THE I. EXERCISE.

Confusion. 1. VVHEN you put on your clothes, be you confounded, that you cloath your selfe, when as Christ was stripped, and left na­ked vpon the Crosse for your sake.

2. Thankesgiuing. Giue him thankes, for that he hath put on our humanity for vs, whome he knew would be most vngrate­full for so soueraigne a benefit: and for that he hath clad vs with the Garment of grace, which we haue so often rent in sunder.

3. Petition. Aske, & craue of him, that when putting on your cloaths, you cloath the naked, this worke of mercy may be plea­sing vnto him, and beseech him [Page 4] to grant you the same, by the ig­nominy of that garment, which Herod commanded to be put v­pon his backe.

1. Confusion. When you go to Church to heare masse be con­founded, for that your selfe be­ing imperfect, you goe to the Church to prayse God, whome the Angells, that are perfect, do praise continually.

2. Th [...]kesgiuing. Giue God thankes, that though you haue gone out of his house so often, carryed away by sinnes, yet he still calleth you home againe, and standeth knocking at your dore.

3. Petition. Aske by that cha­rity, wherwith the most Blessed Virgin presented her Sonne in the Temple, you may deserue to be presented to God, and to be [Page 5] made the Temple of the Holy Ghost.

1. When you pray, consider the multitude of your sinnes, & say with the Publican: Lord be mercifull to me a sinner.

2. Thanke God, for that Christ hath prayed for you, and hath obtayned, that you may be heard, when you pray.

3. Craue, that by the prayer, which he made in the desert for sinners, he wil vouchsafe to grāt you those gifts, which he willed vs to aske in the Pater Noster, and you shall say it ouer once.

1. When you heare Masse, be cōfounded, for that you haue prepared your selfe negligently vnto it, in presenting your selfe before God in Masse, and for that the very continuance and long vse of this benefit, which should [Page 6] haue profited you much towards the great esteeming thereof (for it is a signe of Christs most high charity) hath made you negli­gent, and so ingratefull.

2. Thanke him, for that he maketh you an Angell, if you confesse him, whome you adore with a liuely fayth, sith it aper­taineth to Angells to be assistant to God, and to praise him with­out ceasing.

3. Craue, that by that sacri­fice whereof this is a testimony, he may imparte vnto you the merits of his bloud: and by the vertue of this sacrifice, graunt you that aboundance of teares, wherby to wash away your sins, and cause you to rise againe with Christ.

1. When you sit at the table be confounded for eating of his [Page 7] bread, to whome you haue beene so false, vnfaithfull, and ingrate.

2. Thanke him for this, that though you haue hitherto beene, and still are an enemy to him, yet he hath nourished and inter­tayned you.

3. Craue of him, that by that loue, wherewith he filled great numbers of people with a few loaues in the desert, he will vouchafe to feed you euery day with the bread of his grace.

1. In busines, that concernes our owne profit, or our neigh­bours, we must be confounded, for that God pleaseth to take v­pon him our, & our neighbours causes, who haue beene an occa­sion of hurt to our selues, and to our neighbours, especially sith it is a matter of so great moment to haue a care of our neighbours [Page 8] good and profit, in so much as Christ for that cause came into the world, that he might take v­pon him our, & our neighbours cause.

2. We must thanke him, for that, whereas he needed not such busines at all, yet the same are as pleasing vnto him, as though he stood in need of them.

3. We must craue, that by that charity wherwith he sayd: I must be in those t [...]inges, that be my Fathers, he will grant vs to be e­uer occupied in those thinges, that appertayne to his honour, and glory.

1. When you suppe, be con­founded for your negligences cō ­mitted that day, and therefore eate in sorrow, and say with the Prophet: My teares were to me bread both day and night.

[Page 9]2. Thanke him, that for you who were ingratefull for the be­nefit of dinner, he hath prepared a supper.

3. Craue of him, that by that charity, wherwith he gaue him­selfe in his last supper, he may prepare and dispose vs, that we may humbly receaue him, and be euer vnited vnto him with the band of charity.

1. When you pray at your going to bed, be confounded for that when as Christ did v­pon his Crosse powre out prayer with so great both loue and sor­row for you, yet you loue him but a little, and sorrow for him lesse.

2. Thanke him for this, that he dyeth, and that you liue.

3. And craue of him, that by that heauines which himself [Page 10] felt dying, and his mother also had seeing him to dye, he will please to grant vs this, that both at our owne death, we may re­member his, & that for his death our death may be accepted of his eternall father.

1. When at your going to bed you put off your cloaths, be confounded, for that you desire to rest in bed, and without your cloathes also; when as Christ did for you both sleep in his cloaths, and had not where to repose and lay downe his head.

2. Giue him thanks for that by those thinges which he suffe­red for you, he despoiled you off your concupiscence.

3. Finally craue of him, that by the payne which he felt, when being to be crucifyed, he was stripped off his cloathes; he [Page 11] may strip vs of our euill habits of mind, and conditions, that na­ked of earthly thinges we may imbrace the Crosse, and dying vpon it, may deserue that nuptial garment, which the eternal Fa­ther hath prepared for all those that loue him.

THE II. EXERCISE.

AND because it would be long to accommodate the forme and manner of this exer­cise to all our works, that which hath beene sayd may serue to shew vnto vs, how other things may be addressed according to the same rule. And if any shall please further to exercise himself in other things, he may vse this forme and manner following.

1. When he standeth, let him [Page 12] remember Christ standing before Pilate the Iudge.

2. When he sitteth, let him consider Christ sitting, when the wicked mocking him, sayd: Haile King of Iewes,

3. When he walketh, let him thinke vpon Christ passing through Samaria, and going vp to the Mount of Caluary.

4. When he is weary, let him contemplate Christ weari­ed of his iourney, and sitting v­pon the Well.

5. When he rideth on hors­back, let him reflect vpon Christ sitting vpon an Asse, and entring into the Citty of Hierusalem.

6. When he visiteth the sicke let him remēber Christ visiting and healing the sicke.

7. When his good workes are found fault with, let him cal [Page 13] to his remembrance the Iewes accusation, and their murmuring against Christ, for healing on the Sabbaoth day.

8. When any one giueth him a sharpe and churlish answere, let him thinke on that answere made vnto Christ when it was sayd: Doest thou answere the High Priest so? And that blow which the wicked minister gaue Christ vpon his most sacred face.

