IHS AN INTRODVCTION TO A DEVOVTE LIFE COMPOSED IN FRENCHE By the R. Father in God FRANCIS SALES Bishop of Geneua AND TRANSLATED IN TO ENGLISH By I. Y. By IOHN HEIGHAM With Permission 1613. TO THE RIGHT VIRTVOVS GENTLEWOMAN MISTRIS ANNE ROPER DAVGHTER TO THE RIGHT WORSHIPFVLL SIR WILLIAM ROPER OF WELL-HALL IN ELTHAM THIS excellent summarie of spirituall life Right worshipfull and trulie Religious hath gained so great credit with all deuout minds for the exceeding profit and delight which they haue found by perusing it that no booke whatsoeuer hath been in so short a time so often and in so manie places reprinted none by so manie men and those of so great iudgement and in such varietie of bookes treating of the same subiect so much commended Litle indeed it is in quantitie but in substance and effect as I may say infinite Like the philosophers stone which being but small in bignes and not verie beautifull in shew conteineth in it the seedes of all metalls with the onely touch changeth baser metalls into the soueraignest of all which is gold the sole gouernour now of this iron world For euen so truly not onely in my iudgement which in these heaueuly matters reacheth but low but in the iudgement of great diuines and very holy men thâ—re hath not come out any abridgement of deuotion like this conteining so copiouslie in few leaues so plainlie in sweet language so profitablie and aptlie for practize of all men the rules and instruction of spirituall perfection nor so pregnant in efficacie to conuert the iron affections of our soules into the golden virtue of charitie and true deuotion the queene of virtues that enamoureth God him self with her heauenlie beautie This made me desirous to peruse it carefully for the bettering of my owne soule and to translate it painfully for the benefit of manie soules in our poor distressed countrie which more then any other countrie standeth in need of such good bookes for counter poisons against so manie venemous writings as worldly and fantasticall heads daylie publishe This also made me so bold as to dedicate the booke and my labour taken in translating of it vnto your good selfe as a treatise likely to be most pleasing to that excellent disposition which inclineth your mind to all holie virtuous exercises and an argument almost proper and peculiar to the feruent zeale of Gods glorie descending vnto you and all your worthy familie by inheritance and naturall affection receaued from your glorious progenitour that excellent true states-man learned councellour englands honour faithes zealous champion and Christs constant martyr SIR THOMAS MOORE your great grand-father His admirable virtues may easilie persuade any man that you neither would nor could degenerate from so liuelie a paterne and your deuout and virtuous life doth as easilie proue you to be descended from that faire roote by so goodly braunches as your worshipfull father and grand-father of whome as you haue taken the worthines of your bloud so haue you learned their pietie and godlines which maketh you delight in nothing so much as in the practize of deuotion and Christian perfection This I say makes me so hardie as to desire you to accept of this my labour and not onely to patronize it with your title as a thing vowed to your seruice but also at your best leasure to read it and practize it that so I may be not onely repayed by your courteous acceptaÌ„ce of my good will but likewise be partaker of those spirituall ioyes and increase of pietie which I doubt not but you will reap out of this fertil field of deuotion which is the principall fruict that in this my poor labour I desire to haue generally in all deuout soules that shall read this book and more particularlie in yours to whome I dedicate it and my self to remaine allwayes Your seruant in our Lord and Sauiour Christ Iesu I. Y. A DEDICATORY prayer of the Authour O Svveet Iesu my Lord my Sauiour and my God behold heere prostrate before thy diuine maiestie I entitle and consecrate this vvriting vnto thy glory giue spirit and life vnto these lines by thy heauenly blessing that those soules for vvhome I vvrote them may in reading these vvords receaue the sacred inspiratioÌ„s vvhich I vvishe theÌ„ particularlie may be moued to implore thy diuine mercie for me that shevving vnto other the vvay of deuotion in this vvorlde I become not a reprobate myself in the vvorld to come but to gether with all thy deuout soules vvho shall profit by this labour of mine I may ioyfully sing that triumphant song of the blessed Saints in heauen vvhich amidst the daungers of this mortall life I pronounce from my hart as a testimonie of my faith and fidelitie Life and glorie to my Lord and Sauiour Iesus euen so svveete Iesu