Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

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

such hope 4. To eate not for the two former reasons but only to content the appetite is tollerable but not commendable because the onely pleasure of the sensuall appetite cannot be a sufficient obiect to make an action worthie of commendation yt is enough that it be tolerable To eate not only for our appetite but with excesse also and disorderlie deserueth blame more or lesse according as the excesse is great or litle 5. The excesse in eating consisteth not in the quantitie onely but in the manner also of eatinge It is straunge my Philotheus that honnie being so wholsome and so proper a food to the Bees that yet sometimes they become sick by it as when in the spring time they eat to much of it it ingendreth in theÌ„ the flux of the bellie and sometimes it killes them with out remedie as when they are behonnied with it about their head and wings Certainlie the act of marriage is holie iust commendable profitable to common weale yet notwithstanding in some case it is daungerous for sometimes it infecteth the foule with veniall sinne as it chaunceth by a meere and simple excesse and sometime it killeth the soule by mortall sinne as it falleth out when the naturall order appointed for generation of children is peruerted in which as one swarueth more or lesse from the order of nature so are the sinnes more or lesse execrable but always mortall For because procreation of children is the principall end of marriage one many neuer lawfullie depart from the order which it requireth though for some accident it cannot at that time be performed as it falleth out when barrennesse or being great which child alreadie do hinder the generation For in these accidents the act of marriage doth not cease to be holie and iust so that the rules of generation be kept no accident whatsoeuer being able to preiudice the law that the principall end of marriage prescribeth The execrable act committed by Onan in his marriage was detestable before God as the holie text of the 38. chapter of Genesis doth testifie although certaine hereticks of our dayes a hundred times more worthie to be condemned then the ancient Cynicks of whome Saint Hierom speaketh vpon the epistle to the Hebres made God to say that it was the peruerse intention of that naughtie man which displeased God wheras the scripture sayth otherwise and assureth vs in particular that the thinge or act it selfe was abominable in the sight of God 6. It is a true mark of a scadle greedie and beastly mind to thinck earnestlie of meat before the time of repast much more when after meales one pawseth and delighteth in the pleasure he took in eatinge entertaining it in thought and word and reuoluing in his mind the remembrance of the sensuall delight he receaued in swallowing downe his morsells as they doe who before dinner haue their minde on the spitte and after dinner in the dishes men worthie to be the skullions of a kitchin who make a God of their bellie as Saint Paul saith Those which be well and mannerlie brought vp thinck of the table but euen when they are readie to sit downe and after dinner washe their hands and mouthe to loose both sauour and smell of that which they haue eaten The Elephant is but a grosse beast yet most worthie of all the rest and which aboundeth most in sense I will tell you a point of his honestie he neuer changeth his mate and loueth her tenderlie whome he hath chosen with whome notwithstanding he coupleth not but from three yeers to three yeares and that onelie for fiue dayes and so secretlie that he is neuer seene in the act but the sixt day he sheweth him self abroad againe and the first thing he doeth is to goe directlie to some riuer and washe his bodie not willing to returne to his troupe of companions till he be purified Be not these goodlie and honest qualities in a beast by which he teacheth married folk not to be giuen to much to sensuall and carnall pleasures which according to their vocation they haue exercised but the vse being passed to washe their hart and affection from it and purge them selues of it that afterward with all libertie and freedome of mind they may exercise other actions more pure and of greater valew In this aduise consisteth the perfect practize of that excellent doctrine of Saint Paul giuen vnto the Corinthians The time is short sayth he it remaineth that they who haue wiues be as though they had them not For according to Saint Gregorie he hath a wife as though he had her not who in taking corporall pleasure with her is not for all that hindered and disturbed from spirituall exercises and what is sayd of the man is to be vnderstood of the woman that they that vse this world sayth the same Apostle be as though they vsed it not Let euerie one then vse this world according to his calling but yet in such sort that he engage not his affection too deeplie therin but remaine still as free and as readie to serue God as yf they vsed not the world at all It is great hurt to a man sayth Saint Austin to desire the enioying of those things which he should onely vse and to vse those things which he should onely enioy we should enioy spirituall things and onely vse corporall things for when their vse is turned into enioying our reasonable soule is conuerted into a sauage and beastlie soule I thinck I haue sayd all that I would say without speaking of that of which I would not say Instructions for widdowes CHAPTER 39. SAINT Paule instructeth all prelats in the person of his deere scholer Timothie saying Honour those widowes which are widowes indeed To be a widowe indeed these things are required 1. That not onely she be a widow in bodie but in hart also that she be resolued with an inuiolable purpose to keep her self in the estate of chast widowhood For those which are widowes but onely while they expect marriage are not separated from husbands but onely in respect of bodily pleasure for they be alreadie ioined to them in hart and will But yf the true widow to confirme her selfe in the state of widowhood will offer vnto God her bodie and chastitie by vowe she shall adde a great ornament to her widowhood and make her resolution secure for since that after her vow she is no more in her owne power and cannot leaue her chastitie without forgoing her part in paradise she wil be more zealous of her designement and suffer not so much as one litle thought of marriage to stay in her hart no not the space of one onely moment So that this sacred vowe will put a strong bulwarck between her soule and all manner of thoughts that are contrarie to her holy resolution Saint Austin counselleth this vow verie earnestlie to a Christian widow and the ancient and learned Origen goeth much farther for he exhorteth maried wemen to

