THE PREFACE.

THAT we may the better vnderſtād how neceſſary and important a thing it is, firſt to teach thoſe who haue begun to ſerue God, how they muſt mayntaine themſelues in his ſeruice, & ſtill go forwards in the ſame; and then to perſuade them the meanes neceſſary and profitable for this end; it is expedient, that in the beginning we declare how acceptable that man is to God, who is forward in his diuine ſeruice, how important he is to the ſpirituall and temporall good of the whole Catholike Church, and how profitable to himſelfe, for the many and moſt precious benefits, that he daily obtaineth at the hands of God.

How much that man is acceptable to God, who is diligent to go forwards in his Diuine Seruice. CHAP. I.

IT is a thing moſt certaine, that a iuſt and vertuous man who is in the grace of God, in whatſoeuer degree of grace that he be, is moſt acceptable to the eyes of his diuine Maieſty. But if we do compare thoſe that ſerue God one with another, it is alſo manifeſt, that he who is diligent and feruent in Gods ſeruice, and doth labour to profit daily more & more in the ſame, forcing himſelf to do that which he knoweth to be moſt gratefull to God, is by him more eſteemed and accompted of, then many others, who all-though they liue in his grace, haue no care of their going forward, but are content with this only, that they do not cōmit any mortall ſinne. We ſhall vnderſtand this better by the example following.

2. Let vs imagine that a certaine Noble Man hath in his houſe fifty ſeruants, and hath cō maunded them all that they ſteale 〈2 pages missing〉 and fall out at words, & although they do ſome things of thoſe that be commaunded, yet others they will not do.

4. The other Seruant deſirous to pleaſe and content his Maiſter in euery thing, and not to giue him any trouble or diſguſt at all, doth not ſteale any thing out of his houſe, be it neuer ſo little, is not ſo hardy as to tel him the leaſt vntruth, goeth with great ſpeed in whatſoeuer meſſage he is ſent, and if perchance he lingereth ſomewhat through forgetfullnes, remembring himſelfe he is ſory for it and doth amend it, neither is he only careful to do whatſoeuer his maiſter hath cōmaunded, therby not to diſcontent nor diſpleaſe him, but he doth alſo endeauour to know ſuch things as moſt pleaſe him, & to put them in execution, yea he would willingly vnderſtand euen his very thoughts, ſo to do ineuery thing that which might giue him moſt contentment.

5. By this example it is manifeſt that this Noble man gouerned by right indgment and reaſon, doth more eſteeme this one only ſeruant thē al the other fourty and nine, and that this one alone doth giue him more guſt and contentment then all the reſt: and that in things depending of his good will and fauour, he will do more for reſpect and loue of this one, then of all the others. Seeing then that all right reaſon is to be found in God, with eminency and infinite perfection: this is alſo to be acknowledged in him. And the very ſame manner of proceding is vſed towards thoſe that in his Church do ſerue him.

6. All ſuch as liue in ſtate of grace, and will not looſe the ſame through mortall ſinne, but yet be retchles of their profit and going forward, are like vnto theſe ſeruants that will not commit any ſuch fault, for which their maiſter may put them to death, or make them ſlaues for euer in the Gallies; but for other things they neither be carefull to content him, nor fearefull to diſpleaſe him. Euen ſo theſe are fully determined not to do any thing that may be mortall ſinne, for which they know God will depriue them of his grace & glory for all eternity, and caſt them into the torments of euerlaſting • i • r. But they are not ſo much afraid as to fly veniall ſinnes, for which they vnderſtand, that although God be offended by them, yet he will not condemne them more then to the paines of Purgatory; and ſo they care not to do many good workes very acceptable to God, which they might do very well, and with great facility or little labour: neither do they care to follow ſundry good inſpirations that God doth giue them, nor to imbrace many godly counſells which our Lord doth affoard thē, & which they might very well accompliſh, according to their ſtate and calling. And albeit in committing thoſe faults which be not mortall ſinnes, they highly diſpleaſe and diſcontent Almighty God, yet they feele not the matter much, but rather do often paſſe their time in laughing at ſuch offences.

7. He that liueth in the grace of God and procureth diligently his owne forwardnes, is like the the ſeruant who in althings doth endeauour to do faithfully whatſoeuer his Maiſter doth appoint, and al that which may beſt pleaſe him. Alſo this faithfull and diligent ſetuant doth his beſt, not only to eſchew thoſe ſinnes that be mortall, but euen thoſe that be veniall, by which he doth know & ſee that God is offended; and if by forgetfullnes he do fall into any of them, he forth with conceyueth griefe and ſorrow thereof, and doth ſpedily amend them, and make accompt of the diuine inſpirations, by which God doth diſcouer vnto him his will and pleaſure, & doth endeauour to follow them, and doth greatly eſteeme of his holy counſel • s, and doth fullfill many of them, as alſo many works of mercy, and pennance, and humility, which he knoweth to be acceptable to God: and although he be not bound to them by any precept or commaundement, yet he doth them with a very good wil, therby to pleaſe and content his diuine Maieſty.

8. Of ſuch ſeruants God hath many in his Church, yet ſome better, and more forward then others: and he hauing regard to that which reaſon, and his Eternall Law doth require, whence good Reaſon was deriued that moueth men to the like; he doth more eſteeme and account of this diligent, and aduanced perſon in his diuine ſcruice, then of a great number of others, that be ſlow and retchles: and of the ſeruice done by this one only, he receaueth much more contentment and pleaſure, then of ſuch ſeruice as all the others do for him: neither is this to be meruailed at, becauſe the ſeruant of God, that is diligent to profit, & go forward, as he daily increaſeth in the grace and loue of God, ſo it falleth out oftentims that he alone hath more of his grace and loue, then a great number of them, who with negligence do ſerue him; hauing no regard to aduance themſelues in his loue. In this manner doth S. Gregory, and other holy fathers expound that ſaying of Chriſt: I ſay vnto you, that eiten ſo there shall be ioy in heau • n vpon one ſinner, that doth pennance, then vpon ninty nine iuſt, that need not pennance.

9. This is to be vnderſtood not for whatſoeuer ſinner; that is conuerted, but of him which returneth to God with great feeling of his life paſt, & beginneth to ſerue him with great feruour in his new life. Many alſo do expound the ſaid ſentence of any ſinner, whoſoeuer that is conuerted: and according to this expoſition, that greater ioy is not to be vnderſtood of the eſſentiall and principall ioy, which rifeth our of the eſtimation and loud of that thing wherein a man reioy • eth, becauſe in this ſort of any whatſoeuer iuſt perſon, who hath more grace then the ſinner that is conuerted, God doth more reioice, and the Angells are more comforted: but it is to be vnderſtood of a new and accidentall ioy, which ſpringeth vp of this, that a thing is newly recouered, which before was loſt. But expounding the ſame ſentence, as S. Gregory and other Saintes do vnderſtand it, not of whatſoeuer ſinner, but of him who returning to the ſtate of grace, beginneth to ſerue God with great feruour, and profit in his diuine ſeruice. In this ſort we muſt make compariſon of this ſeruent and inflamed penitent, not with whatſoeuer perſons, but with ſuch as remiſſely, and ſlackly do ſerue God.

10. And the meaning of Chriſt in that ſentence is, that God doth more eſteeme a ſeruant of his, that with diligence and feruour, doth ſerue him, although he haue byn alittle before a moſt grieuous ſinner, then ninty and nine iuſt, who with coldnes & negligence of their owne profit, do paſſe their whole life. This doth holy S. Gregory declare in theſe words moſt worthy to be conſidered: He doth demaund wherfore our Sauiour ſaith; that in Heauen there is more ioy of ſinners that be conuerted, then of iuſt perſon •• He anſw er • th in this manner.

11. Vnde hoc, niſi quod ipſi &c. VVhence commeth this, if not that we our ſelues by daily experience do ſee, and know, that oftentimes thoſe who vnderſtand that they be not charged with the buge weight, and burden of ſinnes, do • land indred in the way of inſtire, and do • ommit nothing that as vnlawfull; but yet they do no • labour carefully to come to the country of Heauen, but rather do ſo much more grant themſelues the vſe of lawfull things, how much more they remember 〈◊〉 to haue committed any thing vnlawfull. And for the moſt part thoſe men be negligent and ſlow to do any excellent good worke, becauſe they do verily aſſure hemſelues; that they haue not offended in any grieuous; ſinnes. But contrariwiſe ſomtimes thoſe that be mindfull to haue done villawfull things, ſtirred to compunction through their owne griefe, are inflamed in the loue of God, and do exerciſe themſelues in heroicall pertues; they do greatly couetall manner of difficulties that ſpirituall warre is accuſtomed •• yield, they do leaue all worldly things, they do flie bono ••• s, they are glad when they receane contumelies, they burne with deſire of celeſſiall things, they d • ſighe after the heauerly country, and becauſe they •• conſider that they haue ſtrayed from God, they ſeeke to recompenſe former loſſes with later gaines: There is then greater in made in heauen of a ſinner that is connerted, then of a iuſtonan that ſtandeth, becauſe the Captaine alſo in the battaile, doth more loue that ſouldiar, who returning ofter flight, doth valiantly ſet vpon the enemie, then him in •• o although he neuer runne away, yet neuer did shew any valour or manhood.

12. So the husbandman doth loue more that ground, which after thornes, doth yield plentifull corne, then that which neuer had thornes, but yet neuer brought forth plenty of graine. But now in this matter we muſt vnderſtand, that there be many vertuous perſons, of whoſe life there is ſo great ioy, that whatſoeuer pennance of ſinners cannot in any wiſe be preſerred before them: for many there be who neither are guilty to themſelues of any euills, and yet do pennance with ſo great zeale and ſeruour, as if they were preſſed therunto with all manner of ſins. They do alſo reſraine themſelues from all things that be lawfull, they do with a cou • ragious mind imbrace the contempt of the world, and will not that all be lawfull for them, which they liſt after; they cut off thoſe good things which are euen granted them; they deſpiſe theſe viſible things; they be inflamed with things inu • ſible, and do reioyce in lamenting. In all things they do humble themſelues, and as others do bewaile their ſinfull works, ſo theſe do bewaile their ſinfull thoughts. VVhat then shall I call theſe perſons but both iust and penitent, who do both humble themſelues in doing pennance for the leaſt offence of their thought, and yet alſo do perſeuere righteous in their works? Of this then it may be gathered how great ioy aiust man doth giue God, when be humbly doth pennance, if an vniust man do cauſe ioy in heauen, when by pennance he doth condemne the euill which he hath committed.

13. All this is out of S. Gregory: in which with great light from heauen, he doth diſcouer vnto vs, how much God doth eſteeme that ſeruice of his, who doth deſire to pleaſe him with diligence in going forward, & how much he is contented with the alacrity and feruour that he hath to profit in vertue. And although he be but a Nouice & yong beginner in his ſeruice, and newly conuerted of a great ſinner, yet doth he preferr him before many that be iuſt but ſlow in his ſeruice, and altogeather careleſſe to benefit themſelues. And where he ſaith, that no pennance of any ſinner conuerted is to be preferred before the life of iuſt men, who be feruent and very diligent, it is true, ſpeaking of that which falleth out according to the ordinary courſe of things.

14. How great a motiue is the knowledge of this verity, to make vs haue a harty deſire to go forward in Gods ſeruice, and to vſe much diligence in the ſame: who is he, if he haue any leaſt ſparkle of loue, that deſireth not to giue God this ſo great contentment & pleaſure, as he receaueth, when he ſeeth vs diligent and forward in his ſeruice, eſpecially it being true which S. Bernard ſaith: That the meate of which this Lord is accuſtomed to take exceeding pleaſure, who ſeedeth amongst the Lillies, which doth ſignifie the pureneſſe and ſweet ſmel of vertues, is the profit and forwardneſſe of our ſoules. Now if by profitting in vertue we be ſo acceptable to God, and do him ſo great pleaſure; what greater good then this may we deſire, or what greater glory, contentment, and profit can we pretend?

15. So great good is this, that not without much reaſon S. Chryſoſtome ſaid: If thou be worthy by the grace of God to do any thing that may pleaſe him; ſeeke not any other reward beſides this, that thou haſt deſerued to pleaſe him: for if thou ſeeke a reward, truly thou art ignorant how great good it is to pleaſe God, becauſe if thou didſt know it, thou wouldeſt not ſeeke any other payment, or recompence beſides the ſame. Theſe be the words of S. Chryſoſtome, in which that holy mandoth not forbid vs to ſeeke and pretend after the reward of our glory, for certaine it is that this is a lawfull thing, although our chiefeſt end muſt be to pleaſe God: but with manifeſt truth he doth affirme, that to pleaſe God is ſo great a good, that albeit no other profit, nor glory were to be expected by vs, yet this alone ought to ſuffice.

〈2 pages missing〉 maunded of Abraham in the old teſtament, he doth requeſt of all his faithfull and ſeruants in the new teſtamēt, & exhorteth them therunto, ſaying: Be you perſect, as alſo your heauenly Father is perfect. Which is as much as if he ſaid, do what lieth in you to moue to the perfection of charity, and of all other vertues that be ioyned with charity, that as children you may imitate your heauenly father in ſuch manner, as the creature may imitate the Creatour.

