THE PRACTICE OF Christian Works.  
Written in Spanish by the R. Father FRANCIS BORGIA, sometimes Duke of Gandia, and the third General of the Society OF JESUS.  
Together with a short Rule, How to live well. Englished by a Father of the same Society.  
Whereunto are adjoined certain pious Meditations upon the Beads▪ translated also out of the Spanish.   seal of Society of Jesus 
IHS  
Permissu Superiorum. M.DC.XX.   

TO THE RIGHT REVEREND AND RELIGIOUS MOTHER, CLARA MARIANA ABBESS OF THE ENGLISH POOR CLAROES IN GRAVELLING.  
RIGHT REVEREND AND RELIGIOUS MOTHER,  
IF I Should make choice of any other, than of yourself, to present this Book of The Practice of Christian Works, unto; I should not only not discharge my debt of singular affection unto You: but also seem to commit an offence even against the Authors own desire and intention For since in the language, wherein he first wrote it, it was dedicated to his Aunt, the worthy Abbess of the famous monastery of your Order, at Gandia in Spain; it may seem, that now, first appearing in English, it should, by a pious consequence, be due unto you, that are Abbess of the only English Monastery, of that Holy Order at this day remaining in the world.  
And when withal, I consider, how far myself am grown indebted, for the many benefits I have received from yourself, and your holy Family; I am out of hope to satisfy, for the present, the least thereof: and so am forced to excuse myself, by paying this interest, until I may be better able to discharge the principal.  
In this little Book is contained a method of Meditation, & much matter of singular piety and devotion, both for practise & speculation; sufficient to inflame not only your already enkindled heart: but also many others, who desire, that the celestial incense of Prayer may burn continually on the altar of their soul.  
I shall not need to say any thing of the Author, whose rare virtues are so known to the World, as they require none of my praises: since my pen should but blot the fair paper of his Worth, if I should go about to blazon them.  
I have the more willingly commended this Treatise to your Protection; hoping that your, & the devotions of your holy family, will give it new force; that now translated into English, it may produce no less copious fruit, than it hath done in the original Spanish, and other languages.  
Accept then (Right Reverend & Religious Mother) this poor mite in testimony of my true affection; which, I trust shall hereafter appear in a more abundant manner, when my ability shall find a more fortunate subject, whereby to express, and show myself  
Your R. ever humble servant in Christ jesus. I. W.   

THE EPISTLE of the Author.  
To the Right Reverend, and Religious Abbess of the Monastery of S. Clare at Gandia, his dear Aunt, and Lady in Christ.  
WHEREAS my desire (Right Reverend Mother) was in some part to give you satisfaction, for the many troubles and afflictions, which by my sins I have caused you; I thought I could not do it better, by any other way, then by good works. But finding them wholly wanting in myself, I began to think, how I might come to attain thereto, by practice, and meditating on the most holy works of Christ our Saviour, hoping by his merits, and examples to be at last able to do some good therein. And therefore in this Treatise (which I call An Exercise of Christian works) I have gathered and set down some things which seem to me, may in part serve for the making you that satisfaction, whereof I spoke before. These, most respected Mother, I now address & present to you, beseeching you to assist me with your prayers therein, since of myself, I am in that kind so weak and insufficient, as I dare not adventure to make you recompense without your own help.  
And no less indeed do you own (if not to me, yet at least) to your Lord and Master Christ jesus, who offered himself up to his Heavenly Father, upon the Cross, for our sins. And seeing (as the Holy Prophet saith) God rendereth to every one according to his works; we must embrace that counsel of the Apostle, when he admonisheth us, to work, and do good towards all, whilst we have time: For the night will come (saith S. john) when none can work. Wherefore, as soon as any good work is conceived and approved by the judgement of Reason, and so admitted and accepted of the Will, as that it be determined to do what may be most to the glory of God, or profit of our Neighbour; it must diligently, and without delay be put in practice and execution. For if we neglect to do good, when we may, and are able; great damage will return unto us thereby: and better had it been not to have made any purpose thereof at all, then afterward not to fulfil, or neglect the same.  
It is a common saying, that, Hell is full of good desires: howbeit I hold, that there is not a more sovereign antidote or more present remedy against evil, than the daily exercise of good works. For if a man have sinned, they help him greatly towards the giving over, and forsaking of sin: if he be to make satisfaction, he cannot perform it better than by good works: if he have a desire of perseverance in doing well, he may not better or more readily effect it, then by good works. For as the Wiseman saith, they that work in me shall not sin. And we are to take example of the Prophet Isay who saith in like manner, My work is with God: and all our works are to be done in God, and referred to his glory, for so they will be stable and permanent for ever. And because our works cannot be pleasing unto God, but by Christ; therefore let us offer them unto him, accompanied with the works of his only & dear beloved Son jesus, our Saviour, that by his merits and grace, they may be admitted into the sight of God. For Christ did put on our poverty, that he might  us with his riches; and vouchsafed to walk, eat, fast, sleep, watch, & to do like works for our profit, that we might offer them to his Father; and by that oblation reap unto our souls no small utility. And though every one according to his particular talon given him by God, may profit more or less by the exercise of Christian Works, without this direction of ours: yet have we thought it not amiss to set down in the ensuing Treatise some few things, touching this point, that may at least instruct, and give light to the ruder sort, in matters of spirit and devotion.   

THE TABLE of the Contents.  

The Preface. pag. 1.  
The first Exercise. pag. 3.  
The second Exercise. pag. 11.  
The III. Exercise. Wherein is delivered, how a soul may confound itself by consideration of those things, that are under earth. pag. 24.  
The FOUR Exercise: wherein is declared, how we ought to confound ourselves by the consideration of those things, that we see upon earth. pag. 34.  
The V Exercise. Wherein is delivered, how we may be confounded by the Contemplation of Celestial things. pag. 90.   

A SHORT RULE How to live well.  
The VI Exercise, Of the things, that man is to know for the saving of his soul. Chap. I. pag. 108.  
Of the End of man. Cap. II. pag. 109.  
Of the means to come to our End. Chap. III. pag. 110.  
Of the manner, how to practise the aforesaid means. Cap. FOUR pag. 114.   

The former part of this Rule.  
The VII. Exercise, What we should do in the Morning. Chap. I. pag. 116.  
What we are to do at Night. Chap. II. pag. 118.  
What it is meet for us to do in the day tyme. Chap. III. pag. 120.  
How we may be present with devotion at Mass. Chap. FOUR pag. 123.  
How to pray well, Chap. V pag. 127.  
remedies against distractions. Chap. VI pag. 130.  
How to hear the word of God with profit. Chap. VII. pag. 133.  
How we must read Spiritual Books. Chap. VIII. pag. 135.  
The manner of examining our Conscience. Chap. IX. pag. 138.  
How to make a good Confession Chap. X. pag. 141.  
The causes, that aught to induce us to true repentance for our sins. Chap. XI. pag. 115.  
The causes, for which it is very good, & most expedient to go often to Confession. Chap. XII. pag. 154.  
Of the necessity, and utility of a General Confession. Cap. XIII. pag. 157.  
How to communicate with fruit. Chap. XIIII. pag. 161.  
The causes, that aught to induce us to the frequent receiving of this Sacrament. Chap. XV. pag. 166.  
remedies for the avoiding of sins, and resisting of tentations. Chap. XVI.  
The manner, how to possess ourselves of some solid Virtue. Chap. XVII. pag. 173.   

The second Part of this Rule.  
The VIII. Exercise. What we are to do in behalf of God. Cap. I. pag. 176.  
What we are to do in behalf of the Saints: and namely of the B. Virgin. Chap. II. p●g. pag 178.  
How we are to carry ourselves towards our good Angel. Cap. III. pag. 180.  
What our Good Angel doth towards us. Chap. FOUR pag. 182.  
How we ought to carry ourselves towards ourselves Cap. V pag. 184.  
How we must carry ourselves towards our Neighbour. Cap. VI pag. 186.  
How we must carry ourselves towards our Superiors. Cap. VII. pag. 189.  
Pious meditations upon the Bead● p. 193.    

THE PRACTICE OF CHRISTIAN WORKS.  

THE PREFACE.  
THREE things there be, wherein it is good to exercise the mind, that the works thereof may deserve to ascend to the sight, & presence of God's Majesty. And these be. First, that we confounded our selves in every thing. Secondly, that we give God thanks. Thirdly, that we crave and ask something at God's hands. And though a man may indeed exercise these three in all things: yet I mean to accommodate them to such things only, which we have to do daily. And by these you may easily understand, how to do in other things, and therefore to begin with your first works in the morning, exercise yourself as followeth.   

THE I. EXERCISE.  
Confusion. 1. WHEN you put on your clothes, be you confounded, that you cloth yourself, when as Christ was stripped, and left naked upon the Cross for your sake.  
2. Thanksgiving. Give him thankes, for that he hath put on our humanity for us, whom he knew would be most ungrateful for so sovereign a benefit: and for that he hath clad us with the Garment of grace, which we have so often rend in sunder.  
3. Petition. Ask, & crave of him, that when putting on your , you cloth the naked, this work of mercy may be pleasing unto him, and beseech him to grant you the same, by the ignominy of that garment, which Herod commanded to be put upon his back.  
1. Confusion. When you go to Church to hear mass be confounded, for that yourself being imperfect, you go to the Church to praise God, whom the Angels, that are perfect, do praise continually.  
2. Thanksgiving. Give God thankes, that though you have gone out of his house so often, carried away by sins, yet he still calleth you home again, and standeth knocking at your door.  
3. Petition. Ask by that charity, wherewith the most Blessed Virgin presented her Son in the Temple, you may deserve to be presented to God, and to be made the Temple of the Holy Ghost.  
1. When you pray, consider the multitude of your sins, & say with the Publican: Lord be merciful to me a sinner.  
2. Thank God, for that Christ hath prayed for you, and hath obtained, that you may be heard, when you pray.  
3. Crave, that by the prayer, which he made in the desert for sinners, he will vouchsafe to grant you those gifts, which he willed us to ask in the Pater Noster, and you shall say it over once.  
1. When you hear Mass, be confounded, for that you have prepared yourself negligently unto it, in presenting yourself before God in Mass, and for that the very continuance and long use of this benefit, which should have profited you much towards the great esteeming thereof (for it is a sign of Christ's most high charity) hath made you negligent, and so ingrateful.  
2. Thank him, for that he maketh you an Angel, if you confess him, whom you adore with a lively faith, sith it apertaineth to Angels to be assistant to God, and to praise him without ceasing.  
3. Crave, that by that sacrifice whereof this is a testimony, he may impart unto you the merits of his blood: and by the virtue of this sacrifice, grant you that abundance of tears, whereby to wash away your sins, and cause you to rise again with Christ.  
1. When you sit at the table be confounded for eating of his bread, to whom you have been so false, unfaithful, and ingrate.  
2. Thank him for this, that though you have hitherto been, and still are an enemy to him, yet he hath nourished and entertained you.  
3. Crave of him, that by that love, wherewith he filled great numbers of people with a few loaves in the desert, he will vouchsafe to feed you every day with the bread of his grace.  
1. In business, that concerns our own profit, or our neighbours, we must be confounded, for that God pleaseth to take upon him our, & our neighbour's causes, who have been an occasion of hurt to ourselves, and to our neighbours, especially sith it is a matter of so great moment to have a care of our neighbours good and profit, in so much as Christ for that cause came into the world, that he might take upon him our, & our neighbour's cause.  
2. We must thank him, for that, whereas he needed not such business at all, yet the same are as pleasing unto him, as though he stood in need of them.  
3. We must crave, that by that charity wherewith he said: I must be in those things, that be my Fathers, he will grant us to be ever occupied in those things, that appertain to his honour, and glory.  
1. When you sup, be confounded for your negligences committed that day, and therefore eat in sorrow, and say with the Prophet: My tears were to me bread both day and night.  
2. Thank him, that for you who were ingrateful for the benefit of dinner, he hath prepared a supper.  
3. Crave of him, that by that charity, wherewith he gave himself in his last supper, he may prepare and dispose us, that we may humbly receive him, and be ever united unto him with the band of charity.  
1. When you pray at your going to bed, be confounded for that when as Christ did upon his Cross power out prayer with so great both love and sorrow for you, yet you love him but a little, and sorrow for him less.  
2. Thank him for this, that he dyeth, and that you live.  
3. And crave of him, that by that heaviness which himself felt dying, and his mother also had seeing him to dye, he will please to grant us this, that both at our own death, we may remember his, & that for his death our death may be accepted of his eternal father.  
1. When at your going to bed you put off your , be confounded, for that you desire to rest in bed, and without your  also; when as Christ did for you both sleep in his , and had not where to repose and lay down his head.  
2. Give him thanks for that by those things which he suffered for you, he despoiled you off your concupiscence.  
3. Finally crave of him, that by the pain which he felt, when being to be crucified, he was stripped off his ; he may strip us of our evil habits of mind, and conditions, that naked of earthly things we may embrace the Cross, and dying upon it, may deserve that nuptial garment, which the eternal Father hath prepared for all those that love him.   

THE II. EXERCISE.  
AND because it would be long to accommodate the form and manner of this exercise to all our works, that which hath been said may serve to show unto us, how other things may be addressed according to the same rule. And if any shall please further to exercise himself in other things, he may use this form and manner following.  
1. When he standeth, let him remember Christ standing before Pilate the judge.  
2. When he sitteth, let him consider Christ sitting, when the wicked mocking him, said: Hail King of jews,  
3. When he walketh, let him think upon Christ passing through Samaria, and going up to the Mount of Caluary.  
4. When he is weary, let him contemplate Christ wearied of his journey, and sitting upon the Well.  
5. When he rideth on horseback, let him reflect upon Christ sitting upon an Ass, and entering into the City of Jerusalem.  
6. When he visiteth the sick let him remember Christ visiting and healing the sick.  
7. When his good works are found fault with, let him call to his remembrance the jews accusation, and their murmuring against Christ, for healing on the Sabbaoth day.  
8. When any one giveth him a sharp and churlish answer, let him think on that answer made unto Christ when it was said: Dost thou answer the High Priest so? And that blow which the wicked minister gave Christ upon his most sacred face.  
9 When he is angry, let him call to remembrance that hunger which our Saviour endured in the desert.  
10. When he is a cold, let him remember Christ trembling for cold in the manger.  
11 When he is a thirst of Christ thirsting upon the cross.  
12. When he is awaked from sleep, of Christ awaked by his Apostles, when he was a sleep in the ship.  
13. When he is in diverse accidents abandoned o● friends: o● Christ forsaken of his discipls leaving him, and running from him.  
14. When he departeth from friends: of our Saviour's going from his Mother to his Passion.  
15. When his good works are detracted: of the detraction of the jews, when they said of our Saviour: In the prince of the Devils he casteth out Devils.  
16. When he suffereth contumely, or reproachful words openly: of our Saviour brought forth before the people by Pilate, when he said: Behold the man.  
17. When he is falsely accused: of Christ falsely accused in Caiphas his house.  
18. When he suffereth injury: of Christ most unjustly condemned.  
19 When sorrow, pain, or sickness troubleth a man: let him remember Christ scourged at the Pillar, crowned with thorns, and nailed upon the Cross, where there was not any whole or sound part in him from the sole of the foot to the crown of his head.  
20. Finally when he is at the point of death: let him think upon Christ dying, and recommending his spirit into the hands of his Father.  
And thus may a man in all things offer himself to Christ, whom he remembreth either to have done, or to have suffered the like. And so of these and the like effects he, who shall out of charity diligently exercise himself in this manner, may profit himself much.  
And because we have hitherto, for the most part, laid down and proposed examples only of external things without, we have thought good to add some few also of things internal or within, and that especially, for spiritual persons, who are not molested with the troubles, and travails of body so much, as with those of spirit.  
1. Wherefore when he seethe that the counsel, which out of his charity, he giveth his neighbour, is not accepted of, let him remember, that Christ gave counsel to many, and yet they contemned it.  
2. When he seethe God every where offended, and he is grieved and angry thereat, let him remember, that Christ was once much moved at those, who bought and sold within the Temple, and thereupon drove them out with a whip.  
3. When he seethe some spiritual friend of his to give over the way of virtue, let him consider, what our Saviour thought, and felt in himself, when he saw judas to abandon, and forsake the way of truth.  
4. When he considereth, how few Pastors there be in God's house, who exercise their function & charge as they ought, let him call to memory, what Christ thought, when he said: The harvest is indeed great, but the workmen few: and for that cause how sorely he wept.  
5. When he is sorry, and grieved for his own defects: let him consider, that our Lord saw them before they were, and was sorry for them.  
6. When he seethe any fallen from the state of perfection: let him call to remembrance, how sorry our Saviour was for S. Peter's fall, who had before confessed him to be the Son of God, and had seen his Transfiguration upon the Mount.  
7. When he is troubled and pressed with tentations: let him call to mind the tentations, that our Saviour endured in the desert.  
8. When he seethe the society and company of the good displeasing to the bad: let him consider, how Christ was afflicted in mind, when the Gerasens, to whom, moved out of his charity and goodness, he came, desired him to departed from them.  
9 When he is sorry at his neighbour's sins: let him remember, how Christ coming near to Jerusalem wept upon it.  
10. When he seethe any to have an imperfect faith: let him remember, what Christ said to his Disciples, who for their incredulity could not cast out a devil: O incredulous generation, how long shall I bear with you?  
11. When the bad scorn & mock the good: let him remember, how it was said to our Saviour upon the Cross: He hath saved others, and can he not save himself?  
12. When they die who have lived ill: let him consider, how our Lord sorrowed much, seeing that few would profit themselves by the effusion of his blood.  
13. When he feeleth a want of devotion in himself, let him reflect upon our Saviour, when he said: My God, my God, why had thou forsaken me?  
14. When any blasphemeth the name of God, let him think that Christ had foreseen it long ago, and was sorry for it.  
15. When he seethe himself deprived of the familiarity with God, and hath an earnest desire to be most conjoined with him, or when he wisheth to be exempted and delivered from out of the dangers of this life, let him remember, how great charity of Christ that was, when he prayed to his Father for that very thing, in th●se words: Father, I pray for them, that all may be one, as thou Father art in me, and I in thee, that they also may be one in us.  
These things (I say) are to be thus thought upon, when any thing happeneth, and that our Saviour in the like case thought and did the like: and to him we must always offer and present whatsoever we either do, or suffer. And heerin every one ought to use much care and diligence, and not to suffer so notable occasion of profiting his soul offered hereby, to escape him. Else it will be a note, not only of a fowl negligence, but also of notable ingratitude, if we make so light an esteem of those things that concern our souls good so much, and may be easily obtained.  
Wherefore I am to entreat and exhort thee, o Soul, whatsoever thou be, not to neglect so great a good, but to consider, how easy a matter it is, ●hat God exacteth of thee, and how great a thing he desireth to give thee. For he asketh of thee but those things, which thou wert bound to do, though he required them not at thy hands: for thou must go, walk, eat, take pains, be sick, and dye at last. All which and such other things, if thou dost, or sufferest for thine own sake, or for the world, besides that they will be laborious and painful, thou shalt reap no fruit at all by them. But if thou dost, or sufferest them for the love of Christ, both thy pain & labour will be eased (for Christ doth recreate them, who take pains for him:) and when all thy   

