Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	grace_n	mortal_a	venial_a	3,293	5	12.0689	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01202	An introduction to a deuoute life composed in Frenche by the R. Father in God Francis Sales, Bishop of Geneua. And translated into Englisg [sic], by I.Y.; Introduction à la vie dévote. English	Francis, de Sales, Saint, 1567-1622.; Yakesley, John.; Tauler, Johannes, ca. 1300-1361. Colloquium theologi et mendici. English.	1613 (1613)	STC 11316.5; ESTC S105599	212,387	622

pietie For this cause my deer Philotheus I say that we must necessarilie purifie and cleanse our selues froÌ„ these affections for though the acts them selues be not alwaies coÌ„trarie to deuotion the inclination delight in such actions is alwaies damageable vnto it That we must purge our selues from bad inclinations CHAP. 24. 1. BESIDES these vitious inclinatioÌ„s we haue my Philotheus certaine naturall inclinations to some kind of acts which inclinatioÌ„s because they proceed not in vs froÌ„ our particular sinnes are not properlie sinnes neither mortall nor veniall but are onely imperfections defects for exaÌ„ple the holie matron S. Paula according to the relation of S Hierom had a great inclinatioÌ„ to griefe and sadnes so that at the death of her children and husband she was allwaies like to die for sorow this was an imperfection in this blessed woman but no sinne at all since she had it against her will for no doubt she took no pleasure in this kind of sorow 2. There be some that naturallie are light of behaueour others stubborne sullen others hard to receaue admitt another maÌ„s couÌ„cell other some prone to indignatioÌ„ others to choller others to loue to be brief few shalt thou find in whome some such imperfection may not be noted Which allthough they be as it were proper natural to euery one yet by a care contrarie affection they may be moderated corrected yea be altogether purged deliuered of them 3. And I tel thee Ã´ Philothee that it is necessarie that thou endeuour so to doe Men haue found the meanes to change bitter almond-trees into sweet only by percing theÌ„ close by the root to lett out the bitter iuice of theÌ„ why may we not theÌ„ let soorth our peruerse inclinations froÌ„ the root of our hart to become better There is not so good a nature but may be corrupted by vitious customs nor so badd stubborne a coÌ„ditioÌ„ but may first by the grace of God next by good industrie diligeÌ„ce be corrected and surmounted To this end therfore wil I now set thee downe some instructions exercises by which thou mayst purge thy soule froÌ„ all affectioÌ„s to veniall sinnes from these naturall imperfectioÌ„s withall fortifie arme thy self against all mortall sinne God giue thee grace to practize them well effectually THE SECOND PART OF THIS INTRODVCTION Containing diuers aduices for the lifting vp of the soule to God by prayer and by vse of the Sacraments Of the necessity of prayer CHAPTER I. 1. THE exercise of prayer placeth our vnderstanding in the cleernes of the diuine light and exposeth our cold affection to be warmed by the heate of heauenly loue there is nothing that so much purgeth our vnderstanding from ignorance and our will froÌ„ depraued affections Prayer is the water of benedictioÌ„ which being sprinckled vpon our soule maketh the plants of our good desires to flourishe washeth our minds from imperfectioÌ„s and tempereth the inflamed alteration which passions produce in our harts 2. All prayer hath these good effects but aboue all I counsel thee to applie thy self to mentall and cordiall prayer and especially that which hath for its matter or subiect the life and passion of our Lord for beholding him often by meditation thy soule wil be filled with him thou wilt learne his cariage as it were and gestures and conforme all thy actions according to the measure and model of his He is the light of the world it is in him then by him and for him that we must be cleered and illuminated he is the louely tree of life vnder his shadow then must we refresh our selues he is the liuing well of Iacob to washe away all the ordure and staines of our soule To be short we see that litle children by hearing their mothers speak and pratling often with them do come to learne their language and so we continually conuersing with our Sauiour by meditation obseruing and pondering reuerently his words his workes his affections shal soone by the helpe of his grace learne to speak to work to will desire as he did We must rest vpoÌ„ this resolution my Philotheus beleeue me we can not come vnto God the father by any other gate but this eueÌ„ as the glasse of a mirrour cannot stay or retaine the rayes of our ey-sight vnlesse the back be seeled with tinne or leade so the deitie cannot well be coÌ„templated by vs in this world yf it were not ioyned to the sacred humanitie of our Sauiour whose life death is the most proportionable delicious sweet and profitable obiect that we can choose for our ordinary meditatioÌ„ Our Sauiour not for nothing caled him self the bread of heuen for as bread is to be eaten with all sorts of meats so our Sauiours life must be meditated considered and sought after in all our prayers actions This life death hath been disposed and distributed into diuers points and passages to serue for meditation by many authours those whom I councell thee to vse are S. Bonauenture Bellitan Bruno and Capilia 3. Employ in it euery day an houre that before dinner yf it may be betimes at the beginning of the morning for then shalt thou find thy spirit lesse troubled and distracted more freshe disposed after the repose of the night But spend no more theÌ„ an houre vnlesse thy spiritual father expressely coÌ„maÌ„d it 4. Yf thou canst performe this exercise in the church and find leasure and tranquilitie there it would be a place most commodious for no bodie nether father nor mother nor wife nor husband nor any other whosoeuer can with any reason hinder thee to stay at the least one houre in the church wheras being subiect by any obligation ordutie to such parties as I haue named in thy owne house thou wilt not be able peraduenture to promise thy self an houre so free and quiet 5. Begin all thy deuotions be they mentall or vocal with the presence of God keep this rule without faile and without exception and in short time thou shalt perceaue what inestimable profit thou shalt reape by it 6. If thou wilt beleeue my councell accustom thy self to say thy Pater Aue and Creed in Latin but learne likewise to vnderstand well the words contained in them and what they signifie in thyne owne lauguage to the end that saying them in the common language of the church thou maist iointly tast and relish the admirable and delicious sence of those holy prayers which thou must vse to say fixing profoundly thy thoughts vpon euery word of them and procuring to folow the sence of them with an enflamed affectioÌ„ not making post hast or striuing to say a great many but rather studying and endeuouring to say those which thou sayest from thy hart for one onely Pater noster sayd with feeling and heedfull attention of mind and desire is better worth by faire theÌ„ many recited hastely and with litle

two Saint Catherines of Siena and of Genua of S. Angela and such like which neuerthelesse do minister vnto vs great occasions to tast the sweetnes of the loue of God How to receaue inspirations CHAPTER 18. 1. VVE call inspiratioÌ„s all those inward alluremeÌ„ts motioÌ„s reproches remorses lights and knowledges which God worketh in vs preuenting our hart with his blessings through his fatherly care and loue of vs to the end he might awake vs stirre vs vp driue and drawe vs to virtue to heauenly loue to good resolutions and in a word to all those things which lead and direct vs to our euerlasting good These inspirations in the scripture the bridegroome calleth knocking at the gate and speaking to the hart of his espouse to wake her when she sleepeth to crie and call after her when she absenteth her self to inuite her to his honnie and to gather apples in his orcharde and flowers in his garden to sing and cause to sound her sweete voice to delight his eares 2. I need a comparison to declare my meaning Three things are required to the matching or striking vp of a marriage on the maidens behalfe that must be married First the partie is propounded vnto her secondly she likes of the proposition thirdly she giueth her consent Solikewise God intending to work in vs by vs and with vs some acte of charitie first of all he proposeth it vnto vs by inspiration secondly we accept it with delight and thirdly we giue our full consent vnto it For as to descend vnto sinne there are three steppes or degrees tentation delight and consent so there are three other staires to ascend vnto grace and virtue inspiration which is opposit to tentation the delight felt in the inspiration contrarie to the delight taken in dallying with the tentation and consent to the inspiration contrarie to the consent giuen to the tentation 3. For though the inspiration should endure all our life long yet should we not be acceptable vnto God if we took no delight nor contentment in it nay contrarywise his diuine maiestie would be highly offended with vs as he was with the Israelits with whom he had beene labouring forty yeares as he sayth him self and soliciting their conuersion in all which time they would not giue eare vnto him wherupon he sware against them in his wrath that they should neuer enter into his rest So likewise the gentleman that had long time serued his mistris should be much disobliged if after al this she would in no case hearken to the marriage which he desired 4. The pleasure which one taketh in inspirations is a great aduancement to the glorie of God and by it one beginneth alreadie to please his diuine maiestie For although Consent to the motion which he inspireth and propoundeth but with a perfect constant and resolut consent that admitteth no wauering or doubting For so God almightie whome thou canst not oblige with all thy forces will not with standing louingly hold him self obliged vnto thee for thy affection 7. Before thou giue plenarie consent to those inspirations which propound vnto thee importaÌ„t matters or extraordinarie motioÌ„s least thou be deceaued aske councell of thy guide spirituall maister that he may warilie examin whether the inspiration be true or false for oftentimes the enemie perceuing a soule prompt and willing to consent to good inspirations proposeth traiterously of his part as if thy came from God false inspirations to deceaue her but he can neuer compasse his drifte so long as she with humilitie obeyeth her conductour 8. Thy coÌ„sent being giuen thou must procure with all good endeuour the effect for which thou gauest consent go about diligeÌ„tly to put the inspiratioÌ„ in execution which is the hight perfection of true virtue for to haue consented in hart and not to attaine to the effect fruict therof would be euen as if one should plant a vine and not defire that it should fructifie To all this the morning exercise and spirituall retreat which I haue described doe serue exceedingly for by those meanes as by ordinarie forecasts and preuentions we prepare our selues not onely in generall but in particular also to execute all the good we can Of holy Confession CHAPTER 19. 