ready to despair, and soon after, they are vainly puffed up. They seek a thing with much labour; and when they have obtained it, they are sorry, that they did, so much as seek it. They find not that, which they imagined; yea they desire one thing, and they do another; being governed, not by reason, but passion. And from hence it grows, that man being a reasonable creature, whose principal part is his soul, whose office is to live under reason, (whereas these men will live according to appetite) it is plain, that they turn the wrong side outward; since they lead a kind of life of beasts; which is a life of bodies; and not a life, that is reasonable, which is proper to men. And upon this it riseth, that as God is a spirit, and must be served, not by a bestial manner of life, but by a spiritual; such persons as these, do not serve him, as hath been said; for their life is contrary, to his law. And since the union of Christians, groweth from the union of themselves within themselves, & from the union of themselves with God; these Citizens, being divided from 
(m) How true do we find this by experience,  God, cannot have any good, or stable peace with one another; but rather, certain paltry quarrels, do spring from their discourses, from their works, and conversations; every one living according to his own fancy, without caring to content any other body. And on the other side, they have a quick sense of any affront, or injury, which is done to themselves, without regarding that of others.  
These 
(n) Self love is the bane of Charity.  are the men, who neither use themselves, nor other things, to that end, for which they were created; but they use both themselves, and all other things, to their own advantage; making themselves the last end of all things. And therefore with reason they are called, by the name of Babylon, since all goes contrary to the creator.  
They are also called sometimes, Chald●ans; sometimes of Sodom; and sometimes of Hedom; with a thousand other names, which decipher the wickedness of this people; which names are yet all unable, to declare the malice thereof. This is that people, which is called world (not because God created it so) for the world is good, as being created by him, who is supremely good; but because these men, (who are such as I have, here described) have no other feeling, nor no other love, but of the visible world; which, by 
(o) 1. joan. ●.  S. john, is called the pride of life; the desire of the flesh; and the concupiscence of the eyes. He that loveth these things, shall perish, as saith the same S. john; but he that will do the will of God, shall remain for ever. And S. Paul 
(p) Rom. ●.  saith, He that hath not the spirit of Christ, is not of Christ; and consequently, he is to be of the world; and S. james 
(q) jac. 4.  saith, That the amity of the world, is enmity with God.   

CHAP. XCVIII.  
That it doth much import us, to fly from this City of the wicked, which is the world; and how ill it treateth the citizens thereof; and of the sad end which they all shall have.  
THOU hast already heard sufficient reason, to abhor this people; and to understand how much God desireth, that thou shouldst departed from thence, to save thyself. For this is that true spiritual Egypt, out of which God commanded Israel to departed with speed; and to go on, though it were, with a great deal of pains, towards the Land of promise. And this is that people, out of which, God commanded Abraham 
(a) Gen. 12.  to departed; Go out of thine own country, and from thy kindred, and from thy Father's house, and come into the land that I will show thee. Which he accomplished with a simple and sincere obedience; without knowing whither he was going, as S. Paul 
(b) Hebr. 11.  affirmeth. Out of this very people, and City, God commanded Let to go; that so the punishments which he was resolved to inflict upon that place, might not lay hold upon him; and he commanded him to save himself in the mountain, by which the height of Christian Faith, & of good life may be understood. Finally, 
(c) How the people of God is to carry itself, and why.  this is the people, whereof God saith, to such as he will have to be his own, Do 
(d) 2. Cor. ●.  not keep company with infidels. For what conversation, can goodness, and wickedness, or light, and darkness, have together; and what society can there be, between Christ, and Belial; between a faithful man, and an infidel; or what composition, or agreement, can there be, between the Temple of God, and that of Idols. For you are the Temple, of the living God, as God saith. And I will dwell amongst them, and I will converse amongst them; and I will be their God, and they shallbe my people; and therefore I have come out of the midst of them. And, Depart, saith our Lord, and touch not any thing that is unclean; and I will receive you, and I will be your Father, and you shallbe my Children, saith our Lord omnipotent.  
Having heard these promises, thou art to procure, with courage, to make thyself a meers stranger, to this people, both for the good which is promised, and for the evil, which thereby thou shalt avoid. It 
(e) The extreme danger, of ill company.  is no safe thing for thee, to remain under a house, which infallibly will fall, and overwhelm, as many as are in it. And we would not give him mean thankes, who should advertise us of such a danger, which we might decline. Well 
(f) Harken well; for here it is the Angel of God that speaks.  then, know thou for certain▪ (and I advertise thee of it, on the part of God) that the day will come, wherein that vision shallbe spiritually accomplished, which S. john 
(g) Apoc. ●8.  saw, concerning this wicked people, when he said; I saw another Angel, that descended from heaven, who had great power, and he made the whole earth become all light, by his bright splendour; and he uttered a voice, with great strength; and said; Babylon the great is fallen; it is fallen; and it is made the habitation of Devils; and of every impure spirit, and of every horrible, and unclean bird. And afterward he said. That an Angel took up a huge stone, like such an one as they use in mills, and threw it into the sea, and said; with this force shall the great City of Babylon, be plunged into the sea; and it shallbe heard of no more. And to the end that such as have a desire to save themselves, may not grow careless, by conceiving perhaps, that the scourge of God will not lay hold upon them, whilst they are in company with the wicked; the same S. john affirmeth, that he heard another voice, which said thus, from heaven; Get thee out from Babylon, O my people, and be not partaker of her sins; and do not receive of her marks; for her sins, have reached up to heaven, and our Lord hath remembered her impietyes.  
And 
(h) In what manner the society of the wicked is to be fled.  although it be a thing very profitable, to a good man; even corporally to fly the company of the wicked; and for such an one, as is but a beginner in goodness, it is even necessary (unless he mean to undo himself); yet that going out of the midst of Babylon, which here is commanded by God, is to be understood (as S. Augustine saith) for a going out with the hart, from amongst the wicked, loving that which they abhor; and abhorring that which they love. For if we look but upon that which is external, Jerusalem, and Babylon, may be not only in the same City (for as much as concerneth corporal presence) but even in the same house. But if we respect their hearts, they will be found to be far a sunder; and Jerusalem which is the City of God, willbe found to be in the one; & Babylon, the City of the wicked, in the other.  
Forget therefore thy people; and get thee up to the people of Christ; being well assured, that thou shalt never be able to begin the leading of a new life, unless with grief thou first forsake thy old. Remember how S. Paul 
(i) Heb. ●3.  saith, That our Lord jesus, for the sanctification of his people, by his blood, suffered death without the gates of Jerusalem. And since that is so, let us go towards him, out of our tents, and let us imitate his dishonour. This saith S. Paul; giving us this lesson thereby, That Christ did therefore suffer without the City, to give us to understand, that if we mean to follow him, we must also go our of the City, whereof we have spoken, which is the congregation, of such persons, as 
(k) The very root of all sin.  love themselves, after an inordinate manner. Christ our Saviour could easily have cured the blind man in 
(l) Marc. ●.  Bethsaida; but he chose to draw him out, and so to give him his eyesight; and thereby to make us also know, that when we shallbe retired, from that common life, which is lead by the multitude, we are to be cured by Christ, in following that 
(m) Matt. 7.  straight way, wherein, truth itself hath told us, that few do walk.  
Let 
(n) If we pretend to serve christ our Lord, we must forsake and forswear the service of the wicked world.  no man deceive thee. Christ will none of them, who will both perform his will, and the will of the world. And by his own blessed mouth, he hath assured us, That 
(o) Matt. 6.  no man, can serve two masters. And since he said, That he was not of the world; & that his disciples, were not of the world; and that his kingdom was not of the world; it is not reason, that thou be of it; if it were but for fear of not coming to such an end, as overtook the disobedient 
(p) 2. Reg. 1●.  Absolom. Who being hanged by his hair, upon an oak, was transpierced with three lances, by the hand of joab, and so, as he was hanging, he died. For thus shall it happen to the man, who is disobedient to our Lord of heaven. Which Lord, he doth even persecute by his wicked life; and whose affections & thoughts, like so many hairs of the head, do hold him hanging, upon this world. For all his ambition is, how he may be made great upon earth; and that he may have fair days, in this transitory life of his. But what can he get by this, since the tree, whereon he hangs, is an 
(q) Remember the story of the prodigal son.  Oak, which yields no fruit, but for swine. And so this world, gives no contentment, or fruit at all, but to bestial men, whom the Devil doth pass through, with three lances; pride of life; the desires of the flesh; and concupiscence of the eyes, the 
(r) How miserably sinners at treated by the devil, not only in the next life, but even in this.  Devil, I say, who is called the prince of this world; because he ruleth, and commandeth wicked men; whilst yet he treateth his followers, in such a fashion; as that he fills them not, with so much as the food of swine; but like as to another 
(s) jud. 1●  Adonibesech, he cutteth off the ends of their feet, and of their hands; to disable them, from doing any thing that is good; and then he casteth them under the table, that they may feed; yet still, not upon full dishes, but upon the crumms that he knoweth not how to bestow elsewhere. He keepeth them hungry for the present; and he will carry them afterward with himself, to a place where there will be eternal hunger; in company of other torments, for that is all that he can give. Such is the entertainment that he makes; which were sufficient (if men would but look upon it) to make them fly from the Devil, and the World; and to draw near to God; as the prodigal son did; who finding himself put to so base an employment, as to keep swine; and that he could not have enough even, of the very food which they fed upon; he grew at last, to get his wits again; and to observe the difference which there was, between being in the house of his Father, and in that other house of the World; and he left the ill condition wherein he was, turning home, and demanding mercy of his Father, which he quickly found.  
Do 
(t) How we must carry ourselves towards God, if we desire to take comfort in his service.  thou also, in like manner; and if thou have a mind, that our Lord should receive thee, Forsake thy people. And if thou wilt have him remember thee, forget thou it; & if thou wilt have him love thee, do not inordinately love thyself; and if thou wilt have him take care of thee, do not thou confide, in the care of thyself; and if thou wilt be acceptable to his eyes, take no pleasure in thine own; and if thou resolve to please him, do not fear to displease the whole world, for him; and if thou desire to find him, make no difficulty to give away thy Father, thy Mother, thy Brothers, thy house, and thy very life for him. Not, for that thou art to abhor these things; but because it is fit for thee, to look with truth, and with entire love upon Christ; and 
(u) The just obligation of a Christian.  not to fail of one hairs breadth, in pleasing of him, though it be with the displeasing of that creature, of the whole world, which is most beloved by thee, yea and of thy very self. S. Paul 
(x) 1. Cor. 3.  requireth, That 
(y) We must do nothing, nor have any thing so much at the hart as to estrange us from conversing with almighty God.  they who have wives, should have them, as if they had them not; That they who purchase, should be as if they possessed not; That they who sell, should be, as if they had not sold; They that weep, as if they wept not; and, They that rejoice, as if they rejoiced not. And the cause that he addeth, is this, Because the figure of the world passeth quickly. So then, do I say to thee, O Virgin, that thou art to put the world, and thyself, away. The 
(z) Note.  first, because it passeth quickly; and the second, because it is none of thine. And so, have thou thy parents, thy brothers, thy kindred, thy house, and thy people, as if thou haddst them not. Not but that thou art to reverence, obey, and love them, since grace doth not destroy the order of nature; (yoa and even in heaven itself, the child shall carry reverence to his Father) but 
(a) How this discourse is to be understood.  to the end that it may not take up, and employ thy hart, and divert it from the love of God. Love them in Christ, and not in themselves. For Christ did not give them, as meaning that they should be impediments, to keep thee from that which thou shouldest ever be doing, which is, to serve him. S. Hierome relateth, of a certain Virgin, who was so mortified in the point of affection towards her kindred, that she cared not much to see a sister, which she had, though she also were a Virgin; but contented herself to love her in God. Believe me; 
(b) A sovereign truth; and most fit to be so.  that as thou canst not write in parchment, if it be not well, and clean taken off from the body of the beast that wore it; so is not that soul prepared, for our Lord to write particular favours in it, till such time as the affections which rise from flesh and blood, be very well mortified. We read, how that in times past, They placed the Ark upon a car; to the end that two kine, being yoked in front, might lead it on, and the calves were shut up, in a certain place. And although the kine, did low in the way of sighing, for their calves; yet did they never leave the high way, nor turn back, nor degress, as the Scripture saith, either to the right hand, or to the left; but, by the will of God, who so disposed thereof, They carried the Ark to the land of Israel, which was the place where God dwelled.  
They 
(c) A figure of the old testament excellently applied.  who have placed the Cross of jesus Christ our Lord, upon their shoulders, (which is the Ark where he remaineth, and wherein he is truly to be found) must not give over, nor so much as slack their pace, for these natural affections, of the love of parents, or children, or houses, or such other things, as these. Nor are they to be giddy-headed, upon the enjoying of prosperity, nor to be afflicted for adversity. For the former of these two, is to turn out of the way, on the right hand; and the other, on the left. But thou art to follow on in the strait way, with fervour; beseeching our Lord to guide both the one, and the other to his glory; and to be as dead to such things as these, as if they did nothing concern thee; or, at least, not to suffer thyself to be overcome, either with joy, or grief, howsoever they may be felt a little. This was figured by those 
(d) 1. Reg. 6.  kine, which though they uttered certain shows of tenderness, towards their calves, yet did they not, for all that, give over to conduct the Ark of God. And if Fathers do see their Sons serve God in some good 
(e) As when they make themselues Religious men or women.  fashion, (which yet is not pleasing unto them) they must consider, what is pleasing to God. And although they may sigh deeply, for the love of their children, yet let the love of God, overcome that love. And let them offer them up to God; wherein they shallbe like to 
(f) Gen. 22.  Abraham, who in obedience to God, was resolved to kill his only Son; not caring what his sensuality could say, to the contrary. And 
(g) How good is God? only he willbe served as God.  the natural grief which is felt in such trances as these, is to be endured with patience, which yet shall not be without reward. For as much as, our Lord hath ordained us to carry those affections, and for the love of him it is, that we overcome them; & it is like the case of him, that suffereth Martyrdom.  
Forget therefore thy people, O thou Virgin; and be thou like to another Melchisedech, of whom we read not, that 
(h) Heb. 7.  he had any Father, or Mother, or any kindred; whereby, as S. Bernard saith, an example is given, to the servants of God, that they must so truly forget their people, & their kindred; that, in their hearts, they may be a kind of Melchisedech, in this world; without having any thing in those hearts, which may captive them, or so much as foreslow the pace, which they make in the way of God.   