3. This vehement deſire that God hath of our profit in vertue, he diſcouered vnto vs in the hart of the Apoſtle S. Paul, who as an heauenly inſtrument of Chriſt that ſpake in him, doth write in this ſort to the Coloſſians. VVe alſo frō the day that we heard it (to wit that you knew the grace of God in truth) ceaſe not praying for you, and deſiring that you may be filled with the knowledge of his will, in all wiſdome, and ſpiritual vnderstanding: that you may walke worthy of God, in all things pleaſing, ſructifying in all good work, and increaſing in the knowledge of God.

4. This ſelfe ſame deſire did God make knowen vnto vs, in that voice from heauen which S. Iohn heard, who ſaid: He that is iuſt, let him be iuſtified yet, and let the holy be ſanctified yet. This is a moſt manifeſt teſtimony how much God doth eſteeme, and hath for acceptable, that his ſeruants reſt not as luke-warme in the way to heauen, but that they go ſtill forward and profit in all vertue, for ſo much, as that infinite and ſoueraigne Maieſty, hath ſo earneſtly and particulerly diſcouered vnto vs this his deſire.

5. Likewiſe it is a great proofe of this verity, to ſee the great accompt that God maketh of thoſe his ſeruants that go forward in his ſeruice, and the great reſpect that he doth beare to them and the particuler care that he taketh of them: ſo that in compariſon of them, it ſeemeth that he little eſteemeth, and maketh ſmall accoumpt of thoſe, that ſerue him but negligently: for although it be certaine that God hath a peculiar and ſweet prouidence, and ſuch a fatherly and pittifull care of each one that doth ſerue him, and liue in his grace, as if in this wide world he had nothing els to doe, not whome to prouide for, nor ſaue, but him only; yet much more is the fatherly and friendly prouidence and care which he hath of thoſe that be more diligent and forward in his ſeruice, to prouide for them, to honour them in ſpirituall things, to protect and defend them, and to fulfill their harts deſires, and the requeſts that they do make him; that it may well be thought that theſe are his true friends, and deare beloued children. And it is ſo indeed, that albeital thoſe that be in his grace are his friends and children, yet theſe are his more eſpeciall and intrinſecall friends, and his children moſt tender & beſt beloued.

6. Let vs confirme this to be ſo by ſome examples. What a number of men were there amongſt the children of Iſrael, and in the whole world from Abraham till Moyſes (for the ſpace of foure hundred yeares and more) who liued, and died all in the grace of God, and yet he as it were forgetting of all the reſt, ſpeaking to Moyſes when he appeared vnto him in the deſert, ſaid, that he was called the God of Abraham, the God of Iſaac, and the God of Iacob; and warned him that he ſhould call him by this name before the children of Iſraël, & affirmed that this ſhould alwayes be his Name, and that by this Name he would be knowen and named with perpetuall memorie in all generations. Kings are wont to take the title, and name of that Citty, which they do moſt eſteeme and moſt doth pleaſe them in al their kingdome: and God is accuſtomed to call himſelfe the God of thoſe, whome eſpecially he taketh to be vnder his protection, defence and diuine prouidence. And ſo, for God to call himſelfe the God of Abraham, of Iſaac, and of Iacob, was to declare vnto the world how much he eſteemed & made accompt of thoſe holy men, how much they had pleaſed him, and the ſpeciall care, that he tooke of them ſtill to do them good, and to performe the promiſes that he had made vnto them, and to all their offpring.

7. And he much more diſconcred how greatly he did reſpect and regard ech of theſe his ſeruants, in that he named not himſelfe the God of all three togeather, but of euery one of them in particuler; for he ſaid not the God of Abraham, Iſaac, and Iacob, but the God of Abraham, the God of Iſaac, and the God of Iacob: and in that he was not content to manifeſt himſelfe by this name to Moyſes only in the deſert; but alſo would, and ordained that amongſt all the people, and in the whole world, they ſhould call him by this Name, and that with this title they ſhould call vpon him and praiſe him, and preach him, and that vnder this Name there ſhould be perpetuall memory made of him, as who tooke it for honour, to haue ſuch ſeruants and friends, as were Abraham Iſaac, and Iacob, and was greatly contented and very particulerly pleaſed with them.

8. So farre doth arriue the great accompt, which God maketh that his ſeruant go forward in his ſeruice, and increaſe in all vertue: ſeeing that the reaſon for which God did aduance theſe three men with ſo great fauours and with ſuch honourable mention aboue alothers of their time, is becauſe they were thoſe who in that age in which they liued, did ferue him with more forwardnes in vertue, and more perfectly fulfill his will, and were zealous of his honour and glory.

9. In Moyſes time there were many ſoules that liued in the grace of God, becauſe there was ſo great multitude of people whē they came out of Aegypt, that the men of twenty yeares and vpwards were aboue ſix hundred thouſand, beſides women great and little, & beſides men-children vnder twenty yeares of age, and beſides the Aegyptians as well men as women, who forſaking Idolatry did approach to the people of God, who were ſo many, that holy Scripture doth call them vulgus promiſcuum innumerabile, an innumerable multitude of ſundry ſorts of people. Now certaine it is, that amongſt ſo many thouſands of faithfull ſoules, who had the Law and Sacraments of God, and who had ſeene with their eyes the wounderfull myracles wrought by God in their fauour, there were men and women in very great number, both of age and diſcretion, who liued in the grace of God, & ſerued him with a conſcience pure and free from mortall ſinne.

10. And yet we ſee that of Moyſes alone, becauſe he was a man of ſo perfect vertue, that he was not content to fly that only which was mortall ſinne, but was moſt diligent to eſchew, what lay in him, euery leaſt offence of God, and to do whatſoeuer he knew might be acceptable to his diuine Maieſty, and was moſt mild in ſuffering the iniuries and moleſtations of the people, and of moſt feruent charity towards all men as well enemies as frinds: of this Moyſes alone, I ſay, for that he was ſuch and ſo good a man, we ſee that God made more reckoning then of all the others that amongſt thoſe people liued in his grace. For when the people had ſinned and God would haue conſumed them all, without hauing reſpect to the great number that amongſt them were innocent, or becauſe they had not yet the age to ſinne, or becauſe they had not conſented to the ſame ſinne, only for Moyſes ſake he did not deſtroy nor kill them all, and to him alone did he ſay, Dimitte me, vtiraſcatur ſuror meus contra eos, & deleam eos. Let me alone that my fury may rage againſt them, and I may deſtroy them. Who doth hold thee, o Lord, that thou doſt not kill them all? not ſo many innocents do withhold thee who neuer ſinned, nor ſo many Leuites zealous of thy honour, and only Moyſes with his prayers doth bind the hands of thine omnipotency, and doth ſuſpend the fury of thy iuſtice, that thou conſume them not all. O how acceptable is it to God that his ſeruants daily go forward and profit in good life, ſeeing he doth make ſo great accompt of one man, who is perfect in vertue!

11. In time of Elias there were many ſeruants of God, whome amongſt ſo many others as were euill, our Lord himſelfe had kept in his ſeruice, through his diuine grace, as holy Scripture doth ſignify. And yet God had ſuch regard of Elias, that it ſeemeth he had in his hands the lawes of times, and the gouerment of the clowdes to dry vp the earth, and conſume the ſame with hunger, whē he would haue it ſo, for chaſtiſement of the euill; and to ſend raine and make the earth fruitefull, when he moued to mercy, did demaund it: in ſo much, that becauſe Elias was a man of ſo excellent vertue, it ſemeth God did beare more reſpect to him alone, then to all other iuſt perſons of that time.

12. Whileſt Dauid, and Salomon were liuing, when the people of Iſrael was ſo greatly dilated and multiplied, that, as Salomon ſaid ſpeaking with God, they were innumerable as the duſt of the earth, it is certaine that there was in the ſame, an exceeding great number of perſons who liued in grace and ſeruice of God. And for that Dauid had been a perfect ſeruant of God, and bent alltogeather to his will, and ſought his glory with great zeale; and albeit he offended, yet touched of God, he roſe againe, purged with great pennance the former faults, and with much feruour recouered the grace he had loſt: for this, I ſay, as if God had wholy forgotten al the other ſeruants he had in that people, being offended with Salomou, and with them, and deſirous to puniſh them for the great enormit yes they had committed, he ſaid to Salomon, Scindam Regnum tuum, & dabo illud ſeruo tuo &c. I will rent thy Kingdome, and will giue it to thy ſeruant; notwithſtanding in thy dayes I will not do it, becauſe of Dauid thy father: Out of thy ſonnes hand will I rent it, nor will I take away all the Kingdome, but one Tribe I will giue to thy ſonne, becauſe of Dauid my ſeruant.

13. And to King Ezechias who was ſicke and looking to die, he ſent to tell by the Prophet Iſay, as followeth, Ecce ſanauite &c. Behold I haue healed thee, the third day thou thalt go vp to the Temple of our Lord. And I will adde vnto thy daies fifteene years: & alſo out of the hand of the King of Aſſyria will I deliuer thee, and this Citty, and will defend this Citty for mine owne ſake, and for Dauid my ſeruants ſake. Who is able to declare worthily that which is diſcouered in theſe heauenly teſtimonies, concerning this point, how much God doth eſteeme a man eminent in vertue, who doth greatly abhorre all ſinne whatſoeuer, and much loue all works of iuſtice, is very humble and patient in iniuries, very diligent in deeds of charity, and wonderfull zealous of the glory of God? ſeeing that he taketh himſelfe to be ſo much honoured by one of theſe, that he giueth him his Name, calling him his God, and not to diſpleaſe him leaueth the execution of his iuſtice againſt a whole Kingdome, and is pacified with his prayer, and in a certaine manner doth make ſubiect vnto him the very lawes of nature, to do with his creatures that which pleaſeth him; and doth for him alone that he doth not for many iuſt men that doe ſerue him vnperfectly: and he being infinite and eternall Maieſty, and man but a creature made of nothing by his only will, he doth vouchſafe in a certaine māner to make him equall to himſelfe, ſaying: I will defend this Citty for mine owne ſake and for Dauid my ſeruants ſake.

How much they doe import, and help the Church, who do ſerue God and profit in vertue. CHAP. III.

ALBEIT all iuſt men and ſeruants of God who liue in his grace do help the myſticall body of the Church, becauſe with their good works and prayers they obtayne ſpirituall fauours and gifts, by which ſinners are conuerted and iuſt men are maintained: yet men that haue gone forward and be perfect in vertue are in this reſpect of ſingular profit and vtility. For although all iuſt men be liuing members of the Church, & children of light, neuertheles thoſe other be as the eyes in a mans body, and as in this world the greater ſtarres of the firmament, and the ſunne & moone that be as the eyes & light of this corporall world.

2. So doth holy Scripture call them in ſundry places. S. Paul to the Philippians ſayth: In the middeſt of a crooked & peruerſe generation, among whome you shine as lights in the world. And our Lord Ieſus Chriſt declared vnto S. Iohn, that the ſtarres which he held in his hand, were the Prelats and holy Doctors, whome there he doth call Angells of the Churches, for that theſe men of excellent vertue with their learning, and principally with their example doe awaken and wonderfully animate all others to the loue of vertue. In ſo much that only one of theſe is able to conuert a whole Citty and Kingdome, & keep the ſame in the feare of God, which the example of thoſe who be neither hoate nor could neuer doth: for although on the one ſide they eſchew all mortall ſinnes, yet on the other, if a man ſee them commit of purpoſe ſuch things as are euidently ſinnes, but not mortall, and that they be careleſſe to do works of pennance and charity, they moue him very little to the loue of vertue. Wherfore to raiſe vp thoſe who are fallen into mortall ſinne there is neceſſary for the moſt part an example of great power and efficacy; and to inflame thoſe that be cold, is neceſſary an example that hath great aduātage ouer them. And becauſe this example is found in thoſe men who haue profited in vertue; hence it is, that they do ſo much moue their neighbours, and that God doth vſe them as fit inſtruments for ſo great works.

3. So doth S. Gregory ſay, that the examples of holy Fathers do help vs excedingly to the renouation of ſpirit, becauſe by viewing and conſidering the workes of holy men, we be inflamed to the loue of vertue, and our hart doth caſt of her luke warmneſſe, prouoked thereunto by the imitation of Saints. An excellent teſtimony of this truth, is that which holy Scripture doth recount in the Booke of Iudges. It is there ſet downe how the children of Iſrael did for long time after the death of Moyſes keep themſelues in the ſeruice of God, but at length did forſake and depart from the ſame; and the cauſe of this is ſaid to be, for that, whileſt there were amongſt the people auncient and graue men, zealous of the glory of God, who had ſeene the meruails that God had wrought with the people, they were with the learning and example of theſe men kept in the feare of his diuine Maieſty; but theſe being once dead, the people forth with forſooke God, becauſe they wanted men renowned in vertue, who with their words and examples might maintaine and preſcrue them.

4. Beſides this a worthy reſtimony of the ſame truth is that which holy Scripture doth ſet before vs in the fourth booke of Kings, to wit, that when Ioas raigned in Hieruſalem forty yeares, in the beginning therof he was a good King, and did walke vprightly in the ſight of God, and all the people remained in the ſeruice of the true God, and it is ſaid that the cauſe of this their good was that there liued in Hieruſalem a holy-Prieſt named Ioiada, who in his life time held with his doctrine and example both the King & people in the ſcruice of God; but as ſoone as he was dead & departed, the King ſwarued from the truth, & the people forſooke their God.