9. When he is angry, let him cal to remembrance that hunger which our Sauiour endured in the desert.

10. When he is a cold, let him remember Christ trembling for cold in the manger.

11 When he is a thirst of Christ thirsting vpon the crosse.

12. When he is awaked frō sleep, of Christ awaked by his [Page 14] Apostles, when he was a sleep in the ship.

13. When he is in diuers ac­cidents abandoned o [...] friendes: o [...] Christ forsaken of his discipls leauing him, and running from him.

14. When he departeth frō friendes: of our Sauiours going from his Mother to his Passi­on.

15. When his good workes are detracted: of the detraction of the Iewes, when they sayd of our Sauiour: In the prince of the Diuells he casteth out Diuells.

16. When he suffereth con­tumely, or reproachfull wordes openly: of our Sauiour brought forth before the people by Pilate, when he sayd: Behold the man.

17. When he is falsly accu­sed: of Christ falsly accused in [Page 15] Caiphas his house.

18. When he suffereth iniu­ry: of Christ most vniustly con­demned.

19. When sorrow, paine, or sicknes troubleth a man: let him remember Christ scourged at the Pillar, crowned with thornes, and nayled vpon the Crosse, where there was not any whol or sound part in him from the sole of the foot to the crown of his head.

20. Finally when he is at the point of death: let him think vpon Christ dying, and recom­mēding his spirit into the hands of his Father.

And thus may a man in al thinges offer himselfe to Christ, whome he remembreth either to haue done, or to haue suffered the like. And so of these and the like [Page 16] effects he, who shall out of cha­rity diligently exercise himselfe in this manner, may profit him­selfe much.

And because we haue hi­therto, for the most part, layd downe and proposed examples only of external things without, we haue thought good to add some few also of things internall or within, and that especially, for spirituall persons, who are not molested with the troubles, and trauailes of body so much, as with those of spirit.

1. Wherfore when he seeth that the counsaile, which out of his charity, he giueth his neigh­bour, is not accepted of, let him remember, that Christ gaue coū ­saile to many, and yet they con­temned it.

2. When he seeth God euery [Page 17] where offended, and he is grie­ued and angry thereat, let him remember, that Christ was once much mooued at those, who bought and sold within the Temple, and thereupon draue them out with a whip.

3. When he seeth some spi­rituall friend of his to giue ouer the way of vertue, let him consi­der, what our Sauiour thought, and felt in himselfe, when he saw Iudas to abandone, and for­sake the way of truth.

4. When he considereth, how few Pastours there be in Gods house, who exercise their functiō & charge as they ought, let him call to memory, what Christ thought, when he sayd: The haruest is indeed great, but the workemen few: and for that cause how sorely he wept.

[Page 18]5. When he is sorry, and grieued for his owne defects: let him consider, that our Lord saw them before they were, and was sorry for them.

6. When he seeth any fal­len from the state of perfection: let him call to remembrance, how sorry our Sauiour was for S. Peters fall, who had before con­fessed him to be the Sonne of God, and had seene his Transfi­guration vpon the Mount.

7. When he is troubled and pressed with tentations: let him call to mind the tentations, that our Sauiour endured in the de­sert.

8. When he seeth the society and company of the good dis­pleasing to the bad: let him con­sider, how Christ was afflicted in mind, when the Gerasens, to [Page 19] whome, moued out of his chari­ty and goodnes, he came, desired him to depart from them.

9. When he is sorry at his neighbours sinnes: let him re­member, how Christ comming neare to Hierusalem wept vpon it.

10. When he seeth any to haue an imperfect fayth: let him remember, what Christ sayd to his Disciples, who for their in­credulity could not cast out a di­uell: O incredulous generation, how long shall I beare with you?

11. When the bad scorne & mocke the good: let him remem­ber, how it was sayd to our Sa­uiour vpon the Crosse: He hath saued others, and can he not saue himselfe?

12. When they dye who haue liued ill: let him consider, how our Lord sorrowed much, [Page 20] seeing that few would profit themselues by the effussion of his bloud.

13. When he feeleth a want of deuotion in himselfe, let him reflect vpon our Sauiour, when he sayd: My God, my God, why had thou forsaken me?

14. When any blasphemeth the name of God, let him thinke that Christ had forseen it long a­go, and was sorry for it.

15. When he seeth himselfe depriued of the familiarity with God, and hath an earnest desire to be most conioyned with him, or whē he wisheth to be exemp­ted and deliuered from out of the dangers of this life, let him re­member, how great charity of Christ that was, when he pray­ed to his Father for that very thing, in th [...]se wordes: Father, I [Page 21] pray for them, that all may be one, as thou Father art in me, and I in thee, that they also may be one in vs.

These things (I say) are to be thus thought vpon, when any thing happeneth, and that our Sauiour in the like case thought and did the like: and to him we must alwayes offer and present whatsoeuer we either do, or suf­fer. And heerin euery one ought to vse much care and diligence, and not to suffer so notable oc­casion of profiting his soule offe­red heereby, to escape him. Els it will be a note, not only of a fowle negligence, but also of no­table ingratitude, if we make so light an esteeme of those thinges that concerne our soules good so much, and may be easily obtai­ned.

Wherefore I am to intreat [Page 22] and exhort thee, o Soule, what­soeuer thou be, not to neglect so great a good, but to consider, how easy a matter it is, [...]hat God exacteth of thee, and how great a thing he desireth to giue thee. For he asketh of thee but those thing [...], which thou wert bound to do, though he required them not at thy hands: for thou must go, walke, eate, take paines, be sicke, and dye at last. All which and such other thinges, if thou dost, or sufferest for thyne owne sake, or for the world, besides that they will be laborious and painefull, thou shalt reape no fruit at all by them. But if thou doest, or suffrest them for the loue of Christ, both thy payne & la­bour will be eased (for Christ doth recreate them, who take paynes for him:) and when all thy

them greater then that of the di­uells: Who I say, would it not confound, who hath experience of Gods so great patience, and seeing his iustice executed in so rigorous a manner towardes the Diuells, yet so mercifully affoar­deth him respight and tyme of pennance? And this ought to mooue euery one the more, for that men are wont to vse that diligence in perswading others to leaue sinne, which yet we read not any where was done to Luci­fer. Neither do men draw others their like into sinne by wordes and signes alone, as Lucifer did, but also by importune perswa­siōs, intreaties, money, by threats by honour, by life, and by what­soeuer other wayes they can: in so much as the malice of men may seeme in this respect to ex­ceed [Page 26] the malice of Lucifer. And this alone ought so far to depres­se and abate our pride, and to put so great a confusion into vs, as by it at least in some part, that pu­nishment might be recompensed which our sinnes deserue in hell.

