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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07608	A treatise of mental prayer· In vvhich is briefly declared the manner how to exercise the inward actes of vertues by Fr. Ant. de Molina Carthusian. Whereunto is adioyned a very profitable treatise of exhortation to spirituall profit. VVritten by F. Francis Arias of the Society of Iesus. Togeather with a dialogue of contrition and attrition. All translated out of Spanish into English by a Father of the Society of Iesus.; Exercicios espirituales. English	Molina, Antonio de, d. 1619?; Sweetnam, John, 1581-1622.; Everard, Thomas, 1560-1633.; Arias, Francisco. aut; Haller, Richard. Breve apuntamiento acerca de la contricion. English. aut; Wilson, John, ca. 1575-ca. 1645?	1617 (1617)	STC 18000; ESTC S112795	94,576	370

veniall sinne and I will deny nothing to any one who shall aske me although it be needfull for my selfe and so in like things 4. God giueth him a desire to content our Sauiour in all things he must not be content to propoūd it so in generall but come in particuler to cōsider But in what can I content him In fullfilling better my profession being more obedient to my Superiours more obseruant in all things of the Religion in giuing good example to my brethren in performing those things that obedience commands me which more diligence and deuotion in louing my neghbours from my hart in seruing them with great charity and in procuring to giue them content in whatsoeuer I canne for Gods sake and propound to do all these things with constancy 5. God giueth him a desire to go forward in vertue see presently Well what is it that hinders me And he shall find that selfe loue hindreth him and too much affection to himselfe his slouth negligence in the exercise of vertue his selfe will not hauing mortified his senses and appetits and many other thinges which eueryone in himselfe will find by experience Then to propound to amend al this and euery thing in particuler And in the same fashion he must make actes of all the rest of the vertues particularizing of them according to his manner of proceeding and marking all wayes the thing he hath most need of to put there most force 6. But marke well that these particuler actes be not made so that they deuert him from his prayer occupying his imaginatiō in framing the things which he must do or the persons with whome he is to conuerse For in this there must be much regard that in such sort he attend to that which is vertue that he distract not his thought to things that be impertinent and not to the purpose in this sort this exercise is the most profitable that is done in prayer for all prayer is ordayned to reforme bad customs and perfect vertues and this is not gotten with such efficacie in the generall acts as descending to the particuler 7. For it is a thing very easy for a man to desire yea and to propound with himselfe purpose to be humble and temperate in generall and as it is easily purposed so it is easily left But where the profit doth consist is to come to the particuler and make the acts as is before said And afterward when he shall make the examine of his conscience see how he doth fullfill those purposes to amend that which is wanting and desire grace of our Sauiour to fullfill it CHAP. IIII. Wherin briefly is repeated and declared all that is aboue said BECAVSE it is of great importance for those who begin to pray to learne and know how to discourse of the circumstances which they are to cōsider and to excercise the affects which they gather out of them that they may the better be kept in memory and all that we haue said before I thought it would be of great profit and commodity to reduce it all to a briefe Summe as followeth A Summe of the generall circumstances which may be considered in the mysteryes of Christ our Lord. §. 1. 1. THE principall circumstances be six signified by these words VVho VVhat For whome For what Of whome How and the declaration of them is this The first circumstance VVho is he that suffereth That it is Iesus Christ God and Man in as much as he is God he is the Eternall Word of his Father second person of the most B. Trinity which created all things and conserues and gouernes them and whome all serue and obay In as much as he is man he is King and vniuersall Lord of all that is created to whome all creatures owe obedience and subiection According to his body he is conceiued by the holy Ghost and so is the most beautifull and perfect of all men that God created and the most delicate and sensible of all that euer were or shal be According to his soule he is full of grace charity and of all vertues and giftes of the holy Ghost full of meruailous science wisdome by which he seeth and knoweth most perfectly euery thing that is were or shal be and that most holy soule is full of glory and blessednes Beside this he is a great Prophet a most holy man who made such excellent sermons and wrought such great miracles whome all people had in great veneration and esteeme 2. The second circumstance VVhat is that which he suffereth That they were the greatest torments paynes and griefs that euer were suffered in the world ioyned with most grieuous iniuries scoffes and mockeries and besides that which he suffered outwardly it was far more that he suffered inwardly in his soule in the inferiour part of it First for the representation al the sinnes of the world particulerly those of that people in putting him to death Secondly by reason of the knowledge he had and the memory of all the soules that were