5. This is then that profit ſo admirable, that Gods good ſeruants do in the cōmon wealth and in the vniuerſall Church of the faithful. All iuſt perſons who liue in Gods grace although they haue but little vertue, are liuing ſtones of the Church of Chriſt, and do help the building of this houſe and ſpirituall Temple of God and the conſeruation of the ſame, as S. Peter telleth vs: but good men that goe forward in vertue are the pillars of this building which next after God they do beare vp and maintaine, and keep the ſame vnited with the corner ſtone and head of all the building, which is Chriſt the Captaine & Prince of the whole Church, and ſo doth holy Scripture name them. God ſpeaking to leremie ſaid: I haue put thee this day for an • ronpillar, that is, I haue giuen thee great power and force amongſt my people, to keep and ſupport the good, and to reſiſt the cuill. And to S. Iohn, Chriſt ſaid. He that shall ouercome, I will make him apillar in the Temple of my God, which is as much as to ſay, I will giue him vertue and ſtrength to ſupport others.

6. By this may be vnderſtood how much thoſe ſcruants of God do import in the Church, who are very diligent in their ſpirituall forwardnes and profit. For as in a materiall building, when ſome pillars want, great part of the building falleth downe: ſo when there want theſe ſeruants of God that be f • ruent & zealous of his glory, there is wont to follow great domage in the Church: as that in ſome citty, or kingdome either good manners be depraued and corrupted, and abuſes and vices brought in, or faith be loſt, or the ſame Kingdome be deſtroyed and aboliſhed by Gods wrath, becauſe it hath no one to make reſiſtance againſt the ſame. Such daungers are accuſtomed to follow in Chriſtian Commonwelths, and Kingdomes, when the forſaid men are not to be foūd. And for this our Lord God, who ſo much deſireth our good, when he is angry for the ſinnes of the people, and his iuſtice doth demaund vengeance of them, doth wiſh and deſire that there were ſuch men to oppoſe themſelues againſt his anger, and for whoſe ſake he might not deſtroy the people that had offended him.

7. This to be ſo, is ſignified oftentimes by the Prophets: for when God by the Prophet Ezechiel had rehearſed the moſt grieuous offences with which the people had prouoked the fury of his iuſtice, declaring this his will and deſire, he ſaid: I haue ſought amongſt them a man that might put a hedg betweene, and oppoſe himſelfe againnſt me for the land; that I should not deſtroy it, and I haue found none: I haue powred out mine indignation vpon them: in the fire of my wrath haue I conſumed them. Heere God doth not meane whatſoeuer good and iuſt man that was in his grace, for of ſuch it is certaine that there wanted not ſome in all the people of God; but he doth ſpeake of men of excellent vertue, as S. Hierome doth explicate, becauſe theſe indeed are thoſe who with their praiers and godly life do greatly reſiſt the anger of God, and thoſe who as pillars doe ſuſtaine and beare vp the people.

8. Another time God deſiring to puniſh Hieruſalem, and to deliuer the Kingdome of Iury to the Chaldeans, to the end the • ſhould deſtroy and ſpoile it, and put all to the dint of ſword, for the great euils that they had committed againſt his diuine Maieſty, he firſt ſpeaketh in this manner by the Prophet Ieremie: Go about the wayes of Heruſalem, and behold and conſider, and ſeeke in her ſtreetes, if yee can find a man dooing iudgment, and ſeeking truth, and I will be merciſull to her; as if he ſaid, Go vp & downe with diligence thorough all the places and ſtreetes of Hieruſalem, and marke and inquire w • l if yee find but one only iuſt man, that doth execute vpright iudgment towards himſelfe, and that is very faithfull and vſeth true dealing towards God and his neighbour; and if yee find ſuch a one, for his ſake I will pardon the Citty of Hieruſalem, and the Kingdome of Iury, and will remoue the chaſtiſement and deſtruction that I haue threatned to bring vpon them.

9. O what great accompt doth God make of a man that goeth forward in vertue! O how acceptable a ſpectacle is he to his diuine ſight! when to find one ſuch man in the minds of innumerable ſinners, who deſerue to be deſtroyed, he deſtroyeth them not; & his iuſtice requiring that he forgiue them not, he doth yet for his reſpect pardon them, and ſuſpend the puniſhment which they deſerued. With great reaſon doth S. Hierome vpon the forealleged place of Scripture exclaime and ſay: Wonderfull is the loue that God doth beare to the righteouſnes and vertue of a iuſt man, ſeeing that not only for ten iuſt that were to be found in the Citty, as in time paſt he ſpake to Abraham, he would deliuer the ſame, but for one only ſuch, as he now demaundeth by Ieremie, if he be found in the Citty that he deſired to deſtroy, he would pardon the ſame.

10. Of this verity we find many examples in the Hiſtorie of Saints. In the time of that bleſled man Laurence Iuſtinian Patriarch of Venice, God was very angry againſt that Citty for the ſinnes that raigned therein. This holy man prayed for the Citty in which he was reſident, and the Venetians went to make warre againſt thoſe of Millan, at what time there dwelled in the yle of Corcyra a very principall Cittyzen of Venice, and neere vnto that place in an hermitage moſt auſtere, did make his aboad a certaine Hermit of great holynes, and endued with the ſpirit of Prophecy, who becauſe he dwelt ſo farre of, and kept himſelfe ſo ſecret, could not by any humane meanes came to the knowledg of thoſe things that paſſed in Venice, nor haue notice of any perſon therof.

11. To this holy man, came the aforeſaid Venetian, and demaunded of him whether Venice in this warre ſhould receaue any domage? to whome he anſwered: God is wonderfully offended againſt you of Venice, becauſe you haue not taken any profit by his diuine word; but rather haue reiected the ſame, & were it not for the prayers of your Biſhop, you had by n • now deſtroyed by God, as were thoſe of Sodoma. Heere it is manifeſt that at the ſame time there were in Venice many iuſt men, and vertuous ſeruants of God, and yet it appeareth that God made more accoumpt of Laurence Iuſtinian alone, who was a perfect man, then of them all togeather.

12. Very famous is in hiſtories the holines and wonderfull life of S. Symeon Salus, whoſe life is written by S. Laurentius Biſhop of Naples, as is recoūted in the fourth Councell of Nice, in which honourable mention being made of this holy Leontius, it is ſaid, that he is the man who wrote S. Symeon Salus, his life. This S. Symeon remayning in Emeſa, and couering his holines what he might, did wounderfull works, as well of humility, and contempt touching himſelfe, as of charity and mercy towards his neighbours, and all the night time he ſpent in prayer watering the ground with many teares. A certaine man of Emeſa going to Hieruſalem, encountred in the deſert the holy Abbot Iohn, and very earneſtly requeſted, that he would pray for him: but the Abbot asking him whence he was, when he heard that he was of Emeſa, ſaid vnto him in theſe words.

13. Seeing thou haſt the Abbot Symeon at Emeſa, doſt thou requeſt me, who am a wretched man to pray for thee? Both I my ſelfe, and all the world haue need of his prayers. O how much doth a man of perfect vertue importe the vniuerſal good of the Church and how much doth he forward the ſaluation of ſoules, and the cōſeruation of commonwealths & kingdoms; whē holy men who baue ſo great knowledge of dinine, and heauenly things, doe confeſſe, that God ſo much eſteemeth, as heere hath byn ſaid, theſe men, and worketh by them ſuch things, as we haue related for the good of commonwealths, & of the whole Church.

14. A moſt faithfull witneſſe of this verity is S. Ambroſe, who confirmeth all that we haue ſaid with theſe words: How happy is the Citty, that hath many iuſt, how it orthy to be praiſed of all men, how is it all bleſſed of God for this part of it, and how happy and perpetuall is the state therof to be estemed? How do I reioice when I ſee thoſemen, that be mild and indeed wiſe to liue long, when I ſee chaſt virgins, and graue widdows attaine to old age, as who with a certaine countenance it ſelfe and ſemblance of grauity do repreſent a certaine ſage and diſcreet Senate 〈◊〉 the Church, that they may haue them in reuerence that they may follow them, that they may be trained vp to all vertuous manners, and behauiour. For I am not glad for their owne ſakes, becauſe whiles they liue heere, they endure many distreſſes in this world; but for that they do good to very many. Likewiſe when any one comes to die, albeit they be very aged, I am ſory for it, becauſe a number of the younger ſort remaine deſtitute of old help, and defence.

15. Moreouer he doth adde that thoſe men and women of excellent vertue, are to ſinfull men, and ſuch as be of leſſe vertue, euen as thoſe Citties of reſuge appointed by God in the old Law, to which ſuch as had offended might betake themſelues for ſanctuary and ſafegard: and finally he doth conclude in theſe words: To be short, this is the firſt ſigne that a Citty is to perish and be loſt or that great dangers are imminent or, of ſome deſtruction to come, if wiſe men, or graue matrons be taken out of the world. Hence first is opened the gate of all euills that do rush in aften: Hather to be S. Ambroſe his words. And this is ſufficient to vnderſtand how important & profitable a thing it is to the Church of Chriſt, that the faithfull who haue once begunne to ſerue God, endeauour as much as they may to go forward in good life, and be diligent to increaſe, and profit in all vertue.

How neceſſary and profitable it is, to euery one that ſerueth God, to go forward in his ſeruice: And of the gifts and benefits, that he doth impart to thoſe that ſo go forward. CHAP. IIII.

ALTHOVGH for euery one to take at hart, and earneſtly imbrace this affaire of going forward in Gods ſeruice, it ought to ſuffice, that this endeauour and diligence to increaſe in vertue, is ſo acceptable to God, and important to the Church: neuertheles becauſe it is expedient that ech perſon know what commodity himſelfe getteth by the ſame, we will declare in briefe, as well the profit that he doth receaue who is diligent in going forward, as alſo the domage that he doth incurre, who in this is careles and negligent.

2. To find the way to heauen it greatly importeth that a man know his ſinnes, and feele the grieuouſnes of them, and the occaſions he hath to fall; and the tentations & ſnares of our ſoules enemies. Now, God beſtoweth this ſo great a benefit vpon that man, who with carefulnes goeth forward in vertue, for he giueth him the knowledg of theſe things. Before, when he liued retchlefly, and vſed no more diligence then to fly only ſuch ſinnes, as he held for heynous; although he knew thoſe ſinnes that be euident and manifeſt to all: yet many other things that be ſinns did not ſeeme ſo to him; others that were grieuous, ſeemed to him but light; and diuers things, which were great occaſions and temptations to ſinne, and a nourſery of many vices, he eſteemed not: neither did he ſee any daunger in them: and in the very ſame things which he knew to be grieuous ſinnes, he neither did feele, nor weigh the harme, and domage that lieth in them, nor what it is to offend the infinite maieſty of Almighty God.

3. But after that he hath broken the chaines of ſlouth, & with diligence beginneth to ſerue God eſchewing all that which he vnderſtandeth to be ill, & doing that which he knoweth to be moſt acceptable to God; then doth our Lord open the eyes of his ſoule, and giue him light to ſee that which before he did not ſee: and he knoweth now many things to be ſinnes, temptations and occaſions, of all which before he was ignorant, and he is afraid of the danger in which a man liueth in this world, and he ſeeth the great neceſſity that he hath to be watchfull ouer himſelfe, and to run alwayes to God for fauour.

4. This is that which Holy Scripture doth ſignifie in theſe words: The way of the iuſt, as a light ſhining goeth forth, and groweth vnto perfect day. The meaning heerof is, that as the light of the day at the breake therof is little, and as the day entreth more and more, ſo the light increaſeth vntil it commeth to that perfection which it hath euen at midday: ſo the life and conuerſation of the iuſt at the beginning hath ſome little light to know what is euill and good; but as they go forward growing in vertue, the light doth increaſe in them, euen vntill it arriue vnto that moſt bright day of Eternity, where God is manifeſtly ſeene in his owne light. This benefit that God beſtoweth vpon thoſe who go forward in his ſeruice, S. Iſidore confeſſeth in theſe words: The ſinnes, which to thoſe that begin to ſerue God do ſeeme light, to thoſe who go forwards in his ſeruice, do ſee me grieuous.

5. And hence followeth that which the ſelfe ſame holy man auoucheth, that thoſe who haue begun to profit in Gods ſeruice, do not only fly vaine oathes, but alſo ſimple lying: and thoſe that haue profited more, do not only fly lying, but alſo with very great care eſchew idle words. Thus much S. Iſidore. And that the deſire of going forward therby to attaine to this knowledge more manifeſt of good and euill, which God doth communicate to thoſe that profit in his ſeruice, may the better be printed in vs, let vs conſider the words with which S. Auguſtine doth declare the ſame, in a certaine pſalme, ſetting before vs a man, who hauing led a ſinfull life is now conuerted, and beginneth to ſerue God, and is ſo changed, that thoſe that ſee him, do wonder at it, and praiſe God, ſaying. This man that before was of ſo euill late, how liueth he now ſo void of ſinne?

6. He addeth that this man albeit he leaue thoſe ſinns which he knoweth to be ſuch; yet he knoweth not, for the moſt part, the occaſions and danger of ſins, nor doth he auoid them, nor vnderſtand many other ſins which he ought to eſchew: and if he go not for ward, he ſeeth them not: but profiting in vertue, through tribulations, he cōmeth to know them, and the more he profiteth the more he ſeeth the ſcandals and ſinnes of the people. And as he now beholdeth many euills, which before he did not ſee, he cryeth vnto God, ſaying: Woe vnto me, that my baniſhment is prolonged! And this he ſaith, becauſe he deſireth to ſee himſelfe free from ſinne, and in company of thoſe, that neither do, nor can ſinne at all.