To this is further added, that the wickednes (not to say the madnes) of men, proceedeth so far sometymes, as it is wont also to prouoke the Diuell to tempt them, and to present them as it were weapons to kill them­selues: in so much as they may seeme to do very ill, who are wont to lay all the fault and blame of their hurt vpon the di­uell, whereof themselues are the cause. And if those, who haue drawne others into a mischiefe, dare scarcely for very shame stand amongst them before a Iudge of [Page 27] this world, of how great confu­sion thinke you must he needs be full, who considereth himselfe to be presented togeather with the Diuells before the Tribunall of Christ?

And if a man would seri­ously bethinke himselfe of these things as he ought, he might ve­rily (yea & ought to) be as much confounded for his own malice while he manifestly vnderstan­deth, how sore punishments he hath deserued for his sinnes, not only in this life, but in that also which shall neuer haue an end. So doing, all will seeme light to him, that he suffereth in this life, if he cōpare it with that, which he was to suffer and endure in hell, if God should deale with him according to his deserts. And therefore let him with all [Page 28] confusion and shame, both ac­knowledge his owne misery, & craue that mercy which not­withstanding he thinketh him­selfe most vnworthy of.

And to the end none, who thinketh himself free from those euills, of which we haue spoken before, may be perswaded, that there is not any cause, wherefore he should be much confounded: let euery one so thinke touching that matter with himselfe, that there is no cause, why he should esteeme lesse humbly of himself, but is more bound to be asha­med in himselfe, for that the on­ly grace of God doth euery mo­ment deliuer him from so many and so great euills, which if it were not alwayes present, who is there that would not fall into the pitt of sinne, and become [Page 29] worthy of euerlasting punish­ment? And sith he hath escaped them through Gods mercy, what thankes then doth he not owe to him? And certes, they haue great cause to be confounded, who notwithstanding they do conti­nually make an experiment of Gods so great mercy towardes them, are neuertheles so ingrate­full to him. And they ought to humble themselues so much the more, the lesse worthy they ac­knowledge themselues of Gods grace: and it is their part to do nothing lesse in the seruice of God, then they would do, if they were drawne and deliuered out of Hell.

If euery one would but consi­der this obligation rightly, and vnderstand that he is able to ren­der God very little for the great­nes [Page 30] of his benefits, he would not be discouraged at all, but would comfort himselfe with that ad­monition of the Prophet, when he sayth: Let not the humble, confoū ­ded, he turned away from thee: the poore and needy shall praise thy name.

Againe, if a man hath ma­ny thinges, for which he may confound himselfe before the di­uells, he hath no lesse cause to confound himselfe before the rest of the damned, when he vn­derstandeth, that many are con­demned to euerlasting torments, but for one sinne only. Where­fore what is it meet for him to thinke of himselfe, who knoweth himselfe to haue com­mitted so many and so grieuous sinnes? And verily he that ap­prehendeth these thinges at the hart, ought to go as far beyond [Page 31] them, if he be able, in confoun­ding himself, as he goeth beyond them in sinnes.

And if you consider them who are in Limbo, and with how great mercy God hath deliuered you from many dangers, that are wont to happen; and brought you at length to the grace of baptisme, that you might not fall in­to that misery: there is in truth great cause, why you should la­ment your so great ingratitude, and wash it away with teares: and so much the more, for that they, who are in Limbo, neuer committed any mortall sinne: and you, as often as you haue cō ­mitted it, so often haue deserued hell. And if they for a lesse sinne are thrust down into a deep place or dungeon, with what face dare you liue vpon earth, who haue [Page 32] so often offended God most grie­uously? And with what eyes dare you contemplate the vision of God, whereof they are for a far lesse fault depriued? And if you consider these thinges aright, you will not dare, I know, to be­hould them, who are in Limbo, with attentiue eyes, while you compare your owne sinnes with theirs.

But the consideration of them, who are in Purgatory, ought to confound vs so much the more, for that they, though now in a safe place, and deliue­red out of so great euills of the world, certaine also not to offend God any more, and gotten into an harbour, be neuertheles in paynes: but we are both turmoy­led in stormes, and vncertaine of our saluation, and what shall be­come [Page 33] of vs at last, liuing among most crafty, and most cruell ene­myes, and continuall dangers. And if any be confounded the lesse, for that he vnderstandeth, that they are punished deserued­ly for their sinnes: Let him so thinke, that some are peraduen­ture there tormented by occasion of his either example, or bad counsaile, or scandall, or negli­gence drawne into sinne: & that many are detayned & held there the longer, for want of his help by prayers, and other suffrages. And let this consideration con­found him, whosoeuer he be, for that he hath beene an occasion vnto them of their suffering, and paynes, and hath giuen them no help, or little at all towards their ease and releasement: and let him thinke, that their owne faults, [Page 34] and his, be the cause, that he knoweth not, whether they are to be purged with the fire of Pur­gatory alone.

THE IIII. EXERCISE. Wherein is declared, how we ought to confound our selues by the consideratiō of those thinges, that we see v­pon Earth.

IF in comparison of those, who are guilty, we be found more guilty, what shal we I pray you, appeare to be before the things, that be not hurtfull at al? For if the consideration of those who haue sinned, doth greatly abate and quaile our pride, how much more ought the remem­brance [Page 35] of those thinges humble vs, which haue neuer yet in a­ny thing swarued from their Creatours Commandment? The poore Creatures of the Earth, I meane, which hauing but a sen­sitiue life, do exceedingly condē ­ne our disobedience, Ingratitude and negligence. For the earth, which produceth and bringeth forth fruit, doth reprehend vs, who are altogeather vnfruitfull, and barraine. And how much doth the water, whiles it ouer­floweth and watreth the mea­dowes, quencheth the thirst, and doth those thinges, for which God hath giuen it for the vse of men, condemne those, who deny it their Creatour, when they o­mit to giue it vnto a poore beg­ger, crauing it in his name.

How doth the fire, whiles [Page 36] it maketh the flesh sweet, and sa­uory, censure the cruelty of those who vnmercifully handle the flesh of their neighbour? How much doth the Ayre, which con­tinually intertayneth our life, vpraid vs of our negligēce in the seruice of God, whome but this one thing alone bindeth vs by a most strait band to serue God? And how much ought the rocks which were rent, (though in­sensible) in the passion of Christ, to confound our hardnes, and inciuility.

