Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	father_n	see_v	1,602	5	3.6371	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72089	The practise of Christian workes. Written in Spanish by the R. Father Francis Borgia, sometymes Duke of Gandia, and the third generall of the Society of Iesus. Togeather with a short rule, how to live well. Englished by a father of the same society. VVhereunto are adioyned certaine pious meditations vpon the beades: translated also out of the Spanish	Borja, Francisco de, Saint, 1510-1572.; Everard, Thomas, 1560-1633.; Cresswell, Joseph, 1556-1623.	1620 (1620)	STC 11315; ESTC S124739	63,056	286

Serpents who are sayd to put one eare close to the ground and stop the other with their taile that they may not heare the voyce of the enchanter put you in mind of your imprudence who haue not yet learned to stop your eares against the tentations of the Deuill Againe let the Ant vpbrayd you of your slouth and carelesnes that prepareth those things in Sommer that may be for her vse in tyme of winter And this very thing alon condēneth your negligence who prepare not now to furnish your self with those merits whiles you liue which you shall stand most in need of after this life And that you may haue a more spatious field and matter to meditate vpon consider the Bees the silly wormes other the like creatures in which you shall find many thinges to be wondred at and which may stir vp in you a cōfusion of your selfe all which we do purposely omit for the auoyding of prolixity and for that it was our meaning only as it were with our finger to point at the matter which euery one may thinke vpon leauing deeper and more profound circumstances to greater and more excellent wits And in the meane tyme we are to admonish this by the way that there is in euery creature great matter for our confusion if as often as any of them shal come to our mind or represent it selfe to our eyes we perswade our selues that as often we haue offended God our Creatour we haue deserued not only to be depriued of their vse and seruice but also they should reuenge vpon vs the iniury that is done to God And because we set that they haue not yet done it but do vs still seruice how great praises and thankesgiuing togeather with all humility subiection owe we to Gods mercy how often ought we to present offer our alacrity and readynes of seruice vnto him Neither let a man be afraid to enter into consideration of some other kindes of beasts as whiles he either behouldeth a Sow wallowing her selfe in the myre or when he seeth a Dog licking vp againe what he had cast vp before let him thinke that himselfe is much more filthy then they And that euery one may iudge thinges aright as reason would require it is to be vnderstand that nothing of it selfe is ill but as far forth as it is ill in the sight of God or by Gods iudgment Wherefore sith what we haue sayd of the Sow and the Dog as being thinges vnto them naturall is not reputed ill before God the same is not to be thought to be ill by vs but this is rather to be considered what a thing it is to a sinner or what punishment he deserueth when the sow doth according to nature whiles she walloweth in the myre and he doth against his nature sith he neither loueth God nor serueth him and where as he lyeth quietly in sinne in how much more filthy myre walloweth he then doth the Sow and how much more fowly and shamefully returneth he when he goeth backe againe to the sinne 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 vnreasonable creatures call any man backe from the cōfounding of himself but let euery one be confounded and ashamed for his owne misdeeds who out of his free will was able ought to auoid and shunne all euill And this may serue the turne to be sayd of those creatures that want reason ¶ IT now followeth that we say somewhat how the consideration of reasonable creaturs that is of our neighbours ought to confound vs. Of these some are our Superiours some our equals and some inferiours I wil say a few thinges touching Superiours sith their authority power ouer you ought so to mooue you to submission and humility while they are present as vnles you carry your selfe very lowly before them you may seeme to want the iudgment of reason who consider not what manner of person and whose they carry And let it confound you and strike a great feare into you for that sith they are Gods Ministers they punish you not who haue offended the diuine Maiesty Wherefore if they command you any thing if they reprehend you or find fault with you if they chastize or mortify you it ought to seeme light and sweete vnto you though to others it may seem hard whether you thinke what you haue deserued or whether you remember what you did in former tyms vnder the power of the Diuell when I say you serued sin vnder his standard were vnder his subiectiō in matters not to be endured for as much as he vsed you for his executioner hangman when he moued you to the committing of murder in thought word or deed when through your examples or perswasions many falling into sinne went at length down headlong into hell And if you consider this so miserable seruitude rightly with your selfe all that your Superiours commande you will seem sweet especially when as they command not to do any thing but what appertaineth to a quiet life and full of fraternall charity you will deeme your selfe vnworthy of those superiours who