them greater than that of the devils: Who I say, would it not confound, who hath experience of Gods so great patience, and seeing his justice executed in so rigorous a manner towards the Devils, yet so mercifully affordeth him respite and time of penance? And this aught to move every one the more, for that men are wont to use that diligence in persuading others to leave sin, which yet we read not any where was done to Lucifer. Neither do men draw others their like into sin by words and signs alone, as Lucifer did, but also by importune persuasions, entreaties, money, by threats by honour, by life, and by whatsoever other ways they can: in so much as the malice of men may seem in this respect to exceed the malice of Lucifer. And this alone aught so far to depress and abate our pride, and to put so great a confusion into us, as by it at least in some part, that punishment might be recompensed which our sins deserve in hell.  
To this is further added, that the wickedness (not to say the madness) of men, proceedeth so far sometimes, as it is wont also to provoke the Devil to tempt them, and to present them as it were weapons to kill themselves: in so much as they may seem to do very ill, who are wont to lay all the fault and blame of their hurt upon the devil, whereof themselves are the cause. And if those, who have drawn others into a mischief, dare scarcely for very shame stand amongst them before a judge of this world, of how great confusion think you must he needs be full, who considereth himself to be presented together with the Devils before the Tribunal of Christ?  
And if a man would seriously bethink himself of these things as he ought, he might verily (yea & aught to) be as much confounded for his own malice while he manifestly understandeth, how sore punishments he hath deserved for his sins, not only in this life, but in that also which shall never have an end. So doing, all will seem light to him, that he suffereth in this life, if he compare it with that, which he was to suffer and endure in hell, if God should deal with him according to his deserts. And therefore let him with all confusion and shame, both acknowledge his own misery, & crave that mercy which notwithstanding he thinketh himself most unworthy of.  
And to the end none, who thinketh himself free from those evils, of which we have spoken before, may be persuaded, that there is not any cause, wherefore he should be much confounded: let every one so think touching that matter with himself, that there is no cause, why he should esteem less humbly of himself, but is more bound to be ashamed in himself, for that the only grace of God doth every moment deliver him from so many and so great evils, which if it were not always present, who is there that would not fall into the pit of sin, and become worthy of everlasting punishment? And sith he hath escaped them through God's mercy, what thanks then doth he not owe to him? And certes, they have great cause to be confounded, who notwithstanding they do continually make an experiment of Gods so great mercy towards them, are nevertheless so ingrateful to him. And they ought to humble themselves so much the more, the less worthy they acknowledge themselves of God's grace: and it is their part to do nothing less in the service of God, than they would do, if they were drawn and delivered out of Hell.  
If every one would but consider this obligation rightly, and understand that he is able to render God very little for the greatness of his benefits, he would not be discouraged at all, but would comfort himself with that admonition of the Prophet, when he saith: Let not the humble, confounded, he turned away from thee: the poor and needy shall praise thy name.  
Again, if a man hath many things, for which he may confound himself before the devils, he hath no less cause to confound himself before the rest of the damned, when he understandeth, that many are condemned to everlasting torments, but for one sin only. Wherefore what is it meet for him to think of himself, who knoweth himself to have committed so many and so grievous sins? And verily he that apprehendeth these things at the heart, aught to go as far beyond them, if he be able, in confounding himself, as he goeth beyond them in sins.  
And if you consider them who are in Limbo, and with how great mercy God hath delivered you from many dangers, that are wont to happen; and brought you at length to the grace of baptism, that you might not fall into that misery: there is in truth great cause, why you should lament your so great ingratitude, and wash it away with tears: and so much the more, for that they, who are in Limbo, never committed any mortal sin: and you, as often as you have committed it, so often have deserved hell. And if they for a less sin are thrust down into a deep place or dungeon, with what face dare you live upon earth, who have so often offended God most grievously? And with what eyes dare you contemplate the vision of God, whereof they are for a far less fault deprived? And if you consider these things aright, you will not dare, I know, to behold them, who are in Limbo, with attentive eyes, while you compare your own sins with theirs.  
But the consideration of them, who are in Purgatory, aught to confound us so much the more, for that they, though now in a safe place, and delivered out of so great evils of the world, certain also not to offend God any more, and gotten into an harbour, be nevertheless in pains: but we are both turmoiled in storms, and uncertain of our salvation, and what shall become of us at last, living among most crafty, and most cruel enemies, and continual dangers. And if any be confounded the less, for that he understandeth, that they are punished deservedly for their sins: Let him so think, that some are peradventure there tormented by occasion of his either example, or bad counsel, or scandal, or negligence drawn into sin: & that many are detained & held there the longer, for want of his help by prayers, and other suffrages. And let this consideration confound him, whosoever he be, for that he hath been an occasion unto them of their suffering, and pains, and hath given them no help, or little at all towards their ease and releasement: and let him think, that their own faults, and his, be the cause, that he knoweth not, whether they are to be purged with the fire of Purgatory alone.   