Hony is sweet to the tast, but we are most bitter to God. The smell of flowers is pleasant, but how great is the stench of our sinnes? The plants grow, and raise themselues vpwards, but man, whiles he pursueth base & contemptible things, doth abase [Page 37] himself euery day more & more. And how much better for him were it to imitate euen the trees heerein, which the more rootes they take, and the deeper they grow in the ground, the more vertue do they draw from them to the bowes: for so a man, if he should take deep roote of Humility, would make a great increase of vertues. And whome would not the seruices of the brute beasts moue, especially see­ing they do it to them, who by their sinnes haue made themselus like vnto beasts? And how much more worthy is he, who hand­leth them ill, or he, who is han­dled ill? Or who would not by good right meruaile, that these beasts be obedient to them, who yet are rebellious to the will of God. The silly sheep cloatheth [Page 38] you with his skinne, and with his fleece, and nourisheth you with his flesh, and when as you should vse them to the honour of God, you abuse these and other the benefits of God: and while you seeke a thousand wayes to satisfy your concupiscence, you iniury both God, and his crea­tures.

The beasts carry men vpon their backes, and ease them wea­ried of their labour, and therein they diligently obey their Crea­tour, who hath made them for that end: but you on the other side do either thinke vpon, or seeke after nothing lesse, then your owne end, whose part it were to allow God some rest, if I may so say, sith you receaue so much comfort and ease by his creatures in your labour and [Page 39] paynes. We must not indeed thinke, that God needeth any rest, sith he is the supreme felici­ty of himselfe, and of all thinges els, yet such is his benignity, as he would be thought to rest in the minds of the iust, sith as he sayth: It is his delight to be with the children of men, though of them he also doth not without cause complaine in these words: I haue laboured sustayning. O how great a confusion ought this word to worke in vs, since by our works we occasion to God this payne, and trauaile, who ought to haue beene to him the cause of quiet, and rest? And therfore it was not sayd of the brute beastes, but of men: I repent my selfe to haue made man.

Let this, o dust and ashes, humble thee: let this draw tears [Page 40] from thyne eyes, and this especi­ally, whē thou findest that a crea­ture by the seruice done thee causeth thee rest & ease, and yet thou dost not thy selfe the like to­wards God. And when thou gi­uest thy beast meate, thinke thus how much more meet it is, that thou serue them, then they thee, sith they haue neuer beene rebel­lious, or ingratefull to God, as thou hast euer beene, and still art.

Let the wisedome of Ser­pents, who are sayd to put one eare close to the ground, and stop the other with their taile, that they may not heare the voyce of the enchanter, put you in mind of your imprudence, who haue not yet learned to stop your eares against the tentations of the De­uill. Againe, let the Ant vp­brayd [Page 41] you of your slouth, and carelesnes, that prepareth those things in Sommer, that may be for her vse in tyme of winter. And this very thing alon condē ­neth your negligence, who pre­pare not now to furnish your self with those merits, whiles you liue, which you shall stand most in need of after this life.

And that you may haue a more spatious field, and matter to meditate vpon, consider the Bees, the silly wormes, & other the like creatures, in which you shall find many thinges to be wondred at, and which may stir vp in you a cōfusion of your selfe, all which we do purposely omit for the auoyding of pro­lixity, and for that it was our meaning only, as it were with our finger to point at the matter, [Page 42] which euery one may thinke v­pon, leauing deeper and more profound circumstances to grea­ter and more excellent wits.

And in the meane tyme we are to admonish this by the way, that there is in euery creature great matter for our confusion, if as often as any of them shal come to our mind, or represent it selfe to our eyes, we perswade our selues, that as often we haue of­fended God our Creatour, we haue deserued not only to be de­priued of their vse and seruice, but also they should reuenge v­pon vs the iniury, that is done to God. And because we set that they haue not yet done it, but do vs still seruice: how great praises and thankesgiuing, togeather with all humility, & subiection, owe we to Gods mercy, & how [Page 43] often ought we to present & of­fer our alacrity and readynes of seruice vnto him?

Neither let a man be afraid to enter into consideration of some other kindes of beasts, as whiles he either behouldeth a Sow wallowing her selfe in the myre, or when he seeth a Dog licking vp againe, what he had cast vp before: let him thinke, that himselfe is much more fil­thy then they. And that euery one may iudge thinges aright, & as reason would require, it is to be vnderstand, that nothing of it selfe is ill, but as far forth as it is ill in the sight of God, or by Gods iudgment. Wherefore sith what we haue sayd of the Sow, and the Dog (as being thinges vnto them naturall) is not re­puted ill before God, the same is [Page 44] not to be thought to be ill by vs: but this is rather to be considered what a thing it is to a sinner, or what punishment he deserueth, when the sow doth according to nature, whiles she walloweth in the myre: and he doth against his nature, sith he neither loueth God, nor serueth him: and where as he lyeth quietly in sinne, in how much more filthy myre walloweth he, then doth the Sow? and how much more fow­ly and shamefully returneth he (when he goeth backe againe to the sinne, that he had left before) to his vomit, then doth the Dog? And let that confound him, and so much the more, for that he knoweth it to be greatly displea­sing to God. And therefore let not the facts of some vnreason­able creatures call any man backe [Page 45] from the cōfounding of himself, but let euery one be confoun­ded and ashamed for his owne misdeeds, who out of his free will was able, & ought to auoid and shunne all euill. And this may serue the turne to be sayd of those creatures, that want rea­son.

¶ IT now followeth, that we say somewhat, how the con­sideration of reasonable creaturs, that is, of our neighbours, ought to confound vs. Of these some are our Superiours, some our e­quals, and some inferiours. I wil say a few thinges touching Su­periours, sith their authority, & power ouer you, ought so to mooue you to submission, and humility, while they are present, as vnles you carry your selfe very lowly before them, you may [Page 46] seeme to want the iudgment of reason, who consider not, what manner of person, and whose they carry. And let it confound you, and strike a great feare into you, for that sith they are Gods Ministers, they punish you not, who haue offended the diuine Maiesty.

Wherefore if they com­mand you any thing, if they re­prehend you or find fault with you, if they chastize or mortify you, it ought to seeme light, and sweete vnto you, though to o­thers it may seem hard, whether you thinke what you haue de­serued, or whether you remem­ber what you did in former tyms vnder the power of the Diuell, when I say, you serued sin vnder his standard, & were vnder his subiectiō in matters not to be en­dured, [Page 47] for as much as he vsed you for his executioner & hangman, when he moued you to the com­mitting of murder in thought word, or deed; when through your examples, or perswasions many falling into sinne, went at length down headlong into hell. And if you consider this so mise­rable seruitude rightly with your selfe, all that your Superiours commande you, will seem sweet especially when as they com­mand not to do any thing, but what appertaineth to a quiet life and full of fraternall charity: & you will deeme your selfe vn­worthy of those superiours, who be themselues the Ministers of the Prince of peace, and be vnto you a great occasion of meriting life euerlasting. And thus much touching Superiours.

