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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

griefe of his most delicate flesh and with many teares of his owne and of his Mother and he was called Iesus and to the comming of the Kings at 13. dayes after his natiuity and to their adoration gifts that they offered to wit gold franckindens● and myrrh WEDNESDAY 1. The first ten to the Purification o● our B. Lady when at the fourty dayes after her child-birth without any obligation she went to be purified at the temple of Hierusalem presented there her most blessed sonne and offered for him the gift of one that was poore and redeemed him with fiue sicles which is fiue shillings ten pence and he was known for true Messias by S. Simeon and the holy widdow S. Anne and it was prophesied to the B. Virgin of the greife that should cut her hart at the passion of her sonne 2. The second to the flight into Aegipt when the child Iesus had not yet two moneths of age the glorious Ioseph being admonished that King Herod sought to kill him and for this reason with the B. Virgin and the Blessed Babe they stole in the night secretly out of their Countrey and went to liue in Aegypt suffering many labours in the way and there also because it was a strange country and full of Idolatrous barbarous people after seauen years by aduice of an Angell they returned to their country where they were receiued with great ioy gladnes of their kinsfolks acquaintance 3. The third to the remayning of the Child Iesus in the Temple when being of twelue years of age and going to Hierusalem to celebrate the Pascha at the returne he remained there vnknowne to his parents and was sought by them with great griefe and teares for the space of three dayes and on the third day found in the Temple in the middst of the Doctors with incredible ioy of his mother when she saw him 4. The fourth to the obedience and humility of our Redeemer who for the space of thirty yeares was in his parents house seruing of them withall humility subiection as a very hūble and obedient child helping them to gaine his meate with the labour of his hands This is a passage much to be noted in which we ought piously to consider the spirituall delights that the B. Virgin would feele in her soule with the continual conuersation of her sonne in his infancy in his childhood and his youth and riper age and the great deuotion wherewith she did euer serue him in dressing his meate his garments his bed other things necessary for his person and in like manner the humility and obedience of our Lord in all this time amd other innumerable vertues in which he gaue admirable examples and so in this passage many fauours may be asked both of the sonne and mother 5. The fifth to the Baptisme of our Lord and his fasting and labours in the desert and his tentation when being thirty yeares of age he tooke his leaue of his mother to go to the desert with much sorrow and many tears of the sacred Virgin and he went to be baptized of S. Iohn amongst other sinners common people and then came to a very hideous desert where he was amongst beasts fourty days without eating one bit suffering many difficulties of cold watching and hunger hauing no other bed then the ground no other house to recollect himselfe but some caue or hollow place in some rocke and in the end was thrice tempted by the Diuell and hauing ouercome him all three times the Angells came to serue him THVRSDAY 1. The first Ten to the Peregrination life and miracles of Christ who with some disciples that he had chosen went for the space of three years to diuers parts prouinces and citties preaching working miracles pardoning and receiuing sinners raysing vp dead deliuering the possessed healing all diseases and bestowing many other benefits of all that would receiue them of him 2. The second to the glorious Transfiguration of our Lord who in the second yeare of his preaching to confirme the faith and hope of his Disciples being with three of them vpon the mount of Tabor he was transfigured his face appearing more beautifull them the sunne his garments whiter then the snow giuing in this some certayne shew of the glory that the Blessed are to haue in heauen 3. The third to the entrance of our Sauiour into Hierusalem on Palme-Sūday when six dayes before his Passion he entred into that Citty sitting vpon an Asse as an humble King was receiued with a great multitude of people with great honour and ioy and after he had preached in the Temple a great part of the day there being none that would inuite him to dinner now towards euening he returned with his Disciples fasting to Bethania 4. The fourth to the last leaue of our Lord as very likely many pious and holy men do consider That on Thursday towards the euening before his Passion being in Bethania alone with his sacred Mother he gaue her particular account of all that the next day he was to suffer in Hierusalem and tooke his leaue of her with incredible sorrow and griefe and many teares of both 5. The fifth to the washing of the feet and institution of the most holy Sacrament When after our Sauiour had supped with his Disciples and eaten the Paschall Lambe he washed their feet with great humility and with incomparable loue charity he instituted the B. Sacrament of the Altar giuing his sacred Body in food and his Bloud in drinke FRIDAY 1. The first ten to the prayer in the garden and prison of our Sauiour who at 9. a clocke at night went to the garden of G●thsemane to stay there