7. Of this benefit which God doth beſtow vpon thoſe that profit in his ſeruice, there follow diuers other benefits which he doth offoard thē, & diuine gifts which he doth impart vnto them: for as they grow in knowledg & hatred of ſinnes, & light of things appertayning to God, ſo do they grow in force and ſtrength to do good; & as they go forward, God doth more increaſe the ſame in them: and he that in the beginning of a good life, becauſe he had little ſtrength to do well, did feele difficulty and wearines, yea and great repugnance in many things belonging to vertue; when he hath gone forward, be findeth eaſines and ſweetnes in the ſelfe ſame workes, and in others alſo more difficult & hard then thoſe; which commeth not of this, that there is any change in the good work it ſelfe, but of this that there is a changement in his hart, becauſe his forces and courage are increaſed to do all good.

8. This doth the Prophet Iſay affirme in theſe words; God is an euerlaſting Lord, who hath created the bounds of the earth: he neither ſhall faint nor be weary, nor is there ſearching of his wiſdome, who giueth ſtrength vnto him that is weary, & vnto them that be not, he multiplieth force and courage. Young men ſhall faint and be weary, and young men ſhall fall in weaknes. But they that do truſt in our Lord ſhall chaunge ſtrength, they ſhall take wings as Eagles, they ſhall run and not be weary, they ſhall walke and not be faint; that is to ſay: God is our euerlaſting Lord, who hath created the limites of the earth, and in creating and gouerning the world, he is not faint, nor wearied. And he hath this good property and condition that he giueth force to the fainty that they may worke, & to thoſe that in this world be little, yea ſeeme to be nothing, he doth increaſe and multiply courage and ſtrength to do good.

9. And young men who be in the flower of their age, and ſtrong men who truſt in their owne forces, ſhall be faint and weary as weakelings; but thoſe that truſt in our Lord, which is to giue themſelues wholy and withall their hart to his ſeruice, hoping all good of his diuine mercy, theſe ſhal renew & change ſtrength, and of weake and fearfull ſhall become ſtrong and couragious to all vertuous and good works. And as the eagle is renued by changing his feathers, and albeit he be of a heauy body, yet with his new feathers he ſoareth through the ayre with great lightnes and ſwiftnes; ſo thoſe that do giue themſelues wholy to God, this new force which our Lord doth allot them, ſhall be renued and paſſe on in the way to heauen, without any faintnes, and ſhall runne in the ſame without being wearied.

10. This is the great fire of a generous mind which God doth giue to thoſe who profit in his ſeruice; he doth increaſe in them the taſt of ſpirituall things, the purenes & ioy of a good conſcience, patience in trauails, efficacy in words & good examples, dexterity and deſire the better to help our neighbours; he doth increaſe in them ſupernaturall aides & fauours, he maketh them grow abundantly in his diuine grace and loue, and in other innumerable gifts and vertues, which grow with the grace and loue of God: becauſe, for a iuſt man to go forward in the ſeruice of God, is to vſe well the gifts and graces receaued at Gods hands, and to be indeed gratefull for the mercies and benefits of God; & God hath giuen this his word, which he will not faile to obſerue, that he will increaſe his gifts to ſuch as vſe them well, and his graces and mercies to ſuch, as be thankfull for them.

11. This did our Lord ſignifie when he ſaid in a parable that a certaine noble man deliuered to his ſeruants ten Talents, and bid them traffique with them, that is to ſay, that God doth communicate and diſtribute his gifts to his faithfull ſeruants, and commaundeth to vſe them well and to the profit of their neighbours. And to him that had traffiqued well, gayning ten Talents with one that he had receaued, the noble man cōmaūded to be giuen the one Talent of him who had gotten nothing with the ſame: which is to ſay, that God doth increaſe his diuine gifts, graces, & mercies in thoſe that vſe them well, and do profit by them.

12. And ſo he doth confirme this, cōcluding the parable with this myſterious ſentence: To him that hath, ſhall be giuen, and he ſhall abound, and from him that hath not, euen that he hath ſhall be taken, which is as much, as if he ſaid to him who vſeth wel the gifts he hath receaued at Gods hands, God will increaſe and multiply his gifts: and from him who doth not vſe well the gift he receaued, euen this ſhall be taken away, as by that which foloweth ſhall be manifeſt.

How expedient and neceſsary it is to go forward in Gods ſeruice, therby to be deliuered from the perills and domages that enſue of retchleſſenes. CHAP. V.

IT is the common ſentence of holy Fathers, that not to goe forward and profit in Gods ſeruice, is to go backward and looſe what was gotten. Their meaning is, that of this omiſſion and careleſnes to go forward, it followeth that a man leaueth to doe many good works which he was bound to do, and committeth many faults which he was bound to eſchew, and ſo looſeth the feruour and deuotion of good life, and falleth to be cold and careles, and diſpoſeth himſelfe to commit offences, wherby he loſeth the grace of God, and indeed oftentimes doth commit ſuch faults, and vtterly vndo himſelfe.

2. This ſentence doth S. Gregory auouch in theſe words: Such as begin good works, and do not accompliſh them, are to be admoniſhed, that with wary circumſpection they conſider, becauſe whileſt they doe not performe their, good purpoſes, they diſanul euen thoſe things that were begon. For if that which ſeemed good to be done, do not grow and increaſe by diligent intention, euen that which was well done is diminiſhed & decreaſed. And in this world the ſoule of man, like a ſhip ſtriuing againſt the ſtreame of a riuer that runneth downe, is not in any wiſe permitted to ſtand ſtill in one place, becauſe it is driuen back and runeth downe, vnles it indeauour to go on forward. If then the ſtrong hand of him that worketh, do not lift vp to perfection the good works begonne, the ſelfe negligence of working doth fight againſt that which was wrought. Thus much S. Gregory By which words is eaſily vnderſtood, how greatly it importeth all thoſe that ſerue God, that they procure to go forwards and profit daily in vertue and goodnes.

3. But yet how neceſſary a thing this care of going forward is to all thoſe that ſerue God, and how aſſured the daunger is of turning backe, and how diſpoſed thoſe be to vndo themſelues, who haue not this care, S. Bernard doth declare very cleerely, ſaying in this māner: We haue not heere a Citty of aboad; it is neceſſary that either thou mount vp, or go downe: if thou attempt to ſtand ſtill, it is impoſſible thou fall not. It is moſt certaine that he is not good, who is not willing to be better. And where once thou beginneſt to loath to become better, there alſo it is, that thou leaueſt to be good. And in another place he ſaith: So will I liue to my ſelfe, ſayſt thou, and remaine in that whereto I haue attained; neither doe I ſuffer to become worſe, nor deſire to become better. Thou doſt then deſire that which at all cannot be. But if thou ſtand ſtill when Chriſt doth runne, thou doſt not approach neere to Chriſt, but doſt remoue thy ſelfe further from him, and thou oughteſt to feare that which Dauid ſaith: Behold thoſe that with-draw themſelues, o Lord, from thee, ſhall periſh. I here be S. Bernards words.

4. And although it be true, that not ſtraightway when one leaueth to profit in vertue, he loſeth the goodnes he had to be vertuous, nor the grace to be in Gods ſeruice; yet as we haue ſaid, he diſpoſeth himſelf to loſe the ſame, and to ſignify the great daunger in which he ſtandeth to looſe it, and how neere he is to fall. S. Bernard ſaith, that not to go forward, is to ceaſe to be good, and that is to fall. And alſo he ſpeaketh in this manner, becauſe that negligence and careleſnes to go forward, although it be not in the very beginning a mortall ſinne, which taketh away all goodnes and grace, yet is it in part to leaue to be good, and it is a certaine kind of fall. This is that which holy Fathers do ſay of the great domage, that not going forward in vertue and the ſeruice of God, doth worke in him who hath begon to ſerue God, but yet goeth not forward.

5. Neither doth holy Scripture leaue to tel vs the great daunger in which theſe retchles men do liue, and how neere they be to fall, & loſe whatſoeuer they haue gotten. In one place it ſaith: Qui mollis eſt & diſſolut us in opere ſuo, frater eſt ſua opera diſſipantis: He that is ſlouthfull, and careleſſe in his worke, is the brother of him that ſcattereth abroad his works. The ſenſe wherof is, that he who profiteth not in forwarding the good he begonne, and procuring to do with due diligence and perfectiō the good works he taketh in hand, is like to one that deſtroieth all the good he had wrought. For as this man loſeth it wholy, ſo that other is in daunger and diſpoſition to loſe it. And in another place the ſame Scripture ſaith: Slouthfullnes bringeth ſleep, and a negligent ſoule ſhalbe famiſhed. That is, as S. Gregory doth well declare the ſame, that as ſlouth fullneſſe is cauſe why the body ſleepeth without neceſſity, and negligence in labouring is cauſe why a man indureth hunger, and wanteth what is neceſſary for his ſuſtenance; ſo ſlackneſſe and coldeneſſe in good life, and in going forward in Gods ſeruice, cometh to cauſe in our ſoule a ſpirituall ſleeping that maketh it as it were inſenſible for al good things, and want all ſpirituall repaſts, comforts, and liuely deſires of heauen, and ſuffer hunger of earthly conſolations.

6. This is another domage very great indeed, which the negligence of a mans owne profit doth worke in the ſoule, for that it maketh it loſe all affection and comfort of heauen, and that now it taketh no pleaſure neither to thinke nor to ſpeake of God, nor hath any taſt of recollection and prater, or reading of deuout leſſons, nor hath ſauour in ſpirituall and vertuous exerciſes, but it powreth it ſelfe out altogeather in deſires of temporal things, and ſeeketh contentment in reading and hearing things that be curious; in ſpeaking of things that be vaine, and in recreating the ſenſes with exteriour things, whence eaſily it cometh to giue conſent to ſuch faults, as wholy ſeparate the ſame from al friendſhip and grace of God.

7. This is that ſo dreadfull puniſhment which Chriſt threatned to one of theſe retchleſſe perſons in the Apocalyps, ſaying: I would thou wert cold or hoate, but becauſe thou art luke warme and nor cold nor hoate, I will begin to vomite thee out of my mouth. Hoate he heer calleth him ſaith S. Gregory, who is diligent and feruent in good life, and cold him, who hath not forſaken mortall ſinne, but yet giueth great hope that he will forſake it: and luke-warme he calleth him who hath begonne to ſerue God, but yet liueth remiſſely, and endeauoureth not to profit, and go forward in goodnes.

8. And his meaning is, that albeit, if we regard the grieuouſnes of the fault, that of the cold is greater then that of the luke-warme: yet the daunger of the lukewarme is in a certaine manner greater, which is, if we conſider, that which falleth out to theſe men in time to come, for of him that is cold and in mortall ſinne, there is great hope that he will be perfectly conuerted to 〈2 pages missing〉 thoſe do incurre who be retchleſſe to go forward in the ſeruice of God, and in the good life they haue once begonne: and it is a iuſt puniſhment of their ingratitude. For as it is thankfullneſſe to vſe wel gifts receaued, and to profit by them, and hath for reward that the mercifull hand of God with great largeneſſe and liberality doth increaſe and multiply the gifts and graces, as we haue ſaid: ſo not to vſe well the gifts receaued, nor to profit by them, is very great ingratitude, and hath for iuſt puniſhment of God, conformably to the grieuouſnes of the ſinne, to take from him the fauours, ſuccours, & gifts, which for his mercy he gaue him, euen to bereaue him of all in the death & iudgment, which muſt be done vpon him, & to deliuer him to the paines that his vnthankfullneſſe hath deſerued; which is the chaſtiſment that is to be giuen to the vnprofitable ſeruant, frō whome his Lord tooke the talent which he had giuen him, and caſt him afterwards into euerlaſting darkneſſe.

How the Care of going alwaies forward in vertue, is conuentent for al the ſeruants of God; not only for thoſe that begin, but alſo for thoſe that haue profited much, and are perfect. CHAP. VI.

IT might ſeeme to ſome one that the neceſſity and obligation of going forward pertained only to thoſe who of new, begin to ſerue God, and that ſuch as were much aduanced might excuſe themſelues from this neceſſity: but it is not ſo, for it pertaineth to all to go forward in the ſeruice of God, and they who in this point do vſe more diligence, are thoſe that haue profited moſt and be perfect; theſe I ſay, be thoſe that haue great deſire and hunger to go forward, and vſe great vigilancy and care to profit; and for this, vſe al meanes which they know may help them, not only ſuch as be of obligation, as is to eſchew what lieth in them all that which they vnderſtand to be offenſiue, be it neuer ſo little, and to do wel whatſoeuer worke of commaundement, which they will fullfill to excuſe themſelues of blame-worthy negligence: but iointly with this they do vſe for their profit other meanes that be counſels, although they be difficult and hard, knowing well that theſe, will help them to goe forward in the ſeruice of God.

2. For albeit it be true, that holy and vertuous men, as S. Gregory ſaith, do vnderſtand their going forward in vertue, as well for that they do daily examen themſelues, and comparing their preſent behauiour with that which is paſt, they find themſelues free from many, faults and paſſions to which they were ſubiect before, and find that now they do many works of vertue, both inward & outward, to which before they had not wil, nor force to do them, ſo alſo for, that holy men do know, the gifts they hauereceaued of God, to eſteeme them, and be thankfull for them.