¶ THE consideration of your Equalls shal confound you thus, if you shall thinke your selfe vn­worthy to be sayd to be equall to them, to whom you are not in­feriour in dignity, or office: for as much as you must contemplate their vertues, in which they ex­cell you, and are better then you before God. And that you may throughly be perswaded therin, thinke with your selfe thus, that none in what is naught, is better knowne to you, then you are to your selfe: for as much as you know certainly of your selfe that you thinke and desire many things, and those naughtily, and that the secret sins of others are not so certaine, or well knowne vnto you. And if it be so, that you are certaine of your sinnes, and that you are not certaine of [Page 49] others sinnes, you haue iust cause to thinke your selfe worse then others, and consequently inferi­our vnto them. Wherefore, if you see any sicke, when you are hole and in health your selfe, be not proud thereof, but rather consider with humility, that our Father of heauen handleth him as his beloued child, and that your selfe are vnworthy of pa­ternall correction, and of his chastizment of loue. Againe, if your selfe be sicke, think that you haue deserued it for your sinnes; and that others, who enioy good health, haue the benefit of it, as those who stand not in need of any great satisfaction for their sinnes.

If you be rich, feare this sentence of Christ himselfe: How hard a matter it is for them, who haue [Page 50] and possesse money, to enter into the Kingdome of heauen. If your Neigh­bour be rich, thinke that God hath worthily increased his ta­lent, for that he is a faythfull dis­pensour of his Maisters goods.

If you be poore, ascribe it to Gods iust iudgment, and to your owne deseruings, who haue ei­ther wasted the spirituall goods, that God hath bestowed vpon you, or haue not holpen your poore neighbors with your sub­stance when you were able, and might, or with prayers, or such other like almes. If your neigh­bour be poore, thinke that God hath graunted him his desire, & hath bestowed a great benefit v­pon him, sith in pouerty he is become like vnto our Sauiour himselfe. And if you shall carry your selfe thus in matters, con­cerning [Page 51] your Neighbours, and thinke of them, and of your selfe as reason shall perswade you, shal neuer want matter of confusion.

Neither thinke, that there will be matter wanting also in Inferiours: for they though infe­riour in place and office, are not to be contemned, but are rather to be made the more reckoning of, for that God layeth the grea­ter burdens vpon them, as being stronger, and better able to beare them, while he dealeth gently with you, as with one of a wea­ker body, who cannot (such is your infirmity & weaknes) liue as they do, sith you haue not so much courage, or forces, as you are able both night & day to suf­fer much, and many things. And if you thinke, with how great a­lacrity & cheerefullnes of mind [Page 52] most of them goe through with their trauailes, and paynes, and with how little they content thē selues in intertayning their life: finally if with their vertue and courage you compare your own coldnes and faintnes of hart, you must needs haue great matter of confusion.

When your seruants attend vpon you, let this confound you, that when as your selfe haue a­bandoned and forsaken Christ, and denyed him due respect and honour, yet they follow you, & honorably attend you. Thinke moreouer, that they serue you, who are created to enioy heauen and that, while you are in sinne, and they in Gods grace, you are vnworthy your selfe to serue thē. Let that example of our Sauiour confound you, when he washed [Page 53] his disciples feet: let that be an occasion of humbling you, whē he sayd: I came not to be serued vnto, but to serue. Finally let their crea­tion confound you before all, for as much as they are made to the Image, and likenes of God, and are so deare vnto the eternall Fa­ther, as he gaue his only Sonne for them.

And this ought to confound you before the Infidells them­selues, when as they be created to the same Image, and Christ dyed for them all: and you ought to be more cōfounded before them, for this, for that they being de­stitute of the light of fayth, & of those things, wherewith God is wonte to comfort his, doe neuertheles endure many and great matters in fastinges, cere­monies, & such other like things: [Page 54] and you being a Christian, and illuminated with the grace of the holy Ghost, and assisted & hol­pen with the gift of fortitude, and supported with the loue of God, be so wearyed, and do faint in euery the least thing, as you thinke not your selfe able to en­dure a little pennance: and if you do, you thinke you doe some great matter. And therefore let the Infidells stir you vp to con­fusion, and thinke with your self oftentymes this, that if the vertues had beene done in Tyre and Sidon, that are done in you, they had long ago done pennance in haire-cloath, and ashes, that is, if the Infidells had recea­ued the light of fayth, that you haue, how much more thankfull would they haue been to God, then you are?

Wherefore be sorry, that [Page 55] you are so vnprofitable, and such, as you ought also to be confoun­ded before the Iewes. They did indeed crucify Christ once, but yet not knowing him: but you haue crucifyed him so often by sinning, whome you neuertheles knew to sit on the right hand of his Father in glory. And if they confound you, how much ought euery Christiā man (thinke you) confound you? For if we giue honour to the image of an Angel for him whome it representeth, in how great honour is it meete to haue him, who carryeth in himselfe the image of Christ li­uing, and is God by participati­on, as is written: I sayd, you are Gods, and all Sonnes of the Highest.

And to make an end of those things, that concerne our neigh­bours, one thing is to be obser­ued, [Page 56] which I thinke greatly hel­peth to the conseruation of con­fusion: and this is, that the Di­uell doth on all handes, and by al the wayes that he can, opugne this Exercise, and so mightily, as a man needeth to vse much di­ligence, who meaneth not to re­ceaue any hurt from him. And therfore it behooueth vs to haue gotten such an habit, as whenso­euer we haue any thing to do, or deale in with our Neighbours, we haue, and carry that respect to euery one, as though they were all either our betters, or maisters, and heare them speake with that attention, as if God himselfe did speake by them; & our speciall care must be, that we beware to prefer our owne iudg­ment before theirs. And herein we are wonte to offend for two [Page 57] causes.