CHAP. XCIX.  
Of the vanity of being nobly borne; and that such persons must not brag thereof, as desire to be of the kindred of Christ.  
I would not have thee blinded, by that vanity, which blindeth many, whilst they presume upon the extraction of their blood. And therefore I will tell thee, what S. Hierome saith, to a certain virgin: I will not (saith he) have thee behold those Virgins, who are Virgins of the world, & not of Christ. And who, not remembering their good purpose begun, do take joy in pleasure; and do please themselves in vanity; and glory in corporal things; and in the antiquity of their descent. Who if 
(a) The extreme value of temporal nobility, showeth that men understand not the true value of that nobility which is spiritual.  they did, indeed, hold themselves for the Children of God, they would never, after they had been borne divinely of him, make any estimation of this temporal nobility. And if they felt, that God were become their Father, they would not value the nobility of other parents. Why dost thou glory in such nobility of descent? God, made one man, and one woman, in the beginning of the world; from whom the multitude of mankind, descendeth. This 
(b) In nature there is no difference of nobility.  Nobility of lineage, is not given by nature, which is alike to all, but by the appetite of ambition. Nor ought there to be any difference 
(c) That in spiritual nobility, there is also no difference between one and another.  between them, who are begotten, according to this second spiritual birth▪ whereby as well the poor, as the rich, the slave, as the free man, may be accounted to be of noble lineage; and without which, they are never made the sons of God. The descent of flesh and blood, is wholly obscured by the brightness of this heavenly honour; and appeareth not to be any thing at all; now that they who, before were unequal, in respect of worldly honour, are equally apparelled, with the Nobility of that ot●●er honour, which is spiritual, and divine. No place is there left for this vain kind of lineage; & none of them can be thought, to be without Nobility, who are beautified by the height of a heavenly birth. And if that former be esteemed, it is but in the mind of them who value temporal things, more than eternal. Which temporal advantage although the● have, how vainly do they proceed, who esteem themselves more for less things; then they esteem others, whom they know to be equal to themselves in greater things; and who esteem others, as men creeping upon the ground and far inferior unto themselves▪ whom yet they believe to be their equals, in celestial things. But whatsoever thou be of birth, O Virgin, (thou who art of Christ, and not of the world) fly away from all glory of this present life, that thou mayst obtain all that, which is promised in the life to come. All this is said by S. Hierome.  
Hereby thou mayst see, how necessary it is, for thee, To forget thy people, and the house of thy Father; remembering well, that the privilege which thy parents gave thee, was to be conceived in sin, and filled full of many miseries; and to be borne in the wrath of God, by the first sin of Adam, which we inherit by our conception. A 
(d) The baseness of the body.  body they bestowed upon us, which was begotten in such a loathsome manner, that it would cost a man shame to speak of it, and makes him loath, to think of it. Into which, the soul being infused, after the creation thereof, doth grow to be spotted with original sin; which yet by the hand of God, was created without it. Our body is beside, full of a thousand necessities; and subject to sicknesses, and death; and made fit to do penance by suffering it. Such a body it is, that 
(e) Consider seriously of this.  if thou shouldst take of, but the first thin skin, that covers it, the most beautiful creature, would be abominable. A body, which if thou observe to be exteriorly white, & yet consider the trash which is shut up within; thou wilt say, it is some dunghill, over cast with snow. A body whereof I would to God, the worst condition were, to be full of pain, and shame; but this is the least matter, of all the rest. That 
(f) The enmity of a sinful body to a soul.  which importeth, is, that it is the greatest enemy which we have, and the greatest traitor it is, which was ever seen; who goeth up and down in pursuit, how to plunge that 
(g) The soul.  thing into death, and death eternal, which gives it bread to eat, and whatsoever else is necessary for a body. And which, for the enjoying of a little pleasure, doth set, at nothing the giving of any offence to God, and the casting of the soul into hell fire. A body; which is as slothful as an ass; and as malicious as a mule. And if thou believe not me, let it but go a while, without a bridle, and do thou but neglect a little, to keep it in order; and thou shalt see, whether it be a wicked thing or no.  
O Vanity, which deserves to be despised, in them, that presume upon their descent; whereas all the souls of men, are created immediately by God; and we have not them, by inheritance. And as for the flesh, which is inherited; it ought to serve us, but for matter of shame, and fear. Let such give ear, to that which God hath said by 
(h) Isa. 4.  Isaias. Cry out; and what shall I cry out upon, saith the Prophet. Our Lord made this answer, That all flesh, is but withered grass; and all the glory thereof, as the fading flower, of the field. God commanded his Prophet, to cry out; but yet deaf men did not hear him, who resolved to 
(i) A preposterous & absurd kind of pride.  glory more, in that filth which they drew from their flesh; then in that height of dignity, which by the holy ghost was granted to them.  
Be not thou blind, be not unthankful, O thou spouse of Christ. The estimation which God maketh of thee, is not for thy birth of blood▪ but for thy being a Christian: not because thou wert borne in that sumptuous Chamber; but because thou wert borne again, by holy Baptisime. The former of these births, was of dishonour; the later was of honour; the former of baseness, the later of nobility; The first of sin, the second of justification from sin; The first of flesh, which kills, the second of spirit, which quickens. B● the first, we are made the sons of men; by the second, the sons of God; By the first as we be out Father's heirs to their estates; we are also there heirs in being made sinners by them, and full of many other miseries; but by the second, we are made the brethren of Christ, and jointly the heirs of heaven, with him. For the present, we receive the holy ghost; but we hope hereafter, to see God face to face.  
Well 
(k) An ignorant & most inexcusable error.  then; and what dost thou think that God will say to that person, who shall prise himself more, as being borne of men, whereby he became a sinful and miserable creature; then for the being borne again of God, whereby he presently becometh just, and may, afterwards, be happy These 
(l) Note this comparison.  men are like to some one who being begotten by a King, upon the body of some most ugly slave, should prise himself, for being her son, and should talk much thereof; and should never consider, or remember himself, to be the son of the King▪ Forget therefore thy people; that so thou mayst be of the people of God. The wicked people is thine own, and therefore it is said, Forget thy people; for of thyself thou art a sinner, and a very vile one. But if thou wil● shake of, that which is thine, our Lord will receive thee into that, which is his; into his nobility: into his justification; into his love; but as long as thou wilt cleave to thyself, thou shall not be enriched by him. Christ will have thee all naked; for he meaneth to give thee a dowry; and he hath where withal Of thyself thou hast nothing but to be full of debts. Forget 
(m) We must forget our people, more ways than one.  thy people; That is, forget to be a sinner; and grow a stranger, to thy ancient faults Forget thy people, and set not so high a price upon Nobility of blood. Forget thy people, by casting all kind of tumult out of thy hart; and make account, that thou art in some desert, hand to hand with Almighty God. Forget, in fine, thy people, since there are so many, &  reasons, why thou shouldst forget it.   

CHAP. C.  
Wherein he beginneth to declare that other word, And forget the house of thy Father. And how much it importeth us, to fly from our own will, in imitation of Christ our Lord; ●or the avoiding of those inconveniences which grow from thence.  
THERE followeth here, another word, which saith, And forget the house of thy Father. This Father is the 
(a) How the devil may be called the Father of sinful men, & why.  Devil; for as S. john saith, He that committeth sin, is of the Devil; for the Devil did sin from the beginning. Not that he did create, or beget wicked men; but because they imitate his works; and he, according to the holy Gospel, is said to be another's Son, who imitates the works of that other. This wretched Father, liveth in the world; that is, in wicked men, as it is written in 
(b) job. 4.  job, He sleepeth in the shadow, and in the hollow part of a reed, and in moist places. A 
(c) A place of holy Scripture excellently pondered.  shadow, are the riches of this world. For they give not that rest which they promise; but pricking the hart which cares, like so many thorns; the owners of them do find by experience, that they are not true riches, but they are a mere shadow of riches; and they are, true poverty; and nothing less, then that which their name doth pretend.  
A 
(d) The vanity of transitory honour & glory.  cane or reed, is the glory of this world; and how much the fairer and bigger it appears exteriorly, so much the more hollowness doth it hold. Yea, and even that very exterior, is so very subject to change, that with reason it may be called a reed which declines, at the commandment of every wind.  
Moist 
(e) The baseness & weakness of men, given over to worldly pleasures.  places, are those souls which are dissolved by carnal pleasures, after which they run, without any bridle. Just contrary to them, of whom the holy gospel saith, That 
(f) Matt. 11.  the unclean spirit, departing out of that man, whom he had formerly inhabited, goes seeking where he may be, and he walks his round, through dry places, desiring entertainment but findeth none. For in souls, which keep a loof from these carnal appetites, the devil cannot find a lodging; but his place of abode, is in covetousness, ambition, and sensuality. Therefore is it, that he is called the Prince of this world; the ruler and the Lord thereof; not still, in any respect of his having created it; but because wicked men, who are of God by creation, will needs be of the Devil by imitation. Conforming themselves to his will, that so, with justice, they may also be made conform with him, in the torments of hell; as, at the latter day, it will be sadly, and plainly said to them, by the mouth of Christ; Go 
(g) Matt. 25.  you cursed, into everlasting fire; prepared for the Devil, and for his Angels. And if we consider well, what kind of thing this house of the Devil is, we shall find, that it is, the lewd will, of wicked men; wherein 
(h) How the Devil is seated, in a sinful will.  the devil takes up his seat, as he would do, in a chair, commanding from thence, the whole man.  
To forget therefore, thy Father's house, is no other thing, but to forget, and to forsake thine own will; wherein thou mayest have sometimes given entertainment to this wicked Father; and to embrace, instead thereof, the will of God, with an entire, and faithful hart, saying to him, Thy will O Lord, and not mine, be done. This admonition, is one of the most profitable, that can be given us. For by casting away our will, we shall put away our sins, as 
(i) The will is the root; and the sin is the branch.  branches, are cut off from the root. This 
(k) 2. Tim. 3.  S. Paul doth note, when recounting the multitude of sins, which 
(l) These days of ours.  in the latter day, would be committed; he saith, That men would be lovers of themselves. Giving us thereby to understand, as the commentary declareth; That the inordinate love of a man's self, is the head, and root of all sins; and that upon the taking away thereof, a man grows to be in subjection to God, from whom, all his good proceedeth.  
Again, 
(m) A most profitable consideration.  the cause of all our disgustes, our melancholies, and our affliction, is no other thing, than our own will, which we would fain have to be accomplished; and when it is not, we are in pain; but this being taken away, what is there that can trouble us? For 
(n) Note.  as much as, sadness doth not necessarily rise, from the very coming of any troublesome thing, towards us; but from our unwillingness, that it should come. Nor is the pain alone of this world, put away, by the putting away of our will, but of the other also. For, as S. Bernard saith, Let the will of man cease to do ill, and there willbe no more use of hell. But as it is the most profitable of all things, to deny a man's own will; so 
(o) There is no taming of the will, but by the hand of God.  is it also, the hardest of the whole world. Yea, and how much soever we may labour, we shall never arrive to the obtaining of it; if that Lord, who commanded the grave-stone of the dead, and buried Lazarus, to be removed, do not also remove this hardness, (which oppresseth such as it lieth upon) and unless he kill this strong Goliath, whom none can conquer, but only he, who is invincible.  
But though we are not able, of ourselves, to retire our necks from under these massy chains; yet 
(p) Our own endeavour must not be wanting.  must we not fail to use our best endeavour; according unto that proportion of strength, which our Lord shall give us. Whom also with our hearts we must invoke for his assistance; and withal consider, the mischief that we fall into, by following it; and the blessings that we obtain by flying it. Consider also, the sublime example of Christ our Lord, who saith thus of himself; I 
(q) joan. 6.  came down from heaven, not to do mine own will, but his that sent me. And this he did not, in matters only, of small importance, as some do; but in cases of great affront, which might even arrive to the very soul. Such was Christ's enduring of the Passion for us; but therein he conformed himself, to the will of his Father, casting away the inclination of flesh, and blood, which might have been, not to suffer. To give us an example hereby, that nothing ought to be so beloved by us, which if God do so command, we will not be ready to cast away; and that nothing also may be so painful, which we may not for love of him, embrace.   

CHAP. CI.  
Of a kind of practice, in the denying of our own will; and of the obedience that we own to our Superiors; which is a way, how to obtain the abnegation of our will; and how a superior is to carry himself, with his subjects.  
Now because we cannot get up to the top, if we begin not below, I do advertise thee, that to the end thou mayst arrive to the height of denying thy will, in greater matters; thou must accustom thyself to do it in things, that are small. Not to rest therein, but to pass on, by them, to such others, as are of more importance. Do not perform, or say, yea 
(a) There is great difference between a bare thinking; & a thinking with consent.  or think, any thing with consent, which may be directed to the end, of performing thine own will, & pleasure. But, as soon as thou findest thyself, carried with much mind to any thing; let that serve thee for a rule, that thou art not to do it. For 
(b) An excellent truth, & which enricheth that soul, by which it is faithfully put in practice.  exterior things, ought not to take, and carry thee prisoner to them; but thou, with 
(c) This is another manner of Christian liberty then that of Protestants.  Christian liberty, art to bring them home, to thyself. Before thou eatest, thou art to 
(d) A direction full of profit, and fit for practise.  mortify, any appetite which thou mayst have to gluttony; and ordain thy meal, as an act of obedience to God, who commandeth thee to eat, for the maintenance of thy life. So before thou go about any business of gain, thou art first to mortify thy covetousness; and then, to go about thy business, because God commandeth it, towards the relief, either of thine own necessities, or of thy neighbours. And by these examples, thou mayst learn how to put away the propriety of thy will, in all things; and to do them because God, or thy Superiors, command them.  
Remember, that this is the manner, wherein those old Fathers of the wilderness, did breed up their disciples; depriving them of that, which they desired; and making them do that, which they misliked; to the end that they might wholly grow to an abnegation of their will. And such persons, as they had satisfaction of, in this particular, they hoped would arrive to perfection; and of others, they had an ill opinion; as thinking, that they, who would fail in trifles, would do it more, in greater matters. For a will, which is accustomed, to do what it hath a mind unto in things of little moment, will find it to be very rebellious, when in greater matters, it should contradict itself. I would therefore have thee, abase thyself; and become subject to 
(e) This doctrine is very high and hard; but it is most true.  all creatures, as S. Peter saith; and be content that any one might pass over, and tread upon thee, and contradict thy will; and use thee like a handful of dirt. And whosoever shall assist thee most in this; him love, and be grateful to him; because he helpeth thee to overcome thine enemies, which are thine own opinion, and thy will.  
Make therefore account, that 
(f) He speaketh here to such as are religious, professed by vow.  thy Abbess, is thy mother whom thou art to obey, with profound humility, and without being weary. And be not as some are, who in taking a kind of gravity upon them grow unruly, and cast off all that obedience, which they own to their parents, and Superiors; not submitting themselves to them, even whilst they are in house together. Yea some do part house, without leave; and all, under pretence, of serving God; whereas indeed there is nothing more contrary to that, than the thing which these persons do.  
Christ 
(g) The admirable obedience of Christ our Lord.  our Lord, was obedient to his Father, both in life and death; and so also, did he obey his most holy Mother, yea and S. joseph also, as is related by 
(h) Luc. 2.  S. Luke. And let no man think, that without obedience, he shallbe able to please him, who was so great a friend to this virtue; as that rather than lose it, he would lay down his life, upon a Cross. And do not wonder, that I so earnestly recommend obedience to thee; For as the greatest danger that thy state is subject to, is, that thou art not in religious clausure; so unless thou provide well for thyself, by denying thine own will, & to be subject to another's, thou wilt have added one danger to another; and it will go ill with thee in the end; for 
(i) Neither will all this serve, unless extraordinary recollection be used withal according to the judgement of this Author in diverse places of this book; & of S. Ambrose, S. Hierome, and all the Fathers.  thy security must consist in the renunciation of liberty. Do not therefore content thyself, with obeying thy parents only; but do it also, to the rest of the house, who are thy elders. And if perfectly thou wilt be obedient, obey also thy inferiors; so that yet the government and order of the house, be not disturbed thereby. But yet if there be a necessity, that thou shouldst command exteriorly, at least, hold thyself for inferior, in thy hart.  
And for the doing of this with the more courage; remember, how our sovereign Lord, & Master, did 
(k) joan. 13.  kneel down to the ground, as if he had been an inferior, and subject to wash the feet, not only of them that loved him; but of him who employed those very feet being washed, to give up, into the hands of death, that very man who had washed them, with 
(l) The ineffable humility and chaof our Lord jesus.  so great humility, and love. Call this passage many times to mind; and let the word, which then he said be rooted in thy soul; If I, being your Lord, and Master, have washed your feet; how much more ought you to wash the feet of one another? And so love thy inferiors, which are in thy house, as if thou wert their Father or Mother; and labour for them, as if thou wert their slave; taking the impertinency of their conversation, the superfluity of their speech, yea and the injurious works of their hands, with patience. Be not humble towards them who live abroad, and proud amongst them whom thou hast at home. Practise virtue with them, whom thou hast under thine eye, and near at hand; and make trial of thyself at home; that thou mayst know how to converse abroad. And remember that holy woman, S. Catherine of Sienna, who was instructed by God; and whose life I desire that thou shouldst read; not to make thee covet her revelations, but to breed in thee an imitation of her virtues. For although her parenas, did hinder her in the way which she had taken, towards the service of God; she did neither trouble herself, nor abandon them. They cast her out of her little Oratory, where she used to perform her devotions; and they appointed her to serve in the Kitchin. But because she humbled herself, and obeyed them, she found God in the 
(m) God is every where the rewarder of humility.  Kitchen, as well, or better, then in her Oratory.  
Do not torment thyself, if at the time when thou hast a mind to pray, thy parents, or 
(n) He seemeth here, to mean the Ghostly Father.  Prelates would have thee do somewhat else. But offering that desire of thine to our Lord, do that which is enjoined; by thy Superiors, with much humility, and peace of mind; being confident, that in obeying thy superiors, thou obeyest God; it being so apppointed by him, in his fourth commandment. Neither yet, is it forbidden hereby, but that, with humility, thou mayst beseech thy parents, to allow thee some retired place, & some vacant time for thy spiritual exercises. And first having begged it of our Lord, have thou so firm a trust in his goodness, that whether it be granted thee or no, it shallbe all for thy profit, if thou take at from the hand of God, with 
(o) Two parts, worth the labouring for.  obedience, and peace of mind. And as for thy parents, they shall give account to our Lord, of that which they command thee, and it shall be no superficial account. But thou art not to consider that; let them look to it; for, as S. Ambrose saith, It is a favour of God, and full of profit, for a man to have a son, or daughter, who will serve his divine Majesty, in state of Virginity; with contempt of the world, by a particular vocation to a spiritual life.   