liue and raigne graciously and gloriously in our soules for euer and euer Amen MY DEARE READER I beseeche thee to reade this Preface for thy satisfaction and myne 1. THE Paynim historians report of a mayden called Glycera greatly delighted in making of nosegayes who could so fitly and properly varie and chaunge the disposition and mingling of the sweet flowers in her posies that with the self same flowers she would frame manie diuers kinds of nosegayes in so much that the painter Pausias came short of his cunning striuing as it were by emulation to expresse the varietie of her flower-workes for he could not chaunge his colours into so many fashions in his pictures but Glycera would find more by a new maner of placing of her flowers in her nosegaies Euen so doth the holy Ghost dispose and order with enterchaungeable varietie the instructions of deuotion which he geueth by the tongues and pennes of his seruaunts that the doctrine which they teache being one and the self same the discourse notwithstanding which they make and in which they deliuer his doctrine do much differre according to the diuersitie of methods fashions that I may so say in which they be couched and composed I cannot therfore neither ought I or would I in any sort write in this introduction any thing but that which hath been alreadie published by our learned predecessours concerning this matter they be the self same flowers that I present vnto thee gentle reader which diuers before me haue offered vnto thy view but the nosegay which I haue framed of them is of a different fashion from theirs as being handled in another forme and wrought after another manner 2. Those that haue treated of deuotion before me haue allmost all attended onely to the instruction of persons alltogether retired from worldly conuersation or at the least haue taught a forme of deuotion which properly and principally directeth and tendeth to that retired state of life But my intention is particularly and principally to instruct such as liue in cities and townes busied with the affaires of their houshold or forced by their place and calling to folow
some so curious that no one motion they vse but is done so artificiallie that they make the cōpanie weerie And as he that would not walk but telling his steppes or neuer would speak but singing would be tedious to other men so they that euer vse an artificiall demeanour and will do nothing but in print trouble the companie in which they are and are always subiect to some spice of presumption Let a modest myrthe for the most part predominate in our conuersation Saint Romuald and Saint Anthonie are highlie commended and admired that notwithstanding all their most rare austerities they had always their countenance pleasant and their words adorned with cheerfull alacritie Reioice with them that reioice I saye once againe with the Apostle Reioice in our Lord always againe I say reioice Let your modestie be knowne to all men To reioice in our Lord it is needfull the cause of thy ioye be not onely lawfull but honest also and this I say because there are some things that be lawfull which yet are not honest And to the end that thy modestie may appeer keepe thy self from all manner of insolencie for it is alway blame worthie To giue one a fall in sport to begrime anothers face to pinche one and such tricks as these are fond foolish and insolent meriments 7. Besides the mentall solitude or spirituall hermitage whervnto thou mayst withdraw thy self euen amid the greatest conuersations that are as I haue alreadie declared thou must loue to be locallie reallie and in verie deed solitarie not to go to the desart or wildernes as S. Marie of Egypt Saint Paul Saint Anthonie Arsenius and the other fathers of the desart but to be sometime in thy garden or in thy chamber or els where as thou likest best where thou maist withdraw thy spirit into thy soule and recreat they selfe with good thoughts and holie considerations or some spirituall lecture according to the example of the great Nazianzen bishop who speaking of him self sayth I walked my self with my self about sunn-setting and passed the time vpon the sea shore for I accustomed to vse this recreation to ease my mind and to shake of at least for a litle while my ordinarie troubles And vpon this point he discourseth of the good meditation which I declared vnto thee in another place and according to the example of Saint Ambrose of whome Saint Augustin recounteth that him self entring oft times into Saint Ambrose his chamber for entrance was denied to no man he beheld him reading in silence and expecting sometime for feare of troubling him he returned home without speaking a word thincking that the litle time which remained to this great Pastour for refreshing and recreating his spirit after the multitude of his affaires should in no wise be taken from him So after the Apostles one day had told our Lord how they had preached and laboured Come sayd our Lord into the desart and repose your selues a litle Of decency and handsomnes in attire CHAPTER 25. 