The one is, for that none is a competent and fit Iudge in his owne cause: the other is, for that sometymes out of flatering our selues, and often out of ignoran­ce we esteeme not of matters, as we ought, and should do: in so much as thereupon the subtill, and crafty are recommended for wise, and such as scoffe at all thinges, are reputed prudent and discreet, whereas we are not­withstanding to deeme the con­trary of them. Wherefore the se­curest and safest way in the pri­uiledges both of grace, and of nature, is to feare, least we be de­ceaued, and also to giue the glory to God in all things, that we shal see in others, and euer to inter­prete all in the best manner. And if they should happen to do any [Page 58] thing, that may not seeme aright we must not censure them (sith we may not be any others iudge but our owne) but we must ei­ther excuse the fact, or by tur­ning our mind from that matter consider their good deedes, and compare our owne vices with their vertues, that we may not ouerslippe, in doing otherwise, any degree of confusion in our selues.

And therefore if we shall see any to sinne mortally, let vs thinke, that he either did it of ignorance, or is already returned into Gods grace by pennance & repentance, and that, that sinne will be vnto him an occasion of doing greater pennance heere, & withall of more perfect glory in heauen. And that no occasion of confounding our selues may be [Page 59] lost, we are to obserue, in con­uersation, where greater daun­gers are wont to be, that if any speake of meeknes, he call to mind his own passions of anger: if mention be made of beautifull things, he remember the fowle­nes of his owne sinnes: if speach be had touching the power and might of great personages, he consider how he is himselfe no­thing, and how he can do no­thing, euen then also, when he laboureth most of all to do some thing: if a man speake of auarice let him reflect vpon his owne inordinate desires: if of humili­ty, let him think vpon his own pride, & so in the rest. When mē ­tion is made of vices, let him re­member his owne: and when talke is had of vertues, let him call to remembrance, how he [Page 60] wanteth them. And thus doing he shall euer haue store of matter of confusion in himself, and that in conuersation especially, wher there is greatest danger of omit­ting and forgetting the confoū ­ding of our selues.

¶ But to come nearer to that confusion, which ariseth of the consideration of our owne af­faires, we are to touch some few thinges briefly, a more profound and more exact consideration whereof we leaue to the Reader himselfe.

Wherfore let this confound a Prelate, that where Christ sayth: I giue my life for my sheep: himself is so negligent in feeding his owne sheep, as he knoweth them not all.

If he be a Priest, let him cō ­found himselfe, and consider, [Page 61] when as our Sauiour sayth: VVho ministreth vnto me, let him follow me: what way he hath held himselfe & what he hath done with those hands, wherin he is wont in the sacrifice of Masse to hold the very body of our Sauiour.

If he be a preacher, let him be confounded, that he exerciseth the office and place of Christ, & yet followeth not the examples of him, whome he preacheth, neither doth the works agreable to that which he saith, & let him remember that of the Prophet: The speaches of our Lord be chast spea­ches: and let him consider, if he be not a vessell cleane inough, how great confusion he is wor­thy of: and let him feare this say­ing of the same Prophet: God sayd vnto the sinner, wherefore dost thou de­liuer my iustices, and takest vpon thee [Page 62] to deliuer my testament by thy mouth? And if S. Paul were afraid, least when he preached to others, him­selfe might become reprobate, what and how great cause hath euery Preacher to feare, & great­ly to confound himselfe?

Againe, let Schoolemaisters, and such as teach, be confoun­ded, as those that stand most in need of confounding themselues. For the Apostle sayth: Knowledge puffeth vp. And if any be proud for his knowledge and learning, for that very cause he ought to be most of all confounded, for as much as in that behalfe he is more wise, & hath a better con­ceit of himselfe, then he should.

Let the Disciples & Schol­lers be confounded for their ig­norance, who vnles they were, and should be taught, are like to [Page 63] the brute beasts: and also for that they both litle profit in learning themselues, and do as little good to others by that which they knowe, when as notwithstan­ding the more they excell in wisedome, the more ought they to profit many. Finally, for that th [...] more learned they are, and more increase in knowledge, the more they add to their payne, & sorrow.

¶ But the Religious man, ought to be confounded much more before Infidells, and before the rest of Christians, sith to him there is not only giuen the light of fayth, but also is made parti­cipant by a special priuiledge of a life, deuoid of all solicitude, & care. Let him be confounded, for that he is chosen out of many thousands, who if they had been [Page 64] called, would haue beene much more gratefull, and more plea­sing to God. Let him be also confounded, for being so negli­gent, and distracted in the Quire, where the Angells assist before God: let him be confounded for the seruices done him by the bre­thren in the Kitchin, in the in­firmary, and els where, who is not worthy either to be serued or assisted by any, or who should serue or assist any other him­selfe. Let the meate set before him in the Refectory to eate, confound him, which God causeth to be prepared & made ready for him without any his payne, or care at all. The apparrell also that he weareth, and all the o­ther prouision of the house pre­pared for his vse, togeather with those thinges which men, by [Page 65] whose trauaile, and paines, in­dustry, and skill the fieldes and grounds are plowed and sowen with corne, and through whose care all thinges, yeilding forth fruite, are brought to ripenesse, and in conclusion returne to his profit. And aboue all things this should confound him most, for that he is called Gods seruant, to whome neuertheles he oftentims becometh an enemy. Which ve­rily is a name in which the most B. Virgin did after a sort glory, when she called her selfe Gods Hand-maid.

Againe, let nothing con­found a Religious man more, then Gods house, wherein he dwelleth as a child of his, when as notwithstanding he is so far frō the perfection of his Father of heauen, & as many steps as he [Page 66] hath made therein, in so many as it were waues is he plunged in the sea, and gulfe of confusion. For if holynes beseemeth the house of our Lord; how doth God endure iniquity in it? Or why be not the cold, and indeuout thrust out of the house of prayer? Againe, if Gods house be such a place, as the great both King & Prophet Dauid chooseth rather to dwell in it, then any where els, and holdeth him selfe for contemned and outcast in it, for the blisse of heauē, how great ought the confusion of that man to be, who abideth in it a­gainst his will? Or if he stayeth willingly there, is neuertheles in­gratefull to God, for that his so great a benefit?

Moreouer let al the Ceremonies of Religion confound him, whē as he either vnderstandeth not [Page 67] what they meane, or marketh thē not, or thinketh thē burdenous, or els careth not for them, as no­thing profiting him.