1. OVR Saueour hath left in his church the holy sacrament of Confession or Penaunce that in it we may washe our selues from all our sinnes when soeuer we be defiled with them Suffer not thy hart my Philotheus any long time to continue soiled with the ordure of sinne since thou hast so easie a remedie to cleanse thee with all 2. The Lionesse hauing layen with the leopard goeth presently to some brook to washe away the stinche which that disloyall fact of hers leaues in her bodie least her Lion finding it by the smell should be offended therwith The soule which hath consented to sinne should feele a horrour and abomination of her selfe and procure to washe away that filth for reuerence and respect of the eyes of Gods diuine maiestie which behold her And what should make vs to die this ghostly death hauing so soueraigne a remedie to reuiue vs 3. Confesse thy selfe humbly and deuoutly once euery seuenight and euer before thou communicatest if it be possible allthough thou feele not thy conscience charged with guilt of any mortall sinne For by confession thou doest not onely receaue absolution of thy veniall sinnes which thou mayst then confesse but also iointly great force and vigour to avoide them heerafter and a cleere light and knowledge to iudge and discerne them and abundance of heuenly grace to repaire all the damage which thou hast incurred by them By confession thou practizest the noble virtues of humilitie obedience simplicitie and charitie in a word in this only act of confession thou exercisest more virtues then in any other whatsoeuer 4. Procure alway to bring with thee to confession a true sorow and abhomination of the sinnes which thou wilt confesse be they neuer so litle and a firme setled resolution to amend them heerafter Many of custom confesse their veniall sinnes in a kind of brauerie not purposing at all to amend them continewing therfore all their life charged with the burden of them and loose by that meanes infinit benefits and graces of the spirit Yf then thou confesse to haue lyed in matter of small importance without harming any man to haue spoken some inordinate or idle word or to haue played ouermuch repent thy self hartely for these sinnes and purpose in very deed to amend For it is a great abuse of the sacrament to coÌ„fesse any kind of sinne be it mortall or be it venial without any will or desire to be purged and cleansed from it since Confession was instituted for no other end but to purifie vs from sinne 5. Make not those superfluous accusations which many doe of custome I haue not loued God so well as I ought I haue not prayed with so great deuotioÌ„ as I should I haue not made

not I tast thee sooner And yet alas thou deseruedst it not at that time in which it was giuen thee therfore acknowledging the great bountie and grace of God for calling thee to him in thy youthe say vnto him with Dauid Thou hast lightened me Ã´ God and touched me from my youth and I will for euer pronounce thy mercy But yf this thy vocation was in thy older dayes Ã´ then Philotheus how inestimable a benefit was it after thou hadst in such sort abused the yeares of thy life past that God of his goodnes should call thee before thy death and stay the courrent of thy miserie euen at that time in which yf it had beene continewed thou hadst beene miserable for euer and euer 6. Consider the effects which this vocation hath wrought in thee I suppose thou shalt find change and alteration enough in thy soule coÌ„paring that which now thou art with that which thou hast beene Doest thou not accouÌ„t it a singular felicitie to know how to talk familiarlie with God by prayer to haue an enflamed affection and burning desire of the loue of God to haue appeased and pacified manie a troublesome passion which before did vex and torment thee to haue auoided many sinnes and scruples of conscience And in a word to haue so often frequented the holy Communion more then thou wouldst once haue done so vniting thy self to this soueraigne well-spring of euer-during graces Ah these be great and inestimable fauours We must way and ponder them with the waightes of the sanctuarie it is Gods right hand that hath done all this The right hand of God sayth Dauid hath done powerfully his right hand hath extolled me I will not dy but liue and will make knowne with hart word and deed the wonders of his goodnes 7. After all these considerations which as thou seest may plentifullie furnish thee with holie and feruent affections thou must simplie conclude with thancks-geuing and pray affectionatly for thy good progresse in virtue And so retire froÌ„ prayer with great humilitie and confidence in God reseruing the enforcing of the resolutioÌ„s till after the second poinct of this exercise The examination of our soule touching her proffiting in deuotion CHAPTER 3. 1. THE second poinct of this exercise is somewhat long and therfore to practize it it is not requisite to performe it all at once but at diuers times as to take that which concerneth thy misdemeanour towards God for once that which apperteineth to thy self for another time that which toucheth thy neighbour for an other the examining of thy passions for another Neither is it requisite or necessary to doe it all vpoÌ„ thy knees but onely the beginning ending which coÌ„prehendeth the affections The other poincts of the examination thou must performe profitablie walking or sitting or best of all in bed yf thou canst so remaine without drowsines or well awake but thou must well haue read them before Yet it is necessarie to make an end of all this second poinct in three dayes and two nights at the farthest taking eache day night some hower or seasoÌ„ according as thou best mayest for yf it should be done at times farr distant one from another it would loose his force and would worke but verie weak and kay-cold impressions and resolutions 2. After euerie point of the examination note carefully in what thou findest thy self amended and in what thou art defectiue and what principall errours or abuses thou hast committed that so thou mayst declare thy self the better to take good councell and resolution to comfort thy mind And although in these dayes of examination it be not necessarie to retire thy selfe totallie from companie and conuersation yet thou must be somwhat more retired theÌ„ ordinarie principallie towards the euening that thou mayst go to bed earlie take that rest of bodie and repose of mind which is necessarie for these exercises And in the day time thou must vse verie frequent aspirations to God to our Ladie to the Angells to all the celestiall Hierusalem And all this must be done with a louing hart towards God desirous of perfection So beginne then this examination well and happelie 1. First place thy self in the presence of God 2. Inuoke the ayde of the holy Ghost demaund of him light and cleernes to see and know well with S. Augustin who cried out before God in an humble spirit O lord let me know thee and let me know my selfe and S. Francis who sweetly asked God saying Who art thou and who am I Protest that thou doest not purpose to marke and note thy aduancement and progresse in pietie and virtue to reioice therfore in thy self but to reioice in God nor to glorifie thy self but to glorifie God to giue him thancks for it Protest likewise that yf thou findest that thou hast not profited nor gone forward at all in deuotion nay though thou hast recoyled gone backward yet for all that thou wilt not leese thy courage nor become any whit the colder in thy good purposes through faintnes of hart but that rather thou wilt more stirre vp thy courage animate thy self to goe more cheerfully forward in the iourney of deuotion happely enterprized that thou wilt the more profoundlie humble thy self and amend thy defaults by the assistance of Gods grace This done coÌ„sider leasurely quietly how thou hast behaued thy self euen till that preseÌ„t power toward God towards thy neighbour towards thy selfe An examination of the estate of our soule towards God CHAP. 4. 1. HOW is thy hart affected toward mortal sinne hast thou a firme resolution neuer to committ any whatsoeuer should happeÌ„ vnto thee therfore Hath this resolution and full purpose endured coÌ„tinually in thy soule since thy last protestation vnto this time In this resolution consisteth the foundation of spirituall life 2. How findest thou thy hart affected towards the commandements of God Doest thou find theÌ„ delightful sweet acceptable Ah my deer child he that hath his mouth in tast and a good stomak loueth wholsome meats and reiecteth the contrarie 3. How doth thy hart beare it self towards veniall sinnes we cannot keep our selues so pure but we shall commit some now and then but is there any to which thou hast any especiall inclination or which were worse is there any kind of venial sinne to which thou bearest a peculiar affection and delight 4. How is thy hart affected towards spirituall exercises doest thou loue them and esteeme them doe they not trouble thee art thou not out of content and tast with them To which of them doest thou find thy self most inclined To heare the word of God to reade it to talke of it to meditate it to aspire daylie to God to goe often to confession to receaue spirituall instructioÌ„s to prepare thy self duly to the holy CoÌ„munion to CoÌ„municate frequeÌ„tly to bridle thy affectioÌ„s in these and such like acts and exercises what is there contrarie or

which causeth vs to discouer those spotts and deformities enflameth vs likewise with desire to clense and purge vs from them 2. Thou shalt discouer in thy self my deare Philotheus that besides mortall sinns the affection to them from which by the afore mentioned exercises thou hast bene purged there remaine yet in thy soule diuerse inclinations and affections to veniall sinnes I do not say thou shalt discouer veniall sinnes but inclinations to them now the one is farre differeÌ„t from the other for we can neuer be alltogether free from veniall sinnes in this mortall life at least so to continue in that puritie for any long time but we may be well without all affection vnto veniall sinns for to giue an example of this difference it is one thinge to lie once or twice merrilie in things of small importance and another thing to take pleasure in lying and to beare an affection to this kind of sinne 3. I say then that one must purge his soule from all the affections and inclinations that he feeleth to venial sinnes that is to say that he must not nourishe voluntarilie a will to continue and perseuer in any kind of veniall sinne for it would be too too great a negligence to keepe wittingly and aware vnto vs in our conscience a thing so displeasing vnto God as is the will to be willinge to displease him for a venial sinne be it neuer so litle displeaseth almightie God though not so hainously that he will damne vs or cast vs away for euer for the same Yf then veniall sinne displease him the will and affection which one hath to venial sinne is no other thing but a resolution and purpose to displease his diuine maiestie And how is it possible that a generous and noble soule should indure not onely to displease his God but to beare an affection to displease him 4. Such affections my Philotheus are directly contrarie to deuotion as affection and delight in morrall sinnes are opposite to charitie They wearie and weaken the forces of the spirit hinder the course of diuine consolations open wide a gate to tentations and all-though they kil not the soule outright yet they make it exceeding sick and feeble Dead flies saith the wiseman marre the sweetnes of an ointment but those which eate thereof in passing spoyle nothing but that which they take leauing the rest vntainted but when they linger long and die in the ointment they marre both the virtue and valew of it and leaue it nothing worth but to be cast away So veniall sinnes chauncing to fall in a deuout soule and not staying there any time do not much harme vnto it but yf the same sinnes dwell in the soule through the affection delight wherwith she entertaineth them they make hir without doubt to leese the sweetnes of the ointment which is the grace of holie deuotion 5. Spiders kill not the bees in theire hiues but they spoile and corrupt their honie and entangle their honniecombs with theire cobwebbes so that the bees can not goe forward in theire worke This is to be vnderstood when spiders get into the hiues so that they make their aboade in them So venial sinnes kill not our soules but yet marre the honnie of our deuotion and intangle the powers of our soule so stronglie with naughtie customes bad inclinatioÌ„s that it can no more exercise charitie with promptnes and alacritie in which deuotion consisteth but this is to be vnderstood when veniall sinnes do dwell in our conscience by the affection delight which we beare vnto them 6. It is no hainous sinne my Philotheus to tell some litle lie in pastime to exceed somwhat in needlesse talk in carelesse lookes in apparel in myrthe in play in dancing and such like toyes so that as soone as we perceaue these ghostly spiders entered into our soules we chase them and driue them presently away as the Bees driue away the corporal spiders but if we permit them to stay in our hartes and not only this but if we bend our affections to retaine and multiplie them we shal soone find our honnie destroyed and made bitter and the hiue of our conscience pestered and spoiled But I say once againe what likely hood is there that a noble and virtuous soule would take pleasure in displeasing God and delight her self in becoÌ„ming disagreable vnto him and to retaine a desire and will to do that which she knoweth to be grieueous vnto him That we ought to purifie our selues from affection and delight of vnprofitable and dangerous things CHAPTER 23. 