for those that were to come and take him and prayed to his Father thrice with great humility and deuotion being in so great an agonie that he sweat drops of Bloud which ranne downe to the ground And presently a company of armed men comming to take him he let himselfe voluntarily be taken by them and was tyed with chaynes and cordes and very ill vsed and caried so to Hierusalem and presented and accused before the high Priests 2. The second to the paynes our Sauiour suffered al that night in which he receiued many buffets and blowes on the necke heard many iniuryes and abuses yea and suffered them to spit in his face so venerable and that they should blindfold him with a cloath was denied thrice of his Disciple and passed all the night with very gret payne without any winke of sleep or rest at al with no lesse labour and sorrow the B. Virgin passed it with consideration suspition and feare of what her Sonne might suffer 3. The third to what our Sauiour suffered in all the Iudgments and Tribunalls where he was presented accused and iudged going and comming tyed like a thief from one to another receiuing euery where great abuses scoffes and mockeries and hearing against himselfe many false

the rest of the Blessed Spirits 4. As he is man he is King and vniuersall Lord of all that is created because his eternal Father hath put all into his hands and all creatures ought to obay him and be subiect vnto him and by right and authority he may do wrea them as it pleaseth him not only with natural but also supernaturall things That he imparteth al the good included in grace and glory to whome he pleaseth And all the Angells and sotiles in heauen and they who are to go thither must come into glory by his helping hand and by his merits And that his most holy Humanity only is more worth and more esteemed and beloued of Almighty God hath receaued more riches and gifts from God then all creatures togeather with such and so great excesse that there is no comparison 5. That his holy body is formed by the worke of the holy Ghost of the purest bloud of a Virgin the most holy that euer was or shall be and therefore hath greater beauty and persection of nature then euer any humane creature had or shall haue and also more deli●ate and tender then any other man and he had the complexion of his body more sensible and delicate then the flesh of a child of foure or fiue yeares of age 6. And that his soule being most holy from the instant of his conception is full of grace and charity and full of al vertues and giftes of the holy Ghost and that in so high a degree that it exceedeth without comparison the graces and vertues of all Angels and men that euer were are or shal be And that not only for himselfe he hath grace but also to communicate as head to the Angels and men already created infinite others who might be created for all the grace they haue receaued and shall receaue heereafter all do receaue it from the fulnesse and copious abundance of the grace of Christ 7. And also from the instant of his conception that most holy Soule of his is full of so meruailous science and wisdome that he knoweth can tel perfectly the natures and essence of all things which are were and are to come and the number and order of them all and euery one in particuler distinctly he knoweth their properties conditions qualities and inclinations he knoweth how many starres be in heauen and how euery one is called and how bigge enery one is and how many drops of water there be in the sea how many sands He knoweth and can tell all the thoughts and desires of men and Angels good and bad as well those that now they haue as those which they shal haue for euer all these he sees and knowes more clearly and distinctly then I can see that which I haue before myne eyes 8. And aboue all from the said instant of his conception his soule is full of glory for from that tyme he saw most clearly the Diuine Essence of God and did inioy it most perfectly and all this glory and beauty this our Lord would of his owne proper will and desire haue to lie hidden and as it were kept there in the chiefest part of his soule and for 33 yeares did defraud his most holy body of all this glory which naturally was due vnto it that therby he might suffer labours and paynes for vs. And that in the inferiour part of his soule he might suffer sorrow griefe and the like as he did very much he would not vse power and authority which he had ouer all things nor his maiesty proper to his person but be borne and liue in pouerty and despect subiect vnto so many labours and so great wearines as he suffered in the same manner as if he had beene a poore sinner 9. And besides all that is said euen in this very same pouerty humility which he chose you must consider the dignity of that most sacred Humanity that verity of working miracles that he cōmanded the diuels as his slaues and they obayed him and feared him only with a voice he reuiued the dead with the touch of his hands he cured al infirmities the great authority that he had amongst the people that he was held for a great Prophet as neuer the like was seene in Israel that the Citties were emptied great multitudes went after him into the desert only to heare his doctrine and held themselues happy who could come so neere as to kisse the hemme of his garment for only the touch of it cured all diseases And being his authority was so great on the one side yet his humility one the other side was profound such his plainnesse sweetnes affability