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

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

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

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

and not daring to moisteÌ„ his tongue in wine or water for feare of traÌ„sgressing his affected so brietie makes no difficultie at all to suck the blood of his harmeles neighbour by slaunderous backbiting and detracting from his good name Another will account him self full of deuotion for hudling vp a multitude of prayers euery morning allthough all day after his tongue neuer cease throwing foorth of way warde speaches or arrogant and reproachefull taunts among his neghbours familiars Some there be that can very easilie pull an almes out of their putse to relieue a poore needie beggar and therfore are esteemed deuout men wheras they cannot find any sweet disposition in their hart to forgiue their enemies or any readinesse to satisfie their creditours vnlesse the force of law the sergeants maze do coÌ„straine them And yet are all these men in the deceiueable iudgemeÌ„t of the common people deemed deuout persons though indeed they be very farre God knowes from true deuotion The seruaunts of king Saule seeking for Dauid in his house Michol his wife layde an idol in his bed clothed in Dauids apparell and made them beleeue it was her husband Dauid sicklie and sleeping in his chamber euen so do these men couer them selues with certanie externall actions of seeming deuotioÌ„ wheras in deed they are but vaine shadows and idle Idols of deuotion 3. True and liuely deuotion my Philotheus presupposeth in our harts the loue of God nay rather it is nothing els but a certain perfect and high degree of the true loue of God for wheÌ„ we coÌ„sider the loue of God as the thing that beautifieth our soules and maketh them louely in the eyes of his maiestie then do we call it heaueÌ„ly grace and because this self same loue of God yf it be true and vnfained loue giueth vs strength force to do good workes it is called charity but when it growes to that degree of perfectioÌ„ that it not only streÌ„gtheneth vs to do well but also vrgeth vs vehemently to do good works diligently frequently and feruently then is it properly called deuotion Austriches because of their monstrous waighte neuer flie in the ayre but only run vpon the ground by help of their wings Hennes flie sometimes in the ayre but very seldom and then also low and slowlie but doues eagles soare aloft in the skies with speedines and delight to see them selues farre from the ground and nigh to the element In like maner sinfull men loaden with the burden of offences flie not at all to God-ward but make al their courses vpoÌ„ earth and for earthly delights Good honest men that endeuour to abstaine from mortall sinnes but are not yet arriued to the hight of deuotion flie to God with their actions and good deeds but slowlie and rarely and in ordinarie things as being hindred with the waight of their imperfections and heauie winged thoughts froÌ„ higher exercises But deuout soules flie to God with swifte nimble wings of holy affections readilie and feruourously soaring mounting higher and higher to the heauen of perfection Briefly deuotion is nothing els but a spirituall swiftnes and nimblenes of loue by which charitie worketh our actions in vs or we by her with readines of will and alacritie of mind And as it is the office of charitie in what degree soeuer it be to make vs keep the commandements of God generally and vniuersally so is it the proper function of deuotion to fullfill the commandemeÌ„ts with promptnes feruour and nimble vigour of our minds as it were delighting and reioycing in doing our dutie towards God man Hence it is that he which keepeth not the commandements of God can neither be esteemed good nor deuout since to be good he must be indued with charitie and to be deuout it is not enough to haue any degree of charitie whatsoeuer but besides he must haue a quick and readie affectioÌ„ and habit of exercising the highest and perfectest actioÌ„s of charitie which readines of mind is the true virtue of deuotion 4. Deuotion then consisteth in a certaine degree of excellent charitie making vs prompt and readie not onely in the keeping of Gods commandements but besides that it prouoketh vs to doe with ioy and delight all maner of good works although they be not in any sort commanded by Gods law but onely commended vnto our free-will by his counsells and holy inspirations For like as a man but newly recouered from a long and daungerous sicknes walketh now and then as much as is necessarie for his health but yet slowly and leasurely for want of strength and vigour so a sinner but lately reclaimed from the diseases of iniquitie walketh in the way of Gods commandements but yet slowly and faintly no more then is necessarie for his saluatioÌ„ vntill such time as he gaine the strength of deuotion for then like a man in sound perfect health he not onely walketh lustely and cheerfully in the high way of Gods commandements but with exceeding courage and earnest desire of pleasing his Sauiour runneth speedely as it were leaping dancing for ioy and exaltatioÌ„ of mind in the pathes of Gods councels and heauenly inspirations To conclude charitie and deuotion doe differ one from another no more then fire from flame for charitie is a spirituall fire which God kindleth in our harts and when it breaketh out in to flames then is it called deuotion So that deuotion addeth nothing to the fire of charitie sauing a bright flame of redines and promptnes of mind to exercise actiuely speedily with out delayes or difficulties at all occasions the commandements of God and works of his councells and inspirations which it pleaseth his diuine goodnes to infuse into our harts The properties and excellency of Deuotion CHAPTER II. 1. THEY that endeuoured to discourage the Israelits froÌ„ going forward vnto the laÌ„d of promise told theÌ„ it was a countrie that deuoured the inhabitants therof hauing an ayre so contagious that it were impossible to liue long in health there and that on the other side the inhabitants of that land were huge monstrous giants that did eate vp other men as yf they were but shrimpes or locusts So playes the world my deer Philotheus it striueth by all meanes possible to defame holy deuotion painting vs out deuout persons with frowning sad and griesly countenances and publishing maliciously that deuotion engendreth melancholy humours and vnsufferable conditions But as Iosua and Caleb constantly protested not onely that the countrie was beautifull fruitfull but also that the winning possessioÌ„ therof would both be easie and agreable to their wishes so doth the holy Ghost by the mouthes of all his saints and our Sauiour Christ him self by his owne blessed mouth assure vs that a deuout life is sweete happie and full of vnspeakeable delights and comforts 2. The world sees that the louers of saintlike deuotioÌ„ fast pray watch serue the sick giue to the poore bridle their anger restranie their passions