CHAP. CII.  
That, not all those things which we desire to do, or demand to have; are to be called a man's proper will; & how we may know what our Lord demandeth at our hands.  
IF thou have well considered, that which hath been said to thee, in those former words; thou wilt easily have perceived, that two things were recommended to thee. The one, The flying of thine own will; The other the following of the will of God. Now for the declaration of these two things, I must let thee know; that for thee to desire, or beg in particular manner of Almighty God, that he will deliver thee out of any spiritual inconvenience, whereof thou art most in danger; or, that he will impart some virtue to thee, whereof thou art in particular need, is not any vicious act, of thine own will, but it is a means, & that a good one, to enable thee to fulfil the will of God; who commandeth us, to departed from evil, and to do good. For, if thou observe it well, thy begging of a thing in particular, through 
(a) It is good to beg any particular grace of our Lord in a particular manner, for so it will be done with more zeal.  the particular necessity thereof, wherein thou art; doth help thee to ask it, with greater efficacy; and with a more profound sigh of thy hart; which are means, whereby God is induced the more easily to grant that which is desired. Which very thing would not perhaps be granted, if it were asked with that tepidity, which useth to accompany requests which are made in general terms. And this doctrine is agreeable, to the holy Scripture. since our Lord himself doth teach us, in that prayer of the Pater Noster, to ask things in particular manner. And so also, did the Prophet David, as his particular necessities did present themselves; and so have other Saints used to do, when they asked any thing, either for themselves, or others. And although, the same may also be done, whilst we are desiring temporal things, of God, (as we read of the 
(b) Marc. 10.  blind man, who begged his sight, and of many others) yet because nothing that is temporal, deserveth to be much esteemed; (and the love whereof, doth use to carry danger with it, (and the contempt whereof, deserveth praise) so great liberty is not given us, to discharge our hearts wholly in the desire, and suit for such things, as for spiritual; although it be not ill done of us, to demand temporal things; so that it be without excess of earnestness, and under this condition, if it so be pleasing unto our Lord.  
Concerning the accomplishment of the will of our Lord, (wherein consisteth all our good) thou wilt ask perhaps, How may I know, what that is? To which I answer, That 
(c) A certain rule how to know what is the will of God.  whensoever the word, or commandment of God, or of his Church, doth ordain any thing, thou art to make no further inquiry; but to rest assured, that it is the will of our Lord. And when there is no such express commandment, esteem that to be of the same rank, which is imposed on thee by thy superior; if it do not evidently appear to be against the law of God, or of his Church; or the light of Nature. For since S. Paul 
(d) Rom. 1●.  saith, That although the superior be an infidel; yet the Christian man must obey him; and that, not only to avoid punishment, but by obligation of conscience; how much more then, must this be true, in the case of Christian superiors; of whom we are to 
(e) Unless, we do expressly see the contrary.  believe, that God will enable them to command just things And when any of all these commandments shallbe wanting to thee; thou shalt embrace and follow (as the will of our Lord) that counsel which any such person shall give, of whom thou oughtest to take it. And do not think, for all this, that thou art exempted, from the necessity of begging the light of the Holy Ghost; that so thou mayst take right, to the service of God. For our necessities are so many, and do press us in so particular manner; that no Master, without this, will serve the turn. And so, The King will grow to desire thy beauty.   

CHAP. CIII.  
Wherein he beginneth to declare that word, which saith, And the King, will desire thy beauty. And how great a matter it is, that God should be content to place his love, upon a man. And that this is no corporeal beauty; and how dangerous such kind of beauty is.  
A Strange thing it is, that there should be any such beauty in a creature; as to draw the blessed eyes of God upon it; so far, as to be desired by him. It is a most happy thing, for a soul to be enamoured upon the beauty of God; but neither is it strange, that an ugly thing, should love the perfection of all beauty or is it worthy of thanks, if a creature, do love his Creator; since he owes him all that, and doth yet further, receive for it, an eternal reward. But, for God to be enamoured, and delighted in any of his creatures; this indeed is to be admired, and most soveraingly to be acknowledged; and it giveth us reason, of incomparable glory, and joy. If 
(a) A strange thing it is that the great God should be taken with the love of the base creature, Man.  it be matter of much honour for a man to be imprisoned for jesus Christ (and S. Paul did call himself, as by the most noble title he could have, a 
(b) Eph. 1. Phil●p. 1.  Prisoner of jesus Christ, having his body restrained by chains of iron, and his soul by chains of love;) what kind of thing shall we say it is; for man, to have taken God prisoner, by the love of God. If it be great riches, for a man not to have any hart of his own, but wholly to have given it to God; what kind of thing will it be, for us to have the hart of God, as our own; which he gives to them, to whom he gives his love; and after his hart, he sendeth all that, which he is; for theirs without doubt we are, to whom we give away our hearts.  
Many, and great are those benefits, which that infinite divine goodness, imparteth to men. But yet as if all the rest deserved to be little esteemed, in respect of this, job 
(c) job. 7.  said. O Lord, what thing is man that so thou shouldst magnify him, and place thy hart upon him. Giving us so to understand; that since, by Gods giving his hart to man, he giveth himself; there 
(d) A sovereign cordial, against all the corrosives of this life.  is as much difference, between giving the hart for love, & the giving of other things, as there is, between giving of God, & giving of creatures. And if we own our thanks to him for other of his gifts; the principal reason is, because he imparteth them with love. And if we ought to rejoice by occasion of the benefits themselves, much more ought we to do it, in regard that we have found favour, and love, in those most sublime eyes of God.  
This 
(e) The true glory of a Christian.  indeed, is our true greatness wherein we may glory, and not because we love him. For 
(f) And now let Protestant's consider, what shrewd presumptuous people these Papists are.  cursed is that man, who maketh any account of himself, and who prizeth himself, for the works he doth; but only, in regard that so high a King, (whom all those quires of Angels do adore) would, through the excess of his goodness, be content to lone so base things, as ourselves. Consider therefore now, O virgin, if it be not reason for thee to hear, and to see, and to incline thine care to God; since the reward thereof, is, that he will desire thy beauty. Certainly, although the things that he should require, were full of difficulty, they would grow easy, to be accomplished, by the addition of such promises as these. And how much more than must it be easy, since the thing itself, which he commandeth, is, by his grace, not hard. But thou wilt say perhaps, how cometh the soul to have beauty, since of itself, it is sinful? and of sinners it is 
(g) Th●en. 4.  written, That the face of such, is more black, than coals.  
If this Lord of ours, went in search of the beauty of bodies, it were no miracle if he should find such a kind of beauty as were corporeal. For as himself is beautiful, so did he create all things beautiful; that so they might carry with them, some little obscure trace, of his own incomprehensible beauty; in comparison whereof, all other beauty, is mere deformity. But we know, that David speaking of the spouse, of this great King, 
Psalm. 44.  saith, That all her beauty is interior, and in her soul. And this he saith, with great reason. For 
(h) What a toy exterior beauty is.  the beauty of a Body, is a mere toy; and may be enjoyed by him, who is the owner of an ugly soul. Now for what doth it serve, if a man have deformity in that, which is of more value; and if he have beauty, in that which is of no importance? For what doth that beauty serve, which the eyes of men may look upon; when yet there is deformity within, which is penetrated by the eyes of God? On the outside an Angel, in the inside a Devil.  
Not 
(i) Beautiful persons have no such great bargain of it as they conceive.  only, doth this corporeal beauty not profit a person, towards the making him beloved by God; but for the most part, it giveth occasion of making him, unbeloved. For, as spiritual beauty giveth understanding and wisdom; so is the other wont to take it away. It is no small war, which many times is waged, between Chastity, humility and recollection on the one side; and beauty of the body, on the other. And much better had it been for many women, to have had a countenance extremely deformed (that so they might not have been fought withal) then great beauty with great vanity, whereby they were vanquished. God delivereth it thus, for no small mischief, when he saith, to such a soul, Thou 
(k) Ezech. 16. & 28.  hast lost thy wisdom, by thy beauty. And he saith elsewhere, Thou hast made thy beauty abominable. And this he affirmeth; because when lewdness of mind is accompanied with beauty of body; such beauty becomes abominable, and groweth to be true deformity.  
I well see, and confess, if the minds of men and women, which look upon objects of beauty, were 
(l) Di quibus in terris.  pure in seeking God, and none but God in his creatures; that how much more beautiful the objects were, so much more, would it be to them, a bright glass, wherein they might behold God's beauty. But where now liveth he, or she, who hath not cause to fear, what the Scripture saith; That 
(m) Sap. 14.  the creatures are grown to be as a snare, and as a trap for the feet of fools? such, as they are, who use them towards the offence of God; & who remain & rest, only in them; whereas they were created, to the end that we might the better serve God, and ascend to him, by their means, as by a ladder. Of this troop was S. Augustine, for a while; but he lamented it 
(n) And so, as that never man, I think, did it more bitterly, and yet more sweetly, than he.  afterward; and said, I rushed, O Lord, upon those creatures, which thou hadst made fair; and I, the while, was deformed. And where, is now so great purity, in any woman of beauty, as that she will so much more carefully keep clean her soul, as men discern more beauty in her body?  
We do, naturally, more fly, from defiling ourselves, when we are very clean, then when we are not altogether so; and yet many, proceed in contrariety to this rule; who if they were foul, would 
(o) And so much the more will they have to answer for.  not sinne so much; and even from their being clean, they fetch a kind of reason, to become filthy. Of these it is, that the 
(p) Prou. 11.  Scripture saith, As the ornament of gold, is in the snout of a boar, so is the fair woman, who is foolish. Little honour, would the boar think that he received, by having that gold in his snout; nor would he, for all the shining thereof, forbear to foul it, and to thrust it into stinking dirt. Just so, is the sensual woman, who employeth her beauty, (without so much as the rising of her stomach), in a thousand dishonesties, and loathsome actions, both of body and soul.  
Now 
(q) He grows on to another excellent consideration.  if beauty do not help, but hinder the keeping of one's own soul clean, what thinkest thou that it procures, in the souls of them that look upon it? O how happy a thing it were, for them, not to have eyes, wherewith to look, nor feet wherewith to go; nor hands wherewith to adorn themselves; nor humour either to see, or to be seen; since by occasion of these things, there groweth a resolute desire, of an unjust delight; & the giving of so many mortal wounds, to their soul, as they entertain such resolute desires. And of these who shallbe able to count the number?  
What will here, these wretched men; and these miserable women be able to say, (who in appearance are so fair, and in very deed so deformed) when that beauty of their body, shall once fail, whereupon they have employed so much pains? And when they shall be grown to stink, as truly in their sepulchres, as their souls did truly stink, whilst here they went, under the cover of their fair bodies. And when they shallbe presented, wholly naked, & destitute of all graces, before the eyes of him, whom they took no care to please; & when they shallbe confounded, with the shame of their secret sins. Finding then, by experience, that the day is come, wherewith God threatened them thus so long before, I destroy the names, of the Idols, of the earth. An 
(r) An Idol she is more ways than one.  Idol, is this beautiful and sinful woman, who will needs be counterfeiting the true God, and painting herself as God did not make her; & procuring that the hearts of men may wickedly be employed on her; and executing, to this purpose, all she can; and desiring, even to do that, which she cannot. The names of those men, who are so often mentioned by these women, God will destroy; and they shall know, that it serves for nothing, to be so mentioned in the mouths of flesh and blood; if withal, their names be razed, out of the book of God.  
Concerning this kind of beauty, I admonish thee, O Virgin of Christ, that thou do not so much, as call it to mind. For 
(s) Note this reason, which is so well set of, by an excellent comparison.  if even women, who are vain, do pass without any great care thereof, (where they are not seen by men) & do (as it were) lay up, their beauty, against such a time, as when it may be seen, either by store of people, or some renowned Prince; how much more, is the Virgin of Christ to proceed thus? Expecting that day, when she is to be seen, by all the Angels of God, at once; yea, and by the Lord, both of Men and Angels. Then, will a face of lamentation, show fairer, than a countenance of gamesome pleasure; and a mean garment, than a precious; and virtue of mind, than beauty of body. Yet do not think, that it sufficeth, if thou keep thine own hart free from this vanity; for it concerneth thee also, to take heed, and heed again, that thou give no occasion, that such as look upon thee, may divert their hart, one hours' breadth from God.  
The vain Virgins of this world, desire to seem handsome in the eyes of men; but the Virgin of Christ, aught to fear, and fly, from nothing so much, as to seem pleasing and handsome. For 
(t) How true is this and yet how little considered.  what greater folly can there be, than to desire that, which is dangerous, both to themselves, and others Remember, what S. Hierome saith to a Virgin, Take heed, that thou give no occasion to any, of conceiving any ill desire. For thy spouse is jealous; and a worse thing it is to commit adultery, against Christ, then against a husband. And elsewhere, he saith, Remember how I have told thee that now thou art made the sacrifice of God. And the sacrifice, is the thing which giveth sanctification, to other things; and whosoever shall worthily partake of this sacrifice, shallbe also partaker of the sanctification. Procure 
(u) An advice & the reason of it; which well becometh the wisdom, & sanctity of that great Doctor.  therefore in this manner; that (by occasion of thee, as of a divine sacrifice) other women may also be sanctified, with whom thou art so to live, that whosoever shall touch thy manner of life, either by looking on it, or hearing of it, may feel in themselves the force of thy sanctification; and desiring to behold thee, may become worthy, of being made a sacrifice. All this is said by S. Hierome.   