which he vsed to those with whome he conuersed and the facility and charity wherwith he did remedie their infirmities and necessities and many times not being called nor inuited that with this he won the hartes and gayned the good will of all 10. All these thinges and many others which are to be considered concerning the person of our Lord and Sauiour Iesus Christ it is iust and fit we should ponder them very seriously and commit them to memory that in what thing soeuer you meditate that he doth saith or suffereth you may know how to feele it as you ought pondering who is the person who doth that worke or suffer that payne or speake that word c. And this is the first circumstance signified by the former word VVho §. II. WHAT 1. THE second circumstāce is to consider VVhat he is that suffereth for thee which is to be noted that it is the doctrine of S. Thomas and of al the Deuines that the griefes and paynes our Lord and Sauiour suffered in his Passion were the greatest which haue beene suffered or euer shal be suffered in this world although all the torments of all the Martyrs should be recounted for many reasons which concurred in the paynes of Christ which are not necessary heere to be set downe nor to enlarge this point so much for it depēdeth of the cōsideratiō very particulerly of euery thing which our Sauiour suffered and to consider attentiuely that in euery passage of his Passion you shall find him suffer something in excesse and extraordinary and in those also may be found very great griefe dispect iniurie scoffs and ignominious speaches and so he suffered in all sortes that a man may suffer that is not only in the body but also in the soule that is in the inferiour part of it as presently I will declare 2. He suffered in his face by false testimony and ignominious titles with which he was condemned in his honour with so many floutes scoffs and iniuries in his goods which were his ●oore garments for he had nothing els in his friends for vnto all of them befell part of his labours in all his members and senses of his body for in euery one he had particuler torment from the very sole of the foote vnto the crowne of his

been necessary for vs. And this is a circumstance which ought to be very well considered 2. The second poynt is that our Lord suffered without any kind of case or comfort either of heauen or earth which neuer fell out so to the Martyrs and others who haue suffered for his sake that how much the greater the torments were and the paynes they suffered so much the greater was the comfort which from heauen was giuen them that the greatest torments paynes were conuerted into recreation and fauour But our Sauiour that his payns might be the greater would willingly be forsaken of his Father and of all comfort and ease that might mitigate his torments as himself signified when he said My God my God why hast thou forsaken me 3. The third point is to consider the manner that our Sauiour had in that which he did and suffered that is the vertues which he exercised in all his actions for if they be considered with attention in them we shall find most excellent examples of al kind of vertue and principally most profound humility that so great a Lord would be so despised and abased his patience so admirable amongst so many abuses iniuries his meeknes in not contradicting any one nor defending himselfe but suffer himselfe to be carried drawne and done with whatsoeuer they would like vnto a lambe his silence which made the Iudge himselfe to admire that amongst so many and so false calumniations he answered not one only word his most perfect obedience by which he fulfilled whatsoeuer his Father had ordayned although it was so hard and difficulte to fulfill as to suffer death vpon the Crosse his fortitude by which he offered himselfe into the handes of his enemies and suffered so many torments without euer cōplayning or desiring them to take pitty or compassion on him his perseuerance by which he brought to an end the worke of our redemption although they sayd if he would come down from the Crosse they would beleeue in him but his charity is that which most doth shine heere for he suffered not only for his friends but also for his enimies and his mercy by which he tooke vpon him all the penalties of man and their miseries to set them free from them and abhorring sinne so much he would take vpon him all the sins of the world that men might be freed from them his true despising of the world and the prosperities and fauours therof and his rigorous austerity of life with voluntary pouerty and finally all vertues haue most perfect examples in the life and Passion of our Sauiour 4. All this pertayneth to the manner how our Sauiour did and suffered all these things and these be the six principal circumstances which we must consider in all his works To the which may be added other two that are of the Time Place wherin he suffered 5. The seauenth circumstance is to consider VVhere our Lord suffered to wi● in Hierusalem one of the most populous Citties of the world that his floutinges might be more publike und the Citty very Religious and Holy where Iustice and Truth should haue preuailed more and the people vnto whome he had beene most beneficiall where he had wrought so many miracles and preached so many Sermons and finally he suffered on the Mount Caluary which was an infamous and publike place where malefactours were put to death 6. The eight circumstance shall be to consider VVhen he did suffer to wit