3. And this doth the Holy Ghoſt worke in them, • a S. Paul ſaith: that they may know that which God hath giuen them; which knowledg touching ſome gifts is cleare & euident, and touching ſome other, pertaining to ſupernaturall grace, it is but probable, and not very cleere, cōformable to the quality of the gift: and becauſe amongſt the gifts receaued at Gods hand which be very great, one is the going forward and profit in vertue, they know alſo this gift, ſo to referre the ſame to the mighty & liberall hand of the Author of all good things, and to inflame themſelues more in his loue, who hath ſo much loued them, that inſteed of the puniſhments and diſgraces which they had iuſtly deſerued for their ſinnes, he hath bettered them with ſo great mercies.

4. And although it be ſo that holy men for theſe reaſons doe know their going forward, yet do they not therfore make more accoumpt of themſelues now, then they did in times paſt, but rather eſteeme themſelues leſſe, and more deſpiſe themſelues; neither for this do they become careleſſe to go forward and profit, but rather daily do labour to go forward more in the ſeruice of God. The reaſon of this is, becauſe whileſt holy and godly men do go forward & profit more in vertue, they receaue more & greater light of God, with which they come to diſcouer in themſelues ſuch faults as before they knew not, & come to feele much more the grieuouſnes of the ſame faults then they knew before. And as the baſenes and miſery of man is a depth without bottome, becauſe he was made of nothing, and is ſubiect to ſinne, he now commeth to know more of this vileneſſe, and vnworthineſſe, and miſery, and nothing: and as he groweth in vertue, he commeth to grow more in cōtempt of him ſelfe, and ſo when he hath much profited, he holdeth himſelfe for leſſe then when he began to ſerue God.

5. This is that which S. Gregory auouceth in more places then one; to wit, that the ſeruants of God, whileſt they do profit more, and through exerciſe of good works, do approache neerer to God, do more arrowly, ab • illy & clearly know the ſpots of their foules, and ſo much more feele th • ll indignity, and hold themſelues in many things for abhominable, & ſo much more blame and reprehend themſelues, and do not only feare, and deſpiſe themſelues for the faults, which they know and reprehend in themſelues, but alſo for that they vnderſtand that God doth ſee in them many faults which they do not know. And for this reſpect doth the ſelfe ſame holy man affirme, that God hath mercifully ordayned, that his Seruants of perfect vertue, againſt their will come to deale and conuerſe with their neighbours, who make them take charge of gouernement, or other offices which bind them to this, that by profiting others through occaſions offered them, they come to diſcouer their owne defects, and ſo humble and contemne themſelues the more.

6. And ſo it commeth to paſſe with them, that whileſt they thinke that in this they receaue harme, and that they looſe much, and deſtroy that which they had built, they come through Gods mercy, in this vſage towards thē, to get more vertue, & waxe more rich in ſpirituall goods. Moreoeuer with the ſame light, which doth increaſe in holy men, as their profit doth increaſe, they know better & with more cleereneſſe, the greatneſſe and infinite bounty of God, & of all his diuine perfections, and how worthy he is to be beloued and ſerued with higheſt perfectoes: and ſo they know and hold themſelues for more vnperfect then before, and doe thinke more baſely of themſelues then before they did, becauſe they ſee better how far off they be frō that perfection which they ought to haue to ſerue God, as he deſerueth to be ſerued.

7. This is that S. Auguſtine would ſignify when he ſaid. He hath much profited in this life, who by profiting hath knowen now far he is from the perfection of righteouſnee. Hence it is that they ſo little accompt of themſelues, and cōtemne themſelus ſo greatly, as if they were the duſt of the earth, as S. Gregory doth confeſſe when he ſaith, That godly men the more they profit in the knowledge of God, the more they contemne themſelues, as if they were nothing, or almoſt nothing. Theſe then are the reaſons wherfore godly men whileſt they profit more in vertue, although they know this their profit, doe yet leſſe eſteeme themſelues, becauſe they know more their imperfections, and how much vertue and pertection they want.

8. Hence followeth a ſecond thing that the more they go forward, the more deſire they haue to go on ſtill, and they vſe more diligence in their profit, becauſe they know better the obligation they haue therto, and haue more force for the ſame, and for that they know how much God doth deſire their profit, and how much he is pleaſed therewith, and how much they wynne by going forward. How will not that iuſt man labour to profit in Gods ſeruice, who with pure eyes of his ſoule doth know the infinit goodnes of God, and the mercyes he hath ſhewed him, and the loue he hath borne him? And vnderſtandeth that in going forward he giueth vnſpeakeable contentment to this infinite goodnes of God, and that when he profiteth more, he doth more pleaſe and content him? How will not a ſeruant of God endeauour what poſſible he may to grow in vertue, hauing a cleare and vnpaſſionate iudgment to vnderſtand & weigh how much one degree of Gods loue is worth, ſeeing it the price of God himſelfe, who is wonne with loue, and is poſſeſſed with change of loue?

9. And knowing that this loue is an infinit treaſure without taxe or meaſure, becauſe in the loue of God there is no meane, and that when he ſhall haue profited more in vertue, he doth grow ſo much more in this loue and gaine more of it, and ſo much the better ſhall be by grace and glory poſſeſſe and enioy God, who doth giue himſelf in change of loue. Eyes that ſee in this manner, how will they not couet ſuch beauty? Hart that vnderſtandeth and feeleth in this ſort, how will it not burne in the deſire of ſo great good, as is gotten by going forward in the ſeruice of God?

10. Well did that holy King, and Prophet vnderſtand theſe gaines which be cōtained in ſpirituall profit, who ſaid: I ſaid, now haue I begun, this chaunge is of the righth and of the moſt high. After he had ſerued God many yeares, after he had well conſidered his miſeryes, and the cauſes he had to grow in his holy ſeruice; he determined with great courage and confidence to begin to ſerue him a new, renewing himſelfe altogeather with new feruour, and he confeſſed that this chaunge, to better and renew a good life, he had not of his owne ſtore, but of the mighty hand of God. And albeit he had ſerued God ſo long time, he affirmeth, that he now beginneth. For as that learned man Ambroſius Ansbertus ſaith vpon theſe words, The profit in vertue which thoſe men doe make who are choſen of God, is as it were a beginning to ſerue God: And euery day they are ſaid to begin, becauſe by moments of times they paſſe from ſome vertue to others.

11. The good ſouldiars that be in warre, and haue begun to fight, although the enemie come againſt them, and make reſiſtance and hurt them, if on their ſide they haue help to ouercome thē, and hope to get rich ſpoiles, do not turne backe nor be diſmaied, but paſſe forward fighting with labour and daunger, vntill they haue the victory. And the matriners that ſaile on the ſea, although there riſe againſt them great tempeſts and contrary winds, will not turne back, nor leaue their voiage begun, but do ſeeke all the remedies they know to paſſe on their way, vntill they come to a ſafe harbour. If then men doe this for ſo light hope of temporal things; how reaſonable is it that the ſeruants of God, who haue taken in hand, and begune the voiage of heauen, turne not backe for any contradictions or difficultyes, nor be diſmayed, but go alwayes forward, profiting frō vertue to vertue, ſeeing that on their ſide they haue Chriſt true God who giueth them ſtrength, & the merites of his paſſiō wherin they may repoſe and haue confidence, and alſo beſides haue all the powers of heauen to help them, and the Saints who be their aduocats, and haue ſo great & ſtedfaſt hope of the victory, and to enioy the reward of heauen which is giuen to thoſe that be vanquiſhers.

12. It is reaſon that they ſhould learne of the Apoſtle S. Paul, who hauing laboured and merited ſo much in the ſeruice of God, and all that he had done ſeeming vnto him little in reſpect of that he deſired & ought to haue done, he began a new to labour and merit, as he doth auouch in ſaying: Brethren, I do not account that I haue comprehended yet one thing, forgetting the things that are behind; but ſtretching forth my ſelfe to thoſe that are before, I purſue the marke to the price of the ſupreme vocation of God in Chriſt Ieſus. The things behind, ſaith S. Chryſostome, be calleth the good workes of his life paſt, but by things before, he vnderſtandeth the good works he is to do for the time to come in the ſeruice of God, growing in this manner with great feruour and diligence in good life, therby to come neerer to the marke and ayme of perfection, euen vntill he ariue vnto it, and get the reward of heauen, to which we are called.

13. Theſe are the principall reaſons that perſwade and moue the harts of ſuch as ſerue God, as well of Nouices, as of thoſe that haue much profited, to force themſelues to goe daily forward and profit in his diuine ſeruice. Other reaſons there be like vnto theſe that do perſwade the ſame, which heare we will recount very briefly: and it is very reaſonable that we all do conſider thē with leaſure, that animated with diuine vertue, and force of theſe reaſons, we ſtill increaſe in all vertue, for ſo much as God is, as he is, that is to ſay, becauſe he is vnmeaſurable Maieſty, and bountifullnes, and infinite in all perfection, he is worthy of infinite ſeruice, and of infinite honour and glory. And it is very reaſonable, ſeeing we cannot yeald him this ſeruice and glory, for ſo much as we are not capable of infinite vertue, that at the leaſt we giue him all the ſeruice and glory, that we be able, conformable to the forces which we haue receaued from the ſame God animating our ſelues daily to do him new ſeruices, and to giue him new glory with the increaſe of all vertues.

14. The loue with which God doth loue vs, and hath loued vs euen from all eternity, is infinit, becauſe it is his diuine eſſence it ſelfe; and it is a thing much grounded on reaſon, that, ſeeing we cannot now be correſpondent with infinit loue, that at the leaſtwiſe we put no meaſure to this loue, but goe daily increaſing in the ſame, with exerciſe of prayer and good works, which be the fiery coales with which the flame of goods loue is increaſed. Alſo becauſe the benefits that houe flowed out from this infinite foū taine of loue, are incomprehēſiole in their greatnes, & in multitude innumerable, ſpecially the benefit of Redemption, which comprehendeth all the workes that Chriſt hath done, and words that he hath ſpoken, and all the paines and reproches that he ſuffered for vs, and all the gifts, graces, vertues and fauours ſupernaturall, which by this meanes he hath communicated vnto vs, it is a thing moſt iuſt, ſeeing we cannot be thankeful and repay according to the dignity and value of them, that we be thankefull in the beſt manner we may, vſing them alwayes well and to our profit, and fullfilling the commaundements and counſells of this our Lord, becauſe this is the thankeſgining and paiment that he demaundeth of vs for all theſe things; and for as much as all that hitherto we haue done, is very little in relpect of that which ſuch benefits do deſerue, that daily we go forward and profit in the good vſe of all theſe benefits and diuine gifts, and in the obſeruing of the precepts and counſells of our Lord.

15. God by his moſt holy law doth oblige vs to haue ſo great pureneſſe of ſoule, and cleaneneſſe of hart, that in it we giue no entrance to any ſinne, be it great or little. And it is a thing very due indeed, becauſe we by reaſon of our ordinary weakeneſſe cannot arriue to ſo great cleanlineſſe as is this that God doth require of vs, by reſiſting all offences, that at the leaſt, as much as may be poſſible for vs, we procure the ſame, purging euery day our ſoule with pennance from ſuch ſinnes into which it hath fallen, and daily renewing our good purpoſes, and increaſing diligence and feruour in good works, ſo to eſchew the defects into which we might fal. The excellency and beauty of the inward grace, which in this life is gotten with exerciſe of good works, holpen by the ſame grace, is ſo great that it cannot be explicated; and the reward of glory that in the life to come is wonne with the merit of good works, is ſo excellent and precious, that it doth farre exceed whatſoeuer by vs can be imagined, or thought.

16. And ſo true prudence and wiſedome doth require, that daily with care we profit in good workes, and increaſe with feruour the merits of good life, that daily the gracy of God may be increaſed in vs, which doth enrich and beautify our ſoules; and that the reward of glory may be augmenttd with which in the life euerlaſting we may glorify God, and more perfectly enioy him; much more conſidering that the time of this life in which we can merit, is ſo exceeding ſhort, and the houre of death which taketh from vs all meanes to merit, is ſo vncertaine and doubtfull, that it would be an exceeding great fault of wit and iudgment, to let paſſe any moment of tyme loſt, without fruit and merit of ſome worke, ſeeing that in euery moment of tyme well imployed, we do profit more in vertue, and do augment more the treaſures of grace receaued; and of euerlaſting glory which we expect. We haue committed in this life moſt grieuous ſinnes, with which we haue prouoked God to anger, and boūd our ſelues to eternall paines: and ſo it is a thing moſt iuſt and of great importance, that we make him recompence, being very diligent to profit in vertue, and to imbrace whatſoeuer paine and labour for Gods ſake, that ſo, as much as lieth in vs, we may pleaſe our Lord whome we haue ſo grieuouſly offended. And that through his diuine grace we may giue full ſatisfaction to his diuine Iuſtice, in ſuch ſort, that no paine of the life to come hinder vs the entrance in to heauen, nor ſeparate vs long time from the cleare viſion of the infinit beauty of God.

How neceſſary and profitable that doctrine is, which teacheth and perſwadeth to go forwards in good life once begone, and to profit in the ſame. CHAP. VII.