CHAP. CIIII  
That the dignity of being a spouse of jesus Christ, requireth, that great care be had in all things▪ and of the example which they, are to lo●ke upon, both in the exterior, and in the interior of their soul; who have a desire to enjoy this dignity.  
HEREBY thou wilt have seen, that the great honour, which it is to be a spouse of Christ, doth not go alone; nor is it to be conserved without care. But as, in itself, it is the most high Title that can be expressed; so doth it exact a greater circumspection, than any other, for the keeping thereof, as it is fit. Do 
(a) The great obligation of a soul which professeth to be espoused to God.  not think, that because thou hast not a husband of this world, that therefore thou mayst live, after thine own fancy. But rather know, that thou art obliged to take heed to thyself so much more, & yet more, by how much thy Spouse is greater; and the particular respects, which he demandeth at thy hands, are of many kinds. A woman may comply with her husband, and yet still, be full of faults; but it proves not so, with the celestial spouse, unless thou love him withal thy hart, and withal thy force. And one fit of time idly spent, yea or a word, that shallbe undecent, is not to pass without punishment. Nor yet let this seem rigorous unto thee. For, even 
(b) Note.  in this inferior world, it goeth somewhat after this manner; and a woman, is bound, to be so much the more punctually a good wife, as she obtaineth a more noble spouse.  
Well now, consider if thou canst, who that is, whom thou hast taken for thy spouse; or rather who hath taken thee, for his; and thou wilt see, that 
(c) Whatsoever comes from God, by way of commandment; and whatsoever goeth to wards him, by way of offence, is after a sort infinitely great, how little soever it be, in itself.  although the thing which he commanded were small, yet, because it is he who commandeth it, no commandment is small; and no sin also is small, which is committed against it, as S. Hierome saith. And to the end, that thou mayst not possess, such a dignity as this, unworthily; and that thy honour may not grow into shame; I will set a pattern before thee, whereupon I would have thee look; and according to which, I wish that thou wouldst draw thyself. It 
(d) A fair pattern of a noble Roman Virgin.  is of a Roman virgin called Asella, of whom S. Hierom speaketh thus: There was nothing more cheerful, than her gravity; nor nothing more grave, than her alacrity. Nothing was more sweet than her sorrow; nor more sorrowful than her sweetness. Her face was grown wane, which gave a sign of her great abstinence▪ but it was not to make any ostentation. Her speech was silent, and her silence was speaking. Her pace, was neither very swift, nor very slow; her habit was ever after the same manner. Her cleanliness, was without being studied; she was clad without curiosity & adorned without any ornament of dressing. And for the pure, and perfect goodness of her life, she deserved, that, in even the City of Rome, where there 
(e) And yet, in the midst of all this pomp, and loxe, S. Hierom affirmed the church communicating with the church of Rome, to be even then, the only true Church of Christ; and that whosoever should be found out of that Ark, would infallibly be drowned; & he that should eat the paschal Lamb, out of that house, was a profane person; so as dissoluteness of manners in any particular place or person, is not always a good argument, against that entire truth of Religion.  is such abundance of pomp; & where humility is esteemed for misery; good men speak well of her; and wicked men dare not presume to do otherwise. This is that pattern, which I would have thee behold, for as much as concerneth the exterior. For, as for the interior, there is no other, but that of jesus Christ, as he is placed upon the Cross. To whom thou art to conform thyself, so much the more, as thou enjoyest the name of a straighter union, which arriveth to be even that of marriage.   

CHAP. CV.  
That the dignity of this State, must not dismay Virgins; for as much as their Spouse, who is our Lord, doth give them that, which is necessary for it. And of the advice, by which they are to undertake it; and of the cheerfulness, wherewith they are to undergo it: and of the great blessings which are contained in it.  
BUT take heed, thou be not dismayed, by the consideration of that great sanctity, which thy state requires, by having more fear, then joy therein. When thou hearest men advice thee, to such high things as these; thou must not deject, but encourage thyself. For as the obligation, and undergoing the charge, which is incident to marriage, doth not chief rest upon the wife's shoulders; but she complyeth with her duty, if she keep that well which her husband hath gotten (especially if she also labour, according to the little strength she hath) so 
(a) We cannot confide too little in our own strength, nor too much in the goodness of God.  do not think, that our Lord took thee for his spouse, so to leave upon thine own shoulders, the labour of keeping thy soul alive; for neither wouldst thou be able to effect it; nor will he be content, that the honour, of thy being that which thou oughtest to be, 
(b) Make thou this prayer, to our Lord jesus, from thy very hart, and he will make thee happy.  shallbe thine. I beseech God, that thou mayst know, how to give him thy hart: and to answer the inspirations which he will send thee; & that thou mayst not, either by tepidity, or negligence, or indiscreet fervours, or pride, pollute that pure water, which he will rain down upon thy soul. And as for the rest, let thy hart repose, not in the confidence of thyself, but of thy spouse; who hath skill, and power, and will, to maintain thee well; if voluntarily thou wilt not leave his house. Yea, & concerning those things, which before I said that thou wert to do; do not expect them of thyself alone; but beseech our Lord that he will help thee. For in all things, thou shalt find him, to be both a piteous Father, and a tender Spouse.  
The 
(c) Perpetual chastity must not be vowed but with maturity, and after good experience of ones self; especially by such as still do live in the world; for as for such Religious as are enclosed, the means of keeping chastity are so great, as that they may sooner undertake that course, though still great prudence must be used heerin.  state of virginity, which thou hast embraced, ought not to he lightly undertaken, upon every fit of devotion, which may happen; nor yet, because thou knowest not, where to find a husband. But as a thing of mighty importance, it must be considered of, with much advice; and experience is to be taken, of ones self; and one must practise first, the service of Christ; and must have recommended it to God, and that very cordially, both days, and years; lest that be negligently performed, which was not groundedly entertained. But when it is once undertaken, both in that manner, and for the end that is fit; the person who embraceth it, is to grow cheerful upon it; because it is a state of incorruption, & yet a state also it is, of fertility. For, as the Blessed Virgin Mary, (who through her excellent, and incomparable pure Virginity, is called the Virgin of Virgins, and is the patroness of Virgins) did both give fruit, and yet retained the flower of her purity; so other Virgins, if indeed they be true Virgins, do give fruit in their souls; and yet have en●iernesse in their bodies. For this celestial spouse of Christ jesus, is not like them of this world, who despoil their spouses, of their true beauty, and integrity; but he is so truly a conserver of their beauty; and so great a lover of their purity, as that they may say to him, with 
(d) The sweet S. Agnes, virgin & Martyr said so, when she was but 13 years of age.  S. Agnes; To him alone, do I keep my Faith; to him alone do I recommend myself, with entiere devotion; whom when I love I am chaste when I touch him, I am pure; and when I receive him, I am a Virgin.  
Nor will there be wanting children, as the fruit of such marriages as these; whereof, they are delivered without torment, and their fruitefullnes is every day increased. And this did S. Agnes say, as one who had tasted the suavity of this celestial espousal. And 
(e) It is a shame to Virgins if they aspire not to the embracement of their heavenly Spouse.  a confusion, (and that no small one) it ought to be, to a Virgin, who calleth herself the spouse of Christ, to have no more taste of the qualities, and sweet condition of her spouse, then if she were a mere stranger to him.  
O how many afflictions doth virginity prevent; how many cares, how much unquietness? Some, which the very state itself of Matrimony, between persons who are made of flesh & blood, doth necessarily bring with it; and others, which grow from that untoward disposition, which is so often found, either in the husband, or in the wife. Others again, from the ill proof of the children. But 
(f) The great difference between a spiritual & corporal marriage.  in our case, all the children, are, joy, Charity, Peace, and such others (like to these), which are recounted by 
(g) Gal. 5.  S. Paul. This spouse, is full of goodness; he is peaceable, rich, wise, beautiful; and, as his fellow Spouse, saith in the 
(h) Cant. ●.  Canticles, He deserveth, to be wholly desired. Doth it not therefore seem to thee, that this King, doth an incomparable favour, to the person whom he taketh, I say not for a slave, or servant, but for a spouse? Doth it not seem to thee, a good exchange, of a birth with torment, into a birth with joy; of Children, which afflict with care; to Children, which are full of comfort; yea, and such as bring their dowry in their hands, which is, both honour, and pleasure. Verily, (said S. Hierome, (when he was speaking to the mother of a certain virgin) I cannot understand the reason, why thou shouldst be angry with thy daughter; for refusing to be the wife of a particular Cavallier, that so she might be espoused, to a 
(i) Christ our Lord.  King; by means whereof, she hath made thee, the mother-in law, of Christ.  
It doth therefore now, but remain, O Virgin, that thou take comfort, in the state, which our Lord, of his goodness, hath called thee to. And that thou have care, to be that very thing to him, which thou shouldest be. And be no more fearful, of thine own weakness, than thou art confident in our Lord; that he will perfect that in thee, which he hath begun. That 
(k) The middle way is the right way between fear and hope, till we arrive to the journeys end which is perfect love.  so, neither the favour that he hath done thee, do intoxicate thee, with any giddy kind of gladness; nor yet, the thought, of the much thou owest him, draw thee down into any dismay. But walk thou on, between fear, and hope; till the fear be taken away, by that perfect love, which is found in heaven. And hope also, may be then dismissed, when we shall have 
(l) The very vision of God, and that for ever.  that thing present with us, which here we hoped for; and so, as that we have no more fear, to lose it.   

CHAP. CVI  
Of four conditions, which are requisite for the making of any thing beautiful; and how all of them, are wanting to a soul, that is in sin.  
WE have made a long digression, from the question that we asked, How the soul could come, by such beauty, as that God should be drawn to a desire of it. But the cause of this digression, was the doubt, of our conceiving, that the King perhaps might care for the beauty of the Body. Let us now return to our purpose.  
Thou art to know, that for the making a thing to be of perfect beauty, four conditions are necessary. The first, That it must have all the parts that belongeth to it; for if any of them be wanting; as a hand, or foot, or the like, it cannot be termed beautiful. The second is, that one part have proportion with another; and if it be the picture of any life, it must be made, very like the original. The third is, that it must have purity of colour. The fourth, that it must have a competency of greatness. For that which is little, though it be well proportioned, will not arrive to be absolutely accounted beautiful.  
Now, if 
(a) Every soul that is in state of sin, is out right deformed.  we consider all these conditions in a soul, that is sinful; we shall find that it hath no one of them. Not completenes; because if it want either faith, or charity, and the gifts of the holy Ghost, which it was to have; that cannot be called beautiful, to which so many things are wanting. Again, one part thereof carrieth no proportion to another; for neither doth sense, obey reason; nor reason, God. Especially, considering, that the soul, being created after the image of God; it was reason, that for the preservation of her beauty, she should have resembled her Original, in virtue, as she doth in the natural being which she hath. But now God, being good, and the soul being wicked; God being pure, and the soul polluted; God being mild, and the soul impatient; and so in the rest; how can there be beauty, in that image, which is so unlike to the original? As for the third, which is, a certain spiritual light of grace, & the notions which are to refresh, & as it were revive the beauty of the soul (as colours do of the body) they are also wanting to it; for it walks in darkness; and it is obscured, beyond 
(b) Thren. 4.  the black of coals, according to that lamentation of Hieremy. Lest of all, hath it, the fourth condition; since there is nothing so miserably little, as to be a sinner; who is nothing, and less than nothing. So that, all the conditions of beauty being wanting, to such a soul, it will not fail to be deformed. And because all those souls which are infused into the bodies that descend of Adam, be 
(c) Christ our Lord & our B. Lady, are excepted; and therefore he useth the word ordinary, to oppose it to that other way which is extraordinary.  ordinarily sinners, it will follow, that they are all deformed.   

CHAP. CVII.  
How the deformity of sin, is so wicked a thing; as that no force, or law of Nature, or of Scripture, were sufficient to abolish it; but only jesus Christ; in virtue of whom sin was ever taken away, and grace was given.  
THIS deformity of sin, is so hardly, or indeed so impossibly to be taken away, by the force of any creature; that all of them together, are not able, to beautify any one deformed soul. Our Lord declareth this by the Prophet 
(a) Hier. 2.  Hieremy saying, If thou shalt be washed with salpetre, and with abundance of soap, yet art thou defiled in my presence. The meaning whereof is, That for the taking away of sin; neither the salpetre, or the reprehensions, of the Prophets; nor the rigorous punishments of the old law; nor yet the fair speeches and promises which God did make, at that time, were sufficient. Men were defiled then, in the midst, both of their punishments, and of their comforts; of threatenings, and of promises; For no man was justified, in the sight of God, as S. Paul 
(b) Gal. 3.  saith, by the works of the old law; and therefore the soul could not have such beauty in it, as to make it desirable by Almighty God; because there was a want of justification, which is the cause of beauty in a soul.  
Now if, in that law, and in those sacrifices, which were given by God himself, beauty could be imparted to the soul; it is evident, that it must less have been, in the law of Nature; for as much as that, had not so great remedies against sin; and in particular it had no written law. But 
(c) No soul was ever purged for sin, but by the precious blood of our Lord Jesus.  the beauty, which then inhabited the souls of men, (as well under the law of Nature, as that other, which was written) was obtained, by the shedding of the blood, of that precious lamb, jesus Christ our Lord: who (as S. john 
(d) Apoc. 13.  doth teach us) was slain from the beginning of the world. For although he died upon the cross, in the latter days thereof (for so the Apostles, do call the time, of the coming of Christ) yet is he said, to have been slain from the beginning of the world, because, even from that time, did 
(e) How the blood of our Lord them did work before it was shed.  his death begin to obtain pardon, and grace, for them, who grew to have it. So taking that up (as a man would say) upon trust; which he would after pay, upon the cross. For God ordained, that as there was one Father, who was the head and fountain of sin, and death, to all such as were to descend from him, in an ordinary course; so in like manner, there should be one, by whom all such, as desired, might be free, both from that mischief, wherein the other had placed them; and from those others also, which they should bring upon themselves.  
So saith Saint 
(f) Rom 5.  Paul, That as by the inobedience of one, many were made sinners; so by the obedience of one, many should be made just. And 
(g) Let the Protestant note this truth, without passion.  as the obedience, which jesus Christ performed to his Father, even to the death, yea and the death of the Cross, doth not only make men just, by a kind of resemblance, but by giving of true justice; so the hurt that Adam did us, was not by giving us an example only of sin, but by making us, through his sin, true sinners. And so, that which 
(i) Act. 4.  S. Peter said, That there is no other name under heaven, than that of jesus Christ, wherein we may think of being saved, is not only to be understood, from the time that God became incarnate, but from the beginning of the world, as hath been said. Since they, who, at any time, have been in grace with God, were so, by the merits of this our Lord, by 
(k) faith, & penance, are the means of applying the merits of Christ our Lord, to a soul.  means of faith & penance.  
And although, by the circumcision of Children, Grace were given, whereby they became just, and their original sin was pardoned; yet was it not, the circumcision alone which gave the grace (for that precious gift, was reserved for the Sacraments of the new law) but 
(l) What that was which gave grace in the old law.  it was, A protestation of Faith, in the Messiah, who was afterwards to come; which protestation, was to be made unto him, then. And when, after, being grown in years, they came to lose their grace, by any mortal sin; they offered up some such beast, as God commanded; the blood whereof, was to be shed in the Temple. Not, to the end, that it might justify, (for that, it had no power to do) but that the sinner, might protest the Faith which he had, in that Lord, who was to come. And by this saith, and by that inward sorrow, for his sins, which God inspired; he was made partaker of that precious blood of Christ, which for the pardon of sins, was to be shed.  
Not 
(m) The same blood of our Lord, was the remedy also of sin, under the law of Nature.  only, was there a remedy, in the written law, against sin, by faith and internal penance (as we have said), but also in the law of nature, although it were not then required, that their faith in our Lord, should be so explicit. But so also were there, such exterior protestations of their Faith as our Lord (who would have all men saved) did inspire. To the end, that although the nations were diverse, and their 
(n) In several places, several external rites may be used, by the members of the same Church, so that the Church allow the same; as we see it is in Milan, and many other places; but the doctrine, must be every where alike.  external rites were different; yet the Saviour and Mediator, between God and man, as 
(o) 1. Tim. 2.  S. Paul affirmeth, might be but one.   