be themselues the Ministers of the Prince of peace and be vnto you a great occasion of meriting life euerlasting And thus much touching Superiours ¶ THE consideration of your Equalls shal confound you thus if you shall thinke your selfe vnworthy to be sayd to be equall to them to whom you are not inferiour in dignity or office for as much as you must contemplate their vertues in which they excell you and are better then you before God And that you may throughly be perswaded therin thinke with your selfe thus that none in what is naught is better knowne to you then you are to your selfe for as much as you know certainly of your selfe that you thinke and desire many things and those naughtily and that the secret sins of others are not so certaine or well knowne vnto you And if it be so that you are certaine of your sinnes and that you are not certaine of others sinnes you haue iust cause to thinke your selfe worse then others and consequently inferiour vnto them Wherefore if you see any sicke when you are hole and in health your selfe be not proud thereof but rather consider with humility that our Father of heauen handleth him as his beloued child and that your selfe are vnworthy of paternall correction and of his chastizment of loue Againe if your selfe be sicke think that you haue deserued it for your sinnes and that others who enioy good health haue the benefit of it as those who stand not in need of any great satisfaction for their sinnes If you be rich feare this sentence of Christ himselfe How hard a matter it is for them who haue and possesse money to enter into the Kingdome of

for him to thinke of himselfe who knoweth himselfe to haue committed so many and so grieuous sinnes And verily he that apprehendeth these thinges at the hart ought to go as far beyond them if he be able in confounding himself as he goeth beyond them in sinnes And if you consider them who are in Limbo and with how great mercy God hath deliuered you from many dangers that are wont to happen and brought you at length to the grace of baptisme 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 teares and so much the more for that they who are in Limbo neuer committed any mortall sinne and you as often as you haue cōmitted it so often haue deserued hell And if they for a lesse sinne are thrust down into a deep place or dungeon with what face dare you liue vpon earth who haue so often offended God most grieuously And with what eyes dare you contemplate the vision of God whereof they are for a far lesse fault depriued And if you consider these thinges aright you will not dare I know to behould them who are in Limbo with attentiue eyes while you compare your owne sinnes with theirs But the consideration of them who are in Purgatory ought to confound vs so much the more for that they though now in a safe place and deliuered out of so great euills of the world certaine also not to offend God any more and gotten into an harbour be neuertheles in paynes but we are both turmoyled in stormes and vncertaine of our saluation and what shall become of vs at last liuing among most crafty and most cruell enemyes and continuall dangers And if any be confounded the lesse for that he vnderstandeth that they are punished deseruedly for their sinnes Let him so thinke that some are peraduenture there tormented by occasion of his either example or bad counsaile or scandall or negligence drawne into sinne that many are detayned held there the longer for want of his help by prayers and other suffrages And let this consideration confound him whosoeuer he be for that he hath beene an occasion vnto them of their suffering and paynes and hath giuen them no help or little at all towards their ease and releasement and let him thinke that their owne faults and his be the cause that he knoweth not whether they are to be purged with the fire of Purgatory alone THE IIII. EXERCISE Wherein is declared how we ought to confound our selues by the consideratiō of those thinges that we see vpon Earth IF in comparison of those who are guilty we be found more guilty what shal we I pray you appeare to be before the things that be not hurtfull at al For if the consideration of those who haue sinned doth greatly abate and quaile our pride how much more ought the remembrance of those thinges humble vs which haue neuer yet in any thing swarued from their Creatours Commandment The poore Creatures of the Earth I meane which hauing but a sensitiue life do exceedingly condēne our disobedience Ingratitude and negligence For the earth which produceth and bringeth forth fruit doth reprehend vs who are altogeather vnfruitfull and barraine And how much doth the water whiles it ouerfloweth and watreth the meadowes quencheth the thirst and doth those thinges for which God hath giuen it for the vse of men condemne those who deny it their Creatour when they omit to giue it vnto a poore begger crauing it in his name How doth the fire whiles it maketh the flesh sweet and sauory censure the cruelty of those who vnmercifully handle the flesh of their neighbour How much doth the Ayre which continually intertayneth our life vpraid vs of our negligēce in the seruice of God whome but this one thing alone bindeth vs by a most strait band to serue God And how much ought the rocks which were rent though insensible in the passion of Christ to confound our hardnes and inciuility Hony is sweet to the tast but we are most