to be condemned and especially of those that be Christians Thirdly by reason of the liuely representatiō that he alwayes had of the griefs of his passion by the which he alwayes suffered them altogeather interiorly Fourthly for the most bitter griefs and panges which he saw his most holy Mother to suffer the which he selt more then his owne with these foure nayles he was crucified all his life and tormented interiorly with them 3. The third circumstance For whome doth he suffer That is for all men generally as well enemies as friends and for those who are actually accusing of him tormenting and killing him and for thee thy selfe so in particuler as if only for thee he suffered which if it had been necessary he had charity inough and more then inough to suffer for thee only and had thee so present in his memory all thy sinnes as if for them only he had suffered and such desire he had that thou mightst profit thy selfe 4. The fourth circumstance For what cause he suffereth That is only for his owne goodnes and mercy and his infinite Charity to deliuer men from great Euills from which none but himselfe could deliuer them and to do them very much good not hauing any need of his owne part nor profit at all but of his owne will and liberality And of mans part the cause of his passion were all our sinnes these were they which did torment him crucifie him and bring him to death 5. The fifth circumstance Of wome he suffereth First of his owne chosen people of whome he was King and naturall Lord and whom he had honoured so much taking flesh of their linage Secondly of those to whome he had done so many and great benefits Thirdly of most cruell enemies who did deadly hate abhor him Fourthly of most vile villaines discourteous without all kind of pitty or good respect Fifthly of all kind of people Gentils Iewes great

for this I say as if God had wholy forgotten al the other seruants he had in that people being offended with Salomou and with them and desirous to punish them for the great enormit yes they had committed he said to Salomon Scindam Regnum tuum dabo illud seruo tuo c. I will rent thy Kingdome and will giue it to thy seruant notwithstanding in thy dayes I will not do it because of Dauid thy father Out of thy sonnes hand will I rent it nor will I take away all the Kingdome but one Tribe I will giue to thy sonne because of Dauid my seruant 13. And to King Ezechias who was sicke and looking to die he sent to tell by the Prophet Isay as followeth Ecce sanauite c. Behold I haue healed thee the third day thou thalt go vp to the Temple of our Lord. And I will adde vnto thy daies fifteene years also out of the hand of the King of Assyria will I deliuer thee and this Citty and will defend this Citty for mine owne sake and for Dauid my seruants sake Who is able to declare worthily that which is discouered in these heauenly testimonies concerning this point how much God doth esteeme a man eminent in vertue who doth greatly abhorre all sinne whatsoeuer and much loue all works of iustice is very humble and patient in iniuries very diligent in deeds of charity and wonderfull zealous of the glory of God seeing that he taketh himselfe to be so much honoured by one of these that he giueth him his Name calling him his God and not to displease him leaueth the execution of his iustice against a whole Kingdome and is pacified with his prayer and in a certaine manner doth make subiect vnto him the very lawes of nature to do with his creatures that which pleaseth him and doth for him alone that he doth not for many iust men that doe serue him vnperfectly and he being infinite and eternall Maiesty and man but a creature made of nothing by his only will he doth vouchsafe in a certaine māner to make him equall to himselfe saying I will defend this Citty for mine owne sake and for Dauid my seruants sake How much they doe import and help the Church who do serue God and profit in vertue CHAP. III. ALBEIT all iust men and seruants of God who liue in his grace do help the mysticall body of the Church because with their good works and prayers they obtayne spirituall fauours and gifts by which sinners are conuerted and iust men are maintained yet men that haue gone forward and be perfect in vertue are in this respect of singular profit and vtility For although all iust men be liuing members of the Church children of light neuertheles those other be as the eyes in a mans body and as in this world the greater starres of the firmament and the sunne moone that be as the eyes light of this corporall world 2. So doth holy Scripture call them in sundry places S. Paul to the Philippians sayth In the middest of a crooked peruerse generation among whome you shine as lights in the world And our Lord Iesus Christ declared vnto S. Iohn that the starres which he held in his hand were the Prelats and holy Doctors whome there he doth call Angells of the Churches for that these men of excellent vertue with their learning and principally with their example doe awaken and wonderfully animate all others to the loue of vertue In so much that only one of these is able to conuert a whole Citty and Kingdome keep the same in the feare of God which the example of those who be neither hoate nor could neuer doth for although on the one side they eschew all mortall sinnes yet on the other if a man see them commit of purpose such things as are euidently sinnes but not mortall and that they be carelesse to do works of pennance and charity they moue him very little to the loue of vertue Wherfore to raise vp those who are fallen into