THE FOUR EXERCISE. Wherein is declared, how we ought to confound ourselves by the consideration of those things, that we see upon Earth.  
IF in comparison of those, who are guilty, we be found more guilty, what shall we I pray you, appear to be before the things, that be not hurtful at all? For if the consideration of those who have sinned, doth greatly abate and quail our pride, how much more ought the remembrance of those things humble us, which have never yet in any thing swerved from their Creators' Commandment? The poor Creatures of the Earth, I mean, which having but a sensitive life, do exceedingly condemn our disobedience, Ingratitude and negligence. For the earth, which produceth and bringeth forth fruit, doth reprehend us, who are altogether unfruitful, and barren. And how much doth the water, whiles it overfloweth and watreth the meadows, quencheth the thirst, and doth those things, for which God hath given it for the use of men, condemn those, who deny it their Creator, when they omit to give it unto a poor beggar, craving it in his name.  
How doth the fire, whiles it maketh the flesh sweet, and savoury, censure the cruelty of those who unmercifully handle the flesh of their neighbour? How much doth the Air, which continually entertaineth our life, upraid us of our negligence in the service of God, whom but this one thing alone bindeth us by a most straight band to serve God? And how much aught the rocks which were rend, (though insensible) in the passion of Christ, to confound our hardness, and incivility.  
Hony is sweet to the taste, but we are most bitter to God. The smell of flowers is pleasant, but how great is the stench of our sins? The plants grow, and raise themselves upwards, but man, whiles he pursueth base & contemptible things, doth abase himself every day more & more. And how much better for him were it to imitate even the trees herein, which the more roots they take, and the deeper they grow in the ground, the more virtue do they draw from them to the bows: for so a man, if he should take deep root of Humility, would make a great increase of virtues. And whom would not the services of the brute beasts move, especially seeing they do it to them, who by their sins have made themselves like unto beasts? And how much more worthy is he, who handleth them ill, or he, who is handled ill? Or who would not by good right marvel, that these beasts be obedient to them, who yet are rebellious to the will of God. The silly sheep clotheth you with his skin, and with his fleece, and nourisheth you with his flesh, and when as you should use them to the honour of God, you abuse these and other the benefits of God: and while you seek a thousand ways to satisfy your concupiscence, you injury both God, and his creatures.  
The beasts carry men upon their backs, and ease them wearied of their labour, and therein they diligently obey their Creator, who hath made them for that end: but you on the other side do either think upon, or seek after nothing less, than your own end, whose part it were to allow God some rest, if I may so say, sith you receive so much comfort and ease by his creatures in your labour and pains. We must not indeed think, that God needeth any rest, sith he is the supreme felicity of himself, and of all things else, yet such is his benignity, as he would be thought to rest in the minds of the just, sith as he saith: It is his delight to be with the children of men, though of them he also doth not without cause complain in these words: I have laboured sustaining. O how great a confusion ought this word to work in us, since by our works we occasion to God this pain, and travail, who ought to have been to him the cause of quiet, and rest? And therefore it was not said of the brute beasts, but of men: I repent myself to have made man.  
Let this, o dust and ashes, humble thee: let this draw tears from thine eyes, and this especially, when thou findest that a creature by the service done thee causeth thee rest & ease, and yet thou dost not thyself the like towards God. And when thou givest thy beast meat, think thus how much more meet it is, that thou serve them, than they thee, sith they have never been rebellious, or ingrateful to God, as thou hast ever been, and still art.  
Let the wisdom of Serpents, who are said to put one ear close to the ground, and stop the other with their tail, that they may not hear the voice of the enchanter, put you in mind of your imprudence, who have not yet learned to stop your ears against the tentations of the Devil. Again, let the Ant vpbrayd you of your sloth, and carelessness, that prepareth those things in Summer, that may be for her use in time of winter. And this very thing alone condemneth your negligence, who prepare not now to furnish yourself with those merits, whiles you live, which you shall stand most in need of after this life.  
And that you may have a more spacious field, and matter to meditate upon, consider the Bees, the silly worms, & other the like creatures, in which you shall find many things to be wondered at, and which may stir up in you a confusion of yourself, all which we do purposely omit for the avoiding of prolixity, and for that it was our meaning only, as it were with our finger to point at the matter, which every one may think upon, leaving deeper and more profound circumstances to greater and more excellent wits.  
And in the mean time we are to admonish this by the way, that there is in every creature great matter for our confusion, if as often as any of them shall come to our mind, or represent itself to our eyes, we persuade ourselves, that as often we have offended God our Creator, we have deserved not only to be deprived of their use and service, but also they should revenge upon us the injury, that is done to God. And because we set that they have not yet done it, but do us still service: how great praises and thanksgiving, together with all humility, & subjection, own we to God's mercy, & how often ought we to present & offer our alacrity and readiness of service unto him?  
Neither let a man be afraid to enter into consideration of some other kinds of beasts, as whiles he either beholdeth a Sow wallowing herself in the mire, or when he seethe a Dog licking up again, what he had cast up before: let him think, that himself is much more filthy than they. And that every one may judge things aright, & as reason would require, it is to be understand, that nothing of itself is ill, but as far forth as it is ill in the sight of God, or by God's judgement. Wherefore sith what we have said of the Sow, and the Dog (as being things unto them natural) is not reputed ill before God, the same is not to be thought to be ill by us: but this is rather to be considered what a thing it is to a sinner, or what punishment he deserveth, when the sow doth according to nature, whiles she walloweth in the mire: and he doth against his nature, sith he neither loveth God, nor serveth him: and where as he lieth quietly in sin, in how much more filthy mire walloweth he, then doth the Sow? and how much more foully and shamefully returneth he (when he goeth back again to the sin, that he had left before) to his vomit, then doth the Dog? And let that confound him, and so much the more, for that he knoweth it to be greatly displeasing to God. And therefore let not the facts of some unreasonable creatures call any man back from the confounding of himself, but let every one be confounded and ashamed for his own misdeeds, who out of his free will was able, & aught to avoid and shun all evil. And this may serve the turn to be said of those creatures, that want reason.  
¶ IT now followeth, that we say somewhat, how the consideration of reasonable creatures, that is, of our neighbours, aught to confound us. Of these some are our Superiors, some our equals, and some inferiors. I will say a few things touching Superiors, sith their authority, & power over you, ought so to move you to submission, and humility, while they are present, as unless you carry yourself very lowly before them, you may seem to want the judgement of reason, who consider not, what manner of person, and whose they carry. And let it confound you, and strike a great fear into you, for that sith they are Gods Ministers, they punish you not, who have offended the divine Majesty.  
Wherefore if they command you any thing, if they reprehend you or find fault with you, if they chastise or mortify you, it ought to seem light, and sweet unto you, though to others it may seem hard, whether you think what you have deserved, or whether you remember what you did in former times under the power of the Devil, when I say, you served sin under his standard, & were under his subjection in matters not to be endured, for as much as he used you for his executioner & hangman, when he moved you to the committing of murder in thought word, or deed; when through your examples, or persuasions many falling into sin, went at length down headlong into hell. And if you consider this so miserable servitude rightly with yourself, all that your Superiors command you, will seem sweet especially when as they command not to do any thing, but what appertaineth to a quiet life and full of fraternal charity: & you will deem yourself unworthy of those superiors, who be themselves the Ministers of the Prince of peace, and be unto you a great occasion of meriting life everlasting. And thus much touching Superiors.  
¶ THE consideration of your Equals shall confound you thus, if you shall think yourself unworthy to be said to be equal to them, to whom you are not inferior in dignity, or office: for as much as you must contemplate their virtues, in which they excel you, and are better than you before God. And that you may throughly be persuaded therein, think with yourself thus, that none in what is naught, is better known to you, than you are to yourself: for as much as you know certainly of yourself that you think and desire many things, and those naughtily, and that the secret sins of others are not so certain, or well known unto you. And if it be so, that you are certain of your sins, and that you are not certain of others sins, you have just cause to think yourself worse than others, and consequently inferior unto them. Wherefore, if you see any sick, when you are hole and in health yourself, be not proud thereof, but rather consider with humility, that our Father of heaven handleth him as his beloved child, and that yourself are unworthy of paternal correction, and of his chastizment of love. Again, if yourself be sick, think that you have deserved it for your sins; and that others, who enjoy good health, have the benefit of it, as those who stand not in need of any great satisfaction for their sins.  
If you be rich, fear this sentence of Christ himself: How hard a matter it is for them, who have and possess money, to enter into the Kingdom of heaven. If your Neighbour be rich, think that God hath worthily increased his talon, for that he is a faithful dispensour of his Master's goods.  
If you be poor, ascribe it to God's just judgement, and to your own deservings, who have either wasted the spiritual goods, that God hath bestowed upon you, or have not helped your poor neighbours with your substance when you were able, and might, or with prayers, or such other like alms. If your neighbour be poor, think that God hath granted him his desire, & hath bestowed a great benefit upon him, sith in poverty he is become like unto our Saviour himself. And if you shall carry yourself thus in matters, concerning your Neighbours, and think of them, and of yourself as reason shall persuade you, shall never want matter of confusion.  
Neither think, that there will be matter wanting also in Inferiors: for they though inferior in place and office, are not to be contemned, but are rather to be made the more reckoning of, for that God layeth the greater burdens upon them, as being stronger, and better able to bear them, while he dealeth gently with you, as with one of a weaker body, who cannot (such is your infirmity & weakness) live as they do, sith you have not so much courage, or forces, as you are able both night & day to suffer much, and many things. And if you think, with how great alacrity & cheerfulness of mind most of them go through with their travails, and pains, and with how little they content them selues in entertaining their life: finally if with their virtue and courage you compare your own coldness and faintness of heart, you must needs have great matter of confusion.  
When your servants attend upon you, let this confound you, that when as yourself have abandoned and forsaken Christ, and denied him due respect and honour, yet they follow you, & honourably attend you. Think moreover, that they serve you, who are created to enjoy heaven and that, while you are in sin, and they in God's grace, you are unworthy yourself to serve them. Let that example of our Saviour confound you, when he washed his disciples feet: let that be an occasion of humbling you, when he said: I came not to be served unto, but to serve. Finally let their creation confound you before all, for as much as they are made to the Image, and likeness of God, and are so dear unto the eternal Father, as he gave his only Son for them.  
And this aught to confound you before the Infidels themselves, when as they be created to the same Image, and Christ died for them all: and you ought to be more confounded before them, for this, for that they being destitute of the light of faith, & of those things, wherewith God is wont to comfort his, do nevertheless endure many and great matters in fastings, ceremonies, & such other like things: and you being a Christian, and illuminated with the grace of the holy Ghost, and assisted & helped with the gift of fortitude, and supported with the love of God, be so wearied, and do faint in every the least thing, as you think not yourself able to endure a little penance: and if you do, you think you do some great matter. And therefore let the Infidels stir you up to confusion, and think with yourself oftentimes this, that if the virtues had been done in Tyre and Sidon, that are done in you, they had long ago done penance in haircloth, and ashes, that is, if the Infidels had received the light of faith, that you have, how much more thankful would they have been to God, than you are?  
Wherefore be sorry, that you are so unprofitable, and such, as you ought also to be confounded before the jews. They did indeed crucify Christ once, but yet not knowing him: but you have crucified him so often by sinning, whom you nevertheless knew to sit on the right hand of his Father in glory. And if they confound you, how much aught every Christian man (think you) confound you? For if we give honour to the image of an Angel for him whom it representeth, in how great honour is it meet to have him, who carrieth in himself the image of Christ living, and is God by participation, as is written: I said, you are Gods, and all Sons of the Highest.  
And to make an end of those things, that concern our neighbours, one thing is to be observed, which I think greatly helpeth to the conservation of confusion: and this is, that the Devil doth on all hands, and by all the ways that he can, oppugn this Exercise, and so mightily, as a man needeth to use much diligence, who meaneth not to receive any hurt from him. And therefore it behooveth us to have gotten such an habit, as whensoever we have any thing to do, or deal in with our Neighbours, we have, and carry that respect to every one, as though they were all either our betters, or masters, and hear them speak with that attention, as if God himself did speak by them; & our special care must be, that we beware to prefer our own judgement before theirs. And herein we are wont to offend for two causes.  
The one is, for that none is a competent and fit judge in his own cause: the other is, for that sometimes out of flattering ourselves, and often out of ignorance we esteem not of matters, as we ought, and should do: in so much as thereupon the subtle, and crafty are recommended for wise, and such as scoff at all things, are reputed prudent and discreet, whereas we are notwithstanding to deem the contrary of them. Wherefore the securest and safest way in the privileges both of grace, and of nature, is to fear, lest we be deceived, and also to give the glory to God in all things, that we shall see in others, and ever to interpret all in the best manner. And if they should happen to do any thing, that may not seem aright we must not censure them (sith we may not be any others judge but our own) but we must either excuse the fact, or by turning our mind from that matter consider their good deeds, and compare our own vices with their virtues, that we may not overslip, in doing otherwise, any degree of confusion in ourselves.  
And therefore if we shall see any to sin mortally, let us think, that he either did it of ignorance, or is already returned into God's grace by penance & repentance, and that, that sin will be unto him an occasion of doing greater penance here, & withal of more perfect glory in heaven. And that no occasion of confounding ourselves may be lost, we are to observe, in conversation, where greater dangers are wont to be, that if any speak of meekness, he call to mind his own passions of anger: if mention be made of beautiful things, he remember the foulness of his own sins: if speech be had touching the power and might of great personages, he consider how he is himself nothing, and how he can do nothing, even then also, when he laboureth most of all to do some thing: if a man speak of avarice let him reflect upon his own inordinate desires: if of humility, let him think upon his own pride, & so in the rest. When mention is made of vices, let him remember his own: and when talk is had of virtues, let him call to remembrance, how he wanteth them. And thus doing he shall ever have store of matter of confusion in himself, and that in conversation especially, where there is greatest danger of omitting and forgetting the confounding of ourselves.  
¶ But to come nearer to that confusion, which ariseth of the consideration of our own affairs, we are to touch some few things briefly, a more profound and more exact consideration whereof we leave to the Reader himself.  
Wherefore let this confound a Prelate, that where Christ saith: I give my life for my sheep: himself is so negligent in feeding his own sheep, as he knoweth them not all.  
If he be a Priest, let him confounded himself, and consider, when as our Saviour saith: Who ministereth unto me, let him follow me: what way he hath held himself & what he hath done with those hands, wherein he is wont in the sacrifice of Mass to hold the very body of our Saviour.  
If he be a preacher, let him be confounded, that he exerciseth the office and place of Christ, & yet followeth not the examples of him, whom he preacheth, neither doth the works agreeable to that which he saith, & let him remember that of the Prophet: The speeches of our Lord be chaste speeches: and let him consider, if he be not a vessel clean enough, how great confusion he is worthy of: and let him fear this saying of the same Prophet: God said unto the sinner, wherefore dost thou deliver my justices, and takest upon thee to deliver my testament by thy mouth? And if S. Paul were afraid, lest when he preached to others, himself might become reprobate, what and how great cause hath every Preacher to fear, & greatly to confound himself?  
Again, let Schoolmasters, and such as teach, be confounded, as those that stand most in need of confounding themselves. For the Apostle saith: Knowledge puffeth up. And if any be proud for his knowledge and learning, for that very cause he ought to be most of all confounded, for as much as in that behalf he is more wise, & hath a better conceit of himself, than he should.  
Let the Disciples & Scholars be confounded for their ignorance, who unless they were, and should be taught, are like to the brute beasts: and also for that they both little profit in learning themselves, and do as little good to others by that which they know, when as notwithstanding the more they excel in wisdom, the more ought they to profit many. Finally, for that th● more learned they are, and more increase in knowledge, the more they add to their pain, & sorrow.  
¶ But the Religious man, aught to be confounded much more before Infidels, and before the rest of Christians, sith to him there is not only given the light of faith, but also is made participant by a special privilege of a life, devoid of all solicitude, & care. Let him be confounded, for that he is chosen out of many thousands, who if they had been called, would have been much more grateful, and more pleasing to God. Let him be also confounded, for being so negligent, and distracted in the Choir, where the Angels assist before God: let him be confounded for the services done him by the brethren in the Kitchen, in the infirmary, and else where, who is not worthy either to be served or assisted by any, or who should serve or assist any other himself. Let the meat set before him in the Refectory to eat, confound him, which God causeth to be prepared & made ready for him without any his pain, or care at all. The apparel also that he weareth, and all the other provision of the house prepared for his use, together with those things which men, by whose travail, and pains, industry, and skill the fields and grounds are ploughed and sown with corn, and through whose care all things, yielding forth fruit, are brought to ripeness, and in conclusion return to his profit. And above all things this should confound him most, for that he is called God's servant, to whom nevertheless he oftentims becometh an enemy. Which verily is a name in which the most B. Virgin did after a sort glory, when she called herself God's Handmaid.  
Again, let nothing confound a Religious man more, than God's house, wherein he dwelleth as a child of his, when as notwithstanding he is so far from the perfection of his Father of heaven, & as many steps as he hath made therein, in so many as it were waves is he plunged in the sea, and gulf of confusion. For if holiness beseemeth the house of our Lord; how doth God endure iniquity in it? Or why be not the cold, and indevout thrust out of the house of prayer? Again, if God's house be such a place, as the great both King & Prophet David chooseth rather to dwell in it, than any where else, and holdeth himself for contemned and outcast in it, for the bliss of heaven, how great ought the confusion of that man to be, who abideth in it against his will? Or if he stayeth willingly there, is nevertheless ingrateful to God, for that his so great a benefit?  
Moreover let all the Ceremonies of Religion confound him, when as he either understandeth not what they mean, or marketh them not, or thinketh them burdenous, or else careth not for them, as nothing profiting him.  
Let him be confounded, when he asketh alms for the love of God, sith it is a matter of singular privilege: and let him think, what a matter it is that God, as one who standeth in need, maketh himself a debtor for him unto them, who give him any thing when he beggeth, and hath put him in trust with his treasure. And if he hath at any time not spent those things. that are given him for God's sake to that use, for which he craved them, let him he confounded as sacrilegious, who depriveth God of that, which others at his entreaty did give to God. Let him think, that when he beggeth as a poor beggar, unless he be poor in mind, and intention he craveth under a false title: & if he asketh of curiosity, and against that which Gods will is he should do, he is a deceiver, & robbeth the neighbour of his money, after the manner of those who beg with false & forged Licences.  
Finally let him be confounded, for that when he asketh in the name of God, he doth the office of the Angels, who as God's messengers do ever beg of men; of some to relieve and help the poor, of others to pardon and forgive the injuries done to them, and of others to give the honour and glory that they own to God. And when he shall receive alms let him be confounded, for that he is ingrate, and thankless both to God, and to his Neighbour. And by so doing, when he is to ask any thing he will begin to be confounded, as one, who understandeth and knoweth well how great an obligation it is, whereunto the alms received bindeth him, and he will crave only what is necessary, sith the greater his band, and obligation shall be, the more he shall take.  
And when he goeth in pilgrimage, let him beware, that this thought enter not into his mind, that he think himself to lead an Apostolical life, but let him rather think, that it is appointed him for his penance. And if he be of the number of the recluse, or of such as live in Cloisters, let him think, that it was our Lords will to remove him, as an unruly and untamed beast, from the conversation and company of men.  
¶ If he be a King, or a Prince let him be confounded, for that he is in that state, which our B. Saviour fled from, when the jews would have created him a King. And marvel it is, that any dare take that charge upon him, which Christ himself refused, unless he peradventure take it for his Cross, and undergo it for the love of Christ.  
¶ Let owners, masters & such as be possessed of Lands, be confounded for being very diligent in gathering & heaping up rents and revenues, and as negligent on the other side in punishing public sins. And let them be afraid for using money & other goods, as their own, and for not remembering him, at whose hands they have received and had all. Let them be confounded for making great esteem of themselves, when they relieve the poor with alms, whiles they think not, that they give what is another's, and render unto God what is his, and that God doth them a great good turn, and pleasure in that, in which they think themselves to do a benefit. And if they ought to confound themselves even then, when they give alms, how much more are they to do it, when they spend their money in vain, and wasteful uses.  
¶ Again, a Knight must think, that he hath taken the sword upon him for the defence of God's holy Church, Catholic, and Apostolical, and for the advancement of God's honour. And if the desire of his own honour take away the memory, & remembrance of the other, and he prefer his own honour before that of God, what is he else then a persecutor of the Church of Christ, and his Gospel? And therefore let him be confounded as faithless, and false to God, and let him think, though he be held & deemed for a man of honour amongst men, that he is yet but a slave of sin, & for that cause by the judgement of God, and of his Saints in no sort worthy of honour, but one ordained, and deputed to be punished in Hell for ever.  
Let servants be confounded for being so solicitous in gaining the favour of their Masters: which diligence if they had used in the service of God, how much sooner had they found more true favour at his hands, for to serve him than others?  
¶ Let judges think, with what severity they pronounce sentence against the guilty, and let them be confounded for not apprehending nor fearing the judgement of God, of which it is written: Most hard judgement shall be to them, who rule and command.  
Let the Advocates be confounded, that though they patronise, and defend other men's causes, yet they are very negligent touching their own conscience: neither let them be proud for that they see others to need their help: for they stand themselves in need of the help of many also, even in those things, that appertain to their souls.  
Let the Physicians be confounded, when they consider, how they handle their patients; And if they knew, when themselves should fall sick, with how great diligence would they seek & procure the recovery of their health? Let them also think upon the wounds of their souls, and thereat be confounded, for that when as they be called physicians, yet they are more skilful in procuring of their own sickness by sin, then in putting it away.  
Let Merchants be confounded for the care, which they use in buying cheap, and in selling dear, and for those things that they remain ignorant of; and know not how to buy the kingdom of heaven, which is given Gratis: and yet they buy Hell, which both costeth them dear, and is possessed with pain.  
¶ And to come to the tradesmen of the common wealth, let the Tailors be confounded and ashamed, who take so much care and study in making other men's apparel, while themselves are notwithstanding very negligent in conserving their own garment of innocency, which they received in Baptism.  
Let the Shoemakers be confounded, who though they be able to enter & pierce most hard leather with their alls, will not for all that suffer Gods inspirations to enter into their minds.  
¶ And whose wit may serve him to speak of the state of Women as it deserveth, in these times especially, in which the vanity of them is grown to so great an excess.  
Wherefore let Virgins be confounded for having thought upon marriage. For though it be a thing lawful, yet how much better is it for them to be contented with Christ for their spouse alone: and they would indeed content themselves with Christ alone, if they should love him with all the love they are able.  
Let the married be confounded for being over diligent, and curious in decking themselves, and in wasting and spending so much time and money in that respect: and contrariwise for being most negligent, and careless in putting on Christ. When they put their chains of gold about their neccks, let them remember, that Christ's chains were of iron, and were put upon him for his ignominy, and disgrace. When they put on their bracelets upon their arms, let them think upon the binding of Christ's hands. When they cloth themselves in their gorgeous & costly array, let them remember that Christ had a garment most ignominious put upon his back. (And let not only Women, but men also be confounde● who, when as they wear such gay & costly apparel, do no●●nswere Christ's reproaches, as they ought.) And if they would but consider the works of their hands they would, no doubt pull their rings of their fingers, as from members that are not worthy the setting forth, sith they have done works unworthy Christian women.  
Let widows be confounded, who so grievously lament the death of their husbands, for that sith God hath taken away from them all the impediments of perfect Love towards him, they be so thankless for so great a benefit; in so much as they may seem to give to understand, that they were better content with the creature, then with the Creator; and that they in a manner m … no reckoning of God by taking the death of their husbands impatiently. For they complain, that their husbands be taken from them: but indeed God hath much more just cause to complain of them, who seethe himself to be contemned by them. And therefore let them be confounded, and let them hear how our Lord complaineth of them in these words: They have forsaken me, the fountain of the living waters, and have digged themselves decayed cisterns, which are not able to hold water. And that: What iniquity have they found in me, for that they have estranged themselves from me?  
And this may be enough touching different states, lest we may seem to exceed and go beyond the bounds of our intended brevity: and withal for that it is an easy matter, of what we have said to make a conjecture of other things, and ro set them down. And if any will diligently consider those things, that we have remembered before, he may ever have occasion of confounding himself.  
And now to come to our inward powers: be thou, O Man, confounded touching thy Memory. For sith thou knowest, that thy Creator hath given thee this wonderful power for this, that thou mightest remember him both ever and sweetly; yet thou hast lodged many base and contemptible things in it, and therein hast so occupied and busied it, as thou hast scarce time or leisure to remember him who gave thee it, in so much as it serveth nothing at all less than it doth the Creator. Wherefore be thou confounded and ashamed, for that thou hast abused it to the injury of thy Lord; and for that whereas thou art often put in mind by the Church, who thou art, by ashes every year put upon thy head, and by saying of these words: Remember man, that thou art dust, and to dust thou shalt return: and of the Scriptures, one while of thine end, when it saith: Remember the last things: and another while of those things, that Christ suffered for thy sake, when it saith: Remember my poverty, and my transgression, the gall, and wormwood: And of other things often at other times; yet thou seemest to remember nothing less than these and the like, and hast just cause to weep, and to say with the Prophet: My soul refuseth to be comforted: I was mindful of God, and, I was delighted: and, to be confounded the more, for that thou hast sometimes recreated thyself in the oblivion of God.  
And now to come to the Understanding, how large a scope of confusion doth represent itself in it to thee, which for as much as it understandeth that it is created to this end, that it might understand the supreme God, doth notwithstanding often think not only upon vain unprofitable and transitory things, but also most bad: and is finally occupied in those things, whereunto it knoweth it should not attend. Thou hast, certes, just cause to weep, and to lament this ill of thine, with all the confusion, thou canst possibly procure, and stir up in thyself.  
And what shall we say of the Will, wherewith, when as thou shouldest love God above all things, thou hast affected those things, which it is a shame to think of, much more to speak? What (I say) shall I say of thee, o blind Will, which hast preferred the pleasure of thy senses before the goods of heaven? Which when the sweet charity and love of God might place amongst the Seraphims, the foul and filthy love of the world hath thrown down into hell. Thy powers, O soul, ought worthily to confound the, in which thou hast so fowl an image of God.  
Thou mayest indeed, and oughtest with, grief to blame them with these words: Behold Adam is become as it were one of us: and to complain of them in this manner: Who, O powers, who O imare of God, I say, hath married you? who, O Memory, hath spoilt thee of the memory of God? Who, o Understanding, hath deprived thee of thy judgement? Who, O Will, hath deceyued thee? O how fitly, O soul, may this be said of thee: H●● Princes are become as Rams, not having pastures to feed in? For as Rams, when they find not pastures, thy powers, as though they had not any pasturing in God, have sought out empoisoned pastures to feed in, & for that cause their forces fail them, and therefore thou oughtest to be exceedingly confounded in thyself.  
Let us pass over to the Senses. God hath indeed given thee eyes, that by beholding the beauty of his creatures, thou mightest love him in all and every thing, and give him thankes for all: but thou contrariwise makest havoc & waist of all things, that thou seest, either as one raging and mad with anger, or desiring with a covetous mind. And therefore when as thine eyes ought to be ever before Gods (As the eyes of the handmaid in the hands of her mistress) they do often become Basilisks, which with their sight do kill whatsoever they look upon.  
Wherefore be thou confounded, for having converted the light, that hath been given thee, into darkness: for shutting thine ears against holy inspirations, and opening them to hear murmurings and detractions: for accursing men with thy tongue, wherewith thou shouldst have blessed them: for having accustomed thyself to this, that nothing might be unspleasant to thy smell, and yet thou feelest not the loathsome stench of sin: And finally for that all seemeth hard to thee, if thou were to suffer any thing for Christ, and that again sweet, which thou endurest for the world. Wherefore lament the evils and miseries of thy Senses, and let the remembrance thereof draw and wrest from thee humble, and hearty tears and those full of confusion.  
And if all this be not enough let thine Head confound thee, for that it is not yet pricked with thorns: let the hairs of thy head confounded thee that they are not yet pulled of: let thine hands, and feet confound thee, that they are not pierced through with nails: finally, let the rest of thy members confound thee for that they cannot be moved, but by the virtue and power of God, and yet thou hast persecuted Christ with thy feet, wounded him with thy hands and works, and hurt him with thy tongue.  
Finally, if thou consider the matter with an upright judgement, thou art alone unto thyself a great matter of confusion. For there is not any thing in thee, whereof, if thou diligently bethink thyself, thou oughtest not greatly to be confounded. And if there be many things with in thee, which thou understand not, even for that alone thou hast most great cause of confusion, for that thou know'st not thyself throughly. For what thy soul is, or what it hath in it, or how it is united to thy body, or how it is to be severed from thy body, if thou demand of thyself, I know thou canst not answer me. And if thou be so ignorant in things appertaining to thyself, how ignorant, I pray thee, must thou needs be in matters that concern others? This in the mean time is true, that both in those things that thou knowest touching thyself, and in those that thou knowest not, there is presented thee great and abundant matter of confusion.  
And if any should in this place object unto me, that there is not found matter of confusion in good works, but in the bad only; I would stand in denial thereof, for as much as I am of opinion, that we ought to be confounded in our good works also, for this; for that we be so weak to good, & again so prone & ready to ill, as it is more to be wondered, that any good could proceed out of so corrupted a nature, than a Rose to grow out of a rose-bush. For it is natural for a rose-bush to bring forth roses; but man's nature alone cannot of itself produce a good or perfect work, for as much as nothing can be pleasing to God without his grace. Wherefore he, that marveleth at a Rose growing amongst thorns, aught to wonder much more, that any good is done of himself, and to be so much the more confounded for that he seethe, that God, as in a barren soil, and such as w●re worthy to be destroyed with salt, for the most great sins committed against God, worketh wonderful matters, and persevereth & continueth to manure and husband it. And therefore we may, and aught to be confounded, not only of our bad works, but of our good also. For if we do any good, God hath begun, prosecuted, and accomplished the same in us: and it is our part, as a thing peculiar & proper to us alone, to confound and humble ourselves more and more, who have so often resisted God, and have through his clemency and mercy escaped that punishment, which we have so many ways most worthily deserved.   