at Easter the most solemne feast that the Iewes had amongst them when people of al the world were come thither to celebrate the Paschal feast who might carry backe newes how they had seene him die and in the time when euery one was busied in feasting and ioy And so we may consider that our Sauiour being put vpon the Crosse euery one departed very well content vnto their house especially the High Priests and Princes of the people who doubtles inuited one another feasted with great ioy that they had fulfilled their desire And at the time whilest euery one is thus imployed our Sauiour suffered on the Crosse such cruel griefs and dolorous torments 7. These be the circumstances which generally may be considered in all the mysteries of Christ our Lord besides other in particuler which occurre to euery one But note that although all these be put downe heere in this order yet it is not necessary to ponder them all in euery mysterie but those which are most to the purpose of what is meditated or those to which their deuotion doth most incline them and the particuler affect of him that prayeth doth most draw him vnto 8. But it will be of great importance to haue them all well considered and the poynts they contayne very well printed in the memory that whilst he meditateth anything of those which our Sauiour did or suffered presently with facility and without diuerting himselfe from his meditation he may consider who is the persō which doth or suffereth that and what affect he had inwardly in his soule when he did that worke exteriorly and what moued him to do it and the rest of what we haue sayd before Of the affects which may be exercised in Meditation of the mysteries of Christ our Lord. CHAP. III. VVE haue said in the beginning that Meditation consisteth of three poynts to wit to consider the fact or story of the Mysterie to ponder the circumstances which concure in it and to draw from thence affects inward actes of vertue The two first are now declared it remayneth therefore to speake of the third that is of the affects which we must exercise in consideration of the Mysteries of Christ our Lord and the most principall and generall may be reduced to these eight Compassion Contrition Thankes-giuing Admiration Spirituall ioy Confidence Loue of God Imitation of Christ. All which we will declare in order But note as we said before in the circumstances that is it not necessary alwayes and in euery mystery to exercise all these affects nor to keep this order but sometymes one sometymes another according as the mystery meditated requireth for some are more ready and fit for one some for another and also according to the disposition of the soule which sometymes is rather disposed and inclined to one affect then to another and so euery one must guid himselfe according to that our Lord shall inspire vnto him and his maister teach him although it be important to keep them well in memory and the motiues therof to be the readier to exercise them and for this the declaration following may serue §. I. Of the affect of Compassion 1. THE first affect is of Cōpassion and to take compassion of another is nothing els but to receaue payne of his paynes sorrow of his sorrows This affect is the easiest of al and the most sensible so naturally it is the first which offereth it selfe for we are wont to take compassion of some pittiful cases yea

and little the very same that a little before had honoured him so much Sixtly of his owne Disciples for one sold him another denied him and all fleed from him and euen his Mother with her presēce did increase his torments and griefes although without any fault of hers 6. The sixth circumstance How or in what manner he suffereth First with very great charity and loue of men desiring very inwardly that those merits might be profitable vnto them and being ready to suffer for them much more if it had beene necessary Secondly without any kind of comfort or consolation but forsaken of heauen earth Thirdly with most profound humility patience mansuetude silence obedience fortitude perseuerance mercy pouerty and despect of the world and finally giuing them a most excellent example of all vertues 7. To these six principall circumstances may be added two more The one of the place where he suffered to wit a Citty so populous and religious and amongst the people where be had wrought so many miracles and made so many sermons and receiued such honour in the mount Caluary which was a most infamous and publike place of execution for malefactours The other circumstance is the tyme whē he suffereth that is at Easter for which had come to Hierusalem people from all parts of the world and in the tyme when euery one thought of feasting and reioycing §. II. A Repetition or summe of the Affects which must be exercised in the meditation of the mysteries of Christ our Lord. THE first affect is of Compassiō Considering that we see a person so noble so venerable so worthy to be serued and reuerenced and so delicate to suffer so many and great labours so many discomodities all the space of his life and so great griefs torments and abuses in his passion not only exteriorly in his body but inwardly in his soule farre more and that he suffer all without fault for he neuer knew how to wrong any but to do good to all and that he is a person which commeth so neere vnto vs and toucheth vs so neere that he is more them our father brother and friend and that of his owne will he would subiect himselfe to suffer that for vs. 