1. GAMING dancing feasting brauerie maskes comedies such like pastimes of them selues are not hurtfull at all but indifferent and may be well and ill vsed yet notwithstanding these things be dangerous and for one to beare an affection vnto them is yet more dangerous I say then Philotheus that allthough it be no sinne at all but lawfull to play to daunce to deck and adorne thy self according to thy estate and the custome of times to heare honest comedies to banquet with sober companie yet to delight in such things is exceeding dangerous and alltogether contrarie to the exercise of deuotion It is no sinne to do such things but it is very ill to sett thy affection that way It is pittie to sow such vaine and foolish thoughts in the fertil field of our hart which take vp the roome of virtuous impressions and hinder the iuice of the soule from nourishing good and wholsome inclinations 2. The auncient Nazarits abstained not onely from all that which might inebriate or make them dronck but from grapes allso and the veriuce of grapes not that the grape of veriuce maketh druÌ„ke but because it was to be feared least tasting the veriuce they should be tempted to eate the grapes and by eating grapes they should stirre vp an appetite of drincking wine I denie not but we may somtimes vse these dangerous thinges but I auouch absolutely that we can neuer setle our affection and delight on them without detriment to deuotion The Stagges when they feele themselues ouerfatt retire to the bushes and thickets of the forests because they perceaue that being loaden with their owne waight they should not be able to runne yf they should chaunce to be hunted In like manner the hart of man surcharged with these superfluous vnprofitable and perillous affections cannot runne after his God with promptnes facilitie and willingnesse of mind which is the true point of deuotion 3. Litle children sweat and tyre them selues to catche butterflies and no bodie thincks it ill in them because they be litle children but is it not a ridiculous thing nay rather is at not lamentable to see men of vnderstanding and yeares to be besotted with the delight of such fond toyes and base trifles as these of which we speake which besides that they be alltogether vnprofitable put vs likewise in euident danger of erring and disordering our selues in the pursute of holinesse and

the younger woemen cleanlines and honest simplicitie must be the two ornaments of theire habits humilite and charitie must adorne theire actions honestie and curtesie must grace theire speech modestie and shamfastnes must beautifie theire eies and Christ Iesus crucified must be the only loue of theire harts In summe the true widdowe is in the Catholique Church as it were a fresh sweete violet in the month of March which sendes abroad from the flagrant odor of hir deuotion an incomparable suauitie and yet almost couers hides hir selfe with the great leaues of her humilitie and voluntarie abiection betokning by her dark pale colour her exercises of mortification she is vsually found in fresh coole places and vnmanured plots of ground and will not be blasted with the hott noysome ayre of the worldes conuersation the better to conserue the pleasaunt freshnes of her soule against all inordinat heates which the desire of riches of honor and dangerous loues might breede in her hart She shall be blessed saith the holy Apostle if she perseuer in this sort 10. I haue many other thinges to say of this matter but I haue said enough and all when I said that the widdow zealous of the honor of her estate reade attentiuely the excellent Epistles which great Saint Hierom wrote to Furia Saluia and all those other Dames which were so happie as to be the ghostlie children of that holy Father for nothing can be added vnto that which he sayeth but only this admonition that a true widdow should neuer blame those that marrie the second time nay though they marrie the third and fourth time for in some cases God almightie so disposeth it for his greater glorie One must alwayes haue his eies vpon this doctrin of our holie forefathers that nether widdowhood nor virginitie haue any other place in heauen but that which true humilitie doth allot and assigne them A word or two to Virgins CHAPTER 40. 1. OVIRGINS I haue only these three wordes to say vnto you for the rest that is requisit you shall find else where If you intend and thinke vpon temporall mariage be sure to keepe your first loue inuiolably for your first husband In my iudgement it is egregious cosenage and deceit to present in steed of an entyre and sound hart a worne brused and loue vanquisht hart But if thy happie lot haue ordayned thee for thy chast spirituall Spouse for whom thou meanest to preserue perpetually thy virginitie good God how preciselie carefully and tenderlie oughtest thou to preserue thy first loue for him who being puritie it selfe is delighted with nothing so much as with puritie to whom are due the first fruites of all thinges but principally of our loue Reade Saint Hieroms Epistles there thou shalt finde sufficient precepts and rules touching this matter And seeing that thine estate and condition of life hath made thee subiect to obedience choose a guide and master vnder whose conduct and direction thou maist with greatest sanctitie and integritie dedicate thy body and soule to the worship and seruice of almightie God THE FOVRTH PART OF THE INTRODVCTION Containing necessary instructions against those tentations which are most ordinarily incident to those that endeuour to liue spiritually That we must not regard the scoffes and mocking taunts of the children of this world CHAPTER I. 1. SO soone as the childreÌ„ of this world shall perceaue that thou resoluest to lead a spirituall life they will discharge vpon thee as thick as hayle all their vaine babling and false surmises Those that are most malicious among them wil calumniat and misconstrue thy change attributing it to dissembling policie or hypocrisie the world frownes vpon him say they and because he cannot thriue that way he betakes him self to God thy frinds will euen break their heads and weery their tongues to make thee a world of exhortations and wise and charitable aduices as they imagin Thou wilt fale into some melancholie humour wil they say by this new course of life thou wilt leese thy credit and estimation in the world and make thy self intolerable distastful to all thy acquaintaÌ„ce thou wilt wax olde before thy time thy domesticall affaires wil go to wrack a man must liue in the world as one in the world our saluation may be obtained and heauen gained without these mysteries and secrets and a thousand such like inuentions as these shalt thou heare 2 My Philotheus all this councell of these is but a fond and vaine pratling These men tender neither thy health nor wealth nor honour Yf you were of the world sayth our blessed Sauiour the world would loue that which were his but because you are not of the world therfore the world hateth you We haue seene often enough gentlemen and gay ladies passe many a whole night nay manie nights together at cardes and chesse and is there any attention more melancholy sullen and troublesom then that and yet worldlings that mark it say neuer a word of it and their frinds neuer trouble them selues therfore and for meditating but one short hower or rising in the morning a litle earlier then ordinarie to prepare our selues to communion euerie one runnes to the physician as if it were needfull we should be purged from hypochondriac humours or the iaunders They wil make no difficultie to spend thirtie or fortie nights in dauncing and no man of them wil complaine of it as of losse of time yet only for watching deuoutly on Christmas night euery one coffeth next morning and complaineth of the rheume VVho seeth not heere that the world is an vniust iudge fauorable and partiall to his owne children sharpe and rigourous to the children of God 2. VVe shall neuer be well in peace with the world vnlesse we cast our selues away with it for companie it is impossible for vs to content it it is too much out of square For Iohn came neither eating nor drinking saith our redeemer and they say the diued is in him The Sonne of man came eating and drincking and they say behold a glutton and a wine-bibber Most true it is Philotheus yf we should condescend with the world and giue our selues a litle to iest to laugh to daunce and disport it would be scandalized at vs yf we do not so it will accuse vs of hypocrisie or melancholy Let vs make our selues braue and the world will constre it to some bad end goe negligently and carelesly attired and the world will count vs base minded our myrth in the worlds eye is dissolution our mortification sullennes and looking thus vpon vs with an angrie eye we can neuer be acceptable to it It aggrauateth our imperfections publishing them for sinnes of our veniall sinnes it maketh mortall those which we committ through frailtie it says we doe them for malice Where as charity is benigne as S. Paul sayeth the worlde is malicious where charitie thinketh not ill of any the world on the other side thinketh no good but alwayes ill and