THE V EXERCISE. Wherein is delivered, how we may be confounded by the Contemplation of Celestial things.  
I Scarce know how to speak of matters of Heaven, who have been so far from delivering what was fit to be said touching earthly things, in which there is ministered unto us so great and abundant matter of confusion. There is indeed even in the only contemplation of the motions of the Heavens, great matter of confusion, if we compare the disorder of our own actions with so admirable an order. For what should I say of the Planets, which we know ever both to receive a virtue from their superiors, and to communicate that again, which they have received, continually to their inferiors. And of all things it is man alone, who is an impediment unto himself, that he receiveth not the benefit of the influences from above; & when he receiveth them, he neglecteth to impart the same unto others. And whereas all the Heavens & the stars receive light from the Sun; man alone refuseth to  himself with the light of justice, and as it is written, loveth darkness, more than light.  
And if we contemplate the Angels, how much I pray you, will their purity, and innocency confound us? how great a confusion ought this to strike into us, that we neglect their so necessary counsels, given us with so great wisdom and charity? Words will indeed fail me, in my desire and willingness to express our confusion, as were requisite, whether we compare our tepidity to the love of the Seraphims, or our ignorance with the knowledge of the Cherubims.  
And if any may peradventure think the Angels over high to compare our dust, and ashes with them; let us come lower to the Saints, who sometimes consisted of flesh and blood as we do; neither was humane frailty unto them, as being men, an impediment, but that they wrought many great, and wonderful works for the honour of God. And therefore let the deeds of the men of Heaven, confound the works of the men on earth: let the constancy and courage of the martyrs in their torments confound our inconstancy in good purposes, and our infirmity and faintness of heart. Let the penance of Confessors, and their austerity of life confound our pleasures, delicacy, and ease: let the Virgin● purity, and especially that of our Saviour, and his immaculate Mother, confounded our turpitude. And this above the rest, for that, where we be most obliged to the most sacred Virgin for the education and bringing up of her son, who was to be offered for us to the eternal Father upon the Cross; we never can in the least requite so great a benefit, but are withal ungrateful; in so much as we should not dare for very shame to crave any mercy at his hands.  
But who can be sufficiently confounded in the consideration of Christ, or what depth of confusion may serve the turn here, when a man considereth Christ, whom he hath for his only remedy & refuge, so to have been con … d by himself as our Saviour might worthily say: I am cast from the face of thin eyes. For thy tepidity sloth & drowsynes hath wounded his feet: thy inobedience hath opened his side: thy works have nailed his hands fast: thy tongue hath given him gall to drink: finally, thy pride hath crowned him with thorns. And to speak in one word, there is not any thing in Christ, which when thou seest, ought not worthily to confound thee. And therefore it is written: Let the proud be confounded, for that they have done iniquity against me.  
And what shall we now say of the confusion which the contemplations of the most sacred Trinity causeth. Or how great shall the confusion be before God, if it was so great before the Devils? With what eyes shall you dare to look upon the Eternal Father, who have not only not received his only son, by him sent to recover the inheritance, that you have prodigally wasted and spent, but also forced him to dye the death of the Cross? What account will you make for the inheritance, where with you were put in trust? And what will you answer for those both temporal, and spiritual goods, which you have had and received of him?  
Again, what can you have to say to the Son of God, who suffered all for you? He may indeed worthily say to men: Let them be confounded, for that, when as I God came down from heaven into earth for their sake, and vouchsafed to become man for the saving of their souls, yet they will not leave their filth of sin. Be thou confounded, O man, sith I loved thee first, before thou lovedst me: and seeing I served thee, before thou servedst me. O hard and iron hearts of men, who, though they see me bound to the pillar, scourged & wounded for love, had yet rather be bound to sin, then to cleave to me, and to prefer the love of me before that of the world: neither do they understand, how cruelly and unmercifully they are scourged of the Devil, whiles they be fettered in the bands of sin.  
I gave unto man my very bowels, which he might embrace, and cleave fast unto, as to a most firm and stable pillar, & yet he maketh no account of me, and followeth those things, that worthily condemn him before me. O ingratitude of men! o senseless minds of men! the bruit beasts do me service, the trees & plants praise me, and of all things man alone acknowledgeth me not, but like a mad dog, who biteth his master, riseth against me, being worthy whom the earth should open, and swallow down.  
Be thou confounded, o man, for whom I became a meek Lamb, and cease thou at length to be a fierce and raging Lion, I embrace and love thee with charity, and thou whippest me with the scourge of desire; and when I set thee forthwith the precious margarites of humility, thou crownest my head with the pricking thorns of pride. Let men at length understand, that they have received goods, not to be shut and locked up in chests, but to be given out to the poor. Let them consider, how heartily and affectuousely I love them, whom I, by them being cast into prison, will deliver from out of the dungeon of hell: and whom they cease not to crucify with ingratitude, I by charity will bring back again into the way of charity.  
Be thou confounded, o man, whom when the Angels behold, they then contemn, and the Devils deceive, and in my sight condemn. Be thou confounded, I say, & fear my judgements, and unless thou be here confounded, and bewail thy sins, a great, and bitter confusion attendeth thee. Whom would it not confound, for that I God, and Lord of all do, like the hunter, continually seek after and pursue men, that they, who cost me so dearly, may not in any case perish, while they still ever fly from me, as from an envenomed serpent? Why do they not fear me, and my judgements? Why do they not change, and amend their lives, who know neither the hour, nor day of their death?  
And what answer will you make to the holy Ghost? or with what face will you dare to speak unto him, who have shut the gates of your soul often against him, and have so impudently and wickedly thrust him out, that you might admit and receyu● in the Devil?  
Be ye confounded, o wretched men, whom notwithstanding God hath created to be his children, who is in heaven; yet you scarce ever do works worthy your heavenly Father. There is in him endless meekness and benignity, and he is ever ready to remit and pardon sins: but you, full of iniquity, do not only not forgive the injuries done you, but do further injure those, who have never deserved any evil at your hands. There is in him surpassing goodness, whereby he doth good even to his enemies, while he ever conserveth them: but you also do evil to your friends. There is in him everlasting wisdom, and wonderful providence, wherewith he governeth all things: but in you there is an extraordinary desire to overturn and destroy all things, so you may reign, and be kings alone. And therefore our Lord reprehendeth you by his Prophet in these words: Will you dwell alone upon the earth?   

THE CONCLUSION.  
MATTER faileth me not, but time, and therefore this may serve the turn for the prudent Reader, who of a few things may gather many more, and thereof reap the fruit of Confusion, and of humbling himself, especially if he exercise himself in them continually, and diligently: which every one ought to do with the greater care and circumspection, for that therein consisteth the greatest part of spiritual profit, for the knowing, and acknowledging of our great infirmity, and misery.  
And they who have attained this, and have begun to build upon such a foundation before laid, may with safety proceed in building, and go on forward in that spiritual edifice: and they that build their work in any other manner then this which we have said, when they have once raised it high, it is wont to fall to the ground again. For it happeneth, that the comforts of prayer, which are wont to help to the furthering, and increasing of virtues, unless they be supported and conserved by Humility, do degenerate into false, counterfeit, & deceitful consolations. So the desires of good things be indeed good, but if we so ascribe them unto ourselves, as we acknowledge them not for God's benefits, we both greatly deceive ourselves, and cannot possibly build any strong matter upon so weak a foundation.  
Wherefore who meaneth to have his works perfect, must both begin them with confusion, and conserve them by it: neither must he be so hardy as to proceed in any thing without confusion accompaining the same. And so it will follow, that he, who never forgetteth to confound and humble himself, shall never be forsaken of God: who never despiseth a contrite & humbled heart, but willingly converseth with the humble and lowly. And this we may say is the wedding garment, which whosoever shall have upon his back, he shall never be shut out from the wedding feast.  
This is the badge and livery of God's children: this he must have and wear, who hath a will to follow Christ, because he did wear it himself, when he said: My bashfulness is all the day long against me: and the confusion of my face hath covered me over & over. And if confusion did also cover Christ's face over and over, who was the looking glass of the Angels, and the glory of the Saints: why should it not cover the face of a sinner over & over? Or who but he that hath it on, dare come into the sight of God, sith it is written: Let them, who detract me, be clad with shame: and let them be covered over and over with their confusion, as with a doublet?  
Mark further, what our Lord saith: Upon whom shall my spirit rest, but upon the humble, and contrite in heart, and dreading my speeches? And if God confound the just, the sinner must not think to escape, especially sith not only the just on earth, but also the Saints in heaven are clad with this garment. And no less maybe understood by the words of the Gospel, when they speak unto Christ in the day of judgement in these words: when did we see thee an hungered, and we said thee? That is, they speak as men astonished, and wondering, that by so little works they have merited so great rewards.  
And the same is sufficiently insinuated by S. Augustine, when he bringeth them in saying thus, Lord, why hast thou prepared so great and such glory for us? And if this Humility raiseth us up into heaven, it is reason that we embrace it here, and that we commit ourselves unto it, as to a sure anchor in a dangerous tempest: and that we doubt not, but if we rely upon it, we shall get over the stormy and dangerous sea of this miserable life, and in the end, through God's mercy, arrive to the safe port of Heaven. Amen.    

A SHORT RULE How to live well.  

THE VI EXERCISE.  

Of the things, that man is to know for the saving of his soul. CHAP. I.  
A Christian man, that will lead a good life for the saving of his soul, must know three things. 1. His end, for which he was made and created. 2. The means, necessary & profitable for the attaining of his end. 3. The manner, and way, how practise the same.   

Of the End of man. CHAP. II.  
THE last end of man is everlasting bliss. For he was created by God to be forever happy in paradise: And his soul being once separated from the body, so it be free from stain of sin, shall be conducted by his good Angel into heaven, there for all eternity to enjoy the vision of God. And after the world's consummation, man shall enjoy his end of beatitude wholly, both in soul and body, which shall be again resuscitated and conjoined to the soul, to appear before the sovereign judge; and of him to receive the reward of life everlasting. But, alas, many there be, who never shall arrive to this end, for which they were created, because they put not in practise the means requisite for the saving of their souls. It is therefore good and needful to know, what these means be, & how they are to be practised.   

Of the means to come to our End. CHAP. III.  
SOME means there be absolutely necessary towards the attaining of our last end: & some again very profitable for the same respect. The necessary means be principally three. 1. A man must have faith, and belief in God, and further believe all that which God hath revealed unto us by his Holy Catholic Church, because it is infallible verity: he must have knowledge of the things, that concern his salvation which are declared in the Catechism; whereby it appeareth, how mainly it importeth all to know and understand the principal points of Christian Doctrine comprehended in the said Catechism.  
As touching God he must know, that he is omnipotent, most wise, most good, most just: that he hath ever been, and ever shall be: that he is every where: that he seethe and knoweth all things: that there is but one God in three persons, the Father, the Son, and the holy Ghost, who be all of one and the same Nature, of the same Omnipotency, Wisdom, Goodness, and Perfection.  
Also that the second Person, in Trinity, which is the Son of God, became man and took man's flesh in the womb of the sacred Virgin Mary, by the operation of the Holy Ghost, & that he hath redeemed us by his most painful death.  
2. We must hope in God, because he is our supreme and sovereign good.  
3. We must love him above all things seeing that for his sovereign bounty and goodness he is most worthy of our Love.. And the love of God is demonstrated and practised in observation of his Commandments, and of the Commandments of the Church, and in abstaining from all sin, and in particular from mortal, because the same is wholly opposite to him, and diverteth us absolutely from our end. And we must love our neighbour, as ourselves, for the love of God.  
Other means there be, that may also greatly help us toward the more easy, & more assured attaining of our end. Such be, 1. To exercise some things in the morning, when we rise, afterwards in the rest of the day following, and at night when we go to bed. 2. To examine our Conscience every day. 3. To frequent the holy Sacraments of confession & Communion. 4. To hear Mass every day, or as often as we find the opportunity, but especially on sundays and Holidays. 5. To frequent vocal, and mental prayer. 6. To be diligent in hearing of Sermons, and the explication of the Christian doctrine. 7. To be frequent in reading of spiritual books. 8. To give ourselves to the exercise of all virtue & good works etc.   

Of the manner, how to practise the aforesaid means well. CHAP. FOUR  
MANY there be, who know right well, what they ought to do for the saving of their souls, but they have not the knowledge, how to practise the same: and therefore the principal subject of this short and spiritual Treatise, shall be to specify the manner of practising those means well which may conduct us to our end. And for the easier orders sake, we will divide it into two parts; In the former whereof shall be declared the manner of the pactising of diverse spiritual exercises, here after mentioned: And in the latter we will give instructions, how we ought to demean and carry ourselves towards God & his Saints, towards our neighbours, and towards ourselves.    

The former part, of the Way to live well. THE VII. EXRCISE.  

What we should do in the Morning CHAP. I  
A good Christian as soon as he awaketh in the morning, must bless himself, making the sign of the holy Cross, that therewith he may defend himself as a buckler against all his enemy's, and whatsoever evil may befall him the day following. That done, let him raise his mind up to God, yielding him his first thought. And being up, he must practise four things 1. He must give God thanks for all benefits received of him in general, and in particular for preserving him that night from all evil.  
2. He must offer unto God his both body and soul to serve him, and consecrate unto him all his actions, with an intent and purpose to do them to his greater honour and glory.  
3. He must make a purpose & firm resolution of a better life than he hath lead the days past, and of abstaining from all sins, & in particular from those, whereunto the findeth himself most inclined.  
4. He must make petition to God, that he would please to take him into his protection and safeguard: and crave grace that he may be able to put his good purposes in practice, and to do all his good works most acceptable to the divine will.  
It will be very good also to the same effect, to implore the aid and assistance of the most sacred Virgin Mary, of our good Angel, Patron, and other Saints, for as much as they can do very much with God, and may easily obtain what we demand. And this done let him say a Pater and Aue.   

What we are to do at Night. CHAP. II.  
BEFORE we take our rest, it profiteth very much. 1. To be thankful to God for his benefits, & namely for those in particular, which we have received that very day.  
2. To make an examen of our conscience in the manner, which we shall set down afterwards.  
3. To ask of God, that he will vouchsafe to preserve & keep us that night from sickness, from sudden death, from evil dreams, disquiet, and from all offending him. To recommend ourselves also to the Blessed Virgin mother of God, and to our good Angel, & other Saints according to our devotion, and after to say some prayer, as we did in the morning.  
4. Then to take holy water with devotion and compunction of heart, for as much as by the prayers of the Church it hath great effect to purge and wash away venial sins.  
5. Being laid down in bed, to endeavour to fall a sleep with some good thought or other in our mind.   

What it is meet for us to do in the day time; CHAP. III.  
IN the day time it is good to exercise four things. 4. To take heed we spend not the time unprofitably: for there is nothing in this world so precious, as the time, that God hath given us (as S. Bernard saith) for four respects: to wit, to obtain pardon for our transgressions: to do penance, and satisfy the pain, that is due to our sins: to procure and increase God's grace; and to merit eternal glory.  
2. When we are to begin any work, that we offer it to God, adressing it to his honour, and craving his grace to begin it well.  
3. Oftentimes to renew the good purposes, we made in the morning, sith such renewing thereof, causeth us to stand more upon our guard, and to be more present to ourselves. And if we find, that we have failed in the execution thereof, to be sorry therefore, and crave new help of God, that we may do better for the rest of the day to come.  
4. Oftentimes also to lift up our minds to God, and consider that he is ever present with us, beholding and observing all our thoughts, desires, intentions, words and actions. And this recollection may be practised every time we hear the clock strike. And then also it would be good to bless ourselves: for so doing we do three things. 1. We invoke God's assistance, in all things which we intent to do: & the making of the sign of the Cross is a prayer. 2. We devote ourselves to God, and we offer him our works; for that this sign is an act of oblation. 3, We arm ourselves against the assaults of our capital enemy: for this sign of the Cross is a kind of exorcism against the Devil himself, and whatsoever other evil also.   

How we may be present with devotion at Mass. CHAP. FOUR  
IT is a thing both most commendable and profitable to hear mass every day: since the fruits that we reap thereby, be many and great; for as much as by that oblation the merits of our Saviour's passion be applied unto us.  
Thereby also we receive the remission of our venial sins, & pardon of part of the pains, that we have deserved for them.  
We obtain many graces & favours, and great strength for the resisting of tentations, and good success in our affairs and actions, both spiritual and temporal when it is expedient, and for our good. And more than this we are oftentimes preserved from dangers, and misshaps, that might have befallen us, if we had not heard mass that day.  
Wherefore for the obtaining of these so excellent fruits, we must seek to put these four things in practice.  
1. We must exercise faith, by considering that in Mass is represented, as in a Theatre, the life & passion of our Saviour, believing assuredly the same to be a true sacrifice, wherein the body & blood of our Blessed Saviour is consecrated, & immolated to God the Father, & that it is the sacrifice, which jesus Christ made of himself upon the tree of the Cross: but yet with this difference, that upon the Cross it was bloody, & in it own form, and in mass it is unbloody, under the kinds of bread and wine.  
2. We must hear Mass with great reverence and devotion both inward and outward, observing what is said and done both by the words and actions: for in mass be represented sundry mysteries of our faith.  
3. We must, together with the Priest, offer unto God the holy sacrifice of the mass for the very same intention which he offered it to the divine majesty. As namely, 1. For the due honouring of God. 2. For the rendering him thanks. 3. For the cancelling of our sins. 4. For the obtaining of graces & benefits of God. And every time that we present unto him this oblation, we merit much, and it is of singular effect. And we present him also with a thing, most acceptable to his divine majesty, for as much as he, who is offered and sacrificed to God the Father, is the person of jesus Christ his only Son.  
We must also communicate spiritually, at what time the priest receiveth sacramentally. The manner to do it is this. We must meditate some thing or other touching the Blessed Sacrament of the Altar, before the Priest be to communicate, and make petition to our Lord, that he would please to grant spiritual refection unto our soul, and to make it partaker of the wonderful effects of this holy Sacrament. We must also put on a great desire of uniting our selves with God by that spiritual communion: and we must stir up the very same affections, that we would do when we receive it sacramentally, and really.   