SEEING how neceſſarie a thing it is for thoſe, that haue begone to ſerue God, to go forward in his diuine ſeruice, and how acceptable this is to God and profitable to the Church; it may be well vnderſtood of how great neceſſity and importance the doctrine is that helpeth towards this. Certaine it is, that it is a thing very neceſſary and profitable to perſwade and encourage the faith full in familiar talke, ſermons, and bookes, that they forſake mortall ſinnes, which doe ſeparat them from God, and that they turne vnto him, and to giue them the meanes that may further them to do this: Yet it is not a thing of leſſe neceſſity and proſit for the faith full, who are conuerted, and haue begune to ſerue God, to animate them that they go forward in his ſeruice, and to giue them the meanes and aduiſes that may help them to this; becauſe it would be of little profit that one had begun to ſerue God if ſoone after he returned to the vices which he left, or to others worſe then they: and, as we haue proued by holy Scripture and doctrine of Saints, thoſe that being conuerted to grace, do not go forward in the ſeruice of God, are in manifeſt daunger to turne backe: and oftentimes it ſo falltth out that they fall againe to their ill life.

2. And albeit we confeſſe that ſome doe perſeuere in their coldneſſe, yet we haue ſeene moſt euidently that as well in reſpect of that which concerneth the glory of God, as of that which pertaineth to the good of the Church, a ſew ſeruants of God who go forward in his holy ſeruice do much more import then many that ſerue him with coldneſſe and negligence. To the end then, that thoſe who haue begun to ſerue God may perſeuere in his grace, that ſo in the Church of Chriſt we may haue many of his ſeruants that haue profited in his diuine ſeruice, it is neceſſary, that in ſermons & exhortations made to the people, there be oftentimes mention of thoſe things that help to this purpoſe.

3. And becauſe among the hearers ſome there be that are not yet conuerted to a good life with a ſtedfaſt determination to ſerue God, there muſt be mentioned thoſe things which moue to leaue mortal ſinne, and to begin to ſerue God: and for that there be others who are reſolued in goodnes, and haue begun to ſerue God, it muſt be treated alſo very ſeriouſly of that which moueth to follow the counſels of Chriſt, as giuen by the euerlaſting wiſedome, and to do well thoſe works that be of cōmaundement, to exerciſe mentall prayer, mortification, frequenting of Sacraments, reading or deuout bookes, and to practiſe the vertues of humility, patience, charity, and others in their moſt high and perfect degree, and to fly the occaſions and daungers of ſinne; for ſo much as all theſe be meanes by which ſoules are maintained in grace, and go forward ſtill in the ſeruice of God.

4. And ſpecially it is neceſſary that, that betreated and taught, which moueth to feare & eſchew veniall ſinnes; for ſo much as amongſt al the meanes which that man hath to keepe himſelfe in grace, and increaſe in the ſame, and in all vertue, who hath begune to ſerue God, this is very principall & important, to cleauſe and purify the ſoule, as much as is poſſible, from veniall ſinnes which do weaken the ſame and diſpoſe it to mortall ſinne. And that which men ought to doe in ſermons, that ought they likewiſe to do in bookes which are written for the furthering of ſoules; that as there be ſome who of full intention and purpoſe do handle that doctrine which is neceſſary and very proper to drawe ſinners from ill ſtate, and affectionate them to vertue; ſo there be others that of ſet purpoſe treat of that doctrine which is neceſſary and conuenient for thoſe that haue begune to ſerue God, that they may keep themſelues and increaſe more and more in his diuine ſeruice.

5. This difference of doctrine neceſſary in the Church conformable to the different diſpoſition of the faithfull, the Apoſtle S. Paul doth declare, when writing to the Hebrews he teacheth vs, that there be ſome faithfull who are little ones and young beginners in things pertaining to God, and haue need of milke, which is the doctrine that teacheth the beginninge of good life, which are to do pennance, to fly mort all ſinne, to receaue the Sacraments neceſſary for ſaluation, and that thoſe are not capable of the Sermons of Iuſtice. Sermons of Iuſtice he calleth, as S. Anſelme doth interprete, the doctrine that is conuenient for thoſe that be perfect; or as Cardinall Caietan doth expound, that doctrine which treateth of going forward in vertue. And S. Paul ſayth that there be others faithful in the Church who are men of perfect age, and haue need of ſtrong meate, that is, that learning which teacheth how a man muſt profit in vertue, and attaine to the perfection therof; and exhorteth and encourageth euery Chriſtian man to aſpire to this, by profiting in vertue and walking in the perfection of charity.

6. For euen as to little children they giue milke, not that this ſhould be their ordinary meate, but to ſuſtaine them therewith vntill they become able to eate ſtronger meate, with which they ſtill grow till they be perfect men: ſo likewiſe to the faithfull in the beginning of their conuerſiō they giue that doctrine which moucth them to the hatred of mortall ſinne; but after that they haue once begune to ſerue God, they muſt giue thē that doctrine which teacheth and animateth them to increaſe in all vertue.

7. And although it be a thing grieuous and difficult to per ſwade men with good doctrine that they forſake their ill life, and be cōuerted to God with all their hart; yet is it no leſſe grieuous nor leſſe difficult with doctrine & aduiſes to perſwade thoſe who haue begune to ſerue God, that they go forward in his ſeruice: nay rather it is a thing of greater difficulty, becauſe one act of contrition, and one ſtedfaſt purpoſe neuer more to commit any mortall ſinne for ought that is in the world, which is conceaued in a moment, and of one word that is heard, is ſufficient to beginne to ſerue God: but to go forward and perſeuer, there needeth longer exerciſe in all vertues, and to fight longtime with ſtrength againſt vices, and paſſions, and temptations of the enemy. And ſo experience doth teach, that of many who beginne to ſerue God few there be that go forward and perſeuer in the good begun.

8. This doth S. Bernard confeſſe to be ſo in triall (and S. Bonauenture doth confitme it) in theſe words: More eaſily ſhall a man find many ſecular men to be conuerted to do well, then one religious man to go forward from good to better. So much S. Bernard. Seeing then, that this affaire of going forward in Gods ſeruice, and maintaining a mans ſelfe in the ſame, is on one ſide a thing ſo neceſſary and profitable for the good of each one, and ſo important to the world, and on the other ſide a thing ſo difficult; it is neceſſary & very conuenient that there be books written, which ſincerely, and of ſet purpoſe do handle theſe things: and that amongſt others, there may be ſome alſo in the vulgar tongue, we make offer of this, with deſire that it help ſomewhat to a thing of ſo great glory of God, and good of ſoules.

Of the fruit which thoſe, who begin to ſerue God, muſt reap of the doctrine that teacheth the going forward in vertue, and the perfection therof. CHAP. VIII.

IN the end of this Treatiſe it is conuenient to aduiſe a thing very neceſſary to be knowne for ſome that begin, or haue a will to ſerue God: and it is, that as of ſermons and bookes written to perſwade the faithſull, who as yet haue not begun to ſerue God truly, that they fly euery thing which is mortall ſinne, and determine with themſelues not to do the ſame for any intereſt, or feare of the world; thoſe that now haue begun to ſerue God, and are reſolued not to offend him, muſt not be cold and ſlouth full, to content themſelues with this purpoſe, without paſſing forward to auoide other ſinnes although they be not mortall, and doing many good works very acceptable to God, abeit they be not commaunded vnder paine of eternall damnation, there by not to incurre the moſt grieuous dangers which follow of coldneſſe as we haue ſaid: So of Sermons and Bookes which teach & perſwade the going forward in vertue and profit therof, thoſe that begin or haue a deſire to begin to ſerue God, are not to take diſcourage or diffidence, ſeeming to them ſelues that the way of vertue is difficile and hard, and that they cannot walke in the ſame, becauſe theſe things that do perſwade the going forward in vertue are not propounded to them with obligation of mortall ſinne, but with reward that they ſhall haue more purenes of ſoule, and ſhall more aſſure their ſaluation, and ſhall merit more grace & glory before God, and ſhall enioy in this life the peace & comfort which God giueth to the cleane of hart, and with reward of other innumerable goods of price and value incomparable, which God doth communicate to thoſe that do go forward in his diuine ſeruice, as we haue before explicated, and ſhall declare more heerafter, and therfore they are not by this to take diſcouragment or diffidence of their ſaluation.

2. That which they muſt ſelect out of this, is on the one ſide Humility and Contempt of themſelues, conſidering how ſarre off they be from doing al that which they ought in the ſeruice of God, and that which the ſupreme and diuine Maieſty doth deſerue and demaund, and reioyce with all their hart that God hath in his Church ſuch his ſeruants, who ſerue him with ſo great profit & perfection, and giue him thanks that he hath giuen to thoſe ſuch a deſire and ſtrength: becauſe to be glad of the profit and perfection of others for the glory which heerof redoundeth to God, is in ſome part to be partaker of the profit and perfection of others.

3. On the other ſide, there muſt be great care had to put themſelues before God in prayer, and there to repreſent vnto him their weakenes and puſillanimity, to requeſt him that he giue them a ſtrong and efficacious wil to go forward in his diuine ſeruice, & then let them hope in the mercy of God, that if they perſeuere demaunding in this manner, he will graunt them this gift; and the going forward in vertue, which now doth ſeem very hard vnto them and a mounting vp inacceſſible, and that the only thinking therof doth breed diſcourage in them, will come to ſeeme an eaſy and light thing: and by thinking that they be abſe euery day to go forward, and grow in a goodnes ſo vnſpeakeable as is the loue of God, they will receaue great comfort and ioy in their hart.

4. Let them conſider that this is not an affaire which is brought to paſſe with only naturall force of man, but that the chiefeſt dooer of this worke muſt be Chriſt our Loid: and the moſt principall meanes which he doth vſe for this end is his diuine grace, which he of very good wil and with great liberality doth communicate and affoard to all thoſe that haue deſire to profit themſelues by the ſame; and with this grace things that be hard become eaſy; thoſe that be bitter become ſweet, and the heauy become very light. Let them conſider that in the Church of Chriſt there haue byn alwayes, and there be at this preſent innumerable men and women of all ſtates, who haue profited much in the ſeruice of God, and be of perfect vertue, who, time was, did feele the ſame difficulties that they do feele; but hauing begun this courſe of ſpirituall profit, hoping in Chriſt, and helping themſelue with his grace and fauour, they found it very plaine & pleaſant to walke in.

5. And let ech one in particuler conſider that which God hath wrought with him, and how in ſome things he hath chaū ged him, and made him another man from that he was before; in time paſt he loued that which was ill, now he doth abhorre it; in time paſt he could not ſay as much as one prayer with repoſe and quietnes of mind, nor heare one maſſe nor ſermon with contentment, now he taketh pleaſure to pray with good will, and to be preſent at the diuine ſeruice and ſermons. Out of this then that God hath done with him without any merit of his, he muſt reape this knowledge and truſt, that ſeeing God hath chaunged him from quid to good, he being ſo farrt off from the ſame, and hauing ſo contrary deſites, becauſe he did giue conſent to his diuine inſpirations; he will like wiſe change him from good to better, if he wil vſe the gifts of his diuine grace.

6. This temptation of diſcouragement had S. Auguſtine in the beginning of his conuerſion, and with theſe cōſiderations did he ouercome the ſame. It ſeemed vnto him that it was a very hard thing to keep the purity of the Law Euangelicall, and particulerly to liue in perpetuall continency, and much miſtruſted that euer he could bring to effect ſo glorious an enterpriſe: and being in theſe feares & diſmayes, he began to conſider with attention, that in the Church of Chriſt there were not only graue and ſtrong men of a moſt penitent life, who had attained to perfect vertue and did obſerue perpetuall chaſtity, as S. Anthony, and other his followers, but that alſo there were many companies of young men and virgins, and auncient widdowes, youthes and maids of tender age who kept perpetuall continency, and went in the way of Euangelicall perfection.

7. Thou maiſt alſo with the help of God be able to do that which theſe did: conſider that they did not theſe things relying vpon their forces, but vpon the power and grace of our Lord: caſt thy ſelfe then into his hands with ſecurity, and feare not that he will withdraw himſelfe to make thee fall, but be aſſured that with mercy he will receaue thee in his armes, and ſaue thee. He did likewiſe conſider the changes that Chriſt had made, and did daily make in his Church, turning great ſinners into moſt holy men: and this thought did conſume his coldnes, and driue away the diſcouragment he had, and gaue him a great hart to go forward in vertue, hoping that God would do the like with him. So doth he confeſſe talking with God in theſe words: The examples of thy ſeruants whome thou of blacke haſt made white, and of dead liuing, gathered into the boſome of my thought, did burne and conſume the heauy drowſines that I fell not downe, and did wonderfully inflame my hart. Theſe be the fruites which men of good vnderſtanding do reap of the doctrine that teacheth and perſwadeth the going forwards in vertue.

8. Thoſe to whome God hath imparted liuely deſires of their going forward, who are thoſe that haue great need of this doctrine, and of whome there be ſtill many in the Church of God, do reape of this to know with certainty and cleerenes wherin doth conſiſt the going forward and perfection of euery vertue, the meanes by which they muſt obtaine it, and courage and reſolution to practiſe it; and they reape great comfort conſidering the wonderfull good that is in euery vertue, and they reape remedies againſt temptations of negligence, or coldnes, and weapons to reſiſt all the contrarietyes of vertues and their perfections, and light to know and eſchew all the deceites and fraudes, with which the Diuell goeth about to hinder the going forward of the faithfull in the ſeruice of God.