1. SAINT Paul admonisheth deuout wemen and the same must be vnderstood of men to be attired in decent apparell clothing them selues with shamefastnes and sobrietie Now then the decencie of apparell and other ornaments depende of their matter fashion and cleanlines Touching cleanlines it should almost allwayes be a like in our apparel vpon which as near as may be we should not permitt anie kind of vncomely foulnes or slouenrie Exteriour neatnes ordinarilie signifieth the inward cleannesse of the soule God him self requireth corporall cleanlynesse in those that approache nigh his altar and haue the principall charge and care of deuotion 2. As for the stuffe and fashion of attire the comlines and decencie therof is to be examined and considered according to manie circumstances of time age estate companie occasion Men apparell them selues ordinarily better vpon festiuall dayes according to the solemnitie of the feast which is celebrated In time of penaunce as in lent they rather humble and abase them selues at weddings they put on wedding-garments at burialls moorning robes with princes men sette foorth them selues according to their estate at home they vse themselues more homely The married woman may and must adorne her self in her housbands presence when he desireth it but yf she doeth so in his absence one might aske her whose eyes she meant to please with that particular care The manner is to permitte more gallant ornaments to young maidens because they may lawfullie desire to please manie with intent honestlie to winne one alone for holie marriage Neither is it esteemed amisse that widowes which pretēd marriage deck vp themselues handsomlie so that they shew no lightnes or fondmes in their attire for hauing alredie been married and charged with gouernement of a familie and passed the mourning state of widowhood they are held to be and indeed should be of a more ripe and setled iudgement But as for those which are widdowes indeed not onely in bodie but in hart and purpose no ornament better becommeth them then humilitie modestie and deuotion for yf they intend to allure men with their brauerie they are not true widowes and yf it be not their intention to allure men why do they vse such instruments He that will not receaue guests in his inne must pull downe the signe from his lodging Old folke be always ridiculous when they will play tricks of youth for these follies are not to be tolerated but only in young persons 3. Be handsome Philotheus and suffer nothing about thee to traile vndecentlie or to sitt out of order we dishonour them with whome we conuerse to come into their companie in vncomelie apparell But take heed withal of wantonnesse curiosities fooleries and vanities As farre as thou art able keep thy self always on plaine simplicities side for modestie without duplicitie is the greatest ornament of beautie and the best excuse for hard-fauour 4. Saint Peter aduertised young wemen especially that they should not wear their tresses of their haire curled frizled toured and tormented as now is the ordinarie fashion but yf men should affect such fondnes in their owne locks they should iustlie be stiled effeminate persons Euen vaine women giuen to these toyes affectionatlie are counted scant of chastitie or yf they haue anie it is not perceiued among so manie fooleries They say they haue no ill meaning in it But I replie as I haue else where sayd that the diuel hath enough in it always 5. I would haue my frind whome I affect to be apparelled best of all the companie but yet with the least pompe and curiositie and as they commonlie say that he were adorned with good cariage comelines and worthines Saint Lewes sayth in one word that one should be apparelled according to his calling so that graue 4. Aboue all things performe this Angelicall office mildlie and sweetlie not in manner of correction but by way of inspirations For it is wonderfull how powerfullie a louelie and sweet manner of proposing good