bitter to God The smell of flowers is pleasant but how great is the stench of our sinnes The plants grow and raise themselues vpwards but man whiles he pursueth base contemptible things doth abase himself euery day more more And how much better for him were it to imitate euen the trees heerein which the more rootes they take and the deeper they grow in the ground the more vertue do they draw from them to the bowes for so a man if he should take deep roote of Humility would make a great increase of vertues And whome would not the seruices of the brute beasts moue especially seeing they do it to them who by their sinnes haue made themselus like vnto 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 meruaile that these beasts be obedient to them who yet are rebellious to the will of God The silly sheep cloatheth you with his skinne and with his fleece and nourisheth you with his flesh and when as you should vse them to the honour of God you abuse these and other the benefits of God and while you seeke a thousand wayes to satisfy your concupiscence you iniury both God and his creatures The beasts carry men vpon their backes and ease them wearied of their labour and therein they diligently obey their Creatour who hath made them for that end but you on the other side do either thinke vpon or seeke after nothing lesse then your owne end whose part it were to allow God some rest if I may so say sith you receaue so much comfort and ease by his creatures in your labour and paynes We must not indeed thinke that God needeth any rest sith he is the supreme felicity of himselfe and of all thinges els yet such is his benignity as he would be thought to rest in the minds of the iust sith as he sayth It is his delight to be with the children of men though of them he also doth not without cause complaine in these words I haue laboured sustayning O how great a confusion ought this word to worke in vs since by our works we occasion to God this payne and trauaile who ought to haue beene to him the cause of quiet and rest And therfore it was not sayd of the brute beastes but of men I repent my selfe to haue made man Let this o dust and ashes humble thee let this draw tears from thyne eyes and this especially whē thou findest that a creature by the seruice done thee causeth thee rest ease and yet thou dost not thy selfe the like towards God And when thou giuest thy beast meate thinke thus how much more meet it is that thou serue them then they thee sith they haue neuer beene rebellious or ingratefull to God as thou hast euer beene and still art Let the wisedome of

and therefore eate in sorrow and say with the Prophet My teares were to me bread both day and night 2. Thanke him that for you who were ingratefull for the benefit of dinner he hath prepared a supper 3. Craue of him that by that charity wherwith he gaue himselfe in his last supper he may prepare and dispose vs that we may humbly receaue him and be euer vnited vnto him with the band of charity 1. When you pray at your going to bed be confounded for that when as Christ did vpon his Crosse powre out prayer with so great both loue and sorrow for you yet you loue him but a little and sorrow for him lesse 2. Thanke him for this that he dyeth and that you liue 3. And craue of him that by that heauines which himself felt dying and his mother also had seeing him to dye he will please to grant vs this that both at our owne death we may remember his that for his death our death may be accepted of his eternall father 1. When at your going to bed you put off your cloaths be confounded for that you desire to rest in bed and without your cloathes also when as Christ did for you both sleep in his cloaths and had not where to repose and lay downe his head 2. Giue him thanks for that by those thinges which he suffered for you he despoiled you off your concupiscence 3. Finally craue of him that by the payne which he felt when being to be crucifyed he was stripped off his cloathes he may strip vs of our euill habits of mind and conditions that naked of earthly thinges we may imbrace the Crosse and dying vpon it may deserue that nuptial garment which the eternal Father hath prepared for all those that loue him THE II. EXERCISE AND because it would be long to accommodate the forme and manner of this exercise to all our works that which hath beene sayd may serue to shew vnto vs 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 vse this forme and manner following 1. When he standeth let him remember Christ standing before Pilate the Iudge 2. When he sitteth let him consider Christ sitting when the wicked mocking him sayd Haile King of Iewes 3. When he walketh let him thinke vpon Christ passing through Samaria and going vp to the Mount of Caluary 4. When he is weary let him contemplate Christ wearied of his iourney and sitting vpon the Well 5. When he rideth on horsback let him reflect vpon Christ sitting vpon an Asse and entring into the Citty of Hierusalem 6. When he visiteth the sicke let him remēber Christ visiting and healing the sicke 7. When his good workes are found fault with let him cal to his remembrance the Iewes accusation and their murmuring against Christ for healing on the Sabbaoth day 8. When any one giueth him a sharpe and churlish answere let him thinke on that answere made vnto Christ when it was sayd Doest thou answere the High Priest so And that blow which the wicked minister gaue