9. Thoſe that haue neither courage nor deſire to profit in vertue doe gather & reape out of this doctrine humility and confuſion of themſelues, as we haue ſaid, which fruite is ſo excellent and ſo greata diſpoſition to all goodnes, that by the meanes of it God will giue them liuely deſires of their going forward, which yet they want. And to the end that by the reading of this booke they may gather fruites like vnto theſe, we demaund of the Chriſtian Reader, that ſetting aſide all curioſity, he read the ſame with deſire to gather ſome profit for his ſoule, becauſe this booke is compounded of Sentences of holy Scripture, and of holy Doctours of the Church: and that which of our part we haue added, is to put them togeather in order, and to accommodate them with more perſpicuity to the capacity of the Readers. And for ſo much as our Lord hath ſo great deſire of our ſpirituall profit, there is very great reaſon to grow, and hope well in his goodnes, that by ſuch meanes as theſe are he wil awake, in the harts of thoſe that with vpright intention ſhall read them, a deſire and care to go forward in his diuine ſeruice, to the greater honour and glory of his diuine Maieſty.

FINIS.

Demaund.

I HAVE heard much ſpeach of Cōtrition, as of a thing very greatly importing the ſauing of the ſoule: tell me, I pray you, how neceſſary it is: for I haue a great deſire to know?

Anſwere.

Contrition is a matter of ſo great regard and moment, as whoſoeuer hath it truly and indeed, though he ſhall haue cō mitted the greateſt ſinnes in the world, he ſhall haue pardon of them, and be reconciled againe to the grace, fauour, and amity of God; and if he ſhould dye on a ſodaine without conféſſion (for want of the meanes to do it) or without the receyuing of any other Sacrament, he muſt not make any doubt of his ſaluation. Againe if any haue his ſoule burdened with any mortal ſinne whatſoeuer, if he ſhould come to dye therin, though he haue Attrition (in caſe he receyueth not ſome Sacrament) he ſhall queſtionles be dammend for euer.

Demaund.

What difference is there betwene Contrition, and Attrition, for I cannot yet diſtinguiſh the one from the other: and yet your anſwere giueth me inough to vnderſtand, that there is a very great difference betwene them?

Anſwere.

You ſhall neuer vnderſtand this difference, vnles you know firſt what Contrition is, and what Attrition alſo, & what the deſinitions of them both be.

Demaund.

You ſay very well. What then is Contrition?

Anſwere.

Contrition is a perfect ſorrow, and horrour, that a man hath for hauing committed ſinne, and this for that he loueth God with a ſoueraigne and ſingular loue. By which words I ſay, that the principall foundation of Cō trition, is the loue of God aboue all things, and this loue of God, and conſideration that a ſinner hath his, beeing of the Goodnes and Perfections diuine, cauſeth that whoſoeuer hath this Contrition, is ſory from his hart, that he hath offended ſo good a God. But in all this a man muſt preſuppoſe faith in Ieſus Chriſt our Lord, without which impoſſible it is to pleaſe God.

Demaund.

And what is Attritiō?

Anſwere.

It is a ſorrow, that a ſinnor hath of his ſinnes, which is not founded principally in the loue of God aboue all things, but in the feare of the paines of hell, or in the conſideration of the foulenes of ſinnes, or in ſome other the like thing: you now vnderſtand the difference of Contrition & Attrition, the Contrition is founded principally in the loue of God, and Attrition in the feare of hell, or in ſome other the like thing.

Demaund.

But I deſire further to vnderſtand, if the ſorow to haue offended God for feare of damnation, or for the reſpect of the other conſiderations you haue alleadged, bee good or ill?

Anſwere.

No: it is not ill, but good, and it is Gods gift, and diſpoſeth the ſoule to the purchaſing of grace, becauſe it goeth accompanied with the hatred of ſinne, and with a purpoſe of amendmēt. But yet ſuch a ſorrow is not perfect contrition, becauſe it hath not ſo perfect a foundation, as true Contrition requireth, and therfore ſuch ſorrow is called Attrition, or (which is the ſame) imperfect Contrition.

Demaund.

If one ſhould confeſſe himſelfe actually and Sacramentally with Attrition alone, ſhould he obtaine pardon of his ſinnes, and ſhould he be put therby into the grace of God againe?

Anſwere.

Yea: for by the vertue of the Sacrament, the ſinner of attrite becommeth contrite: and therfore, among other reaſons, it importeth much to go often to Confeſſion, for as much as what Attrition cānot effect by it ſelfe, it effecteth by the vertue of the Sacrament of Confeſſion.

Demaund.

Of that which you ſay, I conclude, that to obtaine the grace of God, it is inough for me to do the acts of Attrition, and for the reſt to haue a care to come oftē to confeſſion: and therfore I will content me with it, without further troubling my ſelfe to do the acts of Contrition, which, me thinks, are very hard to do.

Anſwere.

You ſhall doe well to confeſſe often, as they do alſo wel who do accuſtome to exerciſe the frequent acts of Contrition. For though a man by doing theſe acts of Contrition, may obtayne the grace of God, without going to confeſſion (though he muſt haue a purpoſe to do it, at leaſt when the precept byndeth him to go to confeſſion) yet in regard of the difficulty of hauing true contrition, and conſequently of the incertitude that there alwayes is, as long as we are in this life, to know whether we be truly contrite or noe, a man muſt ioyne contrition with frequent confeſſion, to be the better aſſured of that which importeth vs ſo much, as is the act of our ſaluation. And how much more requiſite then is it for him to go to Confeſſion, who ſeemeth not to haue any other ſorow, then that of Attrition or imperfect Contrition. Wherfore touching that which you ſaid a little before, that you would content your ſelfe by the making of the acts of Attrition alone, you deceiue your ſelfe very much.

Demaund.

Giue me ſo me reaſon of that which you ſay, and of my maſtaking, if I be deceyued.

Anſwere.

I will doe it very willingly, & the reaſon of that which I ſay, is manifeſt. For if by your owne miſcarriage you offend God mortally, you ſhall not haue your ghoſtly father alwayes at hand, to make your confeſſion vnto him preſently after, you haue ſinned. And it may further happen, that you ſhall not haue tyme to go to confeſſion: for you may dye vpon the ſodaine (ſith none knoweth what may befall him afterward) or you may by ſome ſecret Iudgment of God be takē away without Confeſſion.

And though you ſhould haue a commodity to confeſſe, this is the greateſt euill of all to continue an enemy of God (conſidering attrition alone, though it ſhould go accompanied with a purpoſe of confeſſion, maketh vs not his friends) and to looſe all the principal merit of all the good works, that you ſhall doe, from the time that you haue offended God, virtill the tyme you ſhall go to confeſſion, and receyue his grace againe. And what greater domage, and loſſe can there eyther be occaſioned, or imagined, then this?

Demaund.

I am ſatisfied with the reaſons that you haue brought, but I would vnderſtand, if you haue any more?

Anſwere.

Yes: I haue many more, though now I will not bring more then this one, for the cōcluſion of all: this it is. Though it be certayne, that Attrition ioyned with the Sacrament of Confeſſion, be inough to obtayne Gods grace, yet this is not ſo certaine, as if it were an article of Faith (as it is an article of faith) that a man purchaſeth the grace of God by the meanes of Contrition. And ſeeing there is queſtion about a buſines ſo important, as is that of our ſaluation, reaſon teacheth vs, that we ſhould chooſe what is more certaine, and more aſſured. And who now vnderſtandeth not al that we haue ſaid, how much it importeth him to haue contrition, if he deſire to be ſaued?

Demaund.

You haue told me ſo great priuiledges of Contrition, as I much deſire to know, how it is to be practiſed, and therfore let me intreate you to teach me, and to declare in particuler the way to exerciſe it, and the particuler Acts that it comprehendeth in it ſelfe.

Anſwere.

Contrition comprehendeth three particuler acts.

Demaund.

What is the firſt act?

Anſwere.

The firſt act, is a ſorrow aboue all other ſorrowes, for hauing offended the Maieſty of God, becauſe he is God, and ſo worthy to be loued, obeyed, and honoured aboue all things.

Demaund.

With what conſiderations may a man help himſelfe, to obtayne this ſorrow, and to confirme it in his ſoule?

Anſwere.

It will profit to conſider the good that is loſt and forgone by one mortall ſinne, which is the grace and amity of God: a good, that ſurpaſſeth all other goods, & therefore the loſſe ſhould cauſe much greater ſorrow, then the loſſe of all other goods put together, as be the temporall goods, the health, life, honour &c. Secondly, it will profit to conſider the domage and hurt that but one mortall ſinne bringeth vs. For it maketh vs the enemyes of God, the ſlaues of the Diuell, foule vgly and abhominable as be the Diuels, and damneth vs to hell, there to broyle and be tormented for eternity: euills by infinite degrees ſurmounting all the euills, hurts, loſſes, and torments of this world, though they ſhould be put all togeather. And therfore it were very requiſite, that we ſhould be more ſorry for hauing committed one ſinne, then for all other euills; that may poſſibly happen vnto vs: and if one mortal ſinne draweth ſo many, and ſo ſore euills after it, what will it then be to haue the ſoule charged with many ſuch ſinnes?

Demaund.

What is the ſecond act of Contrition?

Anſwere.

The ſecond act is, a firme purpoſe, founded vpon the loue of God aboue all things, neuer to offend him any more for any reſpect; that is, neither for the loue of any good, that I may hope for by committing ſinne, nor for feare of any euills, that I may Feare towards me by refu • ing to ſinne: ſeeing, as I haue ſaid, the good that I looſe by offending, is greater then be all other goods put togeather, that I might gaine by my ſinning, and the domages and euills, that the ſinne bringeth me, be greater then be all the euills and loſſes, that can happen vnto me, becauſe I am reſolued not to offend my God.

Demaund.

But tell me, what be thoſe particuler purpoſes, that are to be made, and intertained in this generall purpoſe, whereof you haue ſpoken?

Anſwere.

This generall purpoſe muſt comprehend in it ſelfe a purpoſe to make a reſolution (in caſe a man be bound therunto) to keep all Gods commaundements, and to diſcharge all the obligations of his office, with a reſolution and firme purpoſe perfectly from thenceforth to accompliſh and performe all that he is able: and in particuler, he muſt haue an intent to confeſſe himſelfe Sacramentally at leaſt, when he ſhall be bound by commaundement ſo to do, and to ſhunne all occaſions of ſinne, to the end God who is ſo good, may not be any more offended by him. He muſt further haue a reſolution to performe his pennance: and to the end he may the better ſatisfy for his ſinnes, he muſt offer vnto God his life, his paynes, his trauayles, and all the good works he ſhall do.

Demaund.

What is the third act of Contrition?

Anſwere.

It is a petition accompanyed with the hope of obtayning pardon for all his ſinnes, and of procuring grace for the amendment of himſelfe, and of perſeuering in it till the very end.

Demaund.

In what is this petition, and hope founded?

Anſwere.

In the goodnes, and mercy of our Lord God, and in the merits of the moſt precious Bloud, & Paſſion of our Sauiour Ieſus Chriſt.

Demaund.

Tell me now the practiſe of all that which you haue ſaid, that I may vpon all occaſions help my ſelfe with it.

Anſwere.

The practiſe of this ſo excellent an Act of Contrition, muſt be exerciſed in this manner, by ſaying this prayer.

An act of Contrition.

O MY Lord Ieſus Chriſt, true God; and Man, who art my Creatour and my Redeemer, I am ſory from my hart, that I have offended thee; and this for that thou art my God, and for that I loue thee aboue all things: and I purpoſe, ſtedfaſtly neuer to offend thee any more, and to keep my ſelfe from all occaſions of ſin: I purpoſe to alſo confeſſe my ſinnes, and to do the pennance that ſhall be in ioyned me. Moreouer: I offer vnto thee for ſatiſfaction of all my ſinnes, my life, my trauailes, my paynes, and all the good works that I ſhall doe. And as I humbly craue of thee to pardon me my ſinnes; ſo I hope in thy infinite goodnes and mercy, that thou wilt pardon me, by the merits of thy moſt precious bloud, death, and paſſion, and giue me grace to amend, and perſeuere to the end. Amen.

Demaund. O this is a moſt heauenly and diuine doctrine. But tell me, I pray you, how often ſhould a man exerciſe this act of Contrition?

Anſwere. As often as a man ſhal fall into mortall ſinne, it will be good for him the very ſame inſtant to exerciſe this act of Contrition, for feare leaſt death might take him in ſo bad a ſtate away, and he be adiudged to the euerlaſting fire: and alſo that he may not ſtay euen but a moment, in ſo abhominable a ſtate. Moreouer, it is very good to exerciſe this act of Cōtrition twiſe a day at the leaſt, in the morning at our vpriſing, and at night at our going to reſt, and this not to hazard ſo important a buſynes, as is that of our eternall ſaluation.

Demaund. I purpoſe, good willing, to do all this, that you haue told me, without omitting any thing: & I beſeech God to graunt you the reward of that comfort, which you haue cauſed to me, by teaching me ſo good and healthfull a doctrine: and for recompence of ſuch a benefit, bethinke your ſelfe, wherin I may do you the like ſeruice.

Anſwere. God youchſafe to giue you his grace, that you may be perſeuerant in this good purpoſe. Pray alſo to God for me, that I may do the ſame, and that by this meanes, we may obtayne to ſee one another in heauen, in the ſociety & company of all the Saints, where we may enioy God for all Eternity. Amen.