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

appeering standing in the presence of God euerlasting and of all the court of heauen hauing considered the exceeding mercie of his diuine goodnes towards me most vnworthie and miserable caytife whome he hath created of nothing preserued susteined and deliuered from so manie dangers endowed with so manie benefits But aboue all considering the incomprehensible sweetnes clemency wherwith this most good God hath so bountifully tollerated me in my iniquities so often and so louingly inspired me inuiting me to amendment and so patiently expected my penance conuersion vntill this N. yeare of my age notwithstaÌ„ding all my vnthanckfulnes disloyaltie and infidelitie wherby differring my conuersion despising his graces I haue so impudently offended him Hauing moreouer coÌ„sidered that at the day of my Christening I was so happely holily vowed and dedicated vnto my God to be his childe and that contrary to the profession which then was made in my name I haue so many and sundrie times so execrably and detestably profaned violated my soule imploying it opposing it against his diuine maiestie At length recalling my self prostrating my self in hart and mind before the throne of his diuine iustice I acknowledge confesse and yeald my self lawfully attached conuicted of high treason againste his diuine maiestie guiltie of the death passion of Iesus Christ by reason of the hainous sinnes which I haue coÌ„mitted for which he died and suffered the torment of the crosse so that consequently I am worthie to be cast away and damned for euer 2. But turning my self towards the throne of the infinit mercie of the self same eternall God hauing detested from the bottom of my hart with all my force the iniquities of my life fore-passed I most humbly require crane pardon grace and mercie with entire absolution from my crime through virtue of the passion and death of the same Saueour redeemer of my soule vpon whome relying as vpon the only foundation of my hope I confirme againe advowe and renew the sacred profession of loyall seruice and fidelitie made in my name behalfe vnto my God at my Baptising renouncing the diuel the flesh and the world abhorring their execrable suggestions vanities and concupiscences for all the time of this present life and for all eternitie And conuerting my self vnto my most gracious and mercifull God I desire deliberate purpose and fully resolue irreuocablie to honour him serue him and loue him now and for euer giuing him for this end and dedicating and consecrating my spirit with all his faculties my soule with all her functioÌ„s my hart with al his affectioÌ„s my bodie with all his sences protesting neuer more to abuse any one part of my being or nature against his diuine will and soueraigne maiestie to whom I offer vp and sacrifice my self in spirit to be to him a loyall obedient faithfull creature for euer without euer vnsaying reuoking or repeÌ„ting me of my promise 3. But yf alas through suggestion of myne enemie or through humane frailtie I chaunce at any time to transgresse in any thing whatsoeuer this my purpose and resolution I protest and determin froÌ„ this verie houre through the grace and ayde of the holy Ghost to arise againe so soone as I shall perceaue my fall so to returne a new to the diuine mercie without any stay or delay whatsoeuer This is my will intention and resolution irreuocable inuiolable which I aduowe and confirme without reseruation or exception in the same sacred presence of my God and in the sight of the triumphaÌ„t churche and in the face of the churche militant my mother who vnderstandeth registreth this my declaration in persoÌ„ of him who as her officer hearth me taketh my confession in this action 4. Let it please thee Ã´ my eternall God allmightie and all good Father Sonne and holy Ghost to confirme strengthen me in this resolution and to accept this my cordiall and inward sacrifice in the odour of sweetnes And as it pleased thee to lighteÌ„ me with thy holy inspiration to giue me the will to purpose fully so graunt me also force and grace to performe it perfectly O my God thou art my God God of my hart God of my soule and God of my spirit and for such do I reuerently thanckfully and louingly acknowledge honour and adore thee now and for euer Liue Ã´ Iesus A deuoute manner to receaue absolution CHAP. 21. 1. THIS protestation ended be verie attentiue and open the eares of thy hart to heare the wordes of thy absolution which the Sauiour of thy soule him self sitting vpon the throne of his mercie will pronounce from aboue in heauen before all his Angells and Saints at the same time that the priest in his name doth absolue thee heere beneath vpoÌ„ earthe So that all that glorious troupe of the blessed citizens of heauen reioicing at this happie successe of thine will sing a spirituall canticle with incomparable ioye and all giue the kisse of peace felowship vnto thy hart now sanctified and reestablished in grace 2. Behold here my Philotheus an admirable contract which passeth between thee and thy God by which thou makest so happie a peace with his diuine maiestie for as much as giuing thy selfe to him thou gainest him thy self also for life euerlasting It remaineth onely to take penne in haÌ„d subscribe with a ioyfull hart to the act of thy protestation and afterward thou shalt goe to the sacred Altar where God on the other side will reciprocallie signe and seale thy absolution and the promise which he makes vnto thee of the kingdome of heauen putting him self by his venerable sacrament as a sacred seale signet vpon thy renewed hart 3. Thus I trowe Philotheus thy soule wil be wholly purged from sinne and all sinfull affectioÌ„s Yet because these affectioÌ„s are easilie bredd borne a new in the soule through our failtie our rebellious coÌ„cupisceÌ„ce which may well be mortified but neuer wholie extiÌ„guished while we liue in this mortall life I will giue thee some instructions which being well practized may preserue thee hereafter from mortall sinne and from all inclination or affection therof so that it may neuer hencefoorth find place in thy hart And for so much as the self same instructions serue also for a more perfect and higher purification of the soule before I deliuer them I will say a word or two of this absolute and perfect puritie of mind whervnto I would so willinglie conduct thee That we must purifie our selues from the affections which we haue to veniall sinnes CHAPTER 22. 1. AS the day light encreasing we see by degrees more cleerly in a looking glasse the spottes and blemishes of our countenance euen so as the inward light of the holy Ghost illustrates our consciences we see more plainly and distinctly the sinnes inclinations and imperfections which may hinder vs to attaine vnto true deuotion And the very same light