How to pray well. CHAP. V.  
TO pray well, and devoutly▪ we must practise somethings before we begin to pray & somethings also in time of prayer.  
Before we begin to pray, it is good first to bless ourselves: for by so doing we invoke Gods help, we offer unto him our prayers, we arm ourselves against distractions, and against the assaults of the enemy. 2. We are to consider, for whom, and for what cause we have a desire to pray, which must be both good, and conform to the will of God. 3. We must stir up a desire to pray both attentively and devoutly. 4. We must crave grace to pray well, and recommend ourselves to our Angel Guardian.  
Whiles our prayer continueth we must endeavour to pray, 1. With a true faith, believing in God that he will help us, and that he heareth, and understandeth our prayers.  
2. With hope, trusting that we shall be heard, if we pray as we should.  
3. With charity, and being in the grace of God, or at least with true sorrow & repentance for our sins.  
4. With humility and reverence, as being in the presence of God with whom we treat.  
5. With attention, banishing from our minds all extravagant and wand'ring thoughts. And our attention may be directed to one of these four things: either to the words of our prayer; or to the sense and meaning signified by the words; or to him to whom we address our prayers; or to the thing we crave for ourselves, or for another.  
6. With fervour, and a devout affection, shaking off all drowsiness of mind.  
To this fervour and devotion, the consideration of the fruits that redound of prayer, being accompanied with the qualities aforesaid, may incite us. And there be four principal that are drawn from such prayer. For by means of it we merit, 1. an increase of divine graces, and virtues. 2. we satisfy, and pay a part of the debt we own for our sins. 3 we obtain of God that which we ask. 4. we receive spiritual comfort.   

remedies against distractions. CHAP. VI  
BECAVSE distractions much trouble us in time of prayer, and do very often deprive us of all the fruits aforesaid, it is to good purpose to understand the remedies for the diverting thereof, and putting them away.  
Therefore, that distraction may have no place in us, the first remedy is, that we diligently prepare ourselves to prayer, according to that we mentioned in the fift Chapter before.  
The second is, to think in whose presence we are, and with whom we are to treat.  
The third, to restrain our sight from looking one way or other: for the very lest object that we cast our eyes on, doth forthwith give us matter and occasion of some distraction or other.  
For the putting away of the distraction that is once entered, and hath seized upon our imagination, we must serve ourselves of these remedies.  
The first is, that so soon, as we mark ourselves to be distracted, we put it away by thinking either upon God, or upon the signification of the words which we utter, or upon the things we desire to obtain by our prayer.  
The second, that we crave help of God, and of our guardian Angel.  
The third, if the distraction hath been in some sort voluntary we must crave humbly pardon of God, and purpose never more to admit any such voluntary distraction.  
If distracting thought be importune without any of our fault, and that we cannot easily drive them away; we must not be troubled therefore, sith such distraction is not sin (because it happeneth unto us against our will) but matter rather of meriting much before God, for that we have by it an occasion presented us, of humbling ourselves, to consider our weakness and insufficiency, and matter also of exercising ourselves in patience.   

How to hear the word of God with profit. CHAP. VII.  
IT is expedient for a Christian man to frequent the Sermons that are made, for the increase of his faith, hope, and charity, and for the rooting out of vices, and planting of virtues in his soul. And therefore it is not enough to read good books, for that a living voice hath more force and efficacy, then hath the simple reading.  
Wherefore if a man will make his profit by hearing the word of God preached, before the Sermon begin he must crave grace of God, that he may give ear unto it with profit.  
In the Sermon time, he must give ear first with a good and right intention, & with a great desire to reap fruit for his souls good, and not for curiosity, or o●her vain pleasure; because that were to profane an holy thing.  
2. He must receive God's word with great reverence, because God speaketh unto us by the mouth of his servants.  
3. With great attention, considering what most of all concerneth himself, and toucheth him nearest.  
After the Sermon, he must first call to mind the principal points he hath heard, reflect upon them, and consider them well, and apply them unto himself.  
2. He must stir up in himself a desire, and purpose to put the same in execution.  
3. When any occasion shall present itself, he must put in practise the admonitions & documents, which he hath heard: For our Saviour saith in S. Luke Cap. 11. That happy shall they be, who keep the word of God, and not those who hear it only.   

How we must read Spiritual Books. CHAP. VIII.  
BECAUSE the reading of good books is a sovereign means for our progress & profit in the way of spirit, it is needful to know the manner how to read them with fruit. And therefore we must read them thus.  
First with a right intention, & not for any curious, eloquent, or fluent discourse: nor out of a desire to know: nor only for the understanding of the propriety and nature of virtue, or of sin; but most of all for exciting us to good life.  
2. In reading, to stir up ourselves to the love of God, to the purchasing of virtue, to an hatred of sin, and eschewing the same, and to conceive a purpose and desire to practise what we read.  
3. The better to excite ourselves so to do, we must not read hastily, nor run lightly over, but leisurely, and with great attention, pausing oftentimes for a space, especially when we read some good instruction: ruminating that which God layeth before our eyes. For (as S. Bernard saith) by prayer we speak to God, and by reading God speaketh unto us. We must not trouble ourselves, though by this occasion we read not much, sith better it is to read a little with great fruit, then much with little fruit. At the day of account, and of judgement God will not regard the great number of spiritual books we shall have turned over and read, but with what profit we shall have read them.  
4. To endeavour to practise what we shall have read. For to know good, and not to do it, is a sin, as S. james beareth witness, Chap. 4.   

The manner of examining our Conscience. CHAP. IX.  
IT profiteth exceedingly to examine the conscience every day at night, thereby to dispose ourselves to receive pardon for our committed sins, and to reconcile ourselves to God before our going to rest. And this examen comprehendeth five points.  
1. To give God thanks for his benefits, and in particular for this, that he hath not punished us forthwith after our offending him, as he hath punished many: but hath given us time to do penance for the same.  
2. To demand grace to examine our conscience duly & as we ought, and to acknowledge all our transgressions which we have committed all that day, & knowing them to detest them with a great & inward feeling of mind, and sorrow.  
3. To call to mind and search out the sins which we have that day committed by thought, word, work, and by omission of that which we were bound to do. And for the well making of this examination, it will be good to consider, if we have done any thing against the honour and service of God, against justice, or charity due to our neighbour, or against God's commandments, or the Churches, running over all the hours of the day, and the places where we have been, by examining how we have carried ourselves towards such or such a person, in such and such an affair and business, or how we have discharged ourselves in our office.  
4. To stir up great sorrow and compunction of heart, for having offended the divine majesty so often: and that done to make a firm purpose of amendment, not to fall any more into sin, & to shun the occasions that be inducements of falling thereinto: and further to make a purpose to go to Confession.  
5. With an hearty affection and fervour of spirit to crave of God, that by his infinite goodness, & by the passion of our Saviour, he would please to cancel our sins: & then to demand grace of amendment for the time to come.   

How to make a good Confession. CHAP. X.  
FOR as much, as for obtaining absolution from our sins, it is not enough to make any manner of confession, but it is expedient to know, what we are to do before confession; what to do in Confession; and what again after the same.  
1. Before Confession in the first place we must diligently examine our conscience, after the manner before declared, for the remembering & calling of our sins to mind, when we are to go to confession.  
2. Having laid before the eyes of our mind, the sins we have committed since our last confession, we must stir up a certain displeasure against ourselves, and sorrow for having so much offended the divine majesty, as we have declared in the second Chapter.  
3. We must conceive a firm purpose of amendment for the time to come, and of falling no more into sin, and of shuning the occasions, and dangers of sin.  
4. He that after examination of his conscience, forgetteth in confession any mortal sin: or he, who is not sufficiently penitent for his faults, or hath not a true desire to live better, & to abstain from the vice or sin whereunto he findeth himself inclined, is not well disposed to receive absolution of his sins and therefore the next time he cometh to confession, he must reiterate such a confession, that was defective in one of the three things aforesaid; and moreover, declare and manifest to his ghostly Father that, wherein he was faulty in his former confession; because such a wilful fault is a mortal sin.  
Having made choice of a virtuous, prudent & expert ghostly Father, he must come unto him with a right intention; that is, to be absolved from his sins, and with a desire to manifest his whole conscience unto him. And further with great reverence & humility, considering that, as a malefactor, he presenteth himself to his judge, and to him, who is our Lord's Vicar on earth. And above all, he must come with great contrition: for if he go only, because it is expected, or of custom, he shall still continue in the same imperfections, and in great danger to be abandoned and forsaken of God.  
During his confession being upon his knees, it is very good before he begin, to make the sign of the Cross, craving help of God to make a good confession: and then to ask the Priest's benediction, saying; Benedic Pater: and then to say the Confiteor until he come to mea culpa. It will be good also in the beginning to declare the time, when he was last at confession, and if he hath forgotten or concealed any sin in the confession he made before, and if he neglected to do the penance, enjoined him by his ghostly Father; and then to prosecute his confession, and to accuse himself of his sins.  
To make this confession good and available, three things must concur, to wit, Integrity, fidelity, and Obedience. I will declare them. To make an entiere confession, a man must first manifest all his sins, committed since his last confession, lawfully made, without concealing wittingly any mortal sin, not only when he is assured it is such, but also when he doubteth of it.  
2. He must declare them in particular, and every one in it own kind: in so much as it should not be enough for him to say, I have been luxurious, I have done injury to my neighbour etc. but that he must specify every particular & every circumstance, belonging thereto.  
3. He must declare how often he hath committed every mortal sin, as near as he may guess. If he cannot ●ell the certain number, or near unto it, he must tell how long time he hath persevered in such a sin.  
4. He must also specify all other necessary circumstances, to the end the quality of every sin may be throughly known to his ghostly Father. For he, that by occasion of any confusion & shame or such like respect maketh not an entiere confession according to the manner declared, is not absolved before God: and more than that, he committeth a mortal sin, which is called the sin of sacrilege, because he committeth a great irreverence against the Sacrament, instituted by our Saviour; in so much as he is bound to reiterate such a confession, and to make a repetion of all the same mortal sins that he then confessed; and withal to declare in particular the sin of sacrilege, that he formerly committed therein.  
To confess faithfully and sincerely, he must first manifest his sins without dissimulation, or hypocrisy, without lying, without making them greater than they be, or extenuating, & making them less than they be, and without excusing his sin contrary to the truth, and without colouring it by fair language, or obscure words.  
2. He must take heed he confess not his sins conditionally, saying, If I have stolen etc. I ask pardon: for such a confession availeth nothing: but he must confess absolutely, unless it be doubtful, whether he hath committed such a sin: for he must confess that, which is certain, as certain and that which is doubtful, as doubtful.  
That the confession may be Obedient, the penitent must be ready to do all that, which his Ghostly Father shall command him with reason, touching the good of his soul, in so much as he ought to be ready,  
1. To accomplish and do the penance enjoined him for his sins.  
2. To restore the goods of another, which he hath gotten unjustly, or the good name of his neighbour, which he hath spoilt him of, and taken from him by detraction, as his Ghostly Father shall either advice, or direct him. For the sin is not pardoned, if what hath been taken away, be not restored, as S. Augustine saith.  
3. To satisfy and recompense damage and hurt, that he hath done to any one.  
4. To reconcile himself to his enemy, whom he hath wronged, and from his heart to pardon and forgive him, who hath done him any injury.  
5. To forbear and shun all occasions and dangers of sin for the time to come.  
6. To practise the remedies against sin in manner as he shall be advised to do.  
After confession of his sins, for conclusion it will be good to adjoin these words: For all these my sins, and others, that I have committed, which I now remember not, I humbly crave pardon, penance and absolution etc. Ideo precor etc. This done, he must give attentive ear to ●he good lesson, and instruction his Ghostly Father shall give him, with an intention and desire to make use thereof.  
After Confession and Absolution, the penitent must go aside, & 1. Give God's thanks, for that it hath pleased his divine Majesty to pardon him all his sins, by mean● of Sacramental absolution; and further to tender him thanks for all the good, that he hath gotten by the remission of his sins.  
2. With devotion to perform the penance, that his Ghostly Father enjoined him, without differing of it, if he may then do it.  
3. To renew the good purpose, that he had made before, and to ask grace of God for well doing thereof.   

The causes, that aught to induce us to true repentance for our sins. CHAP. XI.  
FOR that without repentance for our sins it is impossible to receive pardon for them; it is expedient to know the principal motives, that aught to induce us, and to stir up a perfect sorrow & compunction for our sins, especially if the same be mortal. And to this purpose it will be good to consider.  
1. That by them we are deprived of many sovereign goods, as of the grace of God, which far surpasseth all the treasures and goods of this world. Again by them we are deprived of many virtues, and gifts of the holy Ghost, without which we are, and remain, as did Samson, in the hands of the Philistians, when he had lost his strength. We are further spoilt of all the merits, which we had formerly gotten by our good works, and of the fruit of them, which we do in state sin. Finally, we are made incapable and unworthy of eternal felicity, having lost all the right, that we had thereunto.  
2. To consider, that we have incurred many evils: for by sin we are become the enemies of God, yea the slaves, and very receptacle of the Devil: and to be short, we merit everlasting damnation.  
3. The chiefest motive, that aught to induce us to great sorrow for our sins, is, for that we have offended the divine majesty by our disobedience, ingratitude, and contempt of him, and for that by our sin, we have exceedingly injured him, by loving some transitory good, and some pleasure of the body, or some creature more than our Creator and sovereign Lord, and by preferring our own will, and bad desire, before the will and pleasure of God, therein imitating the jews, who preferred Barrabas before our Saviour.   

The causes, for which it is very good, and most expedient to go often to Confession. CHAP. XII.  
HE that loveth his own soul, expecteth not the time of commandment, or the absolute necessity of going to confession; but he confesseth often, when there is not any commandment imposed upon him, that he may gain and reap the most excellent fruits, that be gathered in frequenting this Holy Sacrament.  
For in often confessing, a man, 1. purchaseth a great peace, repose and quiet of conscience.  
2. He every time obtaineth great provision, store, and increase of virtues.  
3. The good works, that were mortified, and made unprofitable by mortal sin, return to their worth, and become meritorious again.  
4. He is made participant of all our Saviour's merits, and of all the good works of the just, and faithful Christians, whereof he was deprived, by mortal sin.  
5. Every time that he confesseth, he receives great force and strength for the resisting and encountering of his enemies, and against all their tentations.  
6. He satisfieth a part of the pain, which after remission of the fault remaineth behind, due to be paid, either in this world, or in Purgatory.  
And what wise man, who considereth all these privileges, that arise of frequent Confession, will not be greatly incited to go often thereunto, for the often gaining and reaping of so excellent fruits? If a man were sick in body, if he had received any mortal and deadly wound, would he expect any long time to think upon the curing of himself? Or would he not rather with all possible speed seek a Physician, or Surgeon for his cure, for fear of a temporal death? And his soul being sick, and dangerously wounded by sin; should he so far neglect his salvation, as to put it of from day to day, from week to week, from month to month, from quarter to quarter etc. and so hazard to incur death for all eternity?   

Of the great necessity, and utility of a General Confession. CHAP. XIII.  
I call it a General Confession, when a man confesseth all his sins, especially the mortal, that he hath committed in all his life, or those of a long time before, as far as he can remember, and call to mind, whether he hath confessed them before, or not. This manner of Confession is very profitable, and sometimes also altogether necessary in matter of mortal sin, when in confession some condition or other necessary is wanting, either on the part of the Confessor, or on the part of the penitent. And this may happen in divers manners.  
1. When one hath made his confession to a priest, that had not lawful authority to absolve, or for that he was not approved of the Bishop, or for some other cause.  
2. When one hath confessed without being penitent and sorrowful for his sins.  
3. When he had not a purpose of amendment, and abstaining from some sin: or when he wanted a will to forgive another who had offended him, or of restoring that to which he was bound.  
4. When some confession made before was not entiere, either for wittingly, upon a certain bashfulness, concealing some mortal sin, or for some other unlawful cause; or for having forgotten to confess some mortal sin, because he had not examined his conscience before.  
5. When before absolution he had a will not to accept of it, or not to fulfil the penance, enjoined him by his ghostly Father.  
Lo the principal causes, for which it often happeneth, that a general Confession is necessary; for that the Confession made before with any one of the foresaid defects was not sufficient to obtain the remission of our sins. And all the confessions made after that, were unprofitable; in so much as it behooveth him again to confess all the mortal sins, that he had manifested in that Confession, and all the other, that followed; and to declare the cause and the fault for which he maketh a General Confession.  
And though a general confession be not to some necessary, because they never made default in making their Confession; yet it much profiteth them for diverse reasons.  
1. For by confessing all their sins together of many months, or years, a man conceiveth greater sorrow for his sins, and confusion of himself, and consequently he obtaineth greater grace, and satisfieth more of the pain, due to his sins.  
2. He is much incited to the love of God, in considering his great benignity and mercy, by which he hath supported and borne with him so patiently, without punishing him for so many sins committed by him.  
3. By considering the multitude of his sins heaped and put together, he is moved to do good works for the satisfying thereof.  
4. He obtaineth greater assurance, and repose of conscience, and spiritual joy: for he, who hath made a general confession, may probably persuade himself, that his soul is in good estate.   