Let him be confounded, when he asketh almes for the loue of God, sith it is a matter of singular priuiledge: and let him thinke, what a matter it is that God, as one who standeth in need, maketh himselfe a debtour for him vnto them, who giue him any thing when he beggeth, and hath put him in trust with his treasure. And if he hath at a­ny tyme not spent those thinges. that are giuen him for Gods sake to that vse, for which he craued them, let him he confounded as sacrilegious, who depriueth God of that, which others at his intreaty did giue to God. Let him thinke, that when he beg­geth [Page 68] as a poore beggar, vnles he be poore in mind, and intention he craueth vnder a false title: & if he asketh of curiosity, and a­gainst that which Gods will is he should do, he is a deceauer, & robbeth the neighbour of his money, after the manner of those who begge with false & forged Licences.

Finally let him be confoun­ded, for that when he asketh in the name of God, he doth the of­fice of the Angells, who as Gods messengers do euer beg of men; of some to relieue and help the poore, of others to pardon and forgiue the iniuries don to them, and of others to giue the honour and glory that they owe to God. And when he shall receaue almes let him be confounded, for that he is ingrate, and thankles both [Page 69] to God, and to his Neighbour. And by so doing, when he is to aske any thing he will beginne to be confounded, as one, who vnderstandeth and knoweth wel how great an obligation it is, whereunto the almes receaued bindeth him, and he will craue only what is necessary, sith the greater his band, and obligation shal be, the more he shall take.

And when he goeth in pilgrimage, let him beware, that this thought enter not into his mind, that he thinke himselfe to lead an Apostolicall life, but let him rather thinke, that it is ap­pointed him for his pennance. And if he be of the number of the recluse, or of such as liue in Cloisters, let him thinke, that it was our Lords will to remoue him, as an vnruly and vntamed [Page 70] beast, from the conuersation and company of men.

¶ If he be a King, or a Prince let him be confounded, for that he is in that state, which our B. Sauiour fled from, when the Iewes would haue created him a King. And meruayle it is, that any dare take that charge vpon him, which Christ himselfe re­fused, vnles he peraduenture take it for his Crosse, and vndergo it for the loue of Christ.

¶ Let owners, maisters & such as be possessed of Lands, be con­founded for being very diligent in gathering & heaping vp rents and reuenewes, and as negligent on the other side in punishing publique sinnes. And let them be afrayd for vsing money & other goods, as their owne, and for not remembring him, at whose [Page 71] handes they haue receaued and had all. Let them be confoun­ded for making great esteeme of themselues, when they relieue the poore with almes, whiles they thinke not, that they giue what is anothers, and render vn­to God what is his, and that God doth them a great good turne, and pleasure in that, in which they thinke themselues to doe a benefit. And if they ought to confound themselues euen then, when they giue alms, how much more are they to do it, whē they spend their money in vaine, and wastefull vses.

¶ Againe, a Knight must thinke, that he hath taken the sword vpon him for the defence of Gods holy Church, Catholi­ke, and Apostolicall, and for the aduancement of Gods honour. [Page 72] And if the desire of his own ho­nour take away the memory, & remembrance of the other, and he preferre his owne honour be­fore that of God, what is he els then a persecutor of the Church of Christ, and his Ghospell? And therefore let him be confounded as faythles, and false to God, and let him thinke, though he be held & deemed for a man of ho­nour amongst men, that he is yet but a slaue of sin, & for that cause by the iudgment of God, and of his Saints in no sort worthy of honour, but one ordeyned, and deputed to be punished in Hell for euer.

Let seruants be confoun­ded for being so sollicitous in gayning the fauour of their Mai­sters: which diligence if they had vsed in the seruice of God, [Page 73] how much sooner had they foūd more true fauour at his hands, for to serue him then others?

¶ Let Iudges thinke, with what seuerity they pronounce sentence against the guilty, and let them bee confounded for not apprehending nor fearing the iudgment of God, of which it is written: Most hard iudgment shall bee to them, who rule and com­maunde.

Let the Aduocates bee con­founded, that though they pa­tronize, and defend other mens causes, yet they are very negli­gent touching their owne con­science: neyther let them bee proude for that they see others to need their helpe: for they stand themselues in need of the help of many also, euen in those things, that appertaine to their [Page 74] soules.

Let the Phisitians bee con­founded, when they consider, how they handle their patients; And if they knew, when them­selues should fal sicke, with how great diligence would they seek & procure the recouery of their health? Let them also thinke vpon the wounds of their soules, and therat bee confounded, for that when as they bee called phi­sitians, yet they are more skill­full in procuring of their owne sicknes by sin, then in putting it away.

Let Merchants be confoun­ded for the care, which they vse in buying cheap, and in selling deare, and for those things that they remayne ignorant of; and know not how to buy the king­dome of heauen, which is giuen [Page 75] Gratis: and yet they buy Hell, which both costeth them deare, and is possessed with paine.

¶ And to come to the tra­desmen of the common wealth, let the Taylors be confounded and ashamed, who take so much care and study in making other mens apparell, while themselues are notwithstanding very negli­gent in conseruing their owne garment of innocency, which they receyued in Baptisme.

Let the Shoomakers be cō ­founded, who though they be able to enter & pierce most hard leather with their alls, will not for all that suffer Gods inspira­tions to enter into their minds.

¶ And whose wit may serue him to speake of the state of Women as it deserueth, in these tymes especially, in which [Page 76] the vanity of them is growne to so great an excesse.

Wherefore let Virgines be confounded for hauing thought vpon marryage. For though it bee a thing lawfull, yet how much better is it for them to be contented with Christ for their spouse alone: and they would indeed content themselues with Christ alone, if they should loue him with all the loue they are able.

Let the married be confoun­ded for being ouer diligent, and curious in decking themselues, and in wasting and spending so much tyme and money in that respect: and contrariwise for being most negligent, and care­lesse in putting on Christ. When they put their chaines of gold about their neccks, let them re­member, [Page 77] that Christs chaines were of yron, and were put vpon him for his ignominy, and dis­grace. When they put on their bracelets vpon their armes, let them thinke vpō the binding of Christes hands. When they cloth themselues in their gorgeous & costly array, let them remember that Christ had a garmen [...] most ignominious put vpon his back. (And let not onely Women, but men also be confounde [...] who, when as they weare such gay & costly apparell, do no [...] [...]nswere Christs reproches, as they ought.) And if they would but consider the workes of their hands they would, no doubt pull their rings of their fingers, as from members that are not worthy the setting forth, sith they haue done works vnworthy Christian women.