content our selues Philotheus it is an ouer-great honour for such silly earth-wormes as we are to be in his sight and presence A morning exercise CHAPTER 10. BESIDES this maine exercise of mentall prayer and vocall which thou oughst to performe once euery day there be fiue other sorts of shorter prayers which be as it were helpps and braunches of the other principall exercise amongst which the first is that which we vse to make euery morning as a generall preparation to all the works and actions of the day which thou must make in this wise 1. Giue thancks and adore God profoundly from thy hart for the fauour that he hath done thee in preseruing thee the night passed from all kind of daungers and yf in that time thou haue committed any sinne craue pardon of him humblie for it 2. Consider that this present day enswing is lent vnto thee that in it thou mayest by liuing wel gaine the day that is to come of eternitie in heauen and make a stedfast purpose to employ euery part of this day to this intention â—…nour I consecrate this day folowing all the residue of my life Then call vpon our blessed Ladie vpoÌ„ thy good Angel and the Saints thy protectours to the end they may all assist thee this day with their intercession 5. All these spirituall acts and affections must be done brieflie and feelinglie before thou steppe out of thy chamber yf it be possible that by this holie preuention all that thou art to doe the whole day folowing may be bedewed and watered with the blessing of God and I pray thee my Philotheus neuer omitt this exercise An exercise for Euening And of the examination of our conscience before bed time CHAP. 11. 1. AS before thy corporall dinner in the morning thou must make a spirituall dinner for thy soule by meditation so likewise before thou giue thy bodie his supper prouide a litle supper or at least wise a spirituall collation for thy soule Gaine then so much time from other affaires a litle before supper time as may suffice to prostrate thy self before God and to recollect thy spirit before thy Lord Iesus Christ crucified whome thou mayst represent vnto thy selfe by a simple coÌ„sideration an inward view of thy mind kindle againe the fire of thy morning meditation by a dozen of liuelie aspirations humiliatioÌ„s louing glaunces vpon this beautifull Lord and Saueour of thy soule Or els by repeating the points of thy meditation in which thou feltest most sauour or by sturing vp thy deuotion by some new spirituall obiect according to that which thou best likest 2. Touching the examinatioÌ„ of our coÌ„science which must allway be done immediatlie before thou goe to bed euery one knoweth how it is to be performed 1. We giue thancks to God for hauing preserued vs the day past 2. We examin carefullie how we haue behaued our selfs in euerie houre of the day and to do this more easilie we must consider where with whome in what how long we haue beene employed 3. Yf we find by our examinatioÌ„ that we haue done any good we must giue God thancks therfore by whose grace we did it and contrariwise yf we find our selues guilty of any euil in thoughts words or deeds we must aske pardon of his infinit mercie with a true resolution and purpose to confesse it at the first occasion and to amend it carefully 4. After this we commend vnto his diuine prouidence our soule and bodie the holy churche our parents frendes and countrie we pray vnto our Ladie our Angel gardian the Saints our protectours that they would watche ouer vs and for vs and so with the blessing of God we go to take that corporall rest which he hath ordained requisite for vs. This exercise must neuer be forgetten no more then the other morning exercise before mentionned for by that of the morning thou openest the windowes of thy soule to the sunne of iustice and by this of the euening thou shuttest them warilie against infernall darknes Of the spirituall retyring of the soule CHAPTER 12. IT is in this place my deer Philotheus that I most affectuously desire thee to folow my councell for in this article consisteth one of the most assured meanes of thy perpetuall profit 1. As often as thou canst in the day time recall thy soule home to her with-drawing chamber there to appeer in the presence of God by one of those fower meanes which we set downe in the 2. chapter of this 2. part and coÌ„sider what God doeth and what thou doest and thou shalt find his eies turnd to thee wardes and perpetuallie fastned vpon thee by an incomparable loue O my God mayest thou say wherfore do not I look alwayes vpon thee as thou alwayes lookeest vpon me wherfore thinckest thou so much vpon me ô my Lord and wherfore thinck I so litle vpoÌ„ thee where be wee whether wander wee ô my soule Our proper place is God himself and whether do we straggle and runne abroade 2. As birds haue their nests vpoÌ„ trees to retire theÌ„ selues vnto wheÌ„ they stand in need deers haue bushes thickets to hide shroude theÌ„ selues to take the coolenes and shadowe in the summers heat eueÌ„ so my Philotheus should our harts choose out euery day some place either vpoÌ„ the mount of Caluary or in the wounds of our redeemer there to make our spirituall retreat at