How to communicate with fruit. CHAP. XIIII.  
HE, that desireth to receive the Blessed Sacrament of the Altar with fruit, and spiritual profit, must have.  
1. A firm faith, believing undoubtedly, that jesus Christ is really, and truly in the holy Sacrament, and that in the Communion he receiveth the true body of our Saviour, who is true man, the same, who was borne of the most sacred Virgin Mary, who endured death for us, and is one day to judge both the living and the dead.  
2: He must have Purity of heart, without having his conscience defiled with any mortal sin, that maketh a man utterly unworthy of the participation of this Sacrament: and also in presuming to come thereunto in such bad state, he should commit a sin of sacrilege.  
3. He must have a right intention, intending to receive the Sacrament for the attaining of increase of God's grace; to obtain some particular virtue, whereof he most standeth in need; to arm and strengthen himself the more against the tentations of his enemies; to unite himself more inwardly with God by that band of love: For the receiving of this Blessed Sacrament serveth us for the obtaining of all these heavenly graces, and many more the like.  
4. He must receive with great devotion. And that he may so do, he must endeavour to come to the Sacrament. 1. With great humility & reverence, considering his own unworthiness misery, and necessity, and the supreme Majesty of him, whom he is to receive into his soul.  
2. To consider the causes, for which this holy Sacrament was instituted, and the great charity of our Saviour, wherewith he vouchsafed to communicate himself to his creatures, and to give himself in food & nutriment to our souls. To consider also the great fruits, that ar● received in this holy banquet: because this spiritual food produceth the same effects in our soul, that doth material meat in our bodies, though after a manner much more excellent.  
3. To communicate with a spiritual hunger, and fervent desire to feed, and fill his soul with this heavenly meat, & with prayers and petitions full of affection, and of love, to crave grace of God to communicate devoutly, and to receive all the fruits of this wholesome refection.  
After receiving, he must give thanks to God for pleasing to enter into the chamber of his soul: there to make his abode, and to fill it with his grace, and gifts of the holy Ghost.  
2. He must offer himself wholly to his Creator, who hath given, and communicated himself so liberally unto his Creator.  
3. By short, and as it were inculatory prayers, he must treat familiarly with his Spouse, & represent unto him his infirmities, and necessities, craving what he standeth most in need of, & beseeching him to vouchsafe to make his continual abode with him, & to keep him in his grace.   

The causes, that aught to induce us to the frequent receiving of this Sacrament. CHAP. XV.  
IF material meat be oftentimes necessary for our sustentation and nurture of body; we must not make any doubt, but that the spiritual food, which is the sacred flesh of our Saviour, contained in the holy sacrament of the Eucharist, is also often as necessary for the entertaining and nourishing of our soul. And if we regard not only the necessity, but the good also, which our soul receiveth by this heavenly food, it is a thing truly very great; for as much as by the often receiving of this divine meat:  
First our soul is easily conserved, and entertained in God's grace, for that being often refreshed with this food, grace is increased more and more in it.  
2. Every time of receiving, it getteth wonderful strength for the exercising of good works, for the resisting of the tentations of our enemies, for preserving it from sin; and for patiently supporting and bearing all adversities of this present life.  
3. This food causeth a notable change of life in the person, that was before subject to many vices and imperfections.  
4. It augmenteth and increaseth in us faith, hope, charity, devotion, & all other virtues.  
5. It filleth and replenisheth the soul with a spiritual joy, and alacrity.  
6. It raceth out of our soul venial sins, and weakeneth and lesseneth vicious inclinations, & concupiscence.  
7. It uniteth our soul with jesus Christ. For he, who eateth my flesh (saith our Saviour in S. john Cap. 6. (abideth in me, and I in him. If we with attention would ponder, and consider all these so sovereign fruits, we should be much excited very often to refresh our soul with this so healthful a meat.  
If we give every day to our body to eat, nourishing, entertaining and strengthening thereof; is it not reason, that our soul, that hath also exceeding great need of nurture and new strength, should be entertained with this heavenly food, at least once a month?   

remedies for the avoiding of sins, and resisting of tentations. CHAP. XVI.  
MANY there be, who find in themselves a desire to amend their life, and purpose no more to fall again into sin, which is so displeasing unto God, and so prejudicial to their souls: but they are not able to resist the tentations, that assail them; in so much as notwithstanding their good desire, and good purpose, they fall again and again into their sins. The principal cause whereof proceedeth of this, for that they serve not themselves of the remedies, that be proper and effectual for the resisting of tentation and sin: and therefore I will here lay down some few remedies, wherewith we may serve our turn at all times, and especially when we find ourselves inclined to sin.  
1. To consider the great privileges, whereof sin spoileth us, and the great evils and hurts it causeth unto us, which you shall find declared in the XI. Chapter before.  
2. To consider, that we are continually in the presence of God: that in all places, and at all times he seethe, knoweth, & observeth our thoughts, and actions, all which he will in the day of judgement lay open, and manifest to the whole world, & will give sentence against us by them. And if you would imprint well this consideration in your mind, and apprehend it, as you ought, it will serve you for a spur to incite, and to put you forward to virtue; and for a bridle to pull in, and repress your disordered appeties. For how will you be so hardy to commit that before God, that you would not dare to do before men?  
3. To consider, that by resisting sin, and tentation, we receive a great increase of grace, and a great joy, & spiritual consolation therewith.  
4. To make a firm purpose not to offend God, and in particular not to commit such, or such a sin: and very often to renew the same purpose.  
5. To bless yourself with the sign of the Cross, and to crave help from God, and the intercession of the Saints.  
6. To resist the beginnings of bad thoughts, and to repress our passions and inordinate affections at the very first.  
7. To avoid and fly the occasions, that may make us to fall into any sin, as idleness, over much talk, curiosity to see, and hear any thing that profiteth not. Also to fly the places, where God is easily offended, the conversation and company of disordered persons, & over much familiarity with any person. For he, who will not fly such like occasions, exposeth himself to an evident danger of falling into some sin, or other. And he (saith the Wiseman Eccl. 3.) who loveth danger, shall pe●ish in it.  
8. To frequent the holy Sacraments of Confession, & the Eucharist.  
9 To exercise acts of virtue, contrary to the vices, whereunto we are tempted, or most inclined: as if we be tempted to gluttony, to mortify our sensuality, & use abstinence: if we be solicited to pride & vain glory, to exercise some act of humility, inward or outward, by consideration of our own frailty & misery: & so other virtues.   

The manner, how to possess ourselves of some solid Virtue. CHAP. XVII.  
FOR the more easy obtaining the habit and use of virtues, we must make election but of one at once, as of Charity, Humility, Patience, or some other, that we think most necessary for us, and therein employ all our chiefest study and care for the getting thereof: and after some time take an other Virtue, and so consequently the rest. The means to get it, is this.  
1. To ask it of God incessantly, by fervent and devout prayers.  
2. To put on a great and earnest desire to get it. And this desire is increased very much by meditating and pondering the beauty, and excellency of the virtue, how pleasing it is to God, and how necessary and profitable for us.  
3. To lay before our eyes the examples of the Saints and holy men, in whom such a virtue hath shined, especially the example of our Saviour, and of our Blessed Lady.  
4. To practise it often and to exercise ourselves in it by inward actions, proceeding from such a virtue.  
5. To avoid the very lest faults, that have repugnance with that virtue, and in general all venial sins, which greatly hinder our profit in virtue.  
6. Every day to make a particular examen, how we have carried ourselves in the exercise of such a virtue, and wherein we have failed.    

The second Part, of the Way to live well. THE VIII. EXERCISE.  

What we are to do in behalf of God. CHAP. I.  
IN discharge of our duty towards Gods, we must, First love him above all things, and not for any other end then for himself, and this for that he is Goodness itself, and the only author, source and beginning of all good. And we may know, whether we have the love of God, if we be ready rather to abandon all the goods of this world, yea and our own life also, then to offend him mortally in any thing.  
2. We must have a great desire and zeal to promote and advance his honour, and service.  
3. We must have a right intention in all things, & address all our actions to his greater glory, without intermixing any lesse-rectified, or vicious intention.  
4. We must endeavour & seek to please him in all things, and fly all that, which we know to be displeasing unto him.  
5. We must fasten the anchor of our hope wholly in him, and in all our necessities make recourse to him for help and secure.  
6. We must daily give him thanks for the benefits, he hath bestowed and continually doth bestow upon us.  
7. We must oftentimes treat familiarly with him, by thought, and elevation of mind, and by iaculatory prayers, that is, by short, sudden & effectuous petitions, which may be done in all places, and at all times.   

What we are to do in behalf of the Saints: and namely of the Blessed Virgin. CHAP. II.  
IF we desire to be pleasing to God, we must be devout towards his Saints, who are his great friends, and especially towards the Blessed Virgin, his glorious Mother. To do this we must first love and honour her, as most worthy of our love, and of all regard and reverence; because she is our heavenly mother, full of mercy, and love, and replenished with all manner of grace, and shineth with rare sanctity, and incomparable virtue.  
2. We must daily recommend ourselves unto her, humbly entreating her intercession for us, and her protection of us: wherein she may much steed us, and easily obtain that, which we deserve not to obtain by ourselves: because she is a most holy Virgin, and most accepted to God, and is the mother of our Lord, and Queen of heaven.  
3. We must often contemplate this beautiful mirror, & Looking-glass, without any stain of sin, shining in all manner of virtues: and we must endeavour to order our life conformably to hers, and imitate her holy and virtuous actions: and so doing we shall do her service, that pleaseth and contenteth her most of all.   

How we are to carry ourselves towards our good Angel. CHAP. III.  
BECAVSE God (by the testimory of S. Hierome and of other holy Fathers) sendeth us our good Angel presently after our coming into the world, to assist, and attend, serve, protect conduct, and direct us in all our actions, reason teacheth, that we ought, First to carry a singular love towards him, as to a most particular benefactor of ours. For we are more bound ●o him, then to any other, n●xt after God, and our Blessed Lady.  
2. We must thank him humbly, and affectuously for all the good offices, that ●e daily doth us.  
3. We must make our often recourse unto him, by craving his help in all occurrents, and affairs of ours; for he is deputed of God to that end, and most ready to assist us, out of the zeal and desire he hath of our salvation.  
4. We must give ear to his good counsels, motions, and inspirations, that he putteth into our minds.  
5. We must daily consider, that we are continually in the presence of our good Angel and that every where he considereth, & observeth our comportment, demeanour, and carriage. And this consideration will serve us for a bridle against sin.   

What our Good Angel doth towards us. CHAP. FOUR  
THE office of our Guardian Angel towards every one of us, is; first to make incessant prayer, and petition for us, and to present unto God our prayers, and good works.  
2. To excite and stir us up to live well, and to withdraw and divert us from doing evil.  
3. To preserve and keep our bodies from manifold adverse accidents and dangers, that might very often befall us, if we were not in his pro●ection and safeguard.  
4. To guard and defend our soul against all treacheries, and tentations of the malignant spirit. For (if we believe S. Gregory Nyssen, Tertullian, Cassian, Venerable Bede, and other ancient Fathers) we have ever about us two spirits, one whereof is our good Angel, who wholly attendeth our soul's good; the other a Devil, deputed and appointed by his Prince Lucifer, to employ and busy himself wholly for the soliciting, and tempting of us to sin, thereby to procure our utter perdition, & eternal damnation.   

How we ought to carry ourselves towards ourselves. CHAP. V.  
EVERY one of us ought to keep an even hand over himself in governing his body, in eating and drinking, in repose and in sleep, in his demeanour and carriage, in his functions, offices, travails: and especially he must have a most singular care of his soul, because it is the excellentest, and noblest part of man, and therefore of the felicity or infelicity of it dependeth the good or evil of the body for all Eternity.  
Wherefore to tender our soul, as we ought, we must; first desire, procure, & practise with all diligence & care, what may be most for the profiting & saving thereof.  
2. We must carefully detest, & fly what is damageable unto it, such as is sin, and all occasion, and danger of offending God.  
3; We must bridle and restrain our over much liberty of speaking, and saying, what is no● convenient: as also our over much curiosity to see, hear, and understand that, which concerneth us not at al. For this liberty and curiosity otherwhiles ministereth unto us matter of sinning.  
4. We must mortify, and overcome our passions, vicious motions of choler, impatience, and pride, and all our inordinate appetites of eating and drinking, and of seeking our commodities, ease, and pleasure.  
5. We must manfully resist our bad customs, and inclinations, and withstand the vices, whereunto we are subject, and not permit, that we be supplanted by any tentation, either of the world, flesh, or Devil.   

How we must carry ourselves towards our Neighbour. CHAP. VI  
TOWARDS our Neighbour we must exercise two virtues most of all, namely justice and Charity. justice is exercised first in keeping the right that is due unto him, and doing that to him, whereunto we are obliged and bound, & rendering unto him what is his.  
2. In doing him no wrong, nor hurt.  
We must exercise Charity towards our neighbour, loving him with heart, word, and work. We love him in har●, first being affectioned towards him, without rancour of mind, and discontent. And this also we must do towards them, who carry any enmity towards us; & towards them, who have wronged us, because it is the commandment of God, Matth. 5.  
2. Wishing and desiring him all good as to ourselves: & not wishing him any harm, as we would not to ourselves.  
3. Being glad of his good, & sorry for his hurt, as for our own.  
We love him in word: First in speaking well of him.  
2. In taking heed we mock him not, nor contristate him, nor say any evil of him, nor contemn him either in presence, which is contumely; nor in absence, which is detraction.  
3. In being affable & courteous in conversation with him, without using any rough, or harsh words, or speeches unto him.  
We love him by work, and really. First in helping him in that, wherein he standeth in need of us, either by alms, or any other work of Charity, and mercy, either corporal or spiritual; as by good instructions, counsel, admonition, comfort, prayers: and finally in doing unto him all that, which we would have done to us: for we ought to love him, as we love ourselves.  
2. In taking careful heed we scandalise him not, nor give him any bad example, but seeking rather to edify him by our good comportment & behaviour.  
3. In supporting his faults and infirmities.  
4. In bearing patiently what he hath said, or done to us.  
5. In truly pardoning him that hath offended us, as we desire, that God would pardon us, when we have offended him.   

How we must carry ourselves towards our Superiors. CHAP. VII.  
childs towards their parents, servants of both sexes towards their masters, & mistresses, the Religious, and all subjects towards their Superiors, aught to carry themselves in an other manner, then towards others, who have not any superiority over them.  
1. We own unto them a singular love & affection, which consisteth in wishing & desiring them good, and in endeavouring to content and please them in all, that standeth with reason, and hath relation to God: and in taking diligent heed not to contristate, or displease them, or to do that which may displease them.  
2. We must respect and honour them with an inward and outward reverence, because they hold God's place, & represent our Lord's person. We must also beware we give them not any uncivil, contemptuous, or arrogant answers: we must not mock or blame them, nor complain of them to others. If any speak evil of them, we must seek to excuse them, & maintain their honour & good name.  
3. We must obey what they command; & therein three conditions are requisite for the exercising of true obedience, which consist in the Execution, in the Will, and in the Understanding.  
1. As touching the execution, we must obey with promptitude and readiness, without delay, entirely, and not by piecemeals.  
2. Concerning the Will, we must obey them willingly without any contrariety, without discontent or murmuring, without giving of any sign of impatience, without allegation of vain excuses, but merrily and cheerfully without sadness, or disgust, sincerely and not to the eye, not with fraud & malice, manfully and courageously, not doing only willingly what is easy to do, & pleasing unto us; but also that, which is hard, painful, & repugnant to sensuality and self love.  
3. Touching the Understanding we must obey simply, and humbly subiecting & conforming our judgement to that of our Superiors, without contradicting in our heart what they command, as though it were not reasonable, or lawful to be done.  
4. We must give then attentive hearing, and with all humility & alacrity of heart receive their instructions, admonitions, and reprehensions, as though they came immediately from God: & we must give testimony by signs and words, that we are pleased therewith: and we must endeavour to make our profit of all.  
5. Finally we must help & assist them in their necessiryes.    
FINIS.   

PIOUS MEDITATIONS UPON THE BEADS:  
For detestation of Sin; obtaining of Christian Perfection; and daily Memory of the Life, and Passion of Christ our Saviour.  
Translated out of Spanish.   seal of Society of Jesus 
IHS  
M.DC.XX.   

TO THE CHRISTIAN Devout Reader.  
THE Catholic Church, for the profit of all Nations in their first conversion, and afterwards as occasions require, maketh use of the laudable customs of every one, adjoining to them pious considerations and exercises, to advance Christian devotion. And because the use of the Beads is both easy and profitable, and for this respect received commonly in all Countries: in times passed there were added to the Rosary of our Blessed Lady diverse Meditations and Contemplations. And here (gentle Reader) thou shalt see adjoined to her Crown or Coronary, others, for the detestation of Mortal sin above all things to be detested; for the obtaining of Christian Perfection, which is the scope of all our actions; and finally of the principal Mysteries of the Life & Passion of jesus Christ our Saviour, which we should keep in perpetual remembrance, both to imitate his virtues, and to be thankful for his benefits.  
For seeing we can do nothing else for him, that hath done so much for us: at least, our care & devotion should call once a day to memory, how much we are owing to his love: and never be weary to think of those afflictions & torments, which he was not weary to suffer for our sakes. And because variety in all exercises is a remedy against weariness, and especially in matters of devotion; we have done here as in Music is both permitted and commended, where many times they sing diverse ditties under one tune, when it is good.  
It willbe easy for thee to accommodate these particular considerations to the number of the Beads, beginning with the first three, & ending with the same; and intermixing the Pater Nosters, and Prayers according to the numbers here set down. And at the first it will greatly help thy memory, to have the Book before thee, and read the points one by one, as thou sayest the Prayers; till with custom thou shalt have gotten them without book. And whilst thou sayest the Aue Maria, thou must have reflection to the point which thou hast read: & so go from one to another, with leisure and attention, till thou have passed them all over: and doubt not, but with a little patience for the first few days, thou shalt reap afterwards a great deal of comfort, devotion, and benefit to thy soul.  
These Considerations or points of Meditation, were conceived, and written in Spanish in the year 1613. for entertainment of the way between Madrid and Barcelona, and there printed: & from thence sent to Don Philip Prince of Spain, and to his two brethren Charles & Ferdinand for tokens, in respect that the Author, when be taken his last leave, left them saying their beads all three together: and coming after by some accident into England, and there translated by a devout person, were sent to be printed in Flanders, and by chance brought to be viewed, before the printing, by the same person that wrote them in Spanish six years before; he little thinking then, that they were to be published in any other language, which he had written for private devotion of those Princes. But by the success, it seemeth that God, of his holy providence, would have some thing written for the instruction of such, as shall read them, where the use of the Beads is not known to all. And in this conformity he added these few lines, with desire that devotion be increased in the faithful people, and God Almighty glorified, from whom all Grace & goodness descendeth, and to whom is due all honour and glory. Amen.   