but our good desires So soone then as they appeare we must lay hand to the hooke and cut from our conscience all withered dead and superfluous workes In the law of Moyses the stranger woman taken prisoner that would marrie with an Isralite was to put of the robe of hir captiuitie to pare hir nayles and to cut away the tresses of hir hayre in like maner the soule that aspireth to the honour to be the espouse of the Soune of God must first put of the old man and put on the new cast away and forsake sinne and then pare and shaue of all kind of impediments which doe diuert from the loue of almightie God It is the first begining of our health to purge our corrupt and peccant humors S. Paul euen in an instant was purged and cleansed with a perfect purgation So was S. Marie Magdalen S. Pelagia S. Gatharin of Genua and certaine others But this kinde of purgation is altogether miraculous and extraordinary in grace as is the resurrection of the dead in nature and therfore we must not pretend therunto The ordinary manner of purging and healing ether body or minde is not wrought but by litle and litle and by proceeding from degree to degree with paine leasure and expectation 2. The Angels had winges vpon the mysterious ladder of the Patriarche Iacob yet they flew not therfore but ascended and descended by order from one step to another The soule which ariseth from sinne to deuotion is fitly compared to the morning starre which in rising expelleth not the darknes in a trice or moment but gradatim and by degrees That cure saith the Physiciens Aphorisme which is done faire and softly is alwayes most assured The diseases of the soule as wel as those of the body come to vs as a man may say in post or a horse back but they depart from vs on foote and faire and softly We must then be courageous Ã´ Philotheus in vndertaking this enterprise Alas what pittie is it of these soules which seeing them selues subiect to sundrie imperfections after they haue bene exercised some few monthes in deuotion begin to trouble disquiete and discourage them selues suffering their hartes almost to be borne away vnto the temptation of leauing of all and returning back But now on the other part is it not an exceeding peril vnto those soules which by a contrary temptation perswade them selues to be purged from their imperfections the first day as it were of their purgation reputing them selues to be made perfect before in a manner they be scarcely made and presuming to flye before they haue winges O Philotheus in what great danger are they of falling againe into their former diseases for taking them selues to timely out of the handes of the phisicien It is in vaine to rise before the light saith the kingly Prophet rise after you haue sitten And he him selfe putting the same lesson in practise hauing bene washed cleansed from his sinne yet humbly demandeth to be washed againe 3. The exercise of purging soules can not nor may not end but with our life Let vs neuer therfore afflict our selues about our imperfections for our perfection cheifly consisteth in resisting against them and we can not resist them vnles we doe see them nor can we van quish them vnles we encounter them Our victorie consisteth not in not feeling them but in not consenting nor yeelding vnto them for to receaue vexation and trouble from them is not to consent vnto them nay it is necessarie for the exercise of our humilitie that we sometime receaue some smale blowes or foiles in this spiritual battaile but we are neuer to be accounted for ouercome but only when we leese ether life or courage Now certaine it is that imperfections and venial sinnes can not take from vs the life of grace for that is neuer lost but by deadly sinne The only care then that remayneth is that these imperfections doe not daunt our courage Deliuer me Ã´ Lord said Dauid from cowardlines and faintnes of hart For this is the happie condition and aduantage which we haue in this ghostly warre that we shal euer be conquerors prouided alwayes that we wil combat Of the first Purgation which is from mortall sinnes CHAPTER VI. 1. THE first purgation then which we must minister to our soule is to cleanse and voide away the filth of sinne and the meanes to make this purgation is the holy Sacrament of Pennance For the due receauing whereof thou must seeke out the best confessar that can be found Then take in hand some litle treatise that hath bene set forth to helpe consciences to confesse well as Granada Bruno Arias Augerius or such like Read it with good attention and marke from point to point in what thou hast offended begining from the time in which thou hadst first the vse of reason vntil this present houre of thy conuersion And if thou doost distrust thy memorie set downe in writinge what thou hast obserued and hauing in this sort prepared and gathered together the peccant humors of thy guiltie conscience detest them and reiect them by Contrition and displeasure euen as great and as profound as euer thy hart is able to suffer dilligently pondering these four pointes That by sinne thou hast lost the grace of God Forsaken thy part of heauen Accepted of the perpetual paynes of hell And renounced the vision and euerlasting loue of almightie God 2. Thou perceiuest Philotheus that I speake in this place of a generall Confession of all thy life the which truly although I graunt that it is not alwayes absolutely necessarie yet doe I coÌ„sider that it will be exceeding profitable vnto thee in this begining and for this cause I doe most earnestly exhort therunto It happneth oft times that the ordinary Confessions of such as liue a vulgar life are full of great and grosse defaultes one while they prepare not them selues any whit at all or at the least very litle another while they come but not with that Contrition and sorrowe that is requisite for their sinnes nay somtimes it happeneth that they goe to Confession with a secret purpose to returne to sinne namely when they doe not shunne and auoide the occasions nor vse the necessarie dispatches which are meete and proper for the amendment of life and in all these cases a general Confession is very requisite to assure our soules But besides this a generall Confession recalleth vs to the knowledg of our selues prouoketh vs to a wholsome confusion for our life past and moueth vs to admire the mercie of God who hath expected vs with such incredible and exceeding patience furthermore it pacifieth our consciences easeth our spirits exciteth good purposes ministreth matter to our ghostly father to prescribe vs aduises fit and conuenient for our condition and openeth our hart that we may with more confidence manifest our Confessions that be to come 3. Being then in this Introduction to discourse of a general renewing and

reforming of our hartes and of an vniuersal conuersion of our soules vnto God by the enterprise of a deuout life I haue great reason as it seemeth to me Philotheus to counsayle thee to make this generall Confession The second Purgation which is from the affections of sinne CHAPTER VII 1. ALL the Israelites departed in effect out of the Land of Egipt but they departed not all in hart and affection which was euident to be seene in that many of them in the desert repined for that they had not the onyons flesh potts of Egipt euen so there are certaine penitents who in effect goe foorth of sinne but neuertheles doe not vtterly leaue nor forsake the affection that is to say they purpose indeed to sinne no more but it is with a certaine harts-breake which they haue to depriue them selues and to abstaine from the accursed delightes and contentments of sinne Their hart renounceth sinne and standeth a loofe of but they leaue not for all that often times to looke that way as Lotts wife looked back towardes Sodom They abstaine from sinne as sick men doe from millons which they forbeare because the phisicien threatens them death if that they eate them but not withstanding this constrayned abstinence their fancie stil longeth after those forbidden meates they speake of them cheapen them and would likewise buy of them if it were lawfull at the least they wil sinel to them and account them happie that are not bound to forbeare them euen so these feeble and faint harted penitents refraine them selues from sinne for awhile but to their griefe they wish to God that they might sinne and not be damned they talke with a kind of tast and sauour of sinne and account theÌ„ coÌ„teÌ„ted that doe coÌ„mit them 2. A man resolued to be reuenged wil change his wil when he comes to Confession but immediatly after one may finde him amongst his frindes taking pleasure and contentment in recounting his quarrel saying that had it not bene for the feare of God he had done this or he had done that and that the deuine law in this point of pardoning is very hard and wisheth to God that it were lawful for him to be reuenged Alas who seeth not that although this poore man be gotten faintly out of sinne yet that he is altogether incensed to the affectioÌ„ of sinne that being foorth of Egipt in effect he is yet there stil in wil and appetite greedely desiring the rustick fare of the onyons and garlick which he was wont to eate euen as a wanton woman that hath newly detested hir lewed loues findes stil a delight to be courted and inuironed with hir fond wooers alas what exceeding danger are such people in 3. O Philotheus seing thou resoluest to vndertake a deuout course of life thou must not only forsake sinne but withall wholy purge thy hart from all affections which any way depend or sauour of sinne For besides the danger that there is of relapse these miserable affections wil coÌ„tinually tyre thy spirit and wil make it become so heauie and lumpishe that it shall not doe any good workes promptly dilligently and frequently wherin not withstanding consisteth the true essence of deuotion Such soules as hauing gotten out of the estate of sinne and retayne notwithstanding these bad affections and languishinges resemble in my opinion the maydens that haue the greene sicknes who are not sick and yet all their actions are sick they eate without relishe sleepe without repose laughe without ioy and dragge them selues rather then goe or walke euen so these soules doe wel but with a spirituall wearisomnes and that so great that it takes away all the grace from their good exercises which are but few in number and smale in effect Of the meanes of applying this second Purgation CHAPTER VIII 1. NOW the foundation of this second purgation is a liuely and stronge apprehention of the greate harme which sinne bringeth vnto vs by meanes whereof we enter into a profound and vehement Contrition For as neuer so litle Contrition if it be true and vnfeined especially conioyned with the vertu of the Sacraments doth purge vs sufficiently from the guilt of sinne so also when it is great and vehement it purgeth vs from all the affections depending of sinne A hatred or rancour which is feeble and weake causeth our hart to rise at the very sight of him whom we doe hate and maketh vs to flie his companie but if it be a violent and deadly hatred it maketh vs not only to flye his company but euen to be disgusted and not to endure the conuersation of any of his kinred parents or frindes no not so much as his picture it selfe or of any thinge else appertayninge vnto him but is abhominable and odious vnto vs euen so when the penitent hateth his sinne only with a weake and cold though true Contrition he resolueth fully and truly indeed neuer to offend nor sinne any more but when he hateth it with a Contrition vigorous and forcible he not only hateth and detesteth the sinne but likewise all the affections dependances and pathes of sinne 2. We must then endeuour feruently Philotheus to augment as much as is possible for vs our sorrow contrition and inward repentance to the end that it may stretch and extend to the least appurtenance and sparke of sinne So blessed Marie Magdalen in hir conuersion lost so perfectly all tast of sinne and of the pleasures she had taken therin that she neuer afterwardes thought more vpon them And holy Dauid protesteth that he not only hated sinne but also all the wayes and pathes of the same And in this resolution consisteth the renouation of the soule wherby she returnes by innocencie to hir youthfull dayes which the same prophet compareth to the renewing of the eagle 3. Now to attaine this apprehention and Contrition thou must exercise thy selfe dilligently in these meditations following which being duly practised will by the helpe of Gods heauenly grace roote out of thy hart all sinne as also the principall affections to the same to this end haue I principally ordayned them Thou shalt practise them therfore in order as I haue placed them taking but one for euery day and that in the morning if it be possible which is the time most proper for all the actions of the spirit and the rest of the day following ruminate and chew that which thou hast meditated in the morning If thou be not yet accustomed to meditation see that which afterwardes shal be said in the second part The first Meditation of our Creation Chap. 9. Preparation 1. Place thy selfe with reuerence before God 2. Pray him to inspire thee with his grace Considerations 1. COnsider that there are but so many yeares past when thou wast not yet come into the world thy being was a iust nothinge Where were we Ã´ my soule in that time The world had then lasted so many ages and yet there was no newes of vs. 2.