coÌ„sidering how the waues floting vpoÌ„ the sands left behind them manie litle cockle-shells perewinkles stalkes of hearbes litle oysters and such like stuffe which the sea cast vp spit as it were vpoÌ„ the shore theÌ„ returning with other waues swept them away swallowed theÌ„ vp againe while in the mean time the rocks round about him continued firme and immoueable though the billowes neuer so rudelie beat battered vpon theÌ„ out of this sight coÌ„sideratioÌ„ I say S. Gregory deduced this goodly cogitation that feeble weak minded men like cockle shelles stalkes of rushes suffer them selues to be tossed vp downe caried somtime by affliction somtime by coÌ„solation liuing allways at the mercy of the vnconstant waues of chaunce and fortune but that great well grounded courages perseuered stable vnmoued against all kinde of stormes tempests And then presently out of this thought he drew deriued those aspirations affections of holy Dauid Saue me Ã´ Lord for the waters haue pearced euen to my very soule O Lord deliuer me from the deapth of these waters I am plunged in the deapth of the sea and the tempest hath ouerwhelmed mee For at that time this glorious Saint was in great trouble by the wicked vsurpation which Maximus intended ouer his bishoprick S. FulgeÌ„tius Bishop of Ruspa being present at a generall assemblie of the nobilitie of Rome to whome Theodoricus king of the Gothes made an oratioÌ„ marking the spleÌ„dour of so many worthy lords gathered together rancked each one according to their state qualitie O God sayd he how beautifull gorgeous is the heaueÌ„ly Hierusalem aboue since that earthly Rome heare below is so glorious in her poÌ„pe maiestie if in this transitorie world the louers of vanitie be permitted to shine in such prosperitie what glorie what felicitie is reserued and layde vp in the world to come for the true louers of virtue and veritie S. Anselme Archbishop of Canterburie whose birth hath highly honoured these mountaines of ours was admirable in the practise of these good thoughts A Leueret started and sore pressed by hounds as this holy prelat went on a iourney ran vnder his horse as to the best place of refuge that the imminent danger of death suggested and the hounds barking baying round about durst not presume to violate the sanctuarie to which their prey had taken recourse a sight truly very extraordinarie wherat when all the traine laughed great S. Anselme answered weeping sighing Ah sayd he you laugh at the matter but the poor beast laugheth not the enemies of the soule combatted ill-handled on all sides by multitudes of tentations sinnes do expect besiege her at the narrow passage of death she wholly affrighted seeketh succour and refuge on euery side which yf she find not then do her ghostly enemies laugh and mock at her which when the good bishop had sayd he went on forward in his iourney S. Francis on a time seeing a sheep all alone amidst a heard of goates behold sayd he to his companions how meek is this litle poor sheep among those wanton kids our blessed Lord went in such meek manner among the proud Phariseys And at anothet time seeing a litle lamb deuoured by a hogge ah litle seely LaÌ„bkin sayd he weeping for compassion how liuely dost thou expresse the death of my Saueour That great and excellent personage of our dayes Francis Borgia while he was yet duke of Gandia going a hunting made to him self a thousand of these deuout conceipts I was wont to admire sayd he recounting it afterward how the faulcons come to hand suffring their eyes to be hood-winckd and their talents to be bound to the pearch that men are so stubborne rebellious to the voice cal of almightie God S. Basil the great sayth that the rose among the thornes briers seemeth to make this exhortation to men Whatsoeuer is most pleasant in this world Ã´ mortal men is entermingled with serow nothing is pure and vnmixed griefs be always companions of myrth and widdowhead of mariage and care of education is ioined with fertilty ahoundance of children shame folowes glory expences waite vpon honours disgust is the sauce of delicate dishes and sicknes pue-felow of health A fair flower is the rose sayth this holy man but yet it filleth me with sadnes putting me in mind of my sinne for which the earth hath been condemned to bring foorth thornes and bryers Adeuout soule beholding the skie and the starres in a faire moon-shine night represented in a cleer fountaine O my God sayd shee these self same starres shall one day be vnder my feet when thou shalt vouchsafe to lodge me in thy holy tabernacle and as the starres of heauen are represented in this fountaine vpoÌ„ earth Euen so all men of this earth are liuenly represented in heauen in the liuing well of the diuine charitie A nother soule seeing a riuer swiftly flowing cried out in this manner my soule shall neuer take rest vntill she be swallowed vp in the boundlesse sea of the deitie from whence she had her beginning S. FraÌ„cisca considering viewing attentiuely a pleasant brooke vpon the banck wherof she kneeled to pour foorth her prayers was rapt into an extasie repeating oft times to her self these words thus sweetly plesantly floweth the grace of my God vnto our harts as this riuerett danceth downe his channell Another looking vpon the fruittrees of an orchard which were all bedecked with their timely blossoms sighed sayd ay me wretch that I am wherfore am I alone without blossom or budd in the orchard of holy churche Another seeing litle chickens gathered together vnder their mothers wings that sat louingly couring ouer them O Lord sayd he preserue vs vnder the wings of thy diuine prouidence Another looking vpon the heliotropium that openeth and shutteth his leaues with the rising and setting of the sunne when shall the time be sayd he O my God that my soule in this manner shall wholly folow the inuitement of thy goodnes and attraction of thy holy spirit Another seeing the flowers which we call pansies faire to the eye but without any sweet odour Ah sayd he such are my thoughts such are my deeds faire in conceipt and shew but in effect fruitlesse and vnprofitable See my Philotheus how easilie and redilie a man may draw good thoughts and holy inspirations from all things great and small that are presented to our sences and vnderstanding in the varietie of this mortal life Most vnhappy be they which do turne aside the creatures from their creatour to chaunge apply them to sinne And happie are they that turne all the creatures to the glorie of their creatour and do employ their fading vanitie to the honour of the euerlasting veritie My custom sayth S. Gregory Nazianzen hath been allways to accommodate and applie all things to my spirituall profit Read the Epitaphe or funeral sermon which