A Coronary or Crown of 63. Aue Maries: with a Prayer to the ever blessed Virgin Mary, that by her Intercession we may live & dye without mortal sin.  Sin is an inordinate, and deliberate work, word, or desire, against the eternal law of God. S. August. lib. 22. contra Faustum. cap. 27. 

A Prayer to the B. Virgin.  
1. O Marry Mother of Mercy; and example of inocency, who didst see thy only Son dye most lamentably upon the cross, to deliver us from the bondage of sin; obtain for me, blessed Virgin, light to know, and hatred to abhor so great a mischief, as thou thyself didst know it, and abhor it. Amen. Pater noster.  
1. That I may understand the blessings and gifts of God, whereof it depriveth me. Aue Maria.  
2. To foresee the Evils into which it bringeth me. Aue Maria.  
3. And fear the Punishments, which so great an evil deserveth. Aue Maria.  

1. O Marry Mother of Mercy etc. Pater Noster.  
1. It damned the Angels and cast them down from Heaven. Aue Maria.  
2. It caused eternal fire for their torment. Aue Maria.  
3. It banished our first parents out of Paradise. Aue Maria.  
4. It deprived them of innocency & original justice. Aue Ma.  
5. It disordered, & confounded humane nature. Aue Maria.  
6. It subjected the same to errors, dolours, & death. Aue Maria.  
7. It put the earth under perpetual malediction. Aue Maria.  
8. It filled the world with all kind of miseries. Aue Maria.  
9 It drowned the same with the waters of the deluge. Aue Ma.  
10. And at the last shall consume it with fire from heaven. Aue Maria.   

2. O Mary, Mother of Mercy etc. Pater Noster.  
1. It taketh from us the grace of Baptism. Aue Maria.  
2. The Inheritance of heaven, and everlasting bliss. Aue Maria.  
3. The peace and comfort of a good conscience. Aue Maria.  
4. The privileges of the just. Aue Maria.  
5. The spiritual joys of the devout. Aue Maria.  
6. The rewards of good works. Aue Maria.  
7. The harmony, and concord of virtues. Aue Maria.  
8. The gifts of the holy Ghost. Aue Maria.  
9 The inward beauty & dignity of the soul. Aue Maria.  
10. The means and helps for salvation: yea and God himself. Aue Maria.   

3. O Mary, Mother of Mercy etc. Pater Noster,  
1. It causeth the hatred of God Almighty. Aue Maria.  
2. A desire in man that he were not, nor could punish him. Aue Maria.  
3. The neglect of his holy will and Commaundments. Aue Maria.  
4. The abhorring of his wolsome counsels. Aue Maria.  
5. Ingratitude for his mercies and benefits. Aue Maria.  
6. Rebellion against his Divine power. Aue Maria.  
7. Treason against his government. Aue Maria.  
8. Contempt and Mockery of his service. Aue Maria.  
9 Infinite opposition to his infinite goodness. Aue Maria.  
10. And finally blindness of heart, and bondage to Satan & hell. Aue Maria.   

4. O Marry Mother of Mercy etc. Pater Noster.  
1. It bringeth sorrow and remorse of conscience. Aue Maria.  
2. Fear and horror of death. Aue Maria.  
3. Infection from bad to worse. Aue Maria.  
4. A sore without salve. Aue Maria.  
5. Misery without mercy, or refuge. Aue Maria.  
6. Subjection to all curses and misfortunes. Aue Maria.  
7. It renounceth God by works. Aue Maria.  
8. It presumeth (against reason) of his mercy. Aue Maria.  
9 It adventureth foolishly against his justice. Aue Maria.  
10. It exchangeth the greatest good, for the greatest evil. Aue Maria.   

5. O Marry Mother of Mercy etc. Pater Noster.  
1. It looseth the Suffrages of holy Church. Aue Maria.  
2. The participation of the merits of Christ. Aue Maria.  
3. It treadeth under foot his precious blood. Aue Maria.  
4. It reneweth his sacred wounds and passion. Aue Maria.  
5. It crucifieth him again. Aue Maria.  
6. It preferreth the sayings of the world, before the judgements of heaven. Aue Maria.  
7. It leaveth Truth for Falsehood. Aue Maria.  
8. It changeth wisdom for Folly. Aue Maria.  
9 It selleth the eternal for the momentary. Aue Maria.  
10. It looseth heaven and gaineth hell. Aue Maria.   

6. O Mary, Mother of Mercy etc. Pater Noster.  
1. He that persevereth in one sin, deserveth that God should permit him to fall into others. Aue Maria.  
2. He deserveth also loss of honour and goods. Aue Maria.  
3. Of health, & life. Aue Maria.  
4. And of all other temporal prosperity. Aue Maria.  
5. To have his memory changed into forgetfulness. Aue Maria.  
6. His desire, and affections depraved & perverted. Aue Maria.  
7. His understanding darkened not able to discern his good, nor to beware of his evil. Aue Maria.  
8. That counsel and succour fail him in his greatest necessities. Aue Maria.  
9 That he be not heard, neither by himself, nor by his Advocates, in life, nor in death. Aue Maria.  
10. That his person, and all his affairs be abhorred of God for ever. Aue Maria.   

7. O Mary, Mother of Mercy etc. Pater Noster.  
1. Obtain, that I may understand the blessings, and great gifts of God whereof it depriveth me. Aue Maria.  
2. And foresee the miseries without number, into which it bringeth me. Aue Maria.  
3. And fear the dreadful punishments which so great an evil deserveth. Aue Maria.    

A Prayer to Christ our Saviour.  
O Eternal Majesty author & fountain of all purity, which so lovest it in souls made to thy in own Image, that to cleanse them from sin, thou hast washed them with thy precious blood, never suffer me to lose the beauty of thy grace: And grant to all sinner's that have lost the same, true sorrow & repentance. Amen. Credo in Deum.   

A Coronary, or Crown, with the principal Mysteries of the life, & death of jesus Christ our Saviour.  

A Prayer to the B. Trinity.  
O Divine, and individual Trinity, who hast manifested thy justice, and Mercy, and withal thy infinite Power, wisdom, and Goodness, in the Redemption of mankind, more than in all the other works which thou hast done: teach me the Sovereign mysteries & examples of the life and Passion of my Redeemer; that I may worthily reverence them, and procure to imitate them for thy love. Amen.  
1. To the Omnipotency of the Father. Aue Maria.  
2. To the infinite wisdom of the Son. Aue Maria.  
3. And to the incomprehensible goodness of the Holy Ghost. Aue Maria.   

A prayer in honour of the Mother of God, proper to the first Decade.  
1. O Eternal Providence who didst work this so great and incomprehensible a wonder, by giving to the Divyne word a Mother of the Children of Adam; make me worthy to serve her with all humility, and purity of heart. Pater Noster.  
1. In honour of her immaculate Conception. Aue Maria.  
2. To her birth so much desired of mankind. Aue Maria.  
3. To her Presentation in the Temple. Aue Maria.  
4. How she cooperating carefully with the divine inspirations, increaseth continually in virtue and grace. Aue Maria.  
5. By consenting with faith & humility to the embassage from heaven, God is incarnate, and she becometh mother remaining a Virgin. Aue Maria.  
6. She goeth with diligence up to the mountains, to congratulate with S. Elizabeth her cousin. Aue Maria.  
7. And with her presence and voice S. john exulteth, & his mother receiveth the spirit of prophecy. Aue Maria.  
8. The Virgin Queen in the house of Zachary employeth her self in works of Charity and humility. Aue Maria.  
9 S. joseph wondereth at that which he seethe: and remaineth perplexed, until the Angel revealeth to him the Mystery. Aue Maria  
10. Such a new and incomparable work required approbation from heaven, and an Angel for witness, although the convenience be manifest, that God becoming man should be born of a Virgin mother. Aue Maria.   

A prayer to the infancy of Christ.  
2. O Prince of all Eternity, thy Father's best beloved, whom Legions of Angels do serve in heaven, seeing thou vouchsafest to come down to earth; reason it is, that all thy Creatures should go forth to meet thee and serve thee: admit me, o Lord for one of the meanest servants of thy family. Pater Noster.  
1. He that of nothing made, and upholdeth all that is created, is borne poor and naked in a stable at Bethleem. Aue Maria.  
2. His Angels sing to him, glory, and peace upon earth, to men of good conscience. Aue Maria.  
3. The eighth day he sheddeth his blood; and taketh the shape of a sinner. And his Father honoureth him with the name of jesus, which signifieth a Saviour. Aue Maria.  
4. Heaven proclaimeth him King. Herod is troubled. And heathen Princes guided by a star, come from far country's to do him homage. Aue Maria.  
5. His Parents offer him in the Temple. And where simeon and Anne foretell his conflicts and victories. Aue Maria.  
6. With the cruel and lamentable death of the Innocents', his birth is published to all nations. Aue Maria.  
7. Egypt receiveth & embraceth the King of heaven & earth, whom jury persecuteth. Aue Maria.  
8. The Angel signifieth the death of his Persecutors. And the Child returneth to Nazareth. Aue Maria.  
9 He discovereth his Divine wisdom to the Doctors in the Temple, and subiecteth himself with all obedience to his parents. Aue Maria.  
10. He liveth retired eighteen years in Nazareth; to teach us to live unknown when it is convenient; & to expect due season for all our works. Aue Maria.   

A Prayer to Christ, as the Guide & Example of our life.  
3. O Sovereign Doctor, sith the time is come wherein thou art pleased to discover thy Eternal secrets unto men: Make me a worthy disciple of thy heavenly doctrine. Pater Noster.  
1. The time being come for him to perform his office, he leaveth the comfort of his Mother, his house, & quietness, to serve the common good. Aue M.  
2. He passeth alone to the river jordan: where S. john Baptist discovereth him. And they contend in acts of humility. Aue Ma.  
3. The heavens open themselves, and the holy Ghost descendeth upon him in a visible form. And the Eternal Father acknoledgeth him for this Son. And commandeth us to hear him. Aue Maria.  
4. The great Master of penance retireth himself to the desert, to teach us the same by his example, and to be begin our works with prayer. And there he overcometh the infernal Spirit. Aue Maria.  
5. After he had vanquished the infernal enemy that tempted him, the Angels come to adore, and serve him. Aue Maria.  
6. He entertaineth the disciples of Saint john. And with his courtesy & sweetness obligeth them to his service. Aue Maria.  
7. He showeth compassion upon sinner's. And fatherly care of his subjects. Aue Maria.  
8. His patience in all corporal wants, and incommodities. Aue Maria.  
9 His meekness in the wrongs and calumniations of his enemies. Aue Maria.  
10. His miraculous works for the benefit of man, returning always good for evil. Aue Maria.   

A prayer to Christ, in the sorrows of his Passion.  
4. O Loving Master, most faithful & only friend, seeing thou givest me leave to call thee by this Name: give me also leave and courage to accompany thee as a friend, with loyalty, and love, in all the passages of thy Passion. Pater Noster.  
1. Having finished the Sacrifices and ceremonies of the old Law, with the Paschall Lamb, he washeth the feet of his disciples, and of judas the Traitor. Aue Maria.  
2. He leaveth us for a memorial, and pledge of his infinite love, the new and admirable Sacrament of his precious body & blood. Aue Maria.  
3. He overcometh all humane infirmities with the force of prayer. And persevereth in the same sweeting blood. Aue Maria.  
4. He showeth his omnipotency before he permitteth himself to be taken, that his enemies might see it was his will to suffer. Aue Maria.  
5. That night the jews treated him unworthily and cruelly in the place of judgement: and for reason of State, conspired his death, as they thought to save their Commonwealth; which they came to lose for this very same sin. Aue Maria.  
6. In the morning they accuse him before the heathen Precedent, who admiring his magnanimity & patience, laboureth to set him free. Aue Maria.  
7. He is despised of Herod, and by him attired with contempt, because he answereth not to his curiosities. Aue Maria.  
8. They tear his sacred body with most cruel stripes. And deride the King of glory, with a Crown of Thornes. Aue Maria.  
9 His unbelieving and ungrateful people rebel against him, & demand that he should be crucified. And a malefactor set at liberty in his place. Aue Ma.  
10. The ambitious judge overcome with fear, and flattery, condemneth him to be crucified, though he know him to be innocent. Aue Maria.   

A Prayer to Christ, in the agony of his death.  
5. O Author of life, sith thou wilt dy●, and my sins are cause of thy death; let me dye with thee, or grant me a lively feeling of thy torments. Pater Noster.  
1. He embraceth his desired Cross with joy and cheerfulness of heart: and carrieth it upon his shoulderrs to the place of execution Aue Maria.  
2. His body being weakened with the loss of much blood, he fainteth under the grievous burden. And the torturers ease him lest he should dye uncrucified. Aue Maria.  
3. He forbiddeth the devout women to weep for him, but for their own sins and their children's. And foretelleth the ruin of that miserable perfidious City. Aue Maria.  
4. Upon the Mount Caluary they stripping him of his clothes renew his wounds. And he offereth his sacred hands and feet to to be nailed to the Cross. Aue M.  
5. They lift up his virginal body naked and nailed. And he suffereth this temporal pain & confusion to deliver us from the eternal. Aue Maria.  
6. From the Cross he asketh pardon of his Father, for his enemies. Aue Maria.  
7. He recommendeth his beloved disciple, & in him all us to his mother. Aue Maria.  
8. He promiseth pardon and glory to the penitent Thief. And tasteth gall, and vinegar. Aue Ma.  
9 The prophecies and figures of his passion being fulfilled; he giveth up his most holy & pure Spirit into the hands of his Father. Aue Maria.  
10. Heaven & earth are astonished that God immortal should dye. But dying, he killeth sin and death, looseth the chains of Hell, reconcileth the world to his Father, and restoreth man to eternal life. Aue Maria.   

A prayer to Christ, revived and triumphant.  
6. O Glorious Conqueror who art risen from death enriched with spoils, & hast all power in heaven & earth: Let sin dye in me, without which there is no death. And give me a new life, which may please thee & serve thee for ever. Pater Noster.  
1. He showeth himself alive, and glorious unto his Blessed Mother & disciples. And changeth their sorrow into unspeakable joy. Aue Maria.  
2. After forty days he ascendeth with triumph into heaven to take possession of his Kingdom, & placed our humane nature on the right hand of God his Father. Aue Maria.  
3. His disciples in company of his holy mother retired in prayer, expect from heaven the Comforter promised. Aue Maria.  
4. The time being fulfiled, the holy Ghost descendeth visibly upon them in form of fiery tongues. And they publish the divine Christian misteryes of faith in diverse languages. Aue Maria.  
5. The plain, & unpolished words of the Apostles receiving force from this Spirit, take possession in the hearts of men. And thousands are converted together. Aue Maria.  
6. By the death and prayers of of S. Stephen, Paul of a persecutor becometh an Apostle. The faith increaseth with the persecution, and with the same spread into other countries'. Aue Maria.  
7. The Apostles meet in Council, ordain the government of the Church, and divide among themselves the Provinces of the whole world; which is converted, as we see, to Christ by twelve Fishermen: so great is the force of this holy Spirit. Aue Maria.  
8. S. john remaineth in Jerusalem with the Mother of God for her comfort. And their admirable life and example authorizeth the faith. Aue Maria.  
9 The Apostles miraculously come together at the death of the B. Virgin. Aue Maria.  
10. And her Soul departeth without pain, out of the prison of her body. Aue Maria.   

A Prayer in the exequys of our B. Lady, with the Apostles.  
7. O Lord, what happiness had it been to be with thy disciples at those Funerals, & to have celebrated thy wonderful greatness and praises, for the benefits received, by this holy Virgin. Pater Noster.  
1. Her soul the third day was reunited to her glorious body. And assumpted into heaven with such solemnity, as no mortal man can comprehend. Aue M.  
2. The most humble of all creatures, is exalted above them all. And crowned Queen of heaven and earth. Aue Maria.  
3. Amongst other prerogatives, which the Blessed Virgin enjoyeth, and wherein especially she delighteth, is to be the Advocate of sinners with Christ our Saviour. Aue Maria.   

The Conclusion with thanksgiving.  
LET Heaven and earth join together with joy, and the Quires of Angels with the voices of men, to sing eternal praises unto God in Trinity and unity, for the mercies received in this admirable work of our redemption. Amen. Credo in Deum etc.    

A Coronary, or Crown, for the obtaining of Christian Perfection.  

The Prayer.  
O My Lord jesus Christ, splendour of the Father, and Eternal wisdom; grant me true knowledge, continual memory and a cordial desire of the most noble, and most precious end, whereunto thou hast created me; and a right choice of the means which thou gast given me to obtain it. Amen.  
1. My principal end for which I was created, is to love, obey and please Almighty God. And the secondary or less principal is to save my soul. Aue M.  
2. The means for this end are all other creatures, & the knowledge & good use of them. Aue M.  
3. This use consisteth in adding or diminishing, taking or leaving them, by weight, number & measure as they may serve this end. The disposition necessary to use them aright is to be indifferent to all. And in the execution, that we prefer always the more convenient for this end, before the less, and the better before the worse. Aue Ma.   