2. The second Affect is of Contrition Considering that sinne is so bad a thing and so horrible that for others sinnes Almighty God did deliuer his only begottē Sonne to such cruell torments that our sinnes be the ministers of Iustice which abuse him take away his life from him and gaue him far more then al the tormēts he suffereth 3. The third Affect is of Thanksgiuing Considering that by any passage of the life or passion of Christ we are deliuered from sin and from al the losses that by reason of sin we had incurred which are eternall death the paynes of hell the subiection and tyranny of all out enemies and we are restored to the fauour and friendship of God and made his children and members of Christ and heyres of the kingdome of heauē And that all these benefits Christ our Lord did for vs with exceding loue and much to his coste and for euery one of vs in particuler as if only for one he had done it with this the soule must be encouraged to giue him thankes and desire that all creatures do the like and purpose to be answerable in works to so great a benefit seruing him in all that he can giuing thankes to God for all that he did to the humanity of Christ our Lord. 4. The fourth Affect is of Admiration Considering the perfections of God which are discou●red and knowne in the mysteries of Christ the inestimable charity wherwith the Father Eternall loued men that he gaue them his only begotten Sonne and the sonne himself for he offered himselfe to death for them and al the Blessed Trinity for it was occupied in this behalfe the wisdome of God that could find a remedy so conuenient to deliuer man the dignity of the soules the excellency of glory the grieuousnes of sinne the rigour of Diuine Iustice the greatnes of his mercy all these things are discouered in these mysteries and all cause admiration when they be considered 5. The fifth Affect is of Ioy and spirituall Comfort For although considering the toyles and payns of Christ our Lord we must take compassion of him feele them as our owne on the other side we must reioyce much in the same things not only in those that be prosperous ioyfull and glorious which he wrought in the whole course of his life from his natiuity till his ascension but also in the sorrowfull wearisome and paynfull first for the glory of God which resulteth and ariseth therof and the great seruice and so pleasing that is done vnto him Secondly for the glory of the humanity of Christ for the excellent vertues that he shewed and exercised for the victory he gott of his enemies and because by those labours he deserued great reward honour and exaltation that can be imagined Thirdly for the great profit that theron ensued to all humane linage and mankind and to all the Church as well militant as triumphant and so a man considering as a member of all this mystical body must reioyce and be glad at al the good of the whole body 6. The sixt Affect is of Hope For a Soule considering how much God doth for it and the willingnes he sheweth that it should be saued especially hauing brought it to his Church and made it partaker of al those goods by means of faith and the sacraments it must conceaue great hope of saluation and that God will fulfill that which wanteth and must it force it selfe to help as much as in it lyeth for this worke of it Saluation 7. The seauen Affect is Loue of God Considering the vnspeakable loue that he sheweth in doing suffering so much for vs it is iust that we should be moued to loue him who loued vs so much and this loue cōsisteth first inioyning al the goodnes perfections that God hath secondly in desiring that he may be knowne loued serued glorified of all creatures thirdly in proposing also on our part to serue him and please him in all we can and conforme our selues in all things to his diuine will as well in aduersity as in prosperity being glad that in all things his will be done 8. The eight Affect is Imitation of Christ The soule considering the Charity Humility Patience Pouerty Mildnes Obedience and the rest of the vertues of Christ our Lord which doe shine in all the passages of his Life and Passion to inflame the soule in great desires of these vertues and make many purposes to apply the necessary meanes to attayne vnto them and this not only in generall and commonly but descending in particuler to the acts of those vertues conuenient to the condition estate and occations that are wont to occurre putting the principall studie and care in that

name them God speaking to leremie said I haue put thee this day for an ●ronpillar that is I haue giuen thee great power and force amongst my people to keep and support the good and to resist the cuill And to S. Iohn Christ said He that shall ouercome I will make him apillar in the Temple of my God which is as much as to say I will giue him vertue and strength to support others 6. By this may be vnderstood how much those scruants of God do import in the Church who are very diligent in their spirituall forwardnes and profit For as in a materiall building when some pillars want great part of the building falleth downe so when there want these seruants of God that be f●ruent zealous of his glory there is wont to follow great domage in the Church as that in some citty or kingdome either good manners be depraued and corrupted and abuses and vices brought in or faith be lost or the same Kingdome be destroyed and abolished by Gods wrath because it hath no one to make resistance against the same Such daungers are accustomed