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

Christian wemen to offer vp to God the fruicts of their wombes euen before they be deliuered of them for God accepteth the offerings of a louing and humble soule and commonly giueth good successe to those holie motions and affections of good mothers at that time witnesse Saint Thomas of Aquin Saint Andrew of Fesula and diuers others The mother of S. Bernard a worthie mother of so worthie a child so soone as her children were borne took them in her armes and offered them vp to our Lord Iesus Christ and from thence foorth she loued them with such reuerence as holy vessels committed vnto her by God which fell out so happilie vnto her that in the end they became Saints all seauen 13. The children being once borne into the world and beginning to haue the vse of reason then ought their parents to haue an especiall care to emprint the feare and loue of God in their tender harts The good Queen Blaunche performed this office excellentlie well in her sonne king Lewes the Saint for she would often times say vnto him my dear child I had rather farre thou shouldst dye before mine eyes then see thee committ one onely mortall sinne Which notable saying remained so engraued in the soule of her royall child that as he himself was woont to tell not one day in all his life past ouer his head wherin he did not call it to remembrance taking all paines possible to put this diuine doctrine in practize Races and generations in our tongue are called houses and the Hebrewes call generation of children the bwilding vp of a house for in that sence the scripture sayth that God builded houses for the midwines of egypt wherby we learne that to make a good house is not to fill it with worldlie treasures but to bring vp children in the feare of God and exercise of virtues wherin no paines nor trauaile is to be spared for children are the father and mothers glorie So Saint Monica with great constancie and perseuerance straue against the badde inclinations of her sonn Saint Augustin for hauing folowed him by sea and by land she made him more happily the child of teares by conuersion of his soule then he had beene the childe of her bloud by generation of his bodie 14. Saint Paul leaueth to wemen the care of their houshold as their dutie and office for which cause manie are of this opinion that the deuotion of the wife is much more profitable to her familie then the virtue of her husband because he being not so ordinarilie within dores cannot so easilie and continuallie instruct his folk in virtue and therfore Salomon in his prouerbes maketh the happines of the whole houshold to depend of the industrie and care of that valourous and courageous woman whome there he describeth 15. It is written in Genesis that Isaac seeing his wise Rebecca barren prayed to God for her or according to the Hebrew text prayed our Lord ouer against her because he prayed on one side of their oratorie and she on the other and the prayer of her housband made in this manner was heard The greatest and fruictfullest vnion between man and wife is that which is made in deuotion to which one should exhort the other most earnestlie Some fruicts for their sowernesse are not much worthe vnlesse they be conserued as quinces others because of their tendernes cannot be long be kept vnlesse they be preserued as cherries and apriecocks So wemen should wishe that their husbands were preserued and comfited with the sugar of deuotion without which man is sower bittter and intollerable And the husbands should procure that their wiues did excell in deuotion because without it the woman is fraile and subiect to fall and wither away in virtue Saint Paul sayth that the vnbeleeuing man is sanctified by the faithfull woman and the vnbeleeuing woman by the faithfull man because in this straight bond of wedlock the one may easilie draw the other to virtue but what a blessing is it when the faithfull man and wife do sanctifie one another in the true feare of God 16. To conclude the mutuall supporting of one another ought to be so great that they should neuer be both at once angrie or moued on the sodaine Bees cannot rest in places where ecchoes or redoublings of voices are heard nor can the holie Ghost certainlie remaine in that house in which strife and debate chiding and scolding and redoubled braulings vse to be Saint Gregorie Nazianzen witnesseth that in his time married persons kept the anniuersarie day of their matrimonie holie and festiuall and I could wishe that good custom were put in practize in these dayes so that it were not with worldly and sensuall demonstratioÌ„s of exteriour myrth but that the housband and wife confessinge and communicatinge that day should recoÌ„mend vnto God with more then ordinarie feruour the constant quiet of their marriage renewing their good purposes to sanctifie their state by mutuall loue and loyaltie taking breath in our Lord to support the better the charge of their vocation Of the honestie and chastitie of the marriage-bed CHAP. 38. THE marriage-bed ought to be immaculate as the Apostle saith that is to say exempt from all vncleanlinesse and profane filthines therfore was marriage first instituted and ordained in the earthly paradise where vntill that time had neuer been felt any extraordinarie concupiscence There is some likenes between dishonest pleasure and vnmannerlie eating for both of them regard the flesh though the first for the brutall heate therof is simplie called carnall I will declare by the one that which I would haue vnderstood of the other 1. Eating is ordained for the conseruation of them that eate as then to eate preserue and nourish the bodie is absolutelie good and commendable so also that which is requisite in marriage for generation of children multiplication is good and holie being one of the cheefest ends of marriage 2. To eate not for conseruation of life but for mainteining of mutuall loue and amitie which we owe one to another is a thing verie iust and honest and in the same sort the mutuall and lawfull satisfaction of the parties ioined in holie marriage is called by Saint Paule debt and dutie but so great a debt and dutie that he permitteth neither partie to exempt them selues from it without free and voluntarie consent of the other no not for the exercises of deuotioÌ„ which is the cause of that which hath been sayd in the chapter of holy communion how much lesse then may either partie exempt them selues from this debt for anger disdaine or fantasticall pretenses 3. As they that eate for mutuall conuersation doe it freelie and not as it were by force but rather in outward appeeraunce at least wise giue shew of an appetite to their meate so the mariage debt should alway be payed and performed franckly faithfullie as it were with hope and desire of children albeit for some occasion there were no subiecte of