1. O my Lord jesus Christ etc. Pater Noster.  
1. Make me understand (o Lord) that for thy only goodness thou lovedst me from all eternity. And having no need of me, thou hast created me to thy Image & likeness in the time most convenient for my good. Aue Ma.  
2. And how thou hast placed me as a King in his Kingdom, with justice, peace, and inward joy of my soul. Aue Maria.  
3. That thou hast made me a companion of the Angels, and capable of all thy riches, and (above all) of thy grace and friendship. Aue Maria.  
4. That I knowing thy infinite goodness by experience, and thyself by familiar conversation, might delight in thee, and love thee above all things with pure and disinteressed love. Aue Maria.  
5. That I may serve thee for thyself, with all the powers of my body and soul, because thou deservest to be served and loved above all. Aue Maria.  
6 That in all things, I may procure thy greater glory, and the perfect accomplishment of thy divine will. Aue Maria.  
7. That I may desire and procure by all the ways I can, that thou be known, loved, and glorified of all men. Aue Maria.  
8. That I may rejoice for the good of others, and by charity have part in their happiness. Aue Maria.  
9 And afterwards receive reward in thy Kingdom, for that which by thy grace I shall have deserved. Aue Maria.  
10. And finally, by the communication of thy glory become a perfect Image and portraiture of thy Divine Nature for ever. Aue Maria.   

2. O my Lord jesus Christ etc. Pater Noster.  
1. O Lord, let me love this so amiable and sovereign good, which thou hast provided for me above all gold, silver, and precious stones. Aue Maria.  
2. And above all other treasures, and riches of the earth. Aue Maria.  
3. Above all liberty and ease. Aue Maria.  
4. Above all other delights and pleasures. Aue Maria.  
5. Above all power & knowledge. Aue Maria.  
6. Above all honour & popular applause. Aue Maria.  
7. And above all authority and dominion. Aue Maria.  
8. Above all love, kindred, and other persons, most loved and esteemed. Aue Maria.  
9 Above all health, and temporal life. Aue Maria.  
10. And finally above all that is not God. Aue Maria.   

3. O my Lord jesus Christ etc. Pat●r Noster.  
O Lord let me understand the breadth, length, height, and profundity of thy infinite charity wherewith thou hast given me,  
1. Thy holy Spirit for my Comforter. Aue Maria.  
2. Thy Angels for my Guardians and protectors, Aue Maria.  
3. Thy Law for my instruction. Aue Maria.  
4. Thy Saints for my example. Aue Maria.  
5. Thy Sacraments for the health of my soul. Aue Maria.  
6. A Bath of thy most precious blood wherein to wash me. Aue Maria.  
7. Thy Blessed body in the Sacrament of the altar wherewith to nourish me. Aue Maria.  
8. Thy punishments for my warning, and thy comforts to give me courage. Aue Maria.  
9 All thy creatures for my service. Aue Maria.  
10. And finally reason, faith, thy divine providence & fatherly protection, for guides of my way in this pilgrimage wherein I live, that through thy mercy I may obtain this so high and sovereign an end, for which thou hast made me. Aue Maria.   

4. O my Lord jesus Christ etc. Pater Noster.  
Teach me (o Lord) the good use of these good means, which with so bountiful a hand thou hast given me: And of thy good creatures which thou hast made subject to my liberty, that they may not hinder, but help me to this end.  
1. Give me knowledge how to keep warily my exterior senses. Aue Maria.  
2. To use my Memory with discretion. Aue Maria.  
3. My judgement with truth & reason. Aue Maria.  
4. My Intention with rectitude. Aue Maria.  
5. My Will with purity. Aue M.  
6. Thy Sacraments with devotion. Aue Maria.  
7. Prosperity with thankfulness. Aue Maria.  
8. Adversity with patience. Aue Maria.  
9 Things indifferent with all indifferency of mind. Aue Maria.  
10. And finally, to behold this world as a book full of certain & manifest testimonies of thy judgements, and mercies, and of thy infinite wisdom, omnipotency and admirable love. Aue Maria.   

5. O my Lord jesus Christ etc. Pater Noster.  
1. Grant unto me shame and confusion for my faults and negligences past, as offences committed against thy divine majesty. Aue Maria.  
2. And a firm Purpose to amend them, and to satisfy for them as I shallbe able. Aue Maria.  
3. And Providence to avoid occasions, not to fall into the like hereafter. Aue Maria.  
4. And Fortitude wherewith to overcome all temptations and hinderances of thy service. Aue Maria.  
5. Care, and account how I spend the time which passeth, and cannot be recalled. Aue Maria.  
6. And sorrow for that which I have lost, forgetting thee and myself. Aue Maria.  
7. Fear to lose thy grace above all losses. Aue Maria.  
8. Compassion of those which have lost it, without care to recover it. Aue Maria.  
9 And zeal of souls bought with thy precious blood. Aue M.  
10. And finally a cordial desire, that all may be saved, sith thou so desirest it, and didst dye for all. And a principal care that none come into danger, and much less perish through my fault. Aue Maria.   

6. O my Lord jesus Christ etc. Pater Noster.  
Grant me (o Lord) light from heaven, and wisdom to procure in all my works the best & most pleasing to thy Divine Majesty,  
1. To choose always that which is certain before the doubtful. Aue Maria.  
2. That which is truly good, before that which is feigned. Aue.  
3. To prefer the Principal, before the Accessary, and less worthy. Aue Maria.  
4. And that which lasteth for ever, before that which perisheth. Aue Maria.  
5. To esteem the universal good before my particular. Aue Maria.  
6. Health before delight. Aue.  
7. That which is just and honest, before that which is only profitable. Aue Maria.  
8. Virtue before vice. Aue Ma.  
9 The Soul before the body. A.  
10. And finally Heaven (which must be our Eternal mansion) before the earth, which only serveth for a passage and trial. Because these (as a better & greater good) participate more of thy goodness, and are more conformable to thy good pleasure and holy will; which be ever fulfilled, obeyed, and reverenced, in Heaven, and in Earth. Amen. Aue Maria.   

7. O my Lord jesus Christ etc. Pater Noster.  
1. Grant me (o Lord) true knowledge, & continual memory of my principal end, which is to love, obey, & please thee. Aue M.  
2. Also true knowledge & continual memory of the secondary & less principal; which is to save my Soul. Aue Maria.  
3. And a right use, & choice of the means which thou hast given me, whereby to obtain Eternal happiness. Aue Maria.  
Credo in Deum.    

ADVERTISMENTS FOR THOSE who will say with greater devotion, and spiritual comfort the foresaid Coronaryes.  
1. ALL Acts of Virtue, with custom are made delightefull: and such as make trial, come to know that it is much more easy to serve God then the Devil; and more pleasing & comfortable to serve God with fervour, then with negligence: and without all comparison to be a Saint, than a sinner.  
2. For in serving of God, the pleasures are not only pure without distaste, but much greater and more durable than those which the world can afford to her Lovers. Besides the spiritual powers are more active and potent, as the objects are more noble, and fit to cause greater comforts; and therefore consequently from both these grounds the acts are much more perfect; & so full of delight that they are able to sweeten the greatest bitterness. As we see by S. Paul in his greatest tribulations, by the Martyrs in their torments, & by other Saints and servants of God in all the adversities of this life.  
3. Creatures used with the moderation which God commandeth, and with that respect which is due unto him, are profitable unto us, and do bring with them lawful contentment & pleasure. Otherwise they are changed into torment & gall. This good, profitable, and comfortable use of God's Creatures willbe much helped and stengthened by the practice of the Coronaries which discover their utilities and damages: observing well by way of prayer, the truths which are adjoined unto them, and weighing the force of every one of them in particular, and the consequence and connexion which they have one with another, to inform thereby and actuate the understanding, and dispose the will to that which is convenient. For in prayer, when the soul is more retired from corporal objects, and nearer to God; many things are clearly seen, which otherwise, for want of light, may easily be mistaken: and we are better disposed, to hear what his divine majesty speaketh inwardly to us as the Prophet said, Audiam quid loquatur in me Dominus, qui loquitur pacem in plebem suam.  
4. All Creatures, represented to the sight, as they have their aspect; so have they their tongues and language. And all the truths which we hear, or read in books, and the good or evil successes which happen to ourselves or to others, are so many words which God Almighty speaketh unto us by his Creatures. And may all be occasion and matter of prayer.  
5. For Prayer is nothing else but a sweet conversation with God, author of all good gifts: like unto that which we have with any other person beloved, and of respect; to give him account of all that concerneth us, and to ask his counsel in our doubts, and help in our necessities; or to give him thanks for the benefits which he bestoweth upon us.  
6. And notwithstanding God Almighty knoweth all that we can tell him, and is much more ready to do us good than we are to ask it; yet it is his ordinary Law, and a thing due to the greatness of his gifts, that we must ask them to obtain them, and being obtained it is duty and justice to give him thanks. Moreover (as a loving Father) he delighteth that we have often recourse unto him, and give him particular account of what we do and pretend. And that we desire and rejoice to live always in his presence.  
7. So that (without any other) he which knoweth to change the person, and converse with God after the same manner we converse with men (observing always the reverence due to so great a Majesty) shallbe comforted with continual and profitable prayer, and feel speedily the fruit thereof in his soul.  
8. And because this may be done four several ways; there be also so many ways of prayer to wit Natural, Doctrinal, Supernatural, & Mixt.  
9 Natural Prayer, is so called for the natural manner wherewith it is effected: hearing and pondering with attention that which God speaketh unto us in his creatures, or in any good book which we read, or otherwise as hath been said. And having paused a little and considered thereof, let that which occurreth be given for answer plainly and devoutly unto God, as if he were visibly present, or any other person speaking with us, to whom we should give answer.  
10. Doctrinal Prayer, employeth all the powers of the soul & body and their acts: Memory observing; the Understanding pondering; the Will feeling spiritually: the Senses working; & the tongue speaking to God of that matter which is proposed.  
11. And conformable to these acts, may be made so many demands upon every one of the points of these Coronaries: or upon any other matter of meditation or prayer.  
12. As for example, I will meditate upon the first words of the third Coronary, That God thought of me, and loved me from all eternity. Having recollected myself in his presence, and form an imaginary place to help me against distraction, with other ordinary preparations, I demand first of myself: What is to be observed in the words above said; & I answer: An infinite happiness: as if I had found a great treasure, not knowing how much it is. And to ground myself in this truth, with a desire to understand it better, go forward to examine it in the point following.  
13. Secondly I demand, what is to be weighed & considered in the same? And I find, An infinite worthiness, and obligation to esteem my soul as God esteemed it; and to correspond to his love with perpetual thankfulness, and to keep it with extraordinary care, seeing he loved it from all eternity. And for my better instruction I will take for counterpoise in this consideration, the like particular love of a Prince (if it were possible) to his servant; and how much the grateful and discreet servant would esteem thereof, and how thankful he would be for it to his Lord. And comparing it with this whereof we treat, I shall find an infinite difference. And in this place are to be weighed also the causes, effects, and circumstances of that which we meditate, and would comprehend.  
14. Thirdly I demand, what must I feel in consequence of that which I have observed, and weighed. I answer; A profound humility, an inflamed love, inward grief, and repentance, thankfulness, praise, joy, and circumspection, because there is ground for all these affects, and other such like: confirming & delighting myself in them, with the power of my free will.  
15. Fourthly I demand, what am I to do, according to all this? And I answer: I will treat how to execute fruitfully the good purposes which our Lord inspireth me, and apply effectual means in particular, to the end, that what I have purposed may be fulfilled in the best manner, and in the best time possible etc.  
16. Fiftly I demand, what am I to say to our Lord concerning this point: And I answer; I will offer unto him all my good purposes and desires to be confirmed by him: and treat with him of the means considered, desiring him to direct me in them. I will also represent unto him, my miseries with shame and sorrow, that I have purposed many other times the like, which I have not performed. And finally exalting the patience and mercy wherewith he hath suffered my negligence & inconstancy, I will ask him forgiveness from the bottom of my heart, and what more he shall inspire into me. And this may suffice for the second manner of prayer.  
17. The third which is Supernatural is not subject to rule; because it hath the Holy Ghost for master. And commonly it is granted to such as are very humble and devout; and have exercised themselves long time in these or like forms of praying; or it is given in reward of some great tribulation, suffered for God with patience, or of some other notable and heroical work: And then is secure of illusion, when it moveth to do good works; & specially without fear when it is accompanied with true humility, for these be signs of the spirit of Christ.  
18. The fourth kind of Prayer is Mixed, which in part is subject to rule, and in part is not. In the second manner of prayer specified, the order in the acts & demands there mentioned is not always to be observed. For some … 〈◊〉 giveth so great light & cleernes from the very beginning; & moveth the heart of him that prayeth in such manner, that the prayer is begun and ended with a familiar speech with his divine Majesty, or with some affect of admiration, of thanksgiving, of love, of compassion, or the like.  
19 But above all it is to be understood and observed, that Prayer is a peculiar gift of God: as likewise are all the acts and affections of it above said. For many do see, hear, and read much, and yet observe not any thing to this purpose. Others do observe superficially, but do not weigh nor ponder deeply to this end that which they have observed. Some also know to ponder, yea & how to move others with their words: and yet have little feeling themselves of that which they say, because it is a particular gift of God to have feeling & devotion in such spiritual affairs. Others have feeling but work not accordingly, because they suffer themselves to be overcome with the difficultyes which our depraved nature representeth, and the Devil suggesteth and nourisheth; to the end that the good purposes made be not put in execution. But to conclude: who liveth well, prayeth well. And although he be brief and barren in words, yet will our Lord that looketh into his intention and works hear him willingly and dispatch him with great liberality, if he be found loyal and grateful for benefits received. And so much more abundantly, by how much he is more free & liberal with his divine Majesty.  
20. Prayer is the Golden Key, which openeth the gates of Royal Palaces, even to the inermost closerts: And at all hours giveth free entrance, and access to the King.  
21. And if the natural pleasure which men find in living near unto those, who in sovereign power resemble God, (& so much the more by how much they are more like unto him in justice and goodness) be sufficient to overcome all the incommodities and labours, which those that serve Kings & Princes do endure continually in their service: What pleasure is it to serve near unto God himself, & to be conversant with him, and to have free entrance to his presence, at all hours, and in all places, by means of Prayer?  
22. His conversation is so sweet and his presence so delightful that the blessed Spirits do, and shall entertain themselves therewith for all eternity, without weariness, or desire to enjoy any other good.  
23. Yea, we see here upon earth that Saint Paul and S. Hilarion, and many such others that gave themselves wholly to prayer and contemplative life, lived many years in the wilderness & must solitary deserts, with great joy and contentment, finding no want of conversation with men, nor of the commodities and pleasures of Cities; being sufficiently entertained with this only communication and conversation with God, by means of Prayer.  
24. And so we read of Saint Anthony, that after he had spent all the night in prayer, he complained of the Sun which he had left behind his back overnight, & when in the morning it did arise in his face, troubled his attention, and the quietness of his prayer.  
25. Prayer made the same S. Anthony so learned without use of books, that he astonished the Philosophers of Alexandria that came to see him: because he had his light from heaven; and the whole university of God's creatures served him for a library. And whosoever studieth as he should in this library of S. Anthony, cannot fail to prove both wise and learned.  
26. Prayer guided King David in the government of his subjects; and is an excellent Counsellor of Kings, and of all those that do manage weighty affairs; not to err in them as joshua erred when he was deceyued by the Gabionites; because he did not consult his resolution with God nor ask him counsel in prayer before he gave them answer.  
27. And (to conclude in one word the profit and dignity of Prayer) it maketh men like unto Angels, who (without losing the sight of their God) work & accomplish his Commaundments and they always work aright, and are not subject to error, because they work always with the knowledge which they receive from the fountain of light.  
28. It is an Angelical life, to live and work in the presence of God: as it is of bruit beasts, to spend the time in forgetfulness of him & without the use of prayer. The felicity of beasts is to seek only delight in sensual pleasures, without thanks for benefits received, or memory of obligations present, or providence of necessities to come. But man by the dignity of his nature, is bound to more: because his soul is immortal, and his body shall rise again from death, and both together enjoy for ever that which they have provided together for themselves in this life, with God in eternal felicity, or with the damned spirits in misery and torments that never shall have end, from which God deliver us for his mercy. Amen.   

A PRAYER to our Blessed Lady.  
O Most pious Virgin Mary, Mother of God: in most humble manner I beseech thee, by the great love, thou bearest to thy dear Son, my Lord and Saviour jesus-christ: That thou wouldst vouchsafe to obtain for me true sorrow for my sins, a perfect keeping of all my Senses, an humble Resignation of myself, & the exercise of those virtues wherewith thou didst so highly please thy divine Son. I also most humbly request thee to direct my ways in those paths which may be most agreeable to the will of thy Sonn●, and profitable for the salvation of my Soul. Amen, sweet jesus.   

AN ACT OF CONTRITION.  
O My Lord jesus Christ true God and Man, my Creator and Redeemer, thou being whom thou art, and for that I love thee above all things, it greiveth me from the bottom of my heart, that I have offended thy diuin Majesty. Lo here I firmly purpose never to sinne any more; and to fly all occasions of offending thee: And to confess and fulfil the pen●ance which shallbe enjoined me for the same. And for love of thee, I do freely pardon all my enemies. And do offer my life, words, and works in satisfaction for my sins. Wh 〈◊〉 〈◊〉 I most humbly beseech thee, trusting in thy infinite goones and mercy, that by the merits of thy most precious blood and passion, thou wouldst pardon me, & give me grace to amend my life, and to persevere therein until death. Amen.   
FINIS.