to follow in Christian Commonwelths and Kingdomes when the forsaid men are not to be foūd And for this our Lord God who so much desireth our good when he is angry for the sinnes of the people and his iustice doth demaund vengeance of them doth wish and desire that there were such men to oppose themselues against his anger and for whose sake he might not destroy the people that had offended him 7. This to be so is signified oftentimes by the Prophets for when God by the Prophet Ezechiel had rehearsed the most grieuous offences with which the people had prouoked the fury of his iustice declaring this his will and desire he said I haue sought amongst them a man that might put a hedg betweene and oppose himselfe againnst me for the land that I should not destroy it and I haue found none I haue powred out mine indignation vpon them in the fire of my wrath haue I consumed them Heere God doth not meane whatsoeuer good and iust man that was in his grace for of such it is certaine that there wanted not some in all the people of God but he doth speake of men of excellent vertue as S. Hierome doth explicate because these indeed are those who with their praiers and godly life do greatly resist the anger of God and those who as pillars doe sustaine and beare vp the people 8. Another time God desiring to punish Hierusalem and to deliuer the Kingdome of Iury to the Chaldeans to the end the● should destroy and spoile it and put all to the dint of sword for the great euils that they had committed against his diuine Maiesty he first speaketh in this manner by the Prophet Ieremie Go about the wayes of Herusalem and behold and consider and seeke in her streetes if yee can find a man dooing iudgment and seeking truth and I will be mercisull to her as if he said Go vp downe with diligence thorough all the places and streetes of Hierusalem and marke and inquire w●l if yee find but one only iust man that doth execute vpright iudgment towards himselfe and that is very faithfull and vseth true dealing towards God and his neighbour and if yee find such a one for his sake I will pardon the Citty of Hierusalem and the Kingdome of Iury and will remoue the chastisement and destruction that I haue threatned to bring vpon them 9. O what great accompt doth God make of a man that goeth forward in vertue O how acceptable a spectacle is he to his diuine sight when to find one such man in the minds of innumerable sinners who deserue to be destroyed he destroyeth them not his iustice requiring that he forgiue them not he doth yet for his respect pardon them and suspend the punishment which they deserued With great reason doth S. Hierome vpon the forealleged place of Scripture exclaime and say Wonderfull is the loue that God doth beare to the righteousnes and vertue of a iust man seeing that not only for ten iust that were to be found in the Citty as in time past he spake to Abraham he would deliuer the same but for one only such as he now demaundeth by Ieremie if he be found in the Citty that he desired to destroy he would pardon the same 10. Of this verity we find many examples in the Historie of Saints In the time of that blesled man Laurence Iustinian Patriarch of Venice God was very angry against that Citty for the sinnes that raigned therein This holy man prayed for the Citty in which he was resident and the Venetians went to make warre against those of Millan at what time there dwelled in the yle of Corcyra a very principall Cittyzen of Venice and neere vnto that place in an hermitage most austere did make his aboad a certaine Hermit of great holynes and endued with the spirit of Prophecy who because he dwelt so farre of and kept himselfe so secret could not by any humane meanes came to the knowledg of those things that passed in Venice nor haue notice of any person therof 11. To this holy man came the aforesaid Venetian and demaunded of him whether Venice in this warre should receaue any domage to whome he answered God is wonderfully offended against you of Venice because you haue not taken any profit by his diuine word but rather haue reiected the same were it not for the prayers of your Bishop you had by n●now destroyed by God as were those of Sodoma Heere it is manifest that at the same time there were in Venice many iust men and vertuous seruants of God and yet it appeareth that God made more accoumpt of Laurence Iustinian alone who was a perfect man then of them all togeather 12. Very famous is in histories the holines and wonderfull life of S. Symeon Salus whose life is written by S. Laurentius Bishop of Naples as is recoūted in the fourth Councell of Nice in which honourable mention being made of this holy Leontius it is said that he is the man who wrote S. Symeon Salus his life This S. Symeon remayning in Emesa and couering his holines what he might did wounderfull works as well of humility and contempt touching himselfe as of charity and mercy towards his neighbours and all the night time he spent in prayer watering the ground with many teares A certaine man of Emesa going to Hierusalem encountred in the desert the holy Abbot Iohn and very earnestly requested that he would pray for him but the Abbot asking him whence he was when he heard that he was of Emesa said vnto him in these words 13. Seeing thou hast the Abbot Symeon at Emesa dost thou request me who am a wretched man to pray for thee Both I my selfe and all the world haue need of his prayers O how much doth a man of perfect vertue importe the vniuersal good of