Christ vpon his most sacred face 9. When he is angry let him cal to remembrance that hunger which our Sauiour 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 vpon the crosse 12. When he is awaked frō sleep of Christ awaked by his Apostles when he was a sleep in the ship 13. When he is in diuers accidents abandoned o● friendes o● Christ forsaken of his discipls leauing him and running from him 14. When he departeth frō friendes of our Sauiours going from his Mother to his Passion 15. When his good workes are detracted of the detraction of the Iewes when they sayd of our Sauiour In the prince of the Diuells he casteth out Diuells 16. When he suffereth contumely or reproachfull wordes openly of our Sauiour brought forth before the people by Pilate when he sayd Behold the man 17. When he is falsly accused of Christ falsly accused in Caiphas his house 18. When he suffereth iniury of Christ most vniustly condemned 19. When sorrow paine or sicknes troubleth a man let him remember Christ scourged at the Pillar crowned with thornes and nayled vpon the Crosse where there was not any whol 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 vpon Christ dying and recommēding his spirit into the hands of his Father And thus may a man in al thinges offer himselfe to Christ whome he remembreth either to haue done or to haue suffered the like And so of these and the like effects he who shall out of charity diligently exercise himselfe in this manner may profit himselfe much And because we haue hitherto for the most part layd downe and proposed examples only of external things without we haue thought good to add some few also of things internall or within and that especially for spirituall persons who are not molested with the troubles and trauailes of body so much as with those of spirit 1. Wherfore when he seeth that the counsaile which out of his charity he giueth his neighbour is not accepted of let him remember that Christ gaue coūsaile to many and yet they contemned it 2. When he seeth God euery where offended and he is grieued and angry thereat let him remember that Christ was once much mooued at those who bought and sold within the Temple and thereupon draue them out with a whip 3. When he seeth some spirituall friend of his to giue ouer the way of vertue let him consider what our Sauiour thought and felt in himselfe when he saw Iudas to abandone and forsake the way of truth 4. When he considereth how few Pastours there be in Gods house who exercise their functiō charge as they ought let him call to memory what Christ thought when he sayd The haruest is indeed great but the workemen few and for that cause how sorely he wept 5. When he is sorry and grieued for his owne defects let him consider that our Lord saw them before they were and was sorry for them 6. When he seeth any fallen from the state of perfection let him call to remembrance how sorry our Sauiour was for S. Peters fall who had before confessed him to be the Sonne of God and had seene his Transfiguration vpon the Mount 7. When he is troubled and pressed with tentations let him call to mind the tentations that our Sauiour endured in the desert 8. When he seeth the society and company of the good displeasing to the bad let him consider how Christ was afflicted in mind when the Gerasens to whome moued out of his charity and goodnes he came desired him to depart from them 9. When he is sorry at his neighbours sinnes let him remember how

almes let him be confounded for that he is ingrate and thankles both to God and to his Neighbour And by so doing when he is to aske any thing he will beginne to be confounded as one who vnderstandeth and knoweth wel how great an obligation it is whereunto the almes receaued bindeth him and he will craue only what is necessary sith the greater his band and obligation shal 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 thinke himselfe to lead an Apostolicall life but let him rather thinke that it is appointed him for his pennance And if he be of the number of the recluse or of such as liue in Cloisters let him thinke that it was our Lords will to remoue him as an vnruly and vntamed beast from the conuersation 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. Sauiour fled from when the Iewes would haue created him a King And meruayle it is that any dare take that charge vpon him which Christ himselfe refused vnles he peraduenture take it for his Crosse and vndergo it for the loue of Christ ¶ Let owners maisters such as be possessed of Lands be confounded for being very diligent in gathering heaping vp rents and reuenewes and as negligent on the other side in punishing publique sinnes And let them be afrayd for vsing money other goods as their owne and for not remembring him at whose handes they haue receaued and had all Let them be confounded for making great esteeme of themselues when they relieue the poore with almes whiles they thinke not that they giue what is anothers and render vnto God what is his and that God doth them a great good turne and pleasure in that in which they thinke themselues to doe a benefit And if they ought to confound themselues euen then when they giue alms how much more are they to do it whē they spend their money in vaine and wastefull vses ¶ Againe a Knight must thinke that he hath taken the sword vpon him for the defence of Gods holy Church Catholike and Apostolicall and for the aduancement of