euery occasion there to recreate refreshe our selues amidst the turmoile of exteriour affaires there to be as in a fortresse to defend our selues against the poursuit of ghostly tentatioÌ„s Blessed is that soule that can truly vnfainedly say to God Thou art my house of refuge my secure ramper my couert against raine and tempests my shadow shelter against heat 3. Remember then Philotheus to make euery day sondrie retreats and retirings into the solitary closet of thy hart whiles thou art outwardly busied in teÌ„porall affaires conuersations for this mental or spiritual solitarinesse cannot be hindered by the coÌ„panie of such as are about thee for they are not about thy hart but about thy bodie thy hart for all their presence remaineth alone by it self in the presence of God This is the retreat that king Dauid made oftentimes admist so many occupatioÌ„s as the cares of a kingdom bringeth with it so he signifieth in a thousand places of his psalmes O lord for me I am alwayes with theee I he hold God alwayes before me I haue lifted vp mine eyes vnto thee ô my God that dwellest in heaue Myne eyes be alwayes toward God And againe it is certain this inward retreat is not so hard to make many times a daye since our conuersations ordinarily are not so importaÌ„t but one may somtimes break theÌ„ of with draw his hart to retire it into this spiritual solitude WheÌ„ the father mother of S. Catherin of Siena had takeÌ„ froÌ„ her all coÌ„moditie of place opportunitie of leasure to
large indulgences and priuiledges vnto all such as enter into them And besides these indulgences of the church which are gained by them it is a deed of excellent charitie in it self to concurre with many in welldoing and to cooperate with others in their good works and designements And although it may so happen that one doth as good exercises alone as in the confraternitie with others and perchaunce feeleth more spirituall delight and comfort by performing them alone in particular yet is God much more glorified by the vnion and contribution which we make with our bretheren and neighbours in good works and deuout exercises 3. The like doe I say of all other kind of publique prayers and acts of religion which as much as is possible we should honour and grace with our example for the edification of our neighbour and our owne soule and for the glorie of God and for the coÌ„mon intention both of the churche and all the faithfull Of honour and inuocation of the Saincts CHAPTER 16. 1. SINCE God doth oftentimes send downe to vs his holie inspirations by ministerie of his Angels we should likewise be diligent to send vp vnto him our deuout aspirations by the self same heauenlie messengers The holie soules of the dead which are in Paradise in companie of the blessed Angels and are as our Saueoursayth equall and felowes of the Angels do likewise doe vs the same good office of inspiring vs and aspiring for vs by their sacred intercessions 2. My Philotheus let vs ioine our harts vnto these heauenlie spirits and happie soules for as the litle young nightingales learne to sing by chirping in companie of the old ones so by the holie association which wee frequent with the Saincts and Angels of heauen we shall learne farre better to pray and sing Gods diuine prayses I will sing to thee ô Lord sayth Dauid in the sight and companie of thy Angels 3. Honour reuerence and respect the sacred and glorious virgin Mary with an especiall loue she is the mother of our soueraigne Father consequently our Grand mother Let vs runne then vnto her and like her litle nephewes cast our selues about her in her lappe with perfect confidence in all affayres and occurrences Let vs call vpon this sweet mother of ours let vs inuoke her motherlie affection towards vs and endeuouring to imitate her excellent virtues let vs beare a true filiall hart and affection toward her 4. Make thy self very familiar with the holy Angels behold them often times in spirit and in thought as yf they were visiblie present with thee aboue all loue and reuerence the Angel of the Dioces where thou dwellest and the Angels of those persons with whom thou liuest but especiallie thy owne Angel gardian beseech them often praise them ordinarilie request their assistance and succour in all thy affaires spirituall or temporall that they may cooperate with thy intentions 5. That great personage Peter Faber the first priest first preacher first diuinitie reader of the holie companie of the name of IESVS and first companion of B. Ignatius the founder of that institute coming on a day out of Germanie where he had done great good seruice to the glorie of our Lord and going through this dioces the place of his natiuitie related that hauing passed many hereticall