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

should not depresse and ouerthrow the spirit And since we haue mentioned S. Francis let vs remember his example who was on a time him self so vexed and tormented with a profound melancholie that he could not choose but declare it in his behaueour For yf he would conuerse with his religious he knew not how if he withdrew him self froÌ„ their conuersation it went worse with him abstinence and mortification of his flesh ouerwhelmed him and prayer eased him not at all And in this sort remained this glorious father the space of two yeares so that it seemed vnto him that in a manner God had forsaken him But at length after he had so long and patiently suffered this rude and vehement tentation our Saueour in a moment restored to him the happie tranquillitie and repose of his spirit This haue I sayd to shew that the greatest and faithfullest seruants of God are subiect vnto these aduersities and afflictions of mind and that therfore those that are lesser in Gods bookes be not dismayed yf some times they happen vnto them THE FIFTH PART OF THE INTRODVCTION Containing exercises and instructions to renew the soule and confirme deuotion That we renew euery yeare our good purposes by the exercises folowing CHAPTER I. THE first principall poinct of these exercises consisteth in knowing the importance of them Our weak fraile nature falleth verie easily froÌ„ her good affectioÌ„s resolutioÌ„s through the bad inclinations of our flesh which lie heauie vpon the soule it selfe and draw her stil downwards yf she striue not oft times to lift vp her self by maine force of resolution as birds fall sodainlie to ground yf they multiplie not the spreading and wauing of their wings to maintenine their flight aloft in the ayre For this cause deere Philotheus thou must very often repeat the good purposes which thou hast made to serue God for feare least neglecting to doe so thou tuÌ„ble downe to thy first estate or rather into a farre worse estate For spirituall falles haue this propertie that they cast vs alway lower then was the estate from which we ascended vp to deuotion 2. There is no clock be it neuer so good or so well sett but it must be wound vp twise a day at least morning and euening and moreouer at least once a yeare be taken all in peeces to scoure away the rust which it hath gathered to mend broken peeces and repaire such as be worne Euen so he that hath a true care of his soule should wind it vp to God euening and morning by the foresayd exercises and besides at diuerse times make a reuiew of his estate and at least once a yeare take it downe and consider precisely all the peeces therof that is all his passions affections and motions that all faults and defects found out may out of hand be redressed And as the clockman with some delicate oyle annointeth the wheeles iunctures and ginnes of his clock that the motions may be more easie and the whole be lesse subiect to rust so the deuout person after he hath in this sort taken downe his hart to reuiew and renew it should annoint it with the sacraments of Confession and the holy Eucharist This exercise will repaire thy weather-beaten forces enflame thy hart make thy good purposes sprout out a fresh and thy virtues flourish anew The ancient Christians diligently practized it vpon the anniuersarie feast of our Saueours Baptisme or Twelf-daye on which as witnesseth Saint Gregory Nazianzen they renewed those professions and protestations which they made in their christening Let vs doe the like my deare Philotheus disposing our selues most willinglie and employing our time seriouslie therin And hauing chosen a fitt time according to the aduice of thy ghostly father retiring thy self into thy spirituall and reall solitude or wildernesse of deuotion make two or three of these ensewing meditations after the order and methode which I set downe vnto thee in the second parte Considerations vpon the benefit which God doth vnto vs by calling vs to his seruice according to the protestation mentioned before CHAPTER 2. 1. RVNNE ouer the poincts of thy protestation The first is to reiect and cast away detest and defie for euer all kind of mortall sinne The second to haue dedicated and consecrated thy soule thy hart and thy bodie with all that thou hast to the loue and seruice of God The third that yf it should happen vnto thee to fall into some naughtie action that thou wilt procure immediatlie to rise againe by Gods grace Are not these goodlie worthie reasonable and noble resolutions Way well in thy soule how conformable to the rule of reason this thy protestation is how iust and how much to be desired that thou shouldst fullfill and accomplishe euery poinct of it 2. Consider to whome thou hast made this protestation euen to God him self Yf according to reason our word giuen to a man doe straightly oblige bind vs how much more our word and promise giuen and passed to allmightie God Ah Lord sayd Dauid it is to thee that my hart hath pronounced this good word and I will not forgett it 3. Consider in whose presence thou madest this protestation and thou shalt find that it was in sight of the whole courte of heauen The holie Virgin blessed Saint Ioseph thy good Angel Saint Lewis all this blessed companie beheld thee and sighed with sighes of ioy and contentment at thy words and looked vpon thee with eyes of vnspeakeable loue when thy hart prostrated at the feete of our Saueour consecrated it self wholly to his seruice They made a peculiar feast and triumphe that day of thy entrie into Gods seruice and they will now make a commemoration of that ioyfull feast yf with a deuout hart and good courage thou renewest thy resolutions 4. Consider by what meanes thou wast brought to make this protestatioÌ„ and to offer vp these great resolutions Ha my Philotheus how amiable and fauourable did God shew him self vnto thee at that time Tell me wast thou not then drawne vnto it by the sweet inspirations of the holy Ghost the cordes wherwith God drew thy litle barke vnto this secure hauen were they not all of loue charitie How deerlie and daintelie did he allure intice thee with his sugred sacraments with holy lecture and deuout prayer Ah Philotheus thou wast a sleep God watched ouer thee and had care of thy soule and had thoughts of peace and meditations of loue concerning thee 5. Consider at what time God drew thee thus happelie vnto him by these holie purposes It was in the flower of thine age Ah what a felicitie is it to learne quickly that which we cannot know but ouer-late Saint Augustin hauing been called to God at thirtie yeares of his age cried out O ancient beauty how is it that I knew thee so late Alas I saw thee before but I did not consider thee till now And thou maist well say O ancient sweetnes why did