mortall sinne there is necessary for the most part an example of great power and efficacy and to inflame those that be cold is necessary an example that hath great aduātage ouer them And because this example is found in those men who haue profited in vertue hence it is that they do so much moue their neighbours and that God doth vse them as fit instruments for so great works 3. So doth S. Gregory say that the examples of holy Fathers do help vs excedingly to the renouation of spirit because by viewing and considering the workes of holy men we be inflamed to the loue of vertue and our hart doth cast of her luke warmnesse prouoked thereunto by the imitation of Saints An excellent testimony of this truth is that which holy Scripture doth recount in the Booke of Iudges It is there set downe how the children of Israel did for long time after the death of Moyses keep themselues in the seruice of God but at length did forsake and depart from the same and the cause of this is said to be for that whilest there were amongst the people auncient and graue men zealous of the glory of God who had seene the meruails that God had wrought with the people they were with the learning and example of these men kept in the feare of his diuine Maiesty but these being once dead the people forth with forsooke God because they wanted men renowned in vertue who with their words and examples might maintaine and prescrue them 4. Besides this a worthy restimony of the same truth is that which holy Scripture doth set before vs in the fourth booke of Kings to wit that when Ioas raigned in Hierusalem forty yeares in the beginning therof he was a good King and did walke vprightly in the sight of God and all the people remained in the seruice of the true God and it is said that the cause of this their good was that there liued in Hierusalem a holy-Priest named Ioiada who in his life time held with his doctrine and example both the King people in the scruice of God but as soone as he was dead departed the King swarued from the truth the people forsooke their God 5. This is then that profit so admirable that Gods good seruants do in the cōmon wealth and in the vniuersall Church of the faithful All iust persons who liue in Gods grace although they haue but little vertue are liuing stones of the Church of Christ and do help the building of this house and spirituall Temple of God and the conseruation of the same as S. Peter telleth vs but good men that goe forward in vertue are the pillars of this building which next after God they do beare vp and maintaine and keep the same vnited with the corner stone and head of all the building which is Christ the Captaine Prince of the whole Church and so doth holy Scripture

merits which he gat with them as if for him only he had suffered And so thou oughtest to cōsider this one thing which was so indeed that when Christ suffered he had thee as present in his memorie as if thou hadst beene there really present he had also present before his eyes all thy sinnes and that he set his eyes vpon thee and said with great loue and tendernes For thee o man and for thy sinnes I suffer this and I suffer it willingly for thy saluation and remedy of thy Soule with great desire that thon profit thy selfe by it and know certainly that if for thee only it were necessary to suffer all this and much more I loue thee so dearly that it is sufficient to suffer for thee alone And this being so it is most iust that euery one take to himselfe that which Christ suffered and make account of it so did the glorious Apostle S. Paul when he said I liue in the sayth of Christ Iesus who loued me and dyed for me §. IIII FOR WHY 1. THE fourth circumstance is to consider For VVhy that is for what cause our Sauour suffered all this The President who gaue the sentence after he had very well examined his cause did affirme thrice that he found no cause at al either to condemne him or giue him any punishment and indeed it was so that he had not any fault for he was most innocent not knowing what sinne was neuer did harme to any but good to all so that the cause being well examined it is found that there was no other of his part but his bounty and mercy and those bowels of infinite charity with which he tooke compassion of the misery of men who were all condemned to eternall death and had no possibility to be deliuered from this sentence And all that he suffered was only to do good vnto men to deliuer them from the euills of their offences and from eternall paynes which they deserued for them without any necessity profit or interest of his part 2. And conformable to this you must consider very well as you meditate any thing that our Sauiour suffered that he suffered it of his owne free will might haue excused it if he would and he would not but suffer so great payne and torments only for our good This is the cause which was of his part for which he suffered to wit his bounty his mercy his charity and loue but of our part there were our sinnes the cause of his suffering And so when you meditate how they apprehended our Sauiour accused him besett him spit vpon him whipped and scourged him with all the rest consider that thou art the cause of all that and that they be thy sinnes that accuse him and abuse him and giue testimony vnto the processe that he may be iudged to death and put vpon the Crosse §. V. OF VVHOME THE fifth circumstance is to consider Of VVhome he suffered that is who be they that inflict those paynes vpon him and in this we must cōsider the points following 1. First that he suffered of his