before God 2. Pray him to inspire thee with his grace Considerations 1. CONSIDER the corporall graces which God hath giueÌ„ thee what a bodie what commodities to maintaine it what health and lawfull consolations to entertaine it what frinds what helpes and what assistaunce But thou shalt consider all this with comparison of many other persons in the world which are farre better and worthier then thou who notwithstanding are destitute of all these benefits some spoild in their bodies health and members other abandoned to the mercie of reproaches contempts and dishonours other oppressed and ouerwhelmed with pouertie And God would not suffer thee to become so miserable 2. Consider the benefits and gifts of mind How manie are there in the world sencelesse foolish and besides them selues and why art not thou one of the number God vouchsafed to fauour thee How manie are there whose education hath been rude brutish and barbarous who haue been nourished and bred vp in grosse ignoraunce and clownish behaueour wheras the prouidence of God hath so prouided that thou hast been brought vp ciuilie and in honour 3. Consider the supernaturall benefits of heuenly grace O Philotheus thou art a childe of the Gatholique churche God hath taught thee the knowledge of his true religion euen from thy infancie and youth How manie times hath he giuen thee his holy sacraments how manie times inspirations internal illuminations for thy amendment gratious reprehensions how often hath he pardoned thee thy faults how often hath he deliuered thee from occasions of casting away thy self when thou wast in danger And these last yeares of thy life which he hath so liberally lent thee did they not affored thee leasure enough to aduaunce thy selfe in the spirituall profit and good of thy soule Consider at the least how sweet gracious God hath beene vnto thee Affections and resolutions 1. Admire the goodnes of God O how good and how mercifull is my God in my behalf O how gratious is he O how rich is his hart in mercie and liberall in bountie O my soule let vs recount for euer how manie fauours he hath done vnto vs. 2. Admire thy ingratitude But who am I Ã´ Lord that thou hast been so mindfull of me Ah how great is my vnworthines how into lerable is my vnthanckfulnes Alas I haue troden vnder foote these benefits I haue dishonoured thy fauours turning them into abuses and contempt of thy soueraigne bountie against the infinit depth of thy graces haue I opposed the bottomlesse depth of my ingratitude 3. Sturre thy self vp to acknowledgement of his benefits Vp then my hart be no more vnfaithfull vnthanckfull and desloyal vnto thy great and gracious benefactour And how shall not my soule be subiect wholie vnto God who hath wrought so manie wonders and graces both in me and for me 4. Goe to then Philotheus from hence forward withdraw thy bodie froÌ„ such and such voluptuous pleasures subiect it entirely to the seruice of God who hath done so much for it Applie thy soule how to know and acknowledge the goodnes of thy God by such and such like exercises which be requisit for that end Employ diligently the meanes which are in holy Church to saue thy soule and to profit in the loue and worship of God Yea Ã´ my God I will frequent the exercise of prayer and the vse of thy sacraments I will heare thy holy word I will practize thy holy inspirations and thy counsails c. Conclusion 1. Giue God thancks for the knowledge he hath giuen thee at this present of thy bounden dutie and of the benefits heretofore receaued 2. Offer him thy hart with all thy good purposes and resolutions 3. Pray vnto him to fortifie thee that thou maist practize them faithfully through the merits of the death and passion of his Sonne our deere Sauiour Implore the intercession of the blessed Virgin and of the Saints c. Remember to make a litle nosegay of deuotion as aforesaid The fourth meditation of sinne CHAPTER 12. Preparation 1. Place thy self with reuerence before God 2. Pray him to inspire thee with his grace Considerations 1. CALL to mind how long it is since thou beganst to sinne examin how much from that beginning sinnes haue bene multiplied in thy hart how euery day thou hast encreased them against God against thy selfe and against thy neighbour by worke by worde by desire and thought 2. Consider thy naughtie inclinations how much thou hast folowed them And by this meanes thou shalt plainly see that thy sinnes are greater in number then the haires of thy head yea then the sands of the sea 3. Consider and ponder in particular the sinne of ingratitude against God which is a generall sinne and extendeth it self aboue all the rest maketh theÌ„ infinitly more enorme and hainous Behold then how manie benefits God hath bestowed vpon thee and how thou hast abused them all against the giuers goodnes in particular consider how many good inspiratioÌ„s thou hast despised how many good motions thou hast vnprofitablie neglected But aboue all how manie times hast thou receaued the holy sacraments and where are the frutes therof what are become of all those pretious Iewells wherwith thy deare spouse adorned thee all these haue been hid and couered vnder the filth of thy iniquities With what preparation hast thou receaued them Thinck I pray thee vpon this ingratitude that God hauing runne so after thee and that to saue thee thou hast out-runne him and that to destroye thee Affections and resolutions 1. Be confounded and ashamed of this thy misery O my God how dare I appeare before thine eyes Alas I am but an aposteme of the world and a verie sincke of sinne and ingratitude Is it possible that I haue been so disloryall that I haue not left any one of my sences nor any one of the powers of my soule which I haue not polluted violated and defiled and that not so much as one day of my life hath passed in which I haue not brought foorth such naughtie effects Is it thus that I ought to recompense the benefits of my Creatour and the pretious bloud of my redeemer 2. Craue pardon for thyne offences O my Lord I cast my self dowe before thy feete like the prodigall child like another Magdalen like a woman conuinced to haue dishonoured her mariage bed with all kind of adulterie O pittifull Lord mercie on this poore sinfull wretche Alas Ã´ liuely and neuer-ceasing wellspring of compassion haue pittie vpon this miserable suppliant 3. Purpose to liue better heerafter O my blessed Lorde no neuer any more with the helpe of thy grace no neuer any more will I abandon my self to sinne Alas I haue loued it but too too much but now I detest it embrace thee O father of mercie I wil liue die in thee 4. To blott out my sinnes past I will accuse my self couragiouslie I will not leaue one but thrust it head long out of my

their brutish affections Behould how they are all without any repose wihout order and without coÌ„tentmeÌ„t Behould how they despise one another loue but only froÌ„ the theeth outward In a word thou shat see a pittifull coÌ„mon wealth miserable tyrannized by this accursed kinge which may iustly moue thy hart to compassion 2. On the right side behould Iesus Christ crucified who with most hartie loue prayeth for these poore people posessed of the diuel that they may be freed and deliuered from that tirannical thraldome and calling them meekly and curteously vnto him Behould rouÌ„d about him a great troupe of deuout persons euery one in company of his holy Angel Behould the beautie of this kingdome of deuotion O what a goodly sight is it to see this troupe of virgins of men and women whiter then the lillies that assemblie of widdowes ful of holie mortification and humilitie Behould the rancks of diuers marryed folke liuing so sweetly together with mutuall comfort which can not proceede but from heauenly charitie Consider how these deuout soules accommodate the care of theire exteriour house with the care of the interiour and the honest loue of the husband with that of the celestiall bridegrome Behould them all vniuersally and thou shalt see in them all a sweete holy and amiable countenance all of them reuerently giuing eare to our blessed Lord whom euery one would willingly plant in the midst of his hart They are all full of ioy but their ioy is gratious charitable and well ordered they abound in loue one towardes another but their loue is sacred pure and vnspotted Such as suffer afflictions amongst this deuout company nether torment nor trouble them selues nor leese their courage Lastly behould those louely eies of our Lord and Sauiour which sweetly are cast vpon them all to comfort them and how they altogether aspire vnto him 3. Thou hast alredie cast of Sathan with all his woful and execrable troupe by the good affections and resolutions which through Gods grace thou hast coÌ„ceaued notwithstaÌ„ding thou art not yet arriued to the palace of thy king our Lord Iesus nor ioyned with his blessed court of deuout soules but hetherto thou hast alwayes remained between the one and the other 4 The blessed Virgin with S. Ioseph S. Lewis S. Monica a hundred thousand other Saints which are in the squadron of those that liued deuoutly in the middest of the world doe inuite and encourage thee 5. The crucified king of glorie him selfe calleth thee courteously by thyne owne name Come my welbeloud come hither that I may crowne thee Election 1. O vaine world Ã´ abhominable troupe no you shall neuer more see me vnder your baÌ„ner I haue for euer left of your fooleries and vanities O execrable king of pride Ã´ cursed kinge fiend of hell I renounce thee with all thy vaine pompes I detest and defie thee with all thy works 2. And humblie turning my self vnto thee my deer Lord Iesus king of felicitie and eternall glorie I embrace thee with all the forces of my soule I adore thee with all my hart I choose thee now and euer for my king and for my only prince I offer vp vnto thee my inuiolable fidelitie I do homage irreuocably vnto thy ã€ˆâ—Šã€‰ maiestie and submitt my self wholly to the obedience of thy holy lawes and ordinances 3. O sacred â—â€¦gin my dread and deer ladie I choose thee for my aduocate my guide I render my self vnder thy colours I offer froÌ„ hencefoorth a particular respect reuereÌ„ce vnto thy menâ—â€¦rie 4. O my good Angel preâ—â€¦ ã€ˆâ—Šã€‰ vnto this glorious and sacred asseâ—â€¦ and abandoÌ„ me not vntil I arriue to the societie of this blessed companie with whome I say froÌ„ my hart will say for euer Liue for euer my Lord Iesus liue for euer my Lord Iesus Pater Aue. Credo How to make a generall Confession CHAPTER 19. 