Gods honour And if the desire of his own honour take away the memory remembrance of the other and he preferre his owne honour before that of God what is he els then a persecutor of the Church of Christ and his Ghospell And therefore let him be confounded as faythles and false to God and let him thinke though he be held deemed for a man of honour amongst men that he is yet but a slaue of sin for that cause by the iudgment of God and of his Saints in no sort worthy of honour but one ordeyned and deputed to be punished in Hell for euer Let seruants be confounded for being so sollicitous in gayning the fauour of their Maisters which diligence if they had vsed in the seruice of God how much sooner had they foūd more true fauour at his hands for to serue him then others ¶ Let Iudges thinke with what seuerity they pronounce sentence against the guilty and let them bee confounded for not apprehending nor fearing the iudgment of God of which it is written Most hard iudgment shall bee to them who rule and commaunde Let the Aduocates bee confounded that though they patronize and defend other mens causes yet they are very negligent touching their owne conscience neyther let them bee proude for that they see others to need their helpe for they stand themselues in need of the help of many also euen in those things that appertaine to their soules Let the Phisitians bee confounded when they consider how they handle their patients And if they knew when themselues should fal sicke with how great diligence would they seek procure the recouery of their health Let them also thinke vpon the wounds of their soules and therat bee confounded for that when as they bee called phisitians yet they are more skillfull in procuring of their owne sicknes by sin then in putting it away Let Merchants be confounded for the care which they vse in buying cheap and in selling deare and for those things that they remayne ignorant of and know not how to buy the kingdome of heauen which is giuen Gratis and yet they buy Hell which both costeth them deare and is possessed with paine ¶ And to come to the tradesmen of the common wealth let the Taylors be confounded and ashamed who take so much care and study in making other mens apparell while themselues are notwithstanding very negligent in conseruing their owne garment of innocency which they receyued in Baptisme Let the Shoomakers be cōfounded who though they be able to enter pierce most hard leather with their all 's will not for all that suffer Gods inspirations to enter into their minds ¶ And whose wit may serue him to speake of the state of Women as it deserueth in these tymes especially in which the vanity of them is growne to so great an excesse Wherefore let Virgines be confounded for hauing thought vpon marryage For though it bee a thing lawfull yet how much better is it for them to be contented with Christ for their spouse alone and they would indeed content themselues with Christ alone if they should loue him with all the loue they are able Let the married be confounded for being ouer diligent and curious in decking themselues and in wasting and spending so much tyme and money in that respect and contrariwise for being most negligent and carelesse in putting on Christ When they put their chaines of gold about their neccks let them remember that Christs chaines were of yron and were put vpon him for his ignominy and disgrace When they put on their bracelets vpon their armes let them thinke vpō the binding of Christes hands When they cloth themselues in their gorgeous costly array let them remember that Christ had a garmen● most ignominious put vpon his back And let not onely Women but men also be confounde● who when as they weare such gay costly apparell do no●●nswere Christs reproches as they ought And if they would but consider the workes 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 haue done works vnworthy Christian women Let widowes be confounded who so grieuously lament the death of their husbands for that sith God hath taken away from them all the impediments of perfect Loue towards him they be so thankles for so great a benefit in so much as they may seeme to giue to vnderstand that they were better content with the creature then with the Creatour and that they in a māner m … no reckoning of God by taking the death of their husbands impatiently For they cōplaine that their husbands be taken from them but indeed

God hath much more iust cause to complaine of them who seeth himself to be contemned by them And therefore let them be confounded and let them heare how our Lord complaineth of them in these words They haue forsaken me the fountaine of the lyuing waters and haue digged themselues decayed cisterns which are not able to hold water And that VVhat iniquity haue they found in me for that they haue estranged themselues from me And this may be inough touching different states least we may seeme to exceede and go beyond the bounds of our intended breuity and withall for that it is an easy matter of what we haue sayd to make a coniecture of other things and ro set them downe And if any will diligently consider those things that we haue remembred before he may euer haue occasion of confounding himselfe And now to come to our inward powers be thou O Man confounded touching thy Memory For sith thou knowest that thy Creatour hath giuen thee this wonderfull power for this that thou mightest remember