reade lack p 377. l. 4. turne reade tame p. 405. l. 26. word reade world p. 21. l. 6. part the fourth fore reade fire If there be any other faultes escaped I pray the geÌ„tle reader of his curtesie to correct them A TABLE OF THE CHAPTERS THE FIRST PART OF THE INTRODVCTION Conteyning aduices and exercises requisite for the coÌ„duct of a soule froÌ„ her very first desire of a deuout life vntill she be brought to a full resolution to embrace it stedfastly in all her actioÌ„s WHAT a deuoute life is Chap. 1. pag. 28 The property and excellency of Deuotion Chap. 2. 35 That deuotion is an instrument and an ornament befitting all vocations and professions Chap. 3. pag. 40 The necessitie of a guide to enter and go forward in exercises of deuotion Chap. 4. 44 That the begining of a deuout life must be taken froÌ„ the purgation of the soule Ch. 5. 50 Of the first Purgation which is from mortall sinnes Chap. 6. 54 The second Purgation which is from the affections of sinne Chap. 7. 57 Of the meanes of applying this second Purgation Chap. 8. 61 The 1. Meditation of our Creation Cha. 9. 64 The second Meditation of the end for the which we were created Chap. 10. 68 The third Meditation of the Benefits of God Chap. 11. 71 The fourth Meditation of sinne Cha. 12. 76 The fifte Meditation of Death Cha. 13. 80 The sixt Meditation of Iudgment Ch. 14. 85 The seuenth Meditation of Hell Cha. 15. 89 The eight Meditation of Paradice Ch. 16. 92 The ninth Meditation by way of election or choise of Paradise Chap. 17. 96 The tenth Meditation by way of election and choice which the soule maketh of the deuout life Chap. 18. pag. 100 How to make a generall CoÌ„fession Ch. 19. 105 An authenticall protestation seruing to engraue in thy soule a firme resolution to serue God and to conclude the actes of Penaunce Chap. 20. p. 108 A deuoute manner to receaue absolution Chap. 21. p. 112 That we must purifie our selues froÌ„ the affectioÌ„s which we haue to veniall sinnes Ch. 22. 114 That we ought to purifie our selues from affection and delight of vnprofitable and dangerous things Chap. 23. 119 That we must purge our selues from bad inclinations Chap. 24. 122 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 Chap. 1. 124 A breef method of meditation And first of the presence of God which is the first point of Preparation Chap. 2. 131 Of Inuocation the second point of Preparation Chap. 3. 136 Of the third point of preparation consisting in proposing the mystery which we meane to meditate Chap. 4. 138 Of the considerations and discources of our vnderstanding which are the second part of meditation Chap. 5. 141 Of the affects and resolutions of our will the third part of meditation Chap. 6. 143 Of the conclusion of the exercise and spirituall posy to be gathered out of it Chap. 7. 145 Some profitable instructions and aduices for meditation Chap. 8. 148 Of the drynesse of affection which often happeneth in meditating Chap. 9. 154 A morning exercise Chap. 10. 157 An exercise for Euening And of the examinatioÌ„ of our coÌ„sciece before bed time Ch. 11. 160 Of the spirituall retyring of the soule C. 12 163 Of aspirations iaculatory prayers and good thoughts Chap. 13. 168 How we ought to heare the holy Masse c. 14. 