Let widowes be confounded, who so grieuously lament the death of their husbands, for that sith God hath taken away from them all the impediments of perfect Loue towards him, they be so thankles for so great a be­nefit; in so much as they may seeme to giue to vnderstand, that they were better content with the creature, then with the Creatour; and that they in a mā ­ner m [...] no reckoning of God by taking the death of their hus­bands impatiently. For they cō ­plaine, that their husbands be taken from them: but indeed God hath much more iust cause to complaine of them, who seeth himself to be contemned by them. And therefore let them be confounded, and let them heare how our Lord complaineth of [Page 79] them in these words: They haue forsaken me, the fountaine of the lyuing waters, and haue digged themselues de­cayed cisterns, which are not able to hold water. And that: VVhat ini­quity haue they found in me, for that they haue estranged themselues from me?

And this may be inough touching different states, least we may seeme to exceede and go beyond the bounds of our intended breuity: and withall for that it is an easy matter, of what we haue sayd to make a coniecture of other things, and ro set them downe. And if any will diligently consider those things, that we haue remembred before, he may euer haue occa­sion of confounding himselfe.

And now to come to our in­ward powers: be thou, O Man, [Page 80] confounded touching thy Me­mory. For sith thou knowest, that thy Creatour hath giuen thee this wonderfull power for this, that thou mightest remem­ber him both euer and sweetly; yet thou hast lodged many base and contemptible things in it, and therein hast so occupied and busied it, as thou hast scarce tyme or leasure to remember him who gaue thee it, in so much as it serueth nothing at al lesse then it doth the Creatour. Wherefore be thou confounded and asha­med, for that thou hast abused it to the iniury of thy Lord; and for that whereas thou art often put in mind by the Church, who thou art, by ashes euery yeare put vpon thy head, and by saying of these words: Remember man, that thou art dust, and to dust [Page 81] thou shalt returne: and of the Scrip­tures, one while of thine end, when it sayth: Remenber the last things: and another while of those things, that Christ suffred for thy sake, when it sayth: Re­member my pouerty, and my transgre­ssion, the gall, and wormewood: And of other things often at other tymes; yet thou seemest to re­member nothing lesse then these and the like, and hast iust cause to weepe, and to say with the Prophet: My soule refuseth to be con­forted: I was mindfull of God, and, I was delighted: and, to be confounded the more, for that thou hast sometymes recreated thy selfe in the obliuiō of God.

And now to come to the Vn­derstanding, how large a scope of confusion doth represent it selfe in it to thee, which for as much as it vnderstandeth that it [Page 82] is created to this end, that it might vnderstand the supreme God, doth notwithstanding oftē thinke not onely vpon vaine vn­profitable and transitory things, but also most bad: and is finally occupied in those things, where­vnto it knoweth it should not attend. Thou hast, certes, iust cause to weepe, and to lament this ill of thine, with all the confusion, thou canst possibly procure, and stirre vp in thy selfe.

And what shall we say of the Will, wherewith, when as thou shouldest loue God aboue all things, thou hast affected those things, which it is a shame to thinke of, much more to speake? What (I say) shall I say of thee, o blind Will, which hast preferred the pleasure of thy [Page 83] senses before the goods of heauē? Which when the sweet charity and loue of God might place a­mōgest the Seraphims, the foule and filthy loue of the world hath throwen down into hell. Thy powers, O soule, ought wor­thily to confound the, in which thou hast so fowle an image of God.

Thou mayest indeed, and oughtest with, greife to blame them with these words: Behold Adam is become as it were one of vs: and to complayne of them in this manner: VVho, O powers, who O imare of God, I say, hath maried you? who, O Memory, hath spoyled thee of the memory of God? VVho, o Vn­derstanding, hath depriued thee of thy iudgment? VVho, O VVill, hath de­ceyued thee? O how fitly, O soule, may this be sayd of thee: H [...] [Page 84] Princes are become as Rams, not hauing pastures to feede in? For as Rams, when they find not pastures, thy powers, as though they had not any pasturing in God, haue sought out impoisoned pastures to feed in, & for that cause their forces faile them, and therefore thou oughtest to be exceedingly confounded in thy selfe.

Let vs passe ouer to the Sēses. God hath indeed giuē thee eyes, that by beholding the beauty of his creatures, thou mightest loue him in all and euery thing, and giue him thankes for al: but thou contrariwise makest hauocke & wast of all things, that thou seest, eyther as one raging and madde with anger, or desiring with a couetous minde. And therefore when as thine eyes ought to bee euer before Gods [Page 85] (As the eyes of the handmaid in the hāds of her mistres) they do often be­come Basilisks, which with their sight do kill whatsoeuer they looke vpon.

Wherefore bee thou con­founded, for hauing conuerted the light, that hath been giuen thee, into darknes: for shutting thine eares against holy inspira­tions, and opening them to heare murmurings and detractions: for accursing men with thy tōgue, wherwith thou shouldst haue blessed them: for hauing accustomed thy selfe to this, that nothing might be vnspleasant to thy smell, and yet thou feelest not the loathsome stench of syn: And finally for that all seemeth hard to thee, if thou were to suffer any thing for Christ, and that againe sweet, which thou endu­rest [Page 86] for the world. Wherefore lament the euills and miseries of thy Senses, and let the remem­brance thereof draw and wrest from thee humble, and harty teares and those full of confu­sion.

And if al this be not inough let thine Head confound thee, for that it is not yet pricked with thorns: let the haires of thy head cōfound thee that they are not yet pulled of: let thine hands, and feet confound thee, that they are not pierced through with nayles: finally, let the rest of thy members confound thee for that they cannot bee moued, but by the vertue and power of God, and yet thou hast persecu­ted Christ with thy feet, woun­ded him with thy hands and works, and hurt him with thy [Page 87] tongue.

Finally, if thou consider the matter with an vpright iudg­mēt, thou art alone vnto thy selfe a great matter of confusion. For there is not any thing in thee, whereof, if thou diligently be­thinke thy selfe, thou oughtest not greatly to be confounded. And if there be many things with in thee, which thou vnder­stand not, euen for that alone thou hast most great cause of cō ­fusion, for that thou knowst not thy selfe throughly. For what thy soule is, or what it hath in it, or how it is vnited to thy body, or how it is to be seuered from thy body, if thou demaund of thy selfe, I know thou canst not answere me. And if thou be so ignorant in things appertay­ning to thy selfe, how ignorant, [Page 88] I pray thee, must thou needs be in matters that concerne others? This in the meane tyme is true, that both in those things that thou knowest touching thy self, and in those that thou knowest not, there is presented thee great and abundant matter of confu­sion.

And if any should in this place obiect vnto me, that there is not found matter of confusion in good workes, but in the bad onely; I would stand in denyall thereof, for as much