1. HETHERTO my deer Philotheus haue I set downe the meditatioÌ„s which I thought requisite for our purpose and when thou hast passed them ouer with diligence and deuotioÌ„ then goe with an huÌ„ble but yet courageous spirit to make thy generall ConfessioÌ„ But â— pray thee suffer not thy self to be troubled with any kinde of apprehension The Scorpion is venemous in the wound which ariseth froÌ„ his sting but him self being reduced into ã€ˆâ—Šã€‰ becomes a fingular remedie agaiâ—â€¦ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ owne stinging â—o sinne is no ã€ˆâ€¦ã€‰ full but when it is coÌ„mâ—â€¦ed but ã€ˆâ€¦ã€‰ coÌ„uerted into coÌ„fessioâ—â€¦ penaunâ—â€¦â—ecometh wholsome honorable ã€ˆâ—Šã€‰ and Confession are so precious ã€ˆâ€¦ã€‰ sweet a smell that ã€ˆâ€¦ã€‰ filthe and disperse the ã€ˆâ€¦ã€‰ of sinne Simon the leaper iudged Mary Magdalen to be a sinner and called her so but our mercifull Sauiour denied it and spake no more of her sinnes but of the sweet perfumes which she poured foorth and of the greatnes and odoriferous sent of her inflamed charitie 2. O my Philotheus yf we be trulie humble in our owne eyes and in the sight of God our sinnes will displease vs aboue all things because God is highly offended with theÌ„ but the accusatioÌ„ of our sinnes wil be sweet and pleasauÌ„t vnto vs because God is greatly honored with it A kind of hart ease and an asswaging of paine it is to haue declared plainly sufficieÌ„tly the disease that tormeÌ„teth vs to a skillfull physician that can cure vs. 3 When thou comest before thy ghostly father imagin thy selfe to be on the mount of Caluary kneeling right vnder the feete of Iesus Christ crucified froÌ„ whome distilleth his most pretious blood on al sides to bathe washe thee from thy iniquitie For although it be not the verie bloud of our Sauiour yet it is the merit and valor of his bloud shed for vs vpoÌ„ the crosse which washeth watereth abundantly the soules of the penitents in euery confessionarie Open then thy hart well to expell thy sinnes by virtue of Confession for according to that measure in which they goe out of thy soule will the grace of God enter in their rome to fill thee brim-full with his blessing 4. But be sure to declare the state of thy soule and all thy sinnes simply plainly and fully satisfie thy conscience in this once for all thy life after and that done hearken to the aduertismeÌ„ts and ordonances of the seruant of God to whome thou confessest and say with holy Samuel in thy hart Speak Lord for thy seruant hearkneth vnto thee Yea my Philotheus it is God whose voice thou hearest in that place for so sayd he vnto his vicars he that heareth you heareth me 5. After that take in hand this protestation folowing which serueth for a conclusion of all thy Contrition ponder it well from the begining to the ending and read it attentiuely and with the greatest feeling that possible thou canst An authenticall protestation seruing to engraue in thy soule a firme resolution to serue God and to conclude the actes of Penaunce CHAP. 20. 1. I wretched sinner heere personally

much of my neighbour as I ought to haue done I haue not receaued the sacrament with so great reuerence as I ought and such like For saying such like accusations thou bringest nothing in particular that may make thy confessour vnderstand the estate of thy conscience for all the men vpon earth and all the Saincts of paradise may say the selfe same with all truth if they should come to Confession Consider therfore what particular subiect or cause thou hast to accuse thy self in that generall manner and when thou hast discouered it then accuse thy self of that default simplie and plainly For example when thou accusest thy self not to haue cherished thy neighbour as thou oughtest to haue done peraduenture because hauing seene some poore body in great necessitie whome thou mightest easily haue succoured and comforted thou didst neglect that good occasion of doing that worke of mercie Well then in this case accuse thy self thus in particular Hauing seene a poore man in necessitie I did not assist him as I could well haue done through my meere negligence or hardnes of hart or contempt or ill will borne to the partie or according as thou knowest the occasion of that default So likewise accuse not thy selfe that thou hast not prayed vnto God with such deuotion as thou oughtest but if thou hast admitted any voluntary distractions or neglected to take conuenient place due time and leasure requisite for attention in prayer accuse thy self with all plainnesse and simplicitie of that particular cause of thy default not alledging those generall tearmes which make the confession neither hot nor cold 6. Thinck it not enough to confesse thy veniall sinnes but accuse thy self also of the motiue which induced thee to committe them For example be not content to say that thou hast lyed without endamaging any person but declare whether it was for vainglorie to praise or to excuse thy self or for vaine myrthe or for willfull stubbornesse Yf thou haue sinned in gaming expresse whether it were for greedines of lucre or for conuersation and companie sake and so foorth of other sinnes Manifest likewise how long thou hast perseuered in the sinne which thou confessest for continuance of time is a circumstance noteablie encreasing and aggrauating the guilt of the sinne Because there is great difference betwixt a light vanitie or foolerie that presentlie is giuen ouer and layd a side or which slippeth into our spirit for some quarter of an houre and one wherin our hart hath beene steeped and souced for two or three dayes We must then confesse the particular fact the motiue and the continuance of our sinnes For though ordinarilie we are not bound to be so punctuall in explicating our veniall sinnes nay we are not absolutelie bound to confesse them at all yet they that desire to cleanse and purifie their soules in good sort the better to attaine to the perfection of true deuotion must be carefull to manifest and lay open to their spirituall Physician the disease wherof they wishe to be healed be it neuer so litle 7. Spare not to tell plainlie what soeuer is requisite to declare purelie the qualitie of thy offence as the cause subiect or occasion which thou hast taken to be angrie or to support and maintaine one in his faulte For example A certaine personage to whome I beare no liking at all by chaunce speaketh to me some merrie word in iest and I construe it in the worsle part rising into cholar for it wheras yf an other man that had been more agreable and acceptable to me had spoken a shrodder worde I should haue taken it in good part In such a case I will not omitt to say I haue vsed cholerick and angrie speeches against a certaine parson taking in ill part at his hands some words which he spake to me not so much for the qualitie of the wordes in them selues as for the litle good will or liking I had of the partie that spake them And yf it were moreouer needfull to expresse the verie angrie termes vsed against that partie to declare thy self the better I will thinck it were good to expresse them for accusing thy self so plainly and cleerly thou doest not onely discouer the fault committed but with all the naughtie inclinations customs and habits and other roots of sinne so that by this meanes thy ghostly father cometh to haue a perfecter knowledge of the conscience which he dealeth with and of the remedies most conuenient to be applied vnto it Yet must thou allways procure to conceale the third persons who haue been partakers with thee in the offence as much as is possible 8. Take diligent heede of manie couuert sinnes which raigne so secretly and insensiblie in our consciences that we scarcely perceaue or discouer them And that thou maist find them out and know them when thou meetest with them read attentiuelie the 6. 27. 28. 29. 33. 36. chapters of the third part and the 8. th chapter of the 4. th part 9. Chaunge not lightly nor easilie thy Confessour but hauing made choice of a sufficient one continew constantlie rendring him account of thy conscience on the dayes and times appointed opening to him freely and plainly the sinnes thou hast committed from time to time and monthly or from two months to two months tell him likewise the estate of thy inclinations though thou haue not sinned by them as whether thou be tormented with sadnes or with peeuishnes whether thou be giuen to ouer much myrthe or desirous of gaine or such like inclinations Of frequenting the holie Communion CHAPTER 20. 1. IT is said that Mithridates king of Pontus hauing inuented the Mithridate so strengthened his bodie by the meanes of the same that endeuouring afterward to poison him selfe so to auoide the seruitude of the Romans he could not possiblie do it Our blessed Sauiour hath instituted the venerable Sacrament of the Eucharist which containeth really and verilie his flesh and his bloud to the end that he that eateth it should liue eternallie Who so euer then shall vse it often with sincere deuotion so confirmeth his health and secureth the life of his soule that it is all most impossible he should be empoisoned with any kind of naughtie affection One cannot be nourished with this flesh of life and yet liue in affections of death Man dwelling in the terrestriall paradise could neuer haue died corporally through virtue of the tree of life which God had planted there so cannot good Christians in the church of God die spirituallie through the efficacie of this Sacrament of life Yf the tendrest fruits that be and most subiect to corruption as cherries strawberries and apricocks be preserued easilie all the yeare long being confited in sugar or honnie it is no wonder that our harts though neuer so fraile and feeble be preserued from the rott of sinne when they be candied and sugred with the incorruptiblie fleshe and bloud of the Sonne of God O Philotheus those Christians that must