179 Of other publique coÌ„moÌ„ exercises C. 15. 184 Of honour inuocatioÌ„ of the Saincts c. 16. 187 How we ought to heare and read Gods holie word Chap. 17. 190 How to receaue inspirations Chap. 18. 193 Of holy Confession Chap 19. 199 Of frequeÌ„ting the holy CoÌ„munioÌ„ Ch. 20 208 How we ought to Communicate Ch. 21. 215 THE THIRD PART OF THE INTRODVCTION Containing sundrie rules and aduices concerning the exercise of virtues OF the choice which we must make in the exercise of virtue Chap. 1. pag. 220 An addition to the former discource about choice in the exercise of virtues Ch. 2. 231 Of Patience Chap. 3. 239 Of exteriour Humilitie Chap. 4. 249 Of humility more internall then the former Chap. 5. pag. 256 That humilitie maketh vs loue our owne debasement and abiection Chap. 6. 266 How to keep our good renowne in the practize of humility Chap. 7. 275 Of meeknes gentlenes towardes our neighbours and remedie against anger Ch. 8 284 Of sweetnes and gentlenes towardes our selues Chap 9. 293 That we must handle our affaires with diligence but not with to much eagrenes and solicitude Chap. 10. 298 Of Obedience Chap. 11. 302 Of the necessity of Chastity Chap. 12. 307 Aduices how to preserue chastity Ch. 13. 315 Of pouerty of spirit to be obserued in riches Chap. 14. p. 320 How to practise true and reall pouerty remayning notwithstanding reallie riche Chap. 15. pag. 326 How to practize richnes of spirit in reall pouertie Chap. 16. 335 Of frindship and first of fond and fruictlesse frindship Chap. 17. 339 Of loue and loue to yes Chap. 18. 343 Of trew frindship Chap. 19. 350 The difference betwixt true and vaine frindship Chap. 20. 356 Aduices and remedies against naughty frindships Chap. 21. 361 Other aduices of the same subiect of fond amities Chap. 22. 368 Of the exercises of exteriour mortification Chap. 23. p. 372 Of companie and solitarinesse Cha. 24 384 Of deceÌ„cy and haÌ„dsomnes in attire Ch 25. 390 Of talke And first how to speak of God Chap. 26. pag. 394 Of courtesie in talk and due respect of persons Chap. 27. 397 Of rash iudgement Chap. 28. 401 Of slaunder and back-biting Cha. 29. 412 Other aduices and instructions to be obserued in talke Chap. 30. 424 Of honest and commendable pastimes and recreations Chap. 31. 428 Of dauncing and some other passetimes which are lawfull but daÌ„gerous withall Ch. 32 430 The times to sport and dance Chap. 33. 435 To be faithfull and coÌ„stant in great and small occasions Chap. 34. 437 That we must keep our soule iust and reasonable in all her actions Chap. 35. 442 Of desires Chap. 36. 447 Aduertisments for those which are maried Chap. 37. 452 Of the honestie and chastitie of the marriage-bed Chap. 38. 468 Instructions for widdowes Chap. 39. 476 A word or two to Virgins Chap. 40. 486 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 Chap. 1. 1 That we must haue continually a good and manfull courage Chap. 2. 7 The nature of teÌ„tatioÌ„s the differeÌ„ce between feeling them and consenting to them C. 3. 11 Two fitt exaÌ„ples of the for sayd matter C. 4. 16 An encouragement to the soule vexed with temptation Chap. 5. 21 How tentation and delectation may be sinne Chap. 6.

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