CHAP. CVIII.  
That Christ our Lord, taketh away the deformity of the soul, by his blood; and that it was convenient, that rather the Son, should become man, then either the Father, or the holy Ghost; and of the great force of the blood of Christ our Lord.  
CONSIDER then, how deformed the spot is, which sin doth cause; and how fare we are to fly from it; since being once received, into the soul, it could neither be washed away by the shedding of so much blood, as was offered in the Temple, by the commandment of God himself; nor could all the force of man, arrive unto it. And if that, beautiful, and dear 
(a) Christ our Lord.  Word of God, had not come down to beautify us, the deformity of sin, would for ever have remained in us. But that lamb, without spot, coming down, he had the power, and he had the way, and he had the will, to put away these spots; & he destroyed our deformity, and he endued us with beauty.  
And to the end that thou mayest see, with how much conveniency the Son of God, rather than God the Father, or the holy Ghost was to be he, that should beautify our deformed souls with his blood; Consider, that as Eternity is attributed to the Father, and Love to the holy Ghost; so, to the Son of God, as God, is attributed Beauty; because he is most 
(b) The first quality of Beauty.  perfect, and without the least defect; and he is the 
(c) The second quality of Beauty.  image of the Father, as S. Paul 
(d) Heb. 1.  saith; and so lively an one, that in regard he is engendered, by way of the understanding, he is, to all purposes, as his Father; who gave him the same essence that himself hath; in such sort, as that he, 
(e) joan. 14.  who seethe him, seethe the Father, as the holy gospel saith. Now by reason of this proportion, between the Son, and the Father, which is so absolute; most justly, is beauty ascribed to him, since the image is taken, in so lively a manner, out of the original.  
Light 
(f) The third quality, of Beauty.  is not wanting to him; for he is called the word, which is a thing engendered by the understanding; and in that understanding, as S. john 
(g) joan. 1.  saith, which was true light. Greatness is not 
(h) The fourth quality of beauty.  wanting to him; since he is infinitely immense; and therefore was it convenient, that this beautiful God, by whom we were made when we were not, should come to restore us when we were lost; and who, apparaylling himself with our flesh, should take upon him, the resemblance of our deformity; and so impart to us, the excellency of his own beauty. And although, neither our being punished, or spoken fair, was able to free us, from our spots; yet was the value so great of the punishing of that beautiful person, that the sharp salpetre of his passion, falling upon his shoulders, there distilled down upon us, the sweet dew of his whiteness. And howsoever God doth say, to the sinner, Although 
(i) Hier. 12.  thou wash thyself with salpetre, & with the Fuller's herb, thou shalt not be clean; yet telling us, that he would send a remedy, against this spot, he saith, in another place, If thy sins, be as red as scarlet, they shallbe made white like snow; and if they shallbe as red as blood, they shall become white like will.  
Very truly well, did David believe this, when he 
(k) Ps. 50.  said; Thou shalt sprinkle me, O Lord, with 
(l) The inward meaning of this place, delivered.  hyssop, and I shallbe clean; thou shalt wash me, and I shall become more white than snow. Hyssop is a little herb, and somewhat hot, and hath the property to purge the lungs, whereby we breathe. This herb they brought to a wand of Cedar, & they tied it thereunto, with a string of crimson, double died. And so being bound together, they called it that Hyssop, wherewith, (when first it had been steeped in blood, and water; and then with water, and ashes) they sprinkled both leprous persons; and such as had touched any dead body; and thereupon they were held for clean. Full well knew David, that neither the herb, nor the Cedar, nor the blood of birds or beasts, nor yet water or ashes, could give any cleanness, to the soul; although it were figured by them. And therefore, he desired not God, that he would take into his hand, a branch of Hyssop, & sprinkle him with it; but 
(m) That hyssop was a figure of the humility and Passion of Christ our Lord.  he saith so, in respect of the humanity, and humility of jesus Christ our Lord, which is called an herb, because it grew from the earth of the Blessed Virgin Mary; and because he was begotten, without the help of man, as the flower springeth in the field, which is neither ploughed, nor sowed. For this it is, that he saith, I am 
(n) Can. 2.  the flower of the field. And this her be is called little, for the meanness which he took upon himself in the world; so far forth, as to say, A 
(o) Psal. 21.  worm I am, and no man; the dishonour of men, and the very outcast of the people.  
This 
(p) The passion of our Lord is the only sovereign cure of pride.  humbled flesh of our Lord, is such a remedy, against the puff of our foolish pride; as that it may be cured, by this so great humility; since there is no colour, for a worm, to exalt itself, when the King of Majesty is so abased. And forget not, that Hyssop is hot. For Christ, by the fire of that love, which was burning in the roots of his hart; was pleased to abase himself, to purge us; thereby to make us know, that if he who was so high did abase himself, how much reason there is, why we (who have so true cause to abase ourselves) should not, by ourselves, be exalted. And if God be humble, how much more should a man be so.  
This 
(q) Of our Lord jesus.  flesh, so full of true physic, was then put to the stick of a Cedar, when it was placed upon the cross; & tied by that delicate third of wool, twice died. For, although the nails which fastened thereunto his hands, and feet, were hard, and great, and long enough; yet, if the third of his ardent love had not fastened him to that cross; and unless he had been willing, to deliver up his life, for the kill of our death; those nails, would not have been strong enough, for such a business. So that, it was not they, but the love he bore us, that held him there. And 
(r) The double aspect which was carried by the love of our Lord; the reparation of God's honour; and the remission of man's sin.  this love carried a double aspect, as crimson which is double died: for he suffered, that which he suffered, to satisfy for the honour of his father, who was offended by our sins; and for the love of sinners, who were lost thereby.   

CHAP. CIX.  
That the sacred humanity of Christ our Lord, was figured in the garment of the high Priest; and in the veil which God commanded Moses to make. And what that was, which David begged, when he desired to be sprinkled with Hyssop, that he might so be cleansed.  
THE garment, which the high Priest, of the old Law did wear, was to be double died in crimson; because 
(a) How the figurs of the old Testament, were perfected, & fulfiled in the person of our Lord jesus.  the holy Humanity of Christ, which is the garment of his soul, was to be died in blood, being shed, both for the love of God, and man. And this flesh, being nailed upon the Cross; is that veil which God commanded Moses to make, of the 
(b) Exod. 18.  colour of Hyacinth, Crimson, and Purple, double died; and of white, and well and strongly woven linen, made with the needle; and curiously diversified by several works. For, this holy Humanity, is died with blood, like crimson; it is of a fiery colour, which is signified by the purple, as hath been said; and it is white like fine linen, through Chastity and Innocency; and it is well and strongly woven, for it is not lose or weak, but firmly, and fast put together, under all kind of virtuous discipline, and much affliction. And 
(c) The colour of the flower hiacinthus is blue, though the colour of that stone, which we know by that name is of a deep yellow.  this is well signified by the Hyacinth, which is of a celestial colour; because his body, was framed by the supernatural work of the holy Ghost. For this reason, is it called celestial; and for many other virtues, & perfections thereof, which were contrived by the admirable knowledge, of the wisdom of God The commandment was, that this veil should be hung, upon four pillars, which were to uphold it; which signifieth, that Christ was to be placed, upon the 
(d) The cross was made of four parts. One was the length, two the breath, & the other, whereupon the little was written.  four arms of the Cross; and four gospels they also be, which do publish and preach it, throughout the world.  
Now, for as much as David (being a Prophet so illuminated by God, in the knowledge of those mysteries which concerned Christ, who was to come) seeing, how deformed himself was grown, by the foul sin, of 
(c) The murder which he committed, upon the person of Urias, that so he might continued to enjoy Bersabee his wife.  stealing the sheep, and murdering the shepherd; & fearing the wrath of the Omnipotent God, wherewith he was threatened, by the mouth of the Prophet Nathan; he beseecheth God, to take away his 
(f) The deformity of sin & the beauty of grace.  deformity; and to give him beauty; not with material Hyssop, since the same David said to God, That he took no 
(g) Not in any thing that was only external, but the external sacrifices were to be accompanied by internal sorrow for sin.  delight in the sacrifice of beasts; but he beggeth to be sprinkled by the flesh & blood of jesus Christ, being tied with the strings and cords of love, upon the Cross. Believing that though his deformity were great; and that otherwise it was impossible to remove it; yet he should grow white, beyond the whiteness of snow, by the blood, which was to fall from the cross.  
O Beautiful blood of Christ our Lord who art so Beautiful. For although thou be as red as Rubies, thou hast power to make a thing more white than snow. O 
(h) At the least, we must now consider it and lament the cause thereof, which is our sin.  if a man had seen, with what violence it was drawn down by those wretches, & with what love it was shed by thee, O Lord, when thou didst stretch forth thine arms, and feet, to be let blood therein, for the remedy of that so lewd disorder, and distemper, which we made by our ill desires, and deeds? With great force, did thine enemies come upon thee, but with much more violence, did thy love assault thee; for it was that, and not they, which overcame thee. David, did style Christ 
(i) Psalm. 44.  beautiful above all the sons of men. But this beautiful creature, who surpassed not only men but Angels, would needs as it were dissemble that beauty of his; and he apparelled the exterior of his body, with the resemblance of that deformity, which possessed our souls. That so, the same deformity might be swallowed up, in the Abyss of his beauty; as some little straw would be consumed, in a huge fire; and that he might give us his own beautiful Image, and make us so resemble him.   

CHAP. CX.  
How Christ did as it were dissemble those four conditions of his beauty; so to make us beautiful; to which purpose there is a passage of the Prophet Isay declared.  
IF we do well consider the conditions, which have been showed to be requisite for the making a man beautiful, (all which, are in the divine word after a most excellent manner) we shall find, that he dissembled, and hide them all; that so being concealed in him, they might grow to be disclosed in us. Most 
(a) The first condition that any thing must have if it will be beautiful was hidden by Christ jesus our Lord in his sacred passion.  entire, and perfect, and full, is the word of God; which wanteth nothing, nor can it want, and which removeth the want of all things. But yet, though in the bosom of his Father he be so rich; (if thou look upon him, being made man, in the womb, and in the arms of his mother, as also throughout the whole course of his life, and death) thou wilt see, how he wanted both to eat, and drink; yea and a bed whereon to lie, when the Virgin laid him in the manger. For neither was there any bed for him in the stable of Bethleem, nor any other place then that. How often did he want means, to put away both heat, and cold; and nothing he had, if they gave him nothing. And if in his life time, he had not a place where to lay his head (as himself affirmeth) what shall we say, of that extremity of poverty, to which he was subject in his death; at which time, neither had he any thing, whereupom so much as to lay his head. For either he was to have leaned back with it, upon the Cross (and so to endure excessive pain, by the thorns which might prick him so much the deeper) or else he must let it fall, & so remain without a rest; but not without exceeding pain.  
O sacred head, whereof the Spouse 
(b) Cant 5.  saith, That it is of purest gold; as being the head of God; and how much to thy cost, dost thou pay for that resting place, which (in prejudice of the love that we own to thyself) we procure to find upon thy creatures; both 
(c) How true is this and how truly ought it to be reform.  loving them, and desiring to be beloved, and praised by them; making that to be our lodging, which should be only our high way, whereby we might arrive to repose in thee? Now the reason, why he passeth through such want, and poverty, is declared by S. Paul, who saith, You know well, O brethren, the grace which our Lord jesus Christ, imparted to us; who being rich, did make himself poor, for us; that so we might grow rich, by his poverty. And the while, thou seest, that the first condition of beauty, which was to be complete, is altogether hidden, and as it were dissembled by him, since to him, there was so much wanting, upon earth, who in heaven, was abundance itself.  
If now thou wilt consider, the second condition of the Beautiful word of God, which is to be 
(d) The second condition of the beauty of our Lord was hidden by him, in the passion.  the most perfect image of his Father, and proportionable to him, and equal to him; thou wilt find, that on earth, he dissembled this condition, no less than the former. For tell me; what is the Father but Strength, Wisdom, Honour, Beauty, Bounty, joy, and such other excellencies; which all together, do make up, an infinite Good. Well then; do thou place, on the one side, this admirable Original, which is all glorious in itself; & adored by the Angels; and 
(c) If ever thou wilt, lend me thy attention, and thy compassion, I beg it now.  then call to mind, that passage, (which in reason, aught to pass, yea and pass through, the most internal parts of our very souls) when this beautiful image of the Father, jesus Christ our Lord, was brought out from the Tribunal of Pilate, most cruelly scourged, and vested with a purple robe; and tormented with that crown; which was of scorn, in their eyes that saw it, and of insufferable pain, in him that felt it. His hands, in the mean time, were bound; and a Cane or Reed, was put into them; His eyes full of tears, and of blood with all; which ran down from his head. His cheeks, pale and won, and full also of blood, and defiled with filthy spittle, which they had darted out upon his face. And under this pain, and shame, was he brought out, to be seem by all the people, and thus it was said, Behold the man. And this was done, to the end, that his shame might increase, in being seen by them; and that, compassion might once grow in their hearts, when they perceived in what case he was; and so, they might give over the persecution, of a man, forasmuch they saw, in such a passion. But 
(f) Infinite patience and love of our Lord, and inscrutable malice of the wicked jews.  O, with how wicked eyes, did they behold the pains of him, (who yet did feel more pain for their perdition, then for those very pains of his own;) since instead of quenching that fire, of their frantic malice, with the water of the dishonour which they saw him in, it burned, but more, and more, like wildfire which burns in water. They would not hearken to that word, which was said to them, by Pilate, Behold the man; for they cared not for seeing him there; but said, that they would see him upon a Cross.  
But thou, at least, O soul which art redeemed by the torments of Christ, do thou hearken, and let all of us hearken to this word, Behold the man; lest otherwise we grow aliens from the redemption of jesus Christ; if we cannot find in our hearts, to be mindful, and grateful to him in respect of them. When we 
(g) A consideration which will pierce the hearts of all such as hauethen● not of flint.  bring forth any thing, to the end that it may be seen, we are wont to dress it, the best we can; that so it may enamour the lookers on. And when we bring forth any thing, that we would have to be feared; we set it out, with a show of Arms, & Trophies; and we accompany it with such other things, as may make them tremble, that behold it. And when we make any representation that should move a man to tears; we apparail it in mourning, and we give it all those additions, that may induce men to sorrow. Then tell me, what was the intention of Pilate, in drawing Christ our Lord, into the view of the people? It was certainly, not to make them love him; nor to make them fear him; and therefore they did neither beautify him, nor set him out with Guards & Cavaliers; but he brought him forth, to appease the cruel hearts of the jews, by that spectacle of our Redeemer. And this was not to be done, by the way of love; For well did Pilate know, how cordially, and profoundly they abhorred him; but he had a desire to pacify them, even by the pure force of those excessive torments; which were endured by that delicate body of his, so much to his cost. For this it was, that Pilate did dress Christ, our Lord, with such a dressing of torments; which were both so many, and so great, as might have served to move compassion in all such as saw him, how much soever they did detest him.  
It 
(h) No Christian soul can doubt of this.  is therefore to be believed, that he brought him forth, the most afflicted, the most abased, and the most dishonoured, that he could device. Making it his study, how to deform him (as one would study, to beautify, and adorn some gallant bird) that so, he might appease the wrath of such as hated him; since he found by experience, that he could not do it, by other means.  
And now tell me, if Christ was brought forth in such a fashion, as might have served to quench the fire of hate, in their hearts that abhorred him; how 
(i) It is more than reason.  mightily, is it reason, that the sight, and show of him, should kindle the fire of love, in their hearts, who know him to be God, and who confess him to be their Redeemer. Isay the 
(k) Isa. 5●.  Prophet, saw this passage long before, it was brought to effect. And, being in contemplation of our Lord, he said; He 
(l) Hear give thine ears, and thy hart to God.  hath no beauty, nor delicacy; we have seen him, and there was nothing to be seen in him; and we desired to have him despised, and the most abased thing amongst men; a man of grief, and who did even possess the knowledge of torments. His face was, as if it were hidden, and despised; and therefore, we had him in no estimation. It was truly he, that bore our infirmities; and himself did suffer our pains, and we esteemed of him, as some leprous person, and as strooken, by the hand of God, and so dejected. If thou wilt weigh these words of Isay, one by one, thou wilt easily see, how the beauty of Christ, was all concealed, in that day of his affliction, for the beautifying of us.  
The 
(m) Hear see the different christ our Lord, grew to be from himself; and it was all, for our sakes.  Spouse speaking to Christ, doth say in the 
(n) Cant. 5.  Canticles, Thou art fair, thou art sweet O my beloved; and here Isay saith, That he hath neither sweetness, nor beauty; and he, whose face is beheld with such attention and ardent desire by the Angels, is here affirmed, not to be worth the looking on. And he, who at his entrance into the world, was (by commandment of the Father) adored 
(o) Heb. 9  by all the Angels, is now (at his going out of it) despised, by the basest of men. David saith of Christ, That 
(p) Psalm. 88  he is exalted, above all the works of the hands of God; and Isay saith, That he is the most abased amongst men. And 
(q) Be attentive.  if this had been yet delivered, by way of comparing him, with some worthy persons; the reproach would not have been so great. But what wilt thou say, if being put in balance with a Barrabas; that robber, that murderer, that seditious man, they hold him better than Christ, who is the giver of life itself, and the maker of all the peace, that is made, between his Father, and the world? And so fare off, he was, from taking away any thing which belonged to others, as that he paid, what he had never taken.  
There was no cause, why Christ should suffer any pain; since the cause of pain, is the sin, which came into the world; but yet Isay calleth him here, The very man of grief; which signifieth, that he did strangely abound therein. For although, by experience he knew not what belonged to wicked pleasure; yet was he the man, who knew well, what did belong to rigorous pain, because he felt it. And that, in so full a measure; as that he saith, by the mouth of ●auid, My soul is very full of pain. Christ, is called 
(r) The third condition of beauty, was all hidden in christ our Lord, in the time of his sacred passion.  light, because he did by his admirable words, and works, give joy, and drive darkness, out of the world; but this light▪ saith Isay, had the countenance thereof, almost all hidden. For if he be looked upon, with the eyes of flesh and blood, I know not who willbe able to recover him, by his countenance, through the excessively ill, that they had treated him before. Which is the less to be marveled at, because although the virgin. (who be blessed for ever (and who was upon that day the most 
(s) The unspeakable grief of our B. Lady; whose holy soul was pierced through with the sword of sorrow according to the prophecy of S●m●ō.  afflicted of women) had brought him forth into the world, and swathed him; and used to behold herself in his face, (as in a most pure, and perfect glass) yet I easily believe, that if she was present, at that spectacle, of so excessive sorrow, she would look, and look again, (with as great attention, as the tears of her eyes, and the bitter grief of her wounded hart, would give her leave) to see, if that were her most blessed Son; who now was grown to be of a complexion, and a fashion, so very different, from that which formerly she had observed in him.  
And 
(t) Anoother point, which is also highly to be considered.  if they, who saw our Lord, had believed, that he endured all that; not because himself did owe it, but because he loved them, who were true debtors to the justice of God; it might have given some ease, to the pains of Christ; but what shall we be able to say, since Isay telleth us, That they held him, for a man, who was dejected, and strooken, by the hand of God. For they thought, that God abased him so for his sins; and that he deserved all that, and a great deal more; and therefore they desired, that he might be crucified. So that (for as much as concerned his exterior), they took off their eyes, from looking on him. For they did loath the sight, as of a leprous person; and in their hearts they held him for a most wicked man; and worthy both of that misery and more. A strange, and lamentable thing it was, that if they looked towards him they did spit, withal; if they looked not, it was because they had some mighty aversion; as men would have, from the sight of some ugly thing. That which they spoke of him, was most reproachful language, which might afflict him no less, than his very pains; and yet they said, that he had not all which he had deserved, and that therefore he was to be nailed to the Cross.   