him both euer 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 tyme or leasure to remember him who gaue thee it in so much as it serueth nothing at al lesse then it doth the Creatour Wherefore be thou confounded and ashamed for that thou hast abused it to the iniury of thy Lord and for that whereas thou art often put in mind by the Church who thou art by ashes euery yeare put vpon thy head and by saying of these words Remember man that thou art dust and to dust thou shalt returne and of the Scriptures one while of thine end when it sayth Remenber the last things and another while of those things that Christ suffred for thy sake when it sayth Remember my pouerty and my transgression the gall and wormewood And of other things often at other tymes yet thou seemest to remember nothing lesse then these and the like and hast iust cause to weepe and to say with the Prophet My soule refuseth to be conforted I was mindfull of God and I was delighted and to be confounded the more for that thou hast sometymes recreated thy selfe in the obliuiō of God And now to come to the Vnderstanding how large a scope of confusion doth represent it selfe in it to thee which for as much as it vnderstandeth that it is created to this end that it might vnderstand the supreme God doth notwithstanding oftē thinke not onely vpon vaine vnprofitable and transitory things but also most bad and is finally occupied in those things wherevnto it knoweth it should not attend Thou hast certes iust cause to weepe and to lament this ill of thine with all the confusion thou canst possibly procure and stirre vp in thy selfe And what shall we say of the Will wherewith when as thou shouldest loue God aboue all things thou hast affected those things which it is a shame to thinke of much more to speake What I say shall I say of thee o blind Will which hast preferred the pleasure of thy senses before the goods of heauē Which when the sweet charity and loue of God might place amōgest the Seraphims the foule and filthy loue of the world hath throwen down into hell Thy powers O soule ought worthily to confound the in which thou hast so fowle an image of God Thou mayest indeed and oughtest with greife to blame them with these words Behold Adam is become as it were one of vs and to complayne of them in this manner VVho O powers who O imare of God I say hath maried you who O Memory hath spoyled thee of the memory of God VVho o Vnderstanding hath depriued thee of thy iudgment VVho O VVill hath deceyued thee O how fitly O soule may this be sayd of thee H●● Princes are become as Rams not hauing pastures to feede in For as Rams when they find not pastures thy powers as though they had not any pasturing in God haue sought out impoisoned pastures to feed in for that cause their forces faile them and therefore thou oughtest to be exceedingly confounded in thy selfe Let vs passe ouer to the Sēses God hath indeed giuē thee eyes that by beholding the beauty of his creatures thou mightest loue him in all and euery thing and giue him thankes for al but thou contrariwise makest hauocke wast of all things that thou seest eyther as one raging and madde with anger or desiring with a couetous minde And therefore when as thine eyes ought to bee euer before Gods As the eyes of the handmaid in the hāds of her mistres they do often become Basilisks which with their sight do kill whatsoeuer they looke vpon Wherefore bee thou confounded for hauing conuerted the light that hath been giuen thee into darknes for shutting thine eares against holy inspirations and opening them to heare murmurings and detractions for accursing men with thy tōgue wherwith thou shouldst haue blessed them for hauing accustomed thy selfe to this that nothing might be vnspleasant to thy smell and yet thou feelest not the loathsome stench of syn And finally for that all seemeth hard to thee if thou were to suffer any thing for Christ and that againe sweet which thou endurest for the world Wherefore lament the euills and miseries of thy Senses and let the remembrance thereof draw and wrest from thee humble and harty teares and those full of confusion And if al this be not inough let thine Head confound thee for that it is not yet pricked with thorns let the haires of thy head cōfound thee that they are not yet pulled of let thine hands and feet confound thee that they are not pierced through with nayles finally let the rest of thy members confound thee for that they cannot bee moued but by the vertue 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 vpright iudgmēt thou art alone vnto thy selfe a great matter of confusion For there is not any thing in thee whereof if thou diligently bethinke thy selfe thou oughtest not greatly to be confounded And if there be many things with in thee which thou vnderstand not euen for that alone thou hast most great cause of cōfusion for that thou knowst not thy selfe throughly For what thy soule is or what it hath in it or how it is vnited to thy body or how it is to be seuered from thy body if thou demaund of thy selfe I know thou canst not answere me And if thou be so ignorant in things appertayning to thy selfe how ignorant I pray thee must thou needs be in matters that concerne others This in the meane tyme is true that both in those things that thou knowest touching thy self and in those that thou knowest not there is presented thee great and abundant matter of confusion And if