be damned for their naughtines will be without replie when the iust iudge shall make them see the wrong that they did them selues to incurre spirituall death seeing it was so facil a thing for them to maintaine them selues in life and health by the sacramentall manducation or eating of his bodie which he had left vnto them for that end Miserable wretches will he say why would you needs dye hauing the fruit and foode of life at your commandement 2. To receaue the communion of the eucharist euery day neither do I commend nor discommend but to communicate euery sunday I would wishe it and would exhort euery one so to do yf his soule be without any affection to sinne These be the very words of S. Augustin with whome I likewise neither blame nor praise absolutely those that communicate euery day but I leaue that poinct to the discretion of the ghostly father of him that would be resolued ther vpon For the disposition requisite for such frequent vse of the holy communion requiring such exactnes it is not good to councell it generally or commonly to all And because euen this exquisite and exact disposition may be found in many good soules it were not well done to diuert or dissuade generally all meÌ„ from it but this must be handled and ordered by consideration and knowledge of the inward estate of euery one in particular It were no wisdome to councell euery one without any distinction to frequent the communion euery day and it were impudencie on the other side to blame any one for it especially yf he folow therin the aduice of any worthy and discreet director S. Catherin of Sienes answer was commendable and gracious in this case when it was obiected against her often communicating that Saint Austin did neither approue nor disallowe communicating euery day well quoth shee since Saint Austin disalloweth it not do not you dispraise it and I am content 4. But Saint Augustin as thou hast heard my Philotheus exhorteth and councelleth verie earnestlie to communicate euery sunday folowe his councell then and doe so as neare as it is possible for I presuppose thou hast no kind of affection at all to mortall sinne nor any delight or affection to veniall sinnes and therfore thou art in the true disposition which S. Austin thincketh sufficient yea and in a more excellent because thou hast not so much as an affection to sinne venially so that yf it please thy ghostly father thou mayst profitably communicate more often then euery sunday 4. Yet many lawfull impediments may befall thee not of thine owne part but of theirs with whome thou liuest which may giue occasion to a sage and discreet conductour to forbid thee to communicate so often As for example yf thou liue in any kind of subiection and those to whome thou owest this subiection reuerence or obedience be so ill instructed in affaires of the soule or so wayward that they be troubled or disquieted to see thee communicate so often peraduenture all things well considered it would be good to condiscend to these mens infirmitie and so to communicate but once euerie fifteen dayes when thou canst by no meanes ouercome this difficultie of these mens opinion In a word it is hard to giue a generall rule in this case the surest is to remitt it allways to our ghostlie fathers aduise though I thinck I may boldlie say that the greatest distance between the times of communicating among such as desire to serue God deuoutlie is from month to month 5. A discreet and prudent person thould not be hindred neither by father nor mother husband nor wife from often communicating for since the daye of communion takes not from thee that care and fore-cast of affaires which are conuenient to thy calling nor makes thee lesse mild sweet and amiable toward them nor forceth thee to denie them any kind of dutifull office or respect there is no likelyhood that they should seek to withdraw thee from this exercise with any profit or pleasure of their owne vnlesse they be of a spirit exceeding froward and intractable for then perhaps thy ghostlie father would councell thee to condiscend somewhat to their frailtie 6. A word or two for married folke In the ancient law God would not haue the creditours exact that which was owing vnto them vpon feasts and holydayes but he forbad not debtours to pay and restore that which they ought to such as demaunded it It is an vndecencie though no great sinne to sollicit the payment of the mariage due the day that one hath communicated but it is no indecency at all nay it is meritorious to render it being demaunded Therfore for rendring this nuptiall debt none should be debarred from the coÌ„munion yf on the other side their deuotioÌ„ vigeth theÌ„ to desire it Certainly in the primitiue church all ChristiaÌ„s did coÌ„municate euery day were thy vnmarried or married and blessed with manie childreÌ„ For this cause I sayd right now that often coÌ„municating bringeth not any incoÌ„uenience at all to father or mother husband or wife so that the partie communicating be indued with discretion and wisdome to know what belongs to his estate and dutie 7. As for bodelie diseases none are lawfull impedimeÌ„ts from participation of this holy Sacrament saue only those which prouoke much vomiting 8. To coÌ„municate euery eight dayes it is requisit neither to be guiltie of mortall sinne nor of anie affection to veniall sinne and to haue a ferueÌ„t desire of comming to this heauenly banquet But to communicate euery day it behoueth moreouer to haue surmouÌ„ted and mortified the greatest part of our naughtie inclinations and to come so often not of our owne head but by leaue and aduise of our spirituall father How we ought to Communicate CHAPTER 21. 1. BEGINNE to prepare thy self to the CommunioÌ„ the euening before by manie aspirations and throwes of loue retire thy self froÌ„ exteriour labours somwhat earlier that thou maist rise sooner in the morning Yf thou chaÌ„ce to awake in the night time by by fill thy hart thy mouth with some deuout wordes which like sweet odours may perfume thy soule as it were to receaue thy spouse who watching whilst thou sleepest prepareth him self to bring thee a thousand gracious fauours yf on thy part thou dispose thy self to receaue them 2. In the morning get vp with great ioye for the happinesse which thou hopest to participate and being coÌ„fest go with great confidence accoÌ„panied with great humilitie to receaue this heauenly food which nourisheth thee to immortall life After thou hast recited the sacred words O Lord I am not worthy moue not thy head or lippes any more neither to pray nor yet to sighe but opening thy mouth handsomly and lifting vp thy head as much as is needfull that the priest may see what he doth full of hope faith and charitie receaue him in whome by whome and for whome thou beleeuest hopest and louest 3. O Philotheee thinck with

any man 5. To see or know a thing is not to iudge or censure it for iudgement at least according to the scriptures phrase presupposeth some true or appareÌ„t controuersie to be ended and this is the reason of that manner of speeche in which our Sauiour sayth that they which beleeue not are allreadie iudged because there is no doubt of their damnation Is it not lawfull theÌ„ to doubt of our neighbour it is not always vnlawfull for we are not forbiddeÌ„ to doubt but to iudge yet must we neither doubt nor suspect our neighbour but when force of reasons and euident arguments do constraine otherwise euen doubts and suspicions are rashe and temerarious Yf some suspicious eye had seen Iaacob kisse Rachel by the well or Rebecca receaue earings and braceletts at Eliezers hands being a man vnknowne in that couÌ„trie he would doubtlesse haue thought ill of these two rare paternes of chastitie but without sufficient cause or ground for when the action is indifferent of it self it is rashe suspicion to draw badde coÌ„sequence from it vnlesse manie circumstances giue force to the argument It is also a rashe iudgemente to drawe an argument from the action to blame the person of which we will by and by speak more cleerly 6. To be brieffe all men that haue diligent care of their coÌ„science are not much subiect to make rashe iudgemeÌ„ts of other mens matters For as Bees in foggie mistes or cloudie weather retire to their hiues to busie them selues with their honny so the thoughts of deuour soules neuer wander abroade to censure or to marke the doubtfull and secret actions or intentions of their neighbour but least they should by marking them fall in danger of censuring them they retire them selues by a carefull introuersion as spirituall men call it into them selues there in the closet of their soules to view and order the good resolutions of their owne amendment 7. It is the part of an idle and vnthriftie soule to busie her self in examinge other mens liues excepted always such as haue charge of others as well in common wealths as in priuat families and communities for a great part of the quiet of their consciences consisteth in watchinge diligently ouer the consciences of other Let such men doe that carefull dutie with loue and mildnes that done let them keep them selues with in them selues to be at more tranquillitie and safer from excesse in this matter Of slaunder and back biting CHAPTER 29. 