CHAP. CXI.  
Of the many and wonderful things, which our Lord did draw out of that greatest wickedness, which they committed who murdered Christ and of the several effects which these words Behold the man, being spoken by Pilate, and preached by the Apostles, have brought to pass, in the world.  
WHO is he, that will not wonder, and give praise to God, for his infinite wisdom; who by so strange a means, could redeem the world; drawing the greatest blessings, out of the most wicked sins, that ever were committed by men? What more impious thing, either was, or ever can be committed in the world, then to dishonour, profane, torment, and crucify, the Son of God. But yet, on the other side, from what other thing, hath there grown so much benefit to the same world, as by this blessed Passion, there hath done. It was then conceived, that when Pilate bestowed such a dressing of torments upon this spouse, that he had dressed him only, but to have been seen by the eyes of that people. But he dressed him, as it proved, to be seen by the eyes of the whole world; 
(a) God can serve himself as well of them that offend him, as of them that love him.  doing service thereby, (although himself knew not of it) to that, which God had promised so 
(b) Isa. 52.  long before, by saying, All mankind shall see the salvation of God: And this salvation, is Christ jesus, to whom the Father said, I do not much esteem that thou shouldst awake the tribes of jacob to serve me, and convert the dregges of Israel to me. I 
(c) Isa. 49.  gave thee, for a light to the Gentills, that so thou mightst be my 
(d) That is, the Saviour of my people.  salvation, to the uttermost parts of the earth.  
Christ jesus, in person, did only preach, to the sheep of the house of Israel, which had perished; and afterward, his holy Apostles, did begin to preach to the same people of Israel; and they converted some, but not all the jews; and therefore, they are called dregges. But the salvation of the Father, which is Christ, did not stay only with the people of the jews; but 
(c) The faith of Christ, was spread into the world by the Apostles; and it is still spreading in the furthest corner thereof by Apostolical men.  sallied out into the world, when it was preached by the Apostles; & so also, at this day, is the preaching of the name of Christ, stretching itself out to the Nations, which are furthest of; that so, he may be a light, not only to the jews who believed, upon his preaching to them in person; but to the Gentills also, who lived in idolatry, far off from God. And then was it fulfilled, which 
(f) Luc. 2.  Simeon, that holy Swan, did sing; when he said, out of his desire to dye, Now Lord, thou lettest thy servant departed in peace, according to thy word; for mine eyes have seen thy salvation; which thou hast prepared, in the sight of all Nations; A light to the Gentills, and a glory to thy people of Israel  
If we consider, that Christ was placed by the hand of Pilate, to be seen first by that people, in his own house; and afterward from the top of the Cross in Mount Caluary; it will be evident to us, that although, (in respect there came to the Paschall, men of all conditions, and Tribes (as well of naturals, as strangers) there must needs be great store of people; yet was not Christ, therefore placed in the view, and presence of all people, as Simeon, in his Canticle, had sunge. And therefore Christ, was placed in the view, and presence of them all, when he was preached through the world, by the Apostles, and their successors. Of whom, David 
(g) Psalm. 18.  said, That their sound went out through the whole earth; and that their words did reach to the very ends thereof. For 
(h) Our Lord is the light, both of jews and Gentills: Of the jews he is more particularly the honour, because he took their flesh in the pure womb, of the perpetual Virgin.  Christ, being thus preached, was light then, and is so now, to those Gentills who will believe in him; and so he is both light, and honour, to the jews, who also will believe in him; as S. Paul expresseth, speaking of them, of whom Christ came, according to the flesh, who is God, being blessed, above all things, for all eternity.  
Let us now consider, how fare otherwise, this was ordained by God, from that, which Pilate did intent. He conceived, that he but placed Christ in the presence of that people, & no more; and he said, Behold here the man; and he thought, when they would not let him dismiss him, but demanded that he might be crucified, that he should never more, have been seen by any. But, 
(i) How different the thoughts of God, are from the thoughts of men.  because the eternal Father, saw it was not reason, that such a spectacle as that was, of his only begotten Son (being the image of his own beauty), should be beheld by so few, and those, so wicked eyes; or should be presented only to so hard hearts as theirs; he ordained, that another voice, more loud than that, should be sounded forth, throughout the world, by the mouth of many; and they most holy publishers thereof, who should also say, Behold the man. The voice of Pilate, could not sound far off; for it was but one, and a wicked one; inspired by fear, through which, he sentenced Christ to death. He deserved not to be the proclaimer of this word, Behold the man; and therefore, did God command it to be proclaimed by others. And that, so far from any fear of theirs, that rather they did desire, and rather they do resolve to dye, then to fail of one 
(k) The courage of the Apostles, & of Apostolical men.  tittle, in preaching, and confessing, the truth, and glory of Christ jesus.  
Pilate, was a profane, and foul person, for he was a sinful and an unbelieved man. But of the other proclaimers of this word, Behold he man, I say prophetizeth 
(l) Isa. 52.  saying, How beautiful upon the mountains be their feet, who preach the good news of peace, and of benediction, and who say, In Zion thy God shall reign. The God of Zion, is Christ jesus; in whose person David prophetizeth saying, 
Psalm. 2.  I am made King, by the hands of God over Zion, that holy mountain of his, preaching his commandment. And this King, who preacheth the Father's commandment (which is the word of the Holy Gospel) began to reign in Zion; and he was received upon Palme-Sunday, for the King of Israel in the Temple, which was placed upon Mount Zion. And to the end we may understand, that this Kingdom was to be, over spiritual things; it is said, by David, that he was made King over Mount Zion; which is the mountain, where that Temple stood, wherein the worship of God was performed. And 
(m) How the spiritual kingdom of Christ our Lord, grew to increase.  afterward, when upon the same Mount Zion, our Lord sent the Holy Ghost upon his disciples, and he was preached publicly in the midst of Jerusalem, and in the ears of the High Priests, and Pharisees; and when, by the first sermon of S. Peter 
(n) Act. 2.  upon the point of three thousand men were converted; then was this Kingdom of his increased. And when more people were yet converted, the Apostles did preach and say to Zion, Thy God shall reign. As if a man had said, Though yet, this Lord of ours, be known but by a few; yet shall his kingdom ever go increasing; till such time, as that at the end of the world, he may reign over all men; rewarding the good with mercy; and punishing the wicked, with the iron rod, of his rigorous justice.  
This is the voice of the preachers of Christ, which saith, Thy God shall reign. And 
(o) If a preacher will profit others, he must begin with himself.  because Christ reigneth not in the hart of an unclean person (for as much, as sin reigneth therein) it is not fit that he should preach the Kingdom of Christ to others, who will not give him leave to reign in his own soul. Therefore is it, that Isay 
(p) Isa. 5●.  saith, The feet of such as preach peace unto us, are beautiful. By the feet which are to be beautiful, are signified the desires of the soul. And therefore Christ would not have the feet of those preachers covered with shoes, on 
(q) These are sandals which still are used, by many holy Orders in the Catholic Church.  the uper part, because God doth place the beauty of them in public, for the example of many. But yet, whosoever hath his feet clean, is to be very careful not to think, that himself made them so; but he must give thankes to him, that washed the feet of his disciples, with visible water, upon Holy Thursday; and who washeth the souls, of all them, which ever come to be washed, with his sacred blood.  
It was not therefore reason, that so clean a king as Christ was, should be proclaimed by such a filthy mouth as that of Pilate; or that there should be, but such a proclaimer, as could speak no louder, (and who was but one) to publish a spectacle, wherein so many, and so great wonders, were to be declared, as were, in Christ; when he was brought forth, to be seen by the people. And though 
(r) The difference between a , and a pious Christian.  Pilate, might conceive, that quickly, there would be no more thought of Christ; nor any, that would have compassion of him; yet God ordained, that instead of those few, who did spit upon him, there might be, & may be, & shallbe, many, who are with reverence to adore him. And that, instead of them who, for the loathsomeness of the spectacle could not endure to look upon him; there should be many, who might joy in beholding that most blessed face, as a most pure, and perfect glass, though it were placed, upon a 
(s) The place of the greatest reproach, that could be tho●h● of.  Cross. And instead of them, who thought him to deserve, all that which he suffered, there should be so many, who might confess, that he committed no evil for which he ought to suffer; but only that themselves had sinned; and that he suffered for the love of them. And lastly, if their cruelty were so great, as not to have compassion of him; but demanded, that he might be murdered upon the cross; God was pleased, that there should be many, who would desire to dye for Christ; and who with all their souls would say, I see 
(t) The words of a soul, which is the spouse of Christ our Lord.  O thou my friend, that thou art wounded, and full of pain, and I would to God I could suffer it for thee. Let not therefore Pilate think, that he dressed Christ so, in vain; though he could not move them, who then were present to compassion; since now, so many, upon the remembrance of those afflictions of Christ, have so great pity of him; that in their hearts, they are scourged, & crowned, and crucified together with him; as S. Paul affirmeth, both of himself, and, in the person, of many others.   

CHAP. CXII.  
How great reason it is, that we should behold this man Christ, with those eyes, wherewith many of them to whom the Apostles preached, did behold him: that so we may grow beautiful. And that this beauty is given us, through his grace, and not through our own merits.  
A Most reasonable thing it is, O Virgin, that these motives, which are so pregnant; and these examples which are so full of life, should move thee (thou having first, cast away all tepidity) to fix him in thy hart, with a profound, and cordial love, who, so much to his torment, was placed, & nailed, upon the Cross, for thee. And that thou be none of those hard-hearted persons, who heard those words spoken in vain; but of those others, to whom the hearing thereof, hath been a cause of salvation. Be none of them, who had not the grace to esteem that, which was present to them; but of those others, in whose person, Isay saith, We desired to see him; for many Kings, and Prophets, have desired, to see the face, and to hear the voice of Christ our Lord.  
Behold 
(a) How necessary it is for us to behold Christ our Lord, crucified.  therefore, O Virgin, this man, Christ jesus, who is published by the voice of one, that is not worthy to proclaim him thus. Behold this man; that thou mayst then come to hear his words, for he is that master, which the Father gave us. Behold this man; that thou mayst imitate his life; for there is no way, whereby thou canst be saved, but he Behold this man; that thou mayst have compassion of him; for he was brought to such a pass, as might have moved, even his enemies to compassion. Behold this man, to lament over him; for it is we, who by our sins, have brought him, to the case he is in. Behold this man; that thou mayst love him, for he hath suffered infinitely for us. Behold this man; that thou mayest beautify thyself by him; for in him, thou shalt find all the colours of beauty, that thou canst desire. Red, by the new buffets which they gave him; Blew, by those which he had received the night before; Yellow, by the abstinence of his whole life, and by the affliction which he had passed through, in that night. White, by the spittle which they had discharged upon him; and Black, by those blows, wherewith they had new moulded his sacred face; his cheeks all swelled, and of as many colours as those wretches could paint upon them. For Isay 
(b) Isa. 50.  prophesied thus, in the person of Christ, I gave my cheeks to those that would pull them; and my body to them that would afflict it. What waters, what enamels, what white, and red, mayest thou find here, wherewith to beautify thyself, if, by thy negligence, thou leave them not.  
Behold this man, O Virgin; for whosoever beholdeth him not, shall not escape from death. For, as Moses did exalt the serpent in the desert upon a staff, that they who were wounded, might recover by looking on it, and those others, dye, who did not look; so 
(c) It is not with faith alone, that we must look upon our Lord, but with faith & love.  whosoever shall not look with faith, and love, upon Christ, (who is placed upon the wood of the Cross) shall dye for ever. And, as I told thee before, that we must beseech the Father by saying, Look, O Lord, upon the face of thy Christ; so also doth the Eternal Father command, and say to us, Look O man, upon the face of 
(d) Christ our Lord is not only, the Christ of God, but of us also.  thy Christ; and if thou wouldst have me look upon his face, to pardon thee; look thou upon his face, that, by him, thou mayest desire me, to give thee pardon.  
In 
(e) The great God and this wretched man, can only be made to meet in Christ our Lord.  the face of Christ, our Mediator, the Father's sight, and ours do come to meet. There, do the beams of our believe, and love; there do the beams of his grace, and pardon, determine themselves. Christ, is called the Christ of the Father, because the Father engendered him, & gave him what he hath. And Christ is called our Christ, because he offered himself for us, bestowing upon us all his merits. Behold therefore, the face of thy Christ; believing in him; confiding in him; and loving him; and all others, for him. Behold the face of thy Christ, by meditating on him; and by comparing thy life with his; that so, as in a glass; thou mayest see thy faults; and how far thou art off, from him; & so knowing the sins which deform thee, thou mayest take, of his tears, & of his blood, which stream down, over that beautiful face of his; and, with grief, mayest wash away those spots, and so thou mayst become beautiful, and just. But as the jews took off their eyes from Christ, because they saw him so ill handled; so doth Christ take his eyes off, from that soul which is wicked, and which as leprous, is abhorred by him.  
But when he hath beautified it, by the grace that he gained for it, by his afflictions, he placeth his eyes upon it, saying; How 
(f) Cant. 4.  beautiful art thou O my Friend, how beautiful art thou. Thine eyes, are as of a dove, besides that, which is hidden within. He saith, two several times, That she is beautiful; because 
(g) The soul that serveth God must have, both good desires, & good deeds.  she must be so, both in body, and soul; within, by desires, and without, by deeds. And because that which is within, is to exceed that which is without; he therefore saith, Besides that, which is within. And for that, the beauty of the soul, as S. Augustine saith, doth consist in loving God, he therefore saith, Thine eyes, are as of a dove. Whereby is noted, that sincere, and amorous intention, which only aims at the pleasing of God, without any mixture of proper interest.  
Then, Behold thou Christ, that Christ may behold thee. And 
(h) We must give all glory to God; & take the shame to ourselves.  as thou must take heed of thinking, that he had done any thing for which he might deserve, to take upon him, the show of being deformed; so be sure, thou have no imagination, that thou hast deserved the beauty, which he gave thee, of mere grace. For without any obligation, did he vest himself with our deformity; and without any obligation, but of mere grace, he hath apparelled us with his beauty. Of such men, as think that the beauty which they have in their souls, they have of themselves, God saith by 
(i) Ezech 16.  Ezechiel, thou wert perfected by the beauty which I had placed upon thee; and yet having confidence, in that beauty 
(k) As if it had been his own, & not only imparted by God.  of thine, thou didst commit fornication, in thine own name; and thou didst expose thyself in that sin to all such as passed by, to be made theirs. This God doth say; For when a soul, ascribeth to herself, the beauty of justice, which God gave her; she doth, after a sort, commit fornication with herself. For as much as, she desireth to joy in herself, and not in God, who is her true spouse; and from whom she hath all her being beautiful; and she resolveth rather to glory in her own name, (which is to commit fornication in that name) then to glory in God, who gave her that which she possesseth.  
For this cause, doth God, with great reason, take away the beauty which he gave her; since she rebelled from him, by occasion thereof. And because this vain and wicked complacence, which she taketh in herself, is pride, and the beginning of all mischief; therefore it is said, Thou didst offer thyself, in the way of fornication, to every passenger. For 
(l) A just punishment.  the proud man, leaning & resting upon himself (who is but a mere vanity) is carried away with every wind, & taken prisoner by every sin, that passeth by; and that, most justly; because he would not humble himself so, as to be established, by putting his confidence in God. Behold therefore this man Christ jesus in himself; and behold him, in thyself. In thyself, that so thou mayst see, who thou art. In himself, that so thou mayst see, who he is. Those ignominies, and abasements of his, thou didst deserve, and therefore they are thine; The good which is in thee, is his; and he gave it, without any merit in thee.   