places he had receaued thousands of consolations by saluting at the entrie of euerie parish the Angels protectours of the same and that he sensiblie perceaued them to haue been fauourable vnto him both by preseruing him from the ambushments of the hereticks as all so in mollifiyng many soules and making them supple and docil to receaue from him the doctrine of saluation This did he tell with so liuelie an affection that a gentle-woman then verie young hearing it from his owne mouth told me it but fower yeares passed to wit aboue threescore years after he had told it him self with an extraordinarie feeling of deuotion I my self had the comfort this last yeare to consecrate an altar in the place on which God appointed this blessed man to be borne at a litle village called Villaret among these craggie mountaines of our countrie 6. Choose some particular Saincts among the rest whose liues thou mayst more peculiarlie read tast and imitate and in whose intercessions thou mayest place an especiall trust and confidence the Sainct whose name thou bearest is alredie assigned to be thy deuote intercessor euen from thy Christening How we ought to heare and read Gods holy word CHAP. 17. 1. BEARE always an especiall deuotion to the word of God whether thou heare it in familiar discourse among thy spirituall frinds or at a publique sermon in the churche heare it alway with attention and reuerence and make thy profit and commoditie of it to thy vttermost power suffer it not to fall vpon the grounde but receaue it thanckfullie into thy hart as a soueraigne baulme imitating in this the blessed Virgin our Ladie who kept carefullie in the treasure house of her hart all the words which she heard spoken in praise of her Sonne Remember that our Lord esteemeth of the words which we speak to him in our prayers accordinge as we esteeme of those which he speaketh vnto vs in holie sermons 2. Haue still lying by thee some good booke of deuotion as some work of S. Bonauenture of Gerson of Denis the Charterhouse monk of Lewes Blosius monk of S. Benet of Grenada Stella Arias Pinelli Auila the spirituall Conâ—…t S. Augustins confessions S. Hieroms epistles and such like Read euerie day a litle in some one of them with great deuotion as yf it were a letter missiue which some Saint in heauen had sent vnto thee to shew thee the way thether and to encourage thee in thy iourney 3. Reed also the liues of the Saincts in which as in a mirrour thou mayst see the pourtraicture of Christian perfection and accommodate all their actions to thy owne profit according to thy vocation For allthough very many actions of the Saints be not absolutely imitable by such as liue in the world yet all of them may be in some degree folowed either neere or farr of so the solitarienesse of S. Paul the first heremite is imitated in some sort by the spirituall retreats of which we haue spoken and the extreme pouertie of S. Francis may be imitated by these practises or exercises of spirituall pouertie which wee will heerafter set downe 4. True it is that there be some Saints liues which more directly serue to guide and order our liues then other doe as the life of the blessed Mother Teresa which is most admirable for that purpose as also the liues of the first Iesuits of the holy cardinall Borromeus S. Lewes S. Bernard the chronicles of S. Francis of S. Dominck of S. Benet and such like Other Saints liues there are which containe more matter of admiration then of imitation as the life of S. Mary of Egypt of S. Simeon Shilites of the
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 ô 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 ô 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 cōparing that which now thou art with that which thou hast beene Doest thou not accoūt 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 frō prayer with great humilitie and confidence in God reseruing the enforcing of the resolutiōs 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 vpō thy knees but onely the beginning ending which cōprehendeth 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 seasō 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 thē 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 cōsider leasurely quietly how thou hast behaued thy self euen till that presēt 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 happē vnto thee therfore Hath this resolution and full purpose endured cōtinually 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 thē 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 instructiōs to prepare thy self duly to the holy Cōmunion to Cōmunicate frequētly to bridle thy affectiōs in these and such like acts and exercises what is there contrarie or