1. RASHE iudgement breedeth disquiet disdaine and contempt of our neighbours pride and self coÌ„ceipt and a hundred other pestilent effects among which backbiting and speaking ill of other men hath the first place as the verie plague of all conuersations O that I had one of the burning coales of the holy altar to touch therwith the lippes of men and take away their iniquities and cleanse their sinne imitating the Seraphin that purified the mouth of the prophet Esay with a coale takeÌ„ from the altar of God for he that could bannishe slaunderous lippes out of the worlde would take away one of the greatest causes of sinne and iniquitie 2. He that vniustlie robbeth his neighbour of his good renowne besides the sinne committed is bound to repare the domage though differently according to the diuersitie of slanders vsed for no man can enter into heauen with other mens goods and amongst all exteriour goods a good name is the most pretious Slaunder is a kind of willfull and perfidious murther for we haue three liues one spirituall which consisteth in the graces of God another corporall which cometh froÌ„ our soule the third a ciuil or morall life which consisteth in our good name sinne robbeth vs of the first death taketh from vs the secoÌ„d and an ill tongue depriueth vs of the thirde Nay a slauÌ„derous tongue at one blowe committeth ordinarilie three seuerall murders he killeth his owne soule and his that hearkeneth to him and taketh away the ciuil life of him whome he slauÌ„dereth for as S. Bernard sayth he that detracteth and he that harkeneth to the detractour both of them haue the diuel vpon them but the one hath him in his tongue and the other in his eare They haue whetted their tongues like serpents sayth Dauid speaking of detractours for as the serpents tongue is forked and double pointed as Aristotle sayth so is a detractours tongue who at one time stingeth and poisoneth the eare of him that heareth him and the reputation of him whome he back-biteth 3. I charge thee therfore most deare Philotheus that thou neuer speak ill of any man directlie or indirectlie neuer impose false crimes and fained faultes vpon thy neighbour neuer discouer his secret sinnes nor exaggerate those that are notorious neuer interpret in ill part his good work neuer denie the virtue good parts which thou knowest to be in him nor dissemble them malitiouslie nor diminish them enuiously for by all these manner of wayes thou shalt offend God greeuously but most of all by deniyng the truth to the preiudice of thy neighbour or by accusing him falselie for it is a double sinne of lying and robbing thy neighbour both at once 4. They that to speak ill of another make prefaces of honour excusing their intentions or mingle secret and slie iests and the prayses which they would seeme to recount of another are the most venemous and mischieuous detractours of all I protest say they I loue him with my hart and as for other matters he is a right honest man but yet one must tell the troth I must needs say he did ill to play so treacherons a part She is a verie virtuous maiden sayth another but she was ouerreached in such an occasion and such like diminishing additions which are most ordinarilie vsed Seest thou not this slight of theirs The archer drawing his bow draweth likewise the arrow as nigh to him self as he can but it is onelie to shoot it with greater force It seemes these felowes do drawe their tongues to theÌ„ selues but it is onely to let them ouershoot with greater violence and pierce more profoundlie into the harts of the audience or coÌ„panie where they talke DetractioÌ„ vttered in a iesting scoffing manner is yet more wicked then the former Seney they say is not a present poison of it self but slowe in working and easilie remedied but being taken with wine it is remedilesse So speaking ill of our neighbours which would otherwise passe lightlie in at one eare and out at another as they say sticketh firmelie in the remembrance of them that heare it wheÌ„ it is craftilie couched with some subtill merrie quippe They haue sayth Dauid the venom of aspes vnder their lippes The stinging of the aspe is allmost without any feeling his venim at the first breedeth a delectable kind of itching through which the entrailes and hart open them selues and receaue the poison against which afterward there is no remedie 5. Doe not say such a one is a dronckard allthough thou

presented neuerthelesse by ministery of the sences they pearced to the verie hart of the distressed virgin which as she her self confessed was euen brimfull of these dangerous suggestions nothing els in her remaining free but only her superiour will which was not shaken with all these thunderinge ordenance of lasciuious and carnall tentations which lasted very long till on a day our Lord appeared vnto her and she sayd vnto him where wert thou my sweet Lord when my hart was full of so great darknes and vncleannes wherto he answered I was my deer daughter in thy hart In my hart replied she and how couldest thou dwell in a hart where there was so much vncleanes or canst thou that art cleannesse it self abide in place of dishonestie And our Lord answered Tell me when these vncleane thoughts troubled thee did they make thee merrie or sorie did they produce in thy hart sweetnes or bitternes most extreme bitternes and sorow sayd she who was it then sayd our Lord that put this exceeding bitternes and sorow in thy hart but I that lay there couertly and hidden in thy soule Beleeue me my daughter had I not been there present these hellishe engins that were planted round about thy hart and with all their batterie could not make one breach into it would doubtlesse haue surprized it and entred at their pleasure they would haue been admitted and receaued with delight by consent of thy free will and so haue giuen the deaths wound to thy soule But because I was within I armed thy hart with a bitter dislike of these dishonest imaginations and placed that strong resistance in thy soule by which she refused the teÌ„tation as much as she could and not being able as much as she would conceaued a vehemeÌ„t displeasure and hatred against the tentation and against her selfe and so these pangs and aflictions were verie meritorious and a great gaine for thee and an exceeding increase of thy virtue 3. Seest thou Philotheus how this fire was couered with ashes in this holy soule and that the tentation and delight was alreadie entred into the hart and had compassed and besieged the will which only asisted by her Sauiours grace resisted by a bitter detestation of these wicked and lawlesse pleasures all the batterie that was presented vnto it refusing alway to giue consent to the sinfull suggestions with which it was so daÌ„gerously and vniuersally enuironned O what distresse is it to a soule that loueth God not so much as to knowe whether he be in her or no or wether the heauenly fore of charitie for which she fighteth be altogether extinguished in her or no but this is the flower and perfection of the heauenly loue to make the louer to suffer and to fighte for loue not knowing whether he haue within him that loue for which and by which he continueth valiantly fighting An encouragement to the soule vexed with temptation CHAPTER 5. 1. MY Philotheus God neuer permitteth these vehemeÌ„t teÌ„tations to arise but onely against such soules which he meanes to extoll and promote to the dignitie of his pure and excellent loue But it foloweth not therfore that after these tentations they shal be sure to attaine to this diuiue loue for it happeneth oft times that soules which haue been coÌ„stant in such violent combats afterward not corresponding with the heauenly fauours of God haue been vanquished and ouerthrowne with verie smale tentations This I say to the end that yf euer it chaunce to thee to be afflicted with such dreadfull and horrible tentatations that thou vnderstand therby that God fauoureth thee with an extraordinarie signe of his loue by which he designeth to exalt thee in his presence and make thee great in his familiaritie and frindship Yet neuerthelesse be thou alway humble and fearfull to offend not assuring thy self that thou art able to ouercome the least teÌ„tatioÌ„s that are after thou hast preuailed against great ones sauing onely by continuall fidelitie and loyaltie towards his maiestie 2. VVhat temptations so euer then do arriue vnto thee and what delight so euer ensew of that temptation so long as thy wil refuseth to giue her consent both to the tentation and to the delight folowing it trouble not thy self God is not offended with thee When one falleth into asound so that there appeer no more signes of life in him men vsually lay their hands on his hart and at the least motion that they feele in his hart they iudge him yet to retain life and by some pretious liquour or restoratiue make him come againe to him self and recall him to his sence and feeling So doth it chaunce wheÌ„ through the violence of tentations our soule seemeth as it were fallen into a sound and into an vtter decay of all her spirituall forces life and motion but yf we wil know in what state she is let vs lay our hand on our hart let vs consider yf the hart and will doe yet retaine their spirituall motion that is yf they do their endeour to refuse all consent to the tentation and delight therof for so long as this motion of refusall is with in our hart we may be assured that charitie the life of our soule remaineth yet in vs and that Iesus Christ our Sauiour is there present though hidden and secretly so that by vertue of continuall prayer and vse of the sacraments and of confidence in Gods grace we shall recouer our forces and liue a sound healthie and delectable life How tentation and delectation may be sinne CHAPTER 6. 1. THE princesse of whome we spake right now could not hinder the dishonest demaund made vnto her because as we presupposed it came to her vnawares and against her will but yf on the other side she should by some wanton glaunces giue occasion to be requested by those secret or carelesse tokens declaring her self not vnwilling of rendring loue to him that should court her then doubtlesse were she culpable of the message it selfe and though she shew her self neuer so quaint and coy she should for all that deserue blame and punishment So chaunceth it many times that the very tentation it self is a sinne in vs because we our selues willingly are the cause of it for example I know that in gaming I fall easilie to rage blasphemie that gaming is to me as it were a tentation to those sinnes I sinne therfore as often and as many times as I play at that game and am guiltie of the tentation which thence ariseth Againe yf I know certainly that such a conuersation is ordinarie a cause of tentation and fall vnto me and yet notwithstanding do willingly go to it I am accessarie to al the tentations which doe ensew from thence 2. When the delight which proceedeth from the tentation maye be auoided it is always sinne to receaue it according as the pleasure which we receaue and as the consent which we giue vnto it is great or litle long or short in durance So it

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