CHAP. CXIII.  
Wherein is prosecuted, the way that we are to take in beholding of Christ; and how he is beautiful in all things; and that those things, which in our Lord seem ugly, to the eyes of flesh & blood (such as are troubles, and torments) be of great beauty.  
IF thou know how to make the right use of that which hath been said, thou wilt employ all thy intention, in beholding this Lord of ours, with thy spiritual eyes; & thou wilt find it to be of more profit to thee, then if thou didst see him, with the only eyes, of flesh and blood. For to these eyes, Christ was made deformed; but in the eyes of faith, he was full of beauty. Isay saith, That, to the eyes of the body, his face was, as if it had been hidden; but 
(a) How clear and piercing are the eyes of Faith.  nothing is hidden, from the eyes of faith; but like the eyes of a Leopard (which looketh as it were through walls) they pass through all exterior impediments; and striking in, they find divine strength, under that humane weakness; and under contempt and dishonour, they find beauty with glory. So that the words which Isay said. We saw him, and he had no beauty, were spoken in the person of such, as beheld him, with the only eyes, of their body.  
But thou, O Virgin, take in thy hand, the light of faith, and look further in; and thou wilt perceive, that he who comes forth, in likeness of a sinner, is both just, and a justifier of sinners; and that he, who is murdered, hath in him the innocency of a lamb. And he that hath his▪ face all discoloured, is of himself most beautiful; and did but dress himself so, for the making of them beautiful, who were deformed. And 
(b) There is nothing that ought so to enamour a soul upon the beauty of christ out Lord, as to consider, that our sins and his love, did cause his deformity.  how much the more, the spouse doth suffer, and abase himself for his fellow-spouse; so much the more is she to exalt him; and how much the more he cometh wounded, and steeped, as it were, in sweat & blood; so much the more beautiful is he, in her eyes; considering the love wherewith he resolved to suffer those afflictions for her. And in fine, it is clear, that if we ponder the cause, why Christ took upon him this deformity, so much the more beautiful will he seem to be, as he shall seem to be more deformed.  
Tell 
(c) The four conditions of beauty recapitulated. The first.  me therefore now, if the first condition of beauty, were hidden in him; when being rich, and abundant, he abased himself, to the want of many things; what cause can be assigned thereof, but that he did it to prevent every want of ours. And 
(d) The second.  if he grew to seem unlike the image of his beautiful Father; it was for no other reason, but because the Father, resolved not to give us beauty, but by the sons taking upon him, our deformity. And 
(e) The third.  if the third condition, which is light or heat, did hide itself from that sacred face, which was obscured, and mortified; and those bright shining eyes were darkened, when he was dying, and after he was dead; why was it, but to give light, & to put a lively colour upon our obscurities. According to that which himself figured, when, of spittle (which signified himself, as God; and of earth which signified his humanity) he made dirt (which signified his contumelious passion) and so the blind man (who signified, mankind) received sight? And 
(f) The fourth condition of beauty.  if, when he made himself man, and that, the most abased of men, he hide the fourth condition of beauty, which is to be great; why was it, but to make his greatness stick to us, by conforming himself to our littleness, as it was figured, in the great 
(g) 4. Reg. 4.  Elizaeus. Who, to revive the little boy, that was dead, did shrink up into the making of himself, a just measure, for the other; and so he restored him, to life? For, if as Saint Augustine saith, by loving of God, we are made beautiful, it is clear that we are made more beautiful, by acts of greater love. Now wherein did Christ jesus, so much show the love which he carried to his Father, as in suffering for his honour, as himself hath said; That the world may know, that I love the Father: rise up, let us go hence. But whither went he? It is evident, that he went to suffer. And 
(h) This is excellently, & most truly inferred.  therefore, since so much the better as a work is, so much is it the more beautiful (for good is fair; & bad is foul) it is plain, that the more Christ suffered, so much the better was his work. And therefore, the more abased, and deformed he seemed; the more beautiful he is, in the eyes of such as know him. For he was not obliged to what he suffered, but he endured it for the honour of his Father, and for the good of us.  
These, are then the eyes, wherewith thou art ever to Behold this man, that he may ever seem beautiful to thee, as indeed he is. As also, to the end, that Pilate may know in hell, (where he now remains) that God doth give a kind of eyes to Christians, wherewith (they, looking upon Christ) he appeareth so much the more beautiful to them, as he endeavoured to deform him. And now hear, how all this is said by 
(i) S. Augustine was able to say this and more, for in another place he affirmeth of himself that God had shot his hart quite through, with the love of him.  S. Augustine. Let us love Christ; and if we find any thing in him, that is deformed, (though he found many deformities in us, (and yet us he loved) but still I say, if we find any thing deformed in him, let us not love him. For whereas he was appareled with flesh, for which it is said of him, We saw him, and he had no beauty; if thou consider the mercy, wherewith he became man, he will then appear beautiful in thine eye. For that which Isay 
(k) Isa. ●1.  said, we saw him, and he had no beauty; he said, in the person of the jews. But why did they see him without beauty? because they saw him not, with understanding; But they who understand, that the Word is made man, do hold it for a high point of beauty. And so it was said by one of the 
(l) The great S. Paul.  friends of the spouse, I glory in nothing but in the Cross of our Lord jesus Christ. Doth it seem a small matter to thee, O Paul, that thou, art not ashamed of the dishonours of Christ, but that further, thou wilt needs glory in them? But yet again, why had Christ no beauty? Because Christ crucified, is a scandal to the jews, and seemeth folly, to the unbelieved Gentills. But now, on the other side, How can Christ be said to have had any beauty, upon the Cross? How, but because the things of God 
(m) God is infinite in all things.  which seem folly, are more full of wisdom, than the wisdom itself, of all mankind. And the things of God, which seem weak, are more strong, than the strength, of all mankind. And since this is true, let Christ thy spouse appear beautiful in thine eye, since God is beautiful, and that he is the Word of his Father. Beautiful he also was, in the womb of his mother, where he took his Humanity without loss of his Divinity. Beautiful, was the Word, when he was borne an infant; for although he were an infant that spoke not; yet even whilst he sucked, and when he was carried, in his Mother's arms; the heavens did speak; the Angels sung his praises; the star lead on the three wise Kings; and he was adored by them in the manger, where he was laid, as the food 
(n) Men who have mortified affections; and to such our Lord becometh food, after an admittable manner. It is S. Augustine who speaketh thus.  of innocent, and quiet beasts. Beautiful then, he is in heaven; Beautiful, upon earth; Beautiful, in the womb of his Mother; Beautiful, in her arms; Beautiful, in miracles; Beautiful, in those scourges; Beautiful, when he inviteth us to life; Beautiful, in despising of death; Beautiful, in leaving his soul, when he expired; Beautiful, when he took it again in his resurrection; Beautiful, in the Cross, and Beautiful in the sepulchre; Beautiful, in heaven; and Beautiful, in the understanding of man, on earth. He is in fine the true, and sovereign Beauty, and justice. All this S. Augustine saith.  
And certainly, if thou wilt behold Christ our Lord, with such eyes as these, he will not seem deformed to thee; as he did, to those carnal persons, who put reproach upon him, in the passion. But as it happened to the holy Apostles, who 
(o) Luc. 9  beheld him in Mount Thabor, his face will seem to thee, as bright as the Sun; and his garments, as white as the snow; yea so white, as S. Mark recordeth, That no earthly Dyer, could have raised them, to such a height of whiteness. Which signifieth, that we, who are the 
(p) A noble and comfortable application, of that place of Scripture.  garments of Christ (because we go round about him (and because we adorn him, by believing and loving & praising him) are so whitened by him, as that no man on earth, could have given us that beauty of grace, & justice, which he gave us. Let him seem to thee, as a Sun; and the souls redeemed by him, to be white as snow. Those souls I say, which confessing, and with grief abhorring, their own deformity, desire to be beautified in this 
(q) The precious blood of our Lord jesus, is that only true Piscina, which is able to recover us out of all diseases.  Piscina, or Poole, of the blood of our Saviour; from whence they issue out, so beautiful, so just, and so rich, through the grace and other gifts which they receive by him, that they are able to enamour, even the very eyes of God. So that these words aforesaid, may be sung, with great joy, and much truth, The King will desire thy beau●●ty.   
FINIS.   

THE TABLE OF CHAPTERS, Contained in this Cabinet.  