A briefe declaration touching Contrition, wherin be propoſed the reaſons, that ought to moue euery Chriſtian earneſtly to ſeek to make acts of Contrition, and to repent himſelfe of his ſinnes, at leaſt twice a day, in the morning, and at night.

THE firſt reaſon is, ſeeing the feare of God is the beginning of true Wiſedome, therfore the firſt effect that it worketh in a man, is to reconcile himſelfe to God, which is performed by Cō trition. And ſo it is very fit, that this ſhould be the firſt, and principall care and thought, that euery one ought euery day to haue.

The ſecond reaſon is, for that all other deuotions, though they be good, holy, and commendable, yet needs muſt they be founded vpon Contrition; for as much as without it they ſerue not the turne before God, for the ſauing of our ſoules; whiles on the contrary, Contrition alone is inough without them, when we cannot haue them. Wherfore euery one ought to a couſtome himſelf more to the vertue of Contrition, then to any other, ſeeing it importeth ſo much, and is ſo neceſſary.

The third is, for that other deuotions are by an imprudency ſometymes recommended ouermuch, in ſuch ſort as the ſimple may be deceiued, being perſwaded that that is inough for them, and that they haue gayned all, when they exerciſe themſelues in ſuch deuotions. Whence it commeth that they take not any care about the reforming of their manners, and amending their life. And on the contrary, this deuotion of exerciſing the frequent acts of Contrition and repentance, is ſo profitable and neceſſary, as it cannot be recommended inough. For when the ſoule is truly contrite, it cannot endure to entertayne any mortall ſinne within it, and it muſt needs be, that there is an amendment of life in him, who goeth on, continuing in this exerciſe, to iterate the frequent acts of Contrition, and ſorrow for his ſinnes.

The fourth is, for that, following the doctrine of ſome very grane and learned Deuines, it is an opinion very likely, that at the houre of death euery one is bound by commaundement, not to ſatiſfy himſelfe with the hauing of Attrition alone, but be muſt further diſpoſe himſelfe to haue true and perfect Contrition; whence we will deduce the cauſes in the ſeauenth and eight reaſons. Wherfore whoſoeuer is not accuſtomed to this, whiles he is in good health, he will find much difficuity to practiſe it at the tyme of ſo troubleſome a paſſage, that goeth accompanied with ſo many paynes, griefs, cares and anguiſhes of mind. Wherefore we muſt, whiles we are well diſpoſed and in good health, encourage one another (with the help of God) euery day to exerciſe this art and trade, at the leaſt twiſe a day, when we riſe in the morning, and at night when we go to bed: and more then that, to teach as many others, as we 〈◊〉 to exerciſe, and frequent the ſame act of Gōtrition euery day.

The fifth is, for that as we are not one, moment aſſured of our liues, and it is an article of faith, that none can be faued, who hath bommitted but one mortall ſinne, of a caſt he hath not true Contrition and Repentance, with purpoſe to go to Confeſſion at the tyme, that bindeth; for this nothing is more neceſſary to aſſure vs of the ſtate of our ſoule in this behalfe, then to exerciſe this act of Contrition often, and euery moment, if it were poſſible.

The 〈◊〉 is, for that though following the cōmon doctrine of Deuines, a than a •• ried before confeſſion, be cometh doctrine by meanes of the ſard Sacrament of Confeſſion; yet all haue not euer this tyme & commodity of comming to cofeſſion. And more then that, it ofte hapneth, that whō the penitent cōmeth to confeſſion, he hath not only no contrition at all, but alſo no true attrition neceſſary; or not (following the doctrine aforeſaid) is inough with the Sacrament of attrite, to make him dontrite. Wherfore euery one ſeeth well, how neceſſary it is for him to endeauour euery day to make the ſeruent acts of Contrition. For peraduen ture euen with all this diligence there will be found many, who ſhall haue great difficuity to arriue to true Aitrition, and to that which is neceſſary with the Sacrament.

The ſeauenth is, for that, though this comon doctrine (that fayth that the Sacrament maketh him who is but attrite, to become contrite) be more then propable, and ſpeaking morally, certaine alſo; yet it is not an article of fayth. And therfore in a buſynes or ſo great conſequence, as is our Saluation, a man muſt not content himſelfe with this certitude, but he muſt ſecure his owne ſoules good with the help of God, as much as he can poſſibly, and that is, by doing an act of true and perfect contrition, by meanes wherof, and with purpoſe to confeſſe, as hath been ſaid, this is a thing ſo certaine, as an article of fayth that he ſhall be ſaued.

The eight is, for that though God our Sauiour hath a particuler and paternall prouidence in behalfe of his holy Sacramēts (& eſpecially for thoſe that be altogether neceſſary) to the end there ſhould not ordinarily be any default of the part of him who adminiſtreth them, which would be to the exceeding great preiudice of him who ſhould receiue them: yet it cannot be denyed, but that ſomtymes there happen ſome defaults, and then the true contrition of the ſinner ſupplyeth all the faults that happened, without any fault of his owne in the Sacramēt, which faults could not be ſufficiently ſupplyed by any other thing, without Contrition.

Thenin this, that, as it is gathered by what hath been ſaid, there is nothing found in the world, that can (Contrition excepted) make vs certaine of our ſaluation: and on the contrary, (when all other things ſayled (ſo it ſhould be without our fault) it alone with a purpoſe and intention to go to confeſſion at the time required, aſſureth vs ſufficiently of euerlaſting bliſſe. And by this it manifeſtly appeareth, that a man is not to haue any thing more in recommendation, then this contrition. And as it is the office of preachers, and of ghoſtly fathers, if we beleeue the Apoſtle, to reconcile ſoules to God; it is not to be doubted, but that their greateſt care ought to be to endeauour, that we euer haue in mind true and perfect contrition, conſidering that by it we be immediatly, and inſtantly reconciled to God.

The tenth is, for that ſeeing God doth the will of them who feare him; and that for the loue of ten iuſt perſons alone he had a will to pardon the Sodomits and Gomorrheans: certaine it is, that in teaching vs all this ſo holy and healthfull doctrine, and ſo acceptable vnto good, and in exerciſing vs in it, his diuine Maieſty will withdraw his reuenging hand, & the ſcourges which he threatneth vs for our ſinnes, and will fill vs with all the benedictions, that can poſſibly be deſired, both temporall and ſpirituall.

The eleauenth is, for that to amend the life, to roote out the vices, to ſubdue the body & bring it into ſubiection by mortificatiō and pennance, to goe on forward in the exerciſe of vertue, to ſuffer aduerſityes both patiently and cheerefully; frankly and with a noble mind to forgiue the iniuryes done vs, to increaſe day by day in the loue of God and our neighbour, and in the knowledg that we owe vnto God in regard of his benefits, and to profit in the practiſe of the works of mercy, and to perſeuere till the end in the exerciſe of al ſorts of good works: to come to all this there is not to be found a ſpur more ſharp, or a more vehement incitation, then a ſpirit & mind liuely, feruent, and continued with true and perfect contrition, which ſpirit and grace a man cōmeth to get by little and little, by accuſtoming himſelfe to the exerciſing theſe acts of Contrition. And we alſo ſee on the contrary ſide, that many of them who ſeeme to haue profited wel, come after ſome yeares ſpent in the exerciſe of vertue, to fall ſo miſerably, as is euery day to be ſeen: which for the moſt part proceedeth of nothing, but that by little & little by their negligence they loſe this ſpirit of Contrition and feare of God, and contradicting and doing againſt the counſaile of the holy Ghoſt, they will not feare and trouble themſelues for their ſinnes already pardoned them. And therfore euery one ſhall do exceeding well, to exerciſe, & euery day often to renew and reiterate this ſpirit, and theſe acts of true Contrition.

An ſhort and profitable Examen of the Conſcience, to be made thrice a day, Morning, Noone and Night.

IN the morning, Euery one muſt know the principall vice wherunto he is moſt of all inclined; ſeing that, that is it, which maketh ſoreſt warre vpon him, and moſt of all troubleth him. Hauing found it out, he muſt firſt giue God thanks for hauing preſerued him that night from euill, and miſhap, and then he muſt, vpon his knees exerciſe an act of contrition, which done he ſhall make in particuler this purpoſe, or the like, I deſire, o Lord, and I ſtedfaſtly purpoſe, and craue thy grace, that I may ſpend all my life in thy ſeruice, and that I would rather dye a thouſand tymes, then offend thee in anything, and aboue all, in this ſinne wherunto I am moſt of all propenſe, and inclined.

At noone, he muſt be vpon his guard, and haue a care to execute and performe what he propoſed and purpoſed in the morning, and he muſt renew that his purpoſe as often as he poſſibly may. For example, when he heareth the clocke, at the beginning of any worke or action, when he goeth out of the houſe, or whē he is tempted, or in daunger to be tempted And in this later caſe, beſides the renewing of his good purpoſe, he muſt arme himſelfe with the ſigne of the Croſſe, or with the name of Ieſus & Maria, ſaying alſo ſome prayer, wherin he findeth moſt deuotion. To be ſhort he muſt ſtryue and fight againſt the tentation vntill he go away with a glorious victory. If you fall ſometimes of frailty, be not ouer much afflicted or grieued for it, neither be you the more negligent therfore, but ſeeke inſtantly to riſe againe, and to ſtand vpon your feet, craue pradon of God, knock your ſelfe vpon your breaſt, or lay your hand vpon it, ſaying. O my Lord, what euill haue I done? pardon me for it, by the merits and price of thy moſt precious Bloud, I am ſory from my hart, that I haue oftended thee, for that thou art my God, & goodnes it ſelfe. O that I had died a thouſand deaths, then done that I haue done. Giue my the grace to confeſſe my ſinnes, and that I may neuer offend thee any more. Euery time that a man falleth, he muſt do this, as I haue ſaid, and that in very good earneſt, and with a moſt harty affection; and he muſt continue the ſame cogitation and care, that he had, and propoſed to himſelfe in the morning, and greater if it may be, with an intent in all things not to offend the diuine Goodnes. And though all his care, and ſtudy ought to be not to fall into any ſinne; yet if it happen that he ſhould fall, he muſt not be negligent therfore, but he muſt endeauour eſtſoons to riſe againe, as he would do, if he ſhould often fall into ſome myre, where he would take heed and be ſure not to lye, but would ſoone get himſelfe out of it, and would go to waſhe himſelfe cleane from all the durt. Holy men aduiſe, that he keep ſome ſigne, or ſecret mark about him, that may ſerue to note the number of times that he fall • th into the ſinne wherunto he is moſt inclined, and how often he ouercommeth it; and this for that in his Examen at night, he may the more ea •• ly giue an accompt to his Soule of all that which happened the day before.

At night, before he goeth to bed, he muſt fall vpon his knees, if he can kneele, if not, with the greateſt reuerence that he can vſe, & muſt examen his conſcience in manner following, how he hath carryed himſelfe the day paſt.

Firſt he ſhall ſay thus: Lord, I giue thee thanks for all the benefits, that I haue this day receiued, for my life, ſoule, body, temporall goods, and for all other the fauours, that thou haſt done me till this preſent: and I giue thee thanks in particuler for this ſhort time, that is ſo precious, that thou giueſt me for the making of this my ſhort Examen. Secondly, he ſhall ſay: O my Lord, giue me light, that I may know my faults, and graunt me grace & force to ouercome them. Thirdly, he ſhall call to remembrance, & marke how often he hath fallen, or how often he hath ouercome the principall vices, whereunto he is moſt inclyned. After that he ſhall paſſe ouer all the houres of the day, reflecting vpon the ſinnes he hath committed againſt God, his neighbour, and himſelfe, in thoughts, words, works, omiſſions, diligently ſearching and finding out the occaſions & daungers, that ſhall haue cauſed him to fall.

In the fourth place, he ſhall acknowledge with moſt great humility his owne pouerty, inſufficiency, and malice, and with confounded countenance & eyes looking downe, he ſhall ſay: O my Lord, I am aſhamed of the little ſeruice I haue done thee, and of the many faults I haue committed againſt thee, beſides thoſe, which either by my owne negligence, or ignorance, I know not: yet I moſt affectuouſly and moſt hūbly thanke thee for this, that thou haſt preſerued me from an infinite number of other greater ſinns & tranſgreſſions, wher-into I had fallen, if thy Maieſty had not held thy hand ouer me.

In the fifth place, he ſhall knock himſelfe vpon the breaſt, and with very great ſorrow and repentance he ſhall aske pardon, and make a firme purpoſe to amend for the time to come, and to leaue, and ſhunne all the occaſions and daungers of ſinne, doing in a moſt earneſt and harty manner ſome act of Contrition, ſaying, as is put downe before, O my Lord Ieſus Chriſt &c.

Three very importāt Inſtructions.

THE firſt is, becauſe this Examen is a moſt rich treaſure, euery one muſt be very diligent to practiſe it, & well vnderſtand how it is to be practiſed, & after put it in execution. He muſt further demaund grace often of our Lord, and light for the well doing of it.

The ſecond is, that he haue not any impediment, or buſines, though neuer ſo great, that may hinder him from making of this examen. And if it ſhould happen, that he ſhould go to bed without making of it, he muſt make it as ſoone as he ſhould awake by night.

The third is, that euery Saturday he exact an accōpt of his ſoule of the whole weeke paſt, and in the end of the moneth, of the whole moneth that went before, and at the end of the yeare, of the whole yeare alſo.