owne Chosen and Elected people of whome he in particular was Lord and King to whome he had been promised so many yeares since whome he brought out of Captiuity of Aegypt with so great myracles and prodigious wonders to whome himselfe gaue the Law written with his finger whom he sustayned fourtie yeares with bread from heauen to whome he gaue the Land of Promise whome he honoured so much as to take flesh of their linage and came in person to preach vnto them and teach them 2. The seçond that he suffered of them to whome he had done so great good and giuen so many benefits raysing their dead deliuering their possessed during their diseased and conuersing amongest them with such loue and beneuolence 3. The third that he suffered of his cruell enemyes who for the space of two yeares had sought his life and to dishonour him would haue drunke his bloud so great was their hatred and detestation towards him and to these he cōmitted himselfe willingly to the end they might vse him at their pleasure 4. The fourth that he suffered of most vile base Vassales of no account at all without any shame measure or any other respect for doubtles they who did torment him were the publike executioners who were wont to punish the malefactors if it be not that perhaps the Chiefe Priests did commit this to some base seruants of their owne that they might torment him with the more cruelty Of him that gaue him the buffet saith S. Iohn the Euangelist that he was a seruant of the High Priest and so we may thinke others were also who tormented him But howsoeuer wee see they were base fellowes and slaues very poore and abiect for they parted his poore garments in foure parts amongst them 5. The fifth that our Blessed Sauiour suffered of all kind of people Gentiles and Iewes of great and small of the principall of the cōmon sort all it semeth concurred against him and those who six dayes before had done him so great honour receiuing him with palmes and crying out that he was King of Israël now they perswade themselues that all his myracles were deuises craftes and that he pretended to vsurpe the Kingdome and now they desire to haue him crucified and that the thiefe and homicide Barabbas should be set free 6. The sixt that he suffered of his owne Disciples which was not the least of his payne to see that the Disciple whome he had taught so long and brought vp vnder his wing and done him so many good turnes should sell him betray him to his enemies and another Disciple whome he had honoured about the rest making him Head of the Church that he should deny him publickly with an oath and that all the rest should forsake him and runne away leauing him in the hands of his enemies And finally he suffered euen of his owne mother for although the most Blessed Virgin Mary had no fault at all but very great merit in being present at the passion of her sonne yet with her presence she did increase greatly his griefe payne in so much that he would haue suffered them double not to haue seene that which his mother suffered and notwithstanding he would passe all this that our redemption might be more copious although so greatly to his cost and cost of his most Blessed Mother §. VI. HOVV THE sixt circumstance is How he suffered in the which there be three poynts to be considered 1. The first that he suffered with exceding great charity in so much that although the works he wrought were so excellent and great and so excessiue the paynes he suffered yet we must rather ponder the manner how he suffered them then what he suffered For how much soeuer it was he suffered far greater was his charity by the which he was prepared to suffer much more if it had

2. Secondly knowledg of himselfe seeing he is to come to end in dust putrifaction and mustly in the hideous sepulcher so abhominable couered eaten with wormes 3. Thirdly despect of the world and all things in it to take away his affection from all creatures seeing how little they can auayle him for that necessity and to despise al pleasures and delights seeing that quickly they must end 4. Fourthly of pouerty despising all wordly things for he seeth how poore his end shall be and how that so much the more payne a man shall haue by how much he hath liued in abundance of things and more comfort by how much the poorer he hath been 5. Fifthly to leaue off all superfluous cares of this life and put all his care only in things that then may profit him for only that is of importance and all the rest is to be laughed at so passe though all the things of this life as by things of complement make account that all that succeeds either of prosperity or aduersity is to be langhed at as a Comedy or a Maske that those that weep weepe in teste and also those that laugh for presētly it endeth 6. Sixtly comfort in al troubles and a courage to imbrace all difficulties which shall hapen of pennance mortification or the like seeing it must end so quickly and will giue so much comfort and confidence in the end And all these affects must be ordayned as to their end to serue with more perfection our Lord taking these meanes to bridle himselfe from sinne and to incourage himselfe to all things that belong to vertue Vnderstanding that it is very pleasing to God the exercise of disposing himselfe to dye well The death of Saints is precious in the sight of God and that it pleaseth him much to find vs then disposed to carry vs presently with him to his Kingdome And so it is great seruice to him that men put all their study and diligence in this exercise § III. In the consideration of the Iudgement these