CHAP. I. Wherein is treated, How necessary it is for us, to give ear to God; & of the admirable Language, which our first Parents spoke, in the state of Innocency: Which being lost by Sin, many ill ones, did succeed in place thereof. pag. 1.  
Chap. 2. That we must not hearken to the Language of the World, and Vainglory; And how absolute dominion it exerciseth over the hearts of such as follow it; and of the punishment that they shall incur. pag. 4.  
Chap. 3. Of what remedies we are to serve ourselves, towards the contempt of the Vainglory of the world; And of the great force, which Christ our Lord doth give, for the overcoming thereof. pag. 8.  
Chap. 4. In what degree, and to what end, it is lawful for a man to desire Honour in the world; and of the extreme danger which there is, in holding places of Authority, and Command. pag. 13.  
Chap. 5. How much we ought to fly from the pleasure of flesh and blood; and what a most dangerous Enemy this is: & of what helps we are to serve ourselves, for the subduing thereof. pag. 20.  
Chap. 6. Of two causes that there are, of sensual tentations; & what means we must use against them, when they rise, from the Malice of the Devil. pag. 25.  
Chap. 7. Of the great peace, which our Lord God giveth to them that sight manfully against this Enemy; & of the much that it importeth us, for the overcoming of him, to fly from familiarity with women. pag. 30.  
Chap. 8. How the Devil, useth to deceive spiritual men, by means of this enemy of our Flesh, and Blood; & of the course that we are to hold, in keeping ourselves from error. pag. 33.  
Chap. 9 That one of the principal remedies for the conquering of this Enemy, is the exercise of devout and fervent Prayer, whereby we many find gust in divine considerations, which maketh us abhor all worldly pleasures. pag. 39  
Chap. 10. Of many other means, which we are to use when this cruel Enemy doth assault us, with his first blows. pag. 44.  
Chap. 11. Of other means, besides the former, whereby some grow to lose their Chastity; that we may fly from them, if we also will not lose ours; and by what means we may strengthen ourselves. pag. 49.  
Chap. 12. That God useth to punish such as are proud 〈◊〉 by permitting them to lose the treasure of Chastity, thereby to humble them; and how necessary it is to be humble, for the overcoming of the enemy to this virtue. pag. 55.  
Chap. 13. Of two other dangerous means, which are went to make way for the loss of Chastity, in such as endeavour not to avoid them. pag. 60.  
Chap. 14. How much we ought to fly from the vain confidence of obtaining victory against this enemy, by our own only industry, and labour; and that we must understand it, to be the gift of God; of whom, it is to be humbly asked; by the intercession of the Saints; and in particular of the Virgin, our Blessed Lady. pag. 63.  
Chap. 15. How our Lord disposeth not, equally of the gift of Chastity, unto all; because to some, he giveth it only in their souls; and of the great profit which the temptations against Chastity, do bring, if they be well borne. pag. 67.  
Chap. 16. How the gift of Chastity, is granted to some, not only in the interior part of the soul, but in the sensual part also; & this, after two manners. pa. 71.  
Chap. 17. Wherein he beginneth to discourse of the languages, spoken by the Devil; & how much we ought to fly them; & that one of them, is to make a man proud, & so to bring him to great mischief and error; and of the means, how to avoid this language of Pride. pag. 77.  
Chap. 18. Of another snare all contrary to the former, which is Despair, whereby the Devil procureth to conquer Man; and how we shall carry ourselves against him. pag. 87.  
Chap. 19 Of the much which God the Father gave us, in giving us jesus Christ, our Lord; & how thankful we ought to be, & to help ourselves by this favour; and to strengthen ourselves thereby, for the excluding of all desperation, wherewith the Devil is wont to assault us. pag. 92.  
Chap. 20. Of some means, which the Devil useth against the remedy that is spoken of, whereby to fright us; & how for this, we must not faint; but animate ourselves the more, considering the infinite mercy of our lord pag. 96.  
Chap. 21. He proceeds in the discourse of God's mercy, which he showeth to them that cordially ask pardon. This is a consideration, of power to conquer all Despair. pag. 100  
Cap. 22. Where he prosecutes the treaty of the mercy of God, which he useth towards us; his Majesty overcoming our enemies, after an admirable manner. pag. 106.  
Cap. 23. Of the great mischief which despair doth work in the soul; and how we must overcome this enemy, with spiritual alacrity, and diligence, and fervour in the service of God. pag. 110.  
Chap. 24. Of two remedies for the getting of Hope, in the way of our Lord; and that we must not turn coward, although the remooue of the temptation be differred; and how there be certain hearts, which know not how to be humbled, but by the knocks of tribulation; and therefore, that they must so be cured. pag. 118.  
Chap. 25. How the Devil procureth to draw us to despair, by tempting us, against faith, and the divine mysteries; and of the remedies that we must use, against these temptations. pag. 122.  
Chap. 26. How the Devil endeavours, by means of the aforesaid temptations, to remove us from our devotion and good exercises; & that our remedy is, to increase therein; laying aside all superfluous desire of feeling spiritual sweetness in the soul; and to what end these also may be desired. pag. 126.  
Chap. 27. That the conquest of these temptations, doth consist more in having patience to bear them; and in the hope of the favour of our Lord; then in procuring forcibly that they may not come. pag. 132.  
Chap. 28. Of the great remedy which groweth against these tentations, by seeking a wise and well experienced ghostly Father, who must be entirely informed and credited; and how the ghostly Father ought to proceed with such persons; & of the fruit which riseth from these temptations. pag. 135.  
Chap. 29. How the Devil procureth, by exterior means, to make us give over good exercises; And how we must strengthen our hart by confidence in our Lord, for the overcoming of him; And of other things, which help to free us from this fear; and of the fruit of this temptation. pag. 139.  
Chap. 30. Of many reasons which there are, why we must hope that our Lord will deliver us, out of all tribulation, how grievous soever it be; & of two significations, which this word Believe, may be accounted to have. pag. 150.  
Cap. 31. That the first thing which we are to hear, is divine Truth, by means of Faith, which is the beginning of all spiritual life; and which teacheth us so high things, as that they exceed all humane discourse. pa. 159.  
Chap. 32. How agreeable to reason it is, to believe the Mysteries of our Faith, although they exceed all humane reason. pag. 163.  
Chap. 33. Of, how firm, and constant, and authorized witnesses, our faith hath had, who have given their lives for the truth thereof. pag. 166.  
Chap. 34. That the perfect life of such as have believed our faith, is a great testimony of the Truth thereof; and how fare Christians have exceeded all other Nations, in goodness of life. pag. 169.  
Chap. 35. That the very conscience of him, that desireth to obtain virtue, doth testify, that our Faith is true; and how the desire of leading an evil life, doth both procure the losing of Faith, & hinder the getting it. pag. 175.  
Chap. 36. That the admirable change which is made in the hart of sinners, and the great favours which our Lord doth do them, who follow him with perfect virtue, and do call upon him in their necessities, is a great testimony to the truth of our Faith. pag. 179.  
Chap. 37. Of the many, and great good things, which God worketh in the soul that followeth perfect virtue; & that this is a great proof, that our Faith is true; because that, did teach us means, how to obtain those graces. pag. 183.  
Chap. 38. That if the power & greatness of the work of Believing, be well pondered, we shall find great testimony, to prove, that it is much reason, that the understanding of man do serve God, by embracing of Faith. pag. 188.  
Chap. 39 Wherein answer is given to an objection which some make against our Faith; by saying, that God teacheth things, which are too high. pag. 191.  
Chap. 40. Wherein answer is made to them who object against the receiving of Faith, that it teacheth mean, and low things of God; and how in these mean things which God teacheth, most high glory is contained p. 193.  
Chap. 41. That not only the glory of our Lord doth shine in the humble things, of God, which our Faith teacheth, but also our own great profit, our strength, and virtue. pag. 200.  
Chap. 42. Wherein it is proved, that the Truth of our Faith is infallible, as well in respect of them that have preached it, as of them who have received it; and of the manner how it was received. pag. 203.  
Chap. 43. That such is the greatness of our Faith, that none of the aforesaid motives, nor any other, that can be delivered, are sufficient to make a man believe with this divine Faith; unless our Lord do incline a man to believe by particular favour. pag. 207.  
Chap. 44. That we must give our Lord great thanks, for the gift of Faith; and that we must use it, to the end for which it was given; in such sort, as that we attribute not that to it which it hath not; and what both the one, and the other is. pag. 214.  
Chap. 45. Why our Lord did resolve to save us, by the means of Faith, and not of humane Reason; & of the great subjection which we must yield to those things which our Faith doth teach; & of the particular devotion which we own, in especial manner, to that which our Lord jesus taught us by his own sacred mouth. pag. 223.  
Chap. 46. That the holy Scripture must not be declared by what sense one will; but by that of the Church of Rome; and where that declareth not, we must follow the uniform exposition of the Saints; And of the great submission, and subjection, which we must perform to this holy Church. pag. 227.  
Chap. 47. What a terrible chastisement it is, when God permitteth men to lose their Faith; and that it is justly taken away from them, that work not, in conformity of what it teacheth. pag. 232.  
Chap. 48. Wherein the former discourse is more particularly prosecuted; and it is declared what dispositions are requisite, for the beginning to read, and understand the divine Scripture, & the holy Doctors. pag. 237.  
Chap. 49. That we must not grow in pride, for not having lost our Faith, as others have done; but rather we must be humble, with fear; and the reasons which we have for being so. pag. 244.  
Chap. 50. How some use to be much deceived, by giving credit to false Revelations; and it is particularly declared, wherein true liberty of spirit doth consist. pag. 249.  
Chap. 51. Of the way wherein we are to carry ourselves, that we may not err by such illusions; and how dangerous the desire is of Revelations, and such things as those. pag. 256.  
Chap. 52. Wherein some signs are given of good, & bad, or false Revelations, or Illusions. pag. 260.  
Chap. 53. Of the secret pride, Whereby many use to be much deceived in the way of Virtue; and of the danger that such are in, to be ensnared by the illusions of the Devil. pag. 264.  
Cap. 54. Of some properties which they have, whom we said to be deceived in the last Chapter; & how necessary it is to take the opinion of others; and of the mischief that men are brought to, by following their own. pag. 267.  
Chap. 55. That we must fly fast from our own opininion; & choose some person to whom for the love of God, we must be subject, and be ruled by him, and what kind of man he must be, and how we must carry ourselves with him. pag. 274.  
Chap. 56. Wherein he beginneth to declare the second word of the verse, and how we are to consider of the Scriptures; and how we must restayne the fight of our eyes, that we may the better see with those of our soul, which the freer they are from the sight of creatures, the better shall they see God. pag. 279.  
Chap. 57 That the first thing which a man must see, is himself; of the necessity which we have of this knowledge, and the inconveniences that grow upon us, through want thereof. pag. 284.  
Chap. 58. That we must be diligent to find out the knowledge of ourselves: & by what means this may be done; & that it is fit for us to have some private place, into which we may daily retire ourselves for a tyme. 291.  
Chap. 59 Wherein he prosecuteth the exercise which conduceth to the knowledge of ones self; and how we are to profit in the use of reading, & of Prayer. pag. 296.  
Chap. 60. How much the Meditation of death, doth profit towards the knowledge of a man's self; and of the manner how it is to be meditated, for as much as concerneth the death of the body. pag. 299.  
Chap. 61. Of that which is to be considered in the meditation of Death, about that which shall happen to the soul; that so we may profit the more, in the knowledge of ourselves. pag. 302.  
Chap. 62. That the daily examination of our faults, helpeth much towards the knowledge of ourselves & of other great benefits which this practice of Examen doth bring; and of the profit which cometh to us, both by the reprehension of others, and those also which our Lord doth interiorly send us. pag. 308.  
Chap. 63. Of the estimation which we are to make of our good works, that we may not fail thereby, in the knowledge of ourselves, and of true Humility; and of the marvellous example, which Christ our Lord doth give us, for this purpose. pag. 313.  
Cham 64. Of a profitable exercise of knowing the being which we have in Nature that by it we may obtain Humility. pag. 316.  
Chap. 65. How the exercising of ourselves in the knowledge of the supernatural being which we have of grace, doth serve towards the obtaining of Humility. pag. 321.  
Chap. 66. Wherein the aforesaid exercise, is prosecuted in particular manner. pag. 326.  
Chap. 67. Wherein he prosecuteth the former exercise: and of the much light which our Lord is wont to give by means thereof, whereby they know the greatness of God, and as it were the Nothing of their littleness. pag. 332.  
Chap. 68 Wherein he beginneth to treat of the consideration of Christ our Lord, and of the mysteries of his life and death, and of the great reason we have to exercise ourselves in this consideration; and of the great fruits which grow from thence. pag. 336.  
Chap. 69. Wherein he prosecuteth, that of the former Chapter; & pondereth this passage of the Canticles; in contemplation of the passion of Christ. pag. 343.  
Chap. 70. That the exercise of prayer, is most important; and of the great fruit which is reaped thereby. pag. 350.  
Chap. 71. That the penance due to our sins must be the first pace, whereby we come to God; conceiving true grief for them, and making true Confession thereof, and satisfaction. pag. 361.  
Chap. 72. How the second pace towards the bringing us to God is the giving of thankes which we own him, for his having so delivered us; and of the manner how this is to be done, by means of diverse Misteryes of the Passion, which are to be meditated, in diverse days. pag. 363.  
Chap. 73. Of the way which we are to hold in the consideration of the life and passion of jesus Christ our lord pag. 367.  
Chap. 74. Wherein the way of considering the life of jesus Christ our Lord, to the end that it may be of greater profit to us, is prosecuted, in a more particular manner. pag. 369.  
Chap. 75. Wherein some directions are given for our greater profit in the aforesaid exercise of Prayer; and for the avoiding of some inconveniences, which to ignorant persons are wont to arrive. pag. 374.  
Chap. 76. That the end of Meditation of the Passion is to be the imitation thereof; and what is to be the beginning, and ground, of greater things which we are to imitate. pag. 380.  
Chap. 77. That the Mortification of our passions, is the second fruit which we are to draw out of the meditation of the passion of Christ our Lard; and how we are to use this exercise; that so we may gather admirable fruit thereby. pag. 388.  
Chap. 78. That the most excellent thing which we are to meditate and imitate, in the passion of our Lord, is the love wherewith he offered himself to the Eternal Father. pag. 394.  
Chap. 79. Of the burning Love, wherewith Christ Iesu● loved God, and men for God; from which love, as from a fountain, that did spring which he suffered in the exterior; and that also which he suffered in the interior; which was much more, than the other. pag. 403.  
Chap. 80 Wherein is prosecuted the tenderness of the love of Christ towards men; and of that, which caused his interior grief; and gave him a Cross to carry, in his hart, all the days of his life. pag. 409.  
Chap. 81. Of other profitable Considerations which may be drawn out of the Passion of our Lord; and of other meditations which may be made upon other points; and of some directions, for such, as cannot easily put that, which hath been said, in practice. pag. 415.  
Cap. 82. How attentively our Lord doth hear us; & how piteously he doth behold us; if we manifest our infirmities to him, with that grief which is fit; and how ready he is to cure us, and to do us many other favours. pag. 420.  
Chap. 83. Of two threats, which God useth to express; One absolute, and the other conditional; and of two kinds of promises, like those threats; and how we are to carry ourselves when they arrive. pag. 426.  
Chap. 84. What a man is, of his own stock; and of the great benefits that we enjoy by jesus Christ our lord pag. 429.  
Chap. 85. How loud Christ cried out; and doth ever cry out for us, before the Eternal Father: and with how great speed, his Majesty doth hear the prayers of men; and bestoweth benefits upon them, by means of this outcry of his son. pag. 438.  
Chap. 86. Of the great love wherewith our Lord doth behold such as are just; and of the much that he desireth to communicate himself to creatures; and to destroy our sins, which we must behold with detestation, that God may look upon them with compassion. pag. 446.  
Chap. 87. Of the many and great benefits which come to men, in that the Eternal Father, doth behold the face of jesus Christ his Son. pag. 451.  
Cap. 88 How it is to be understood that Christ is our justice; lest otherwise we should fall into some error, by conceiving, that just persons have not a distinct justice, from that, whereby jesus Christ is just. pag. 457.  
Chap. 89. That sin doth not remain in just Persons; but that the guilt of sin, is destroyed in them; & that they are clean, and acceptable to God. pag. 462.  
Chap. 90. That the granting, that there is perfect cleanness from sin, in such as are just, by the merits of Christ jesus, doth not only not diminish his honour, but much more declare it. pag. 467.  
Chap. 91. How some passages of holy Scripture are to be understood; wherein it is said, that Christ jesus is our justice; and such other propositions as that is, for the better declaration of the precedent Chapters. pa. 472.  
Chap. 92. That we must fly fast from pride, which is wont to grow up apace, by occasion of good works; considering the much, which is merited by them; and of a particular instruction which Christ hath given us, whereby we may profit against this tentation. pag. 476.  
Chap. 93. That a man being humbled and abased by the contents of the last Chapter, may enjoy that greatness which our Lord vouchsafeth to impart, to the works of such as are just, with confidence, & gratitude p. 483.  
Cap. 94. That from the love which we bear ourselves, we must draw a reason of loving our neighbours. p. 486.  
Cap. 95. That from the knowledge of the love, which Christ beareth to us, we are to draw a reason, for loving our neighbours. pag. 488.  
Chap. 96. Of another consideration which teacheth us, in excellent manner, how we are to carry ourselves with our Neighbours. pag. 491.  
Chap. 97. He beginneth to treat of that word of the verse which saith, Forget thy people. And of the two sorts of men which there are; good, and bad; & of the names which are given to evil men, and of their several significations. pag. 497.  
Chap. 98. That it doth much import us, to fly from this City of the wicked, which is the world; and how ill it treateth the citizens thereof; and of the sad end which they all shall have. pag. 503.  
Chap. 99 Of the vanity of being nobly borne; and that such persons must not brag thereof, as desire to be of the kindred of Christ. pag. 512.  
Chap. 100 Wherein he beginneth to declare that other word, And forget the house of thy Father. And how much it importeth us, to fly from our own will, in imitation of Christ our Lord; for the avoiding of those inconveniences which grow from thence. pag. 517.  
Chap. 102. Of a kind of practice, in the denying of our own will; and of the obedience that we own to our Superiors, which is a way, how to obtain the abnegation of our will; and how a superior is to carry himself, with his subjects. pag. 522.  
Chap. 102. That not all those things which we desire, to do, or demand to have; are to be called a man's proper will; & how we may know what our Lord demandeth at our hands. pag. 5.7.  
Chap. 103. Wherein he beginneth to declare that word, which saith, And the King, will desire thy beauty. And how great a matter it is, that God should be content to place his love, upon a man. And that this is no corporal beauty; & how dangerous such kind of beauty is. pag. 530.  
Chap. 104. That the dignity of being a spouse of jesus Christ requireth, that great care be had in all things, & of the example which they are to book upon, both in the exterior, & in the interior of their soul; who have a desire to enjoy this dignity. pag. 538.  
Chap. 105. That the dignity of this State, must not dismay Virgins; for as much as their Spouse; who is our Lord, doth given them that, which is necessary for it. And of the advice, by which they are to undertake it; & of the cheerfulness, wherewith they are to undergo it; & of the great blessings which are contained in it. pag. 540.  
Chap. 106. Of four conditions, which are requisite for the making of any thing beautiful; & how a●t of of them, are wanting to a soul, that is in sin. pag. 545.  
Chap. 107. How the deformity of sin, is so wick●d a thing; as that no force, or law of Nature, or of Scripture, were sufficient to abolish it; but only jesus Christ; in virtue of whom, sin was ever taken away, & grace was given. pag. 547.  
Cha●. 108. That Christ our Lord, taketh away the deformity of the soul, by his blood; & that it was convenient, that rather the Son, should become man, then either the Father, or the holy Ghost; & of the great force of the blood of Christ our lord pag. 550.  
Chap. 109. That the sacred humanity of Christ our Lord, was figured in the garment of the high Priest; & in the veil which God commanded Moses to make. And what that was, which David begged, when he desired to sprinkled with Hyssop, that he might so be cleansed. pag. 555.  
Chap. 110. How Christ did as it were dissemble those four conditions of his beauty; so to make us beautiful; to which purpose there is a passage of the Prophet Isay declared. pag. 557.  
Chap. 111. Of the many & wonderful things▪ which our Lord did draw out of that greatest wickedness, which they committed who murdered Christ, & of the several effects which these words, Behold the man, being spoken by Pilate, & preached by the Apostles, have brought to pass, in the world. pag. 566.  
Chap. 112. How great reason it is, that we should behold this man Christ, with those eyes, wherewith many of them, to whom the Apostles preached, did behold him; that so we may grow beautiful. And that this beauty is given us, through his grace, and not through our own merits. pag. 572.  
Chap. 113. Wherein is prosecuted, the way that we are to take in beholding of Christ; & how he is beautiful in all things; and that those things, which in our Lord seem ugly, to the eyes of flesh & blood (such as are troubles, and torments) be of great beauty. pag. 578.   
FINIS.