Affectes may be exercised 1. FIRST to conceiue great feare of Iudgement and therfore our Sauiour would signifie it by words so significa●nt and fearfull as we may see in the Holy Writte and seeing how much holy men haue feared it so growne in vertue as Dauid Iob S. Hierome S. Bernard and other most holy men who tiēbled to thinke of the day of Iudgment and had it all wayes in their memory and to this effect will serue to see the signes so terrible that shall go before it the being of Gods Iudgments so seuere the Iudge God himselfe in whose presence the Angellsare not guiltles and from whome nothing is hid the Sentence being inreuocable not to called backe againe by any meanes and to be of glory or payne eternall and the same Iudge being the part offended so powerfull that none can resist him 2. Secondly great feare of offending God seeing that he is to be Iudge in a cause of so great importance as saluation or eternall damnation no man in the world would be so inconsiderate and so voyd of sense who would not take heed to offēd a man that was to giue sentence in a buisines of his of so great importance 3. Thirdly great desire to please Christ and do his will in all things for we shall haue need of him in tyme of so great necessity and in a matter of so great importance what diligence are men wont to vse to content a Iudge that is to giue sentence in some busines of their importance and how many fauours do they seeke and how many pleasurs do they procure to do him to haue him fauourable and wel affected therefore now we are in a time where we may gayne the friendship of Christ our Lord and winne his will in doing him many seruices 4. Fourthly purpose to auoyd all sinne seeing that our account must be so rigorous and so neere that of an idle word he will aske account of it 5. Fifthly he very rigorous in examining and iudging his owne works for this is the way to excuse the rigour of the diuine iudgment as the Apostle saith If we will iudge our selues we shall not be iudged of God great comfort it will be to be able to say in Iudgment I haue done Iudgment and Iustice giue me not ouer to myne enemies 6. Sixtly great thanks giuing to our Lord because being he shall be our iudge is now our aduocate and communicateth himselfe to vs so familiarly giueth vs of his owne stocke all his merits that we may haue wherwith to discharge our faults and offers himselfe so fauourable and aduiseth vs to prepare our selues for the tyme when he may come angry and rigorous for he hath no desire to chastice nor condemne vs. And aboue all to haue put our cause into the hands of sinn full men as our selues be who will find thēselues faulty in our owne crymes and such like which are all the ghostly Fathers with his Word that it shall passe in heauen as they iudge on earth and haue inculcated vnto them so much that they should be mercifull and as they iudge vs he will iudge thē Blessed be such mercy Amen §. IIII. In the consideration of the Paynes of Hell these Affects may be exercised FIRST knowledge of the fowlnes of sinne for God being so mercifull and louing man so much hath aprepared such terrible torments for one mortal sin and from hence must arise a great hatred vnto sinne because it is a thing that God so much abhorreth and by which he is so much offended since with such paynes he doth chastice it from hence must spring another affect very pleasing vnto God which is to desire rather to incurre all those paynes if it might be without offence and without leauing to loue God then to commit a sinne although I knew that no harme should come vnto me for it but that it should be forgiuen me for much more worthy is a sinne to be abhorred then all those payns 2. Secondly to conceiue great feare of the paynes of Hell and for this reason our Sauiour hath pleased to reueale them as wel in the holy scripture as in other partiouler reuelatiōs that we might help our selues by this feare and with it refraine from sinne 3. Thirdly a firme purpose to eschew all sin not only those that be mortall and deserue these paynes but euen yeniall sinnes that dispose to these torments considering that euery veniall sinne although it condemneth not to hell yet it is a stepp that way after many stepps where he shall least thinke he shall find himselfe very neere and perhaps within for he that maketh no account of litle things commeth to fall into very great And besides this they who are in Hell are not punished only for their mortall sinnes but also for their veniall sinnes and for euery one of them with a particuler degree of payne and it is so great

sinner that is connerted then of a iustonan that standeth because the Captaine also in the battaile doth more loue that souldiar who returning ofter flight doth valiantly set vpon the enemie then him in●●o although he neuer runne away yet neuer did shew any valour or manhood 12. So the husbandman doth loue more that ground which after thornes doth yield plentifull corne then that which neuer had thornes but yet neuer brought forth plenty of graine But now in this matter we must vnderstand that there be many vertuous persons of whose life there is so great ioy that whatsoeuer pennance of sinners cannot in any wise be preserred before them for many there be who neither are guilty to themselues of any euills and yet do pennance with so great zeale and seruour as if they were pressed therunto with all manner of sins They do also resraine themselues from all things that be lawfull they do with a cou● ragious mind imbrace the contempt of the world and will not that all be lawfull for them which they list after they cut off those good things which are euen granted them they despise these visible things they be inflamed with things inu●sible and do reioyce in lamenting In all things they do humble themselues and as others do bewaile their sinfull works so these do bewaile their sinfull thoughts VVhat then shall I call these persons but both iust and penitent who do both humble themselues in doing pennance for the least offence of their thought and yet also do perseuere righteous in their works Of this then it may be gathered how great ioy aiust man doth giue God when be humbly doth pennance if an vniust man do cause ioy in heauen when by pennance he doth condemne the euill which he hath committed 13. All this is out of S. Gregory in which with great light from heauen he doth discouer vnto vs how much God doth esteeme that seruice of his who doth desire to please him with diligence in going forward how much he is contented with the alacrity and feruour that he hath to profit in vertue And although he be but a Nouice yong beginner in his seruice and newly conuerted of a great sinner yet doth he preferr him before many that be iust but slow in his seruice and altogeather carelesse to benefit themselues And where he saith that no pennance of any sinner conuerted is to be preferred before the life of iust men who be feruent and very diligent it is true speaking of that which falleth out according to the ordinary course of things 14. How great a motiue is the knowledge of this verity to make vs haue a harty desire to go forward in Gods seruice and to vse much diligence in the same who is he if he haue any least sparkle of loue that desireth not to giue God this so great contentment pleasure as he receaueth when he seeth vs diligent and forward in his seruice especially it being true which S. Bernard saith That the meate of which this Lord is accustomed to take exceeding pleasure who seedeth amongst the Lillies which doth signifie the purenesse and sweet smel of vertues is the profit and forwardnesse of our soules Now if by profitting in vertue we be so acceptable to God and do him so great pleasure what greater good then this may we desire or what greater glory contentment and profit can we pretend 15. So great good is this that not without much reason S. Chrysostome said If thou be worthy by the grace of God to do any thing that may please him seeke not any other reward besides this that thou hast deserued to please him for if thou seeke a reward truly thou art ignorant how great good it is to please God because if thou didst know it thou wouldest not seeke any other payment or recompence besides the same These be the words of S. Chrysostome in which that holy mandoth not forbid vs to seeke and pretend after the reward of our glory for certaine it is that this is a lawfull thing although our chiefest end must be to please God but with manifest truth he doth affirme that to please God is so great a good that albeit no other profit nor glory were to be expected by vs yet this alone ought to suffice maunded of Abraham in the old testament he doth request of all his faithfull and seruants in the new testamēt exhorteth them therunto saying Be you persect as also your heauenly Father is perfect Which is as much as if he said do what lieth in you to moue to the perfection of charity and of all other vertues that be ioyned with charity that as children you may imitate your heauenly father in such manner as the creature may imitate the Creatour 3. This vehement desire that God hath of our profit in vertue he discouered vnto vs in the hart of the Apostle S. Paul who as an heauenly instrument of Christ that spake in him doth write in this sort to the Colossians VVe also frō the day that we heard it to wit that you knew the grace of God in truth cease not praying for you and desiring that you may be filled with the knowledge of his will in all wisdome and spiritual vnderstanding that you may walke worthy of God in all things pleasing sructifying in all good work and increasing in the knowledge of God 4. This selfe same desire did God make knowen vnto vs in that voice from heauen which S. Iohn heard who said He that is iust let him be iustified yet and let the holy be sanctified yet This is a most manifest testimony how much God doth esteeme and hath for acceptable that his seruants rest not as luke-warme in the way to heauen but that they go still forward and profit in all vertue for so much as that infinite and soueraigne Maiesty hath so earnestly and particulerly discouered vnto vs this his desire 5. Likewise it is a great proofe of this verity to see the great accompt that God maketh of those his seruants that go forward in his seruice and the great respect that he doth beare to them and the particuler care that he taketh of them so that in comparison of them it seemeth that he little esteemeth and maketh small accoumpt of those that serue him but negligently for although it be certaine that God hath a peculiar and sweet prouidence and such a fatherly and pittifull care of each one that doth serue him and liue in his grace as if in this wide world he had nothing els to doe not whome to prouide for nor saue but him only yet much more is the fatherly and friendly prouidence and care which he hath of those that be more diligent and forward in his seruice to prouide for them to honour them in spirituall things to protect and defend them and to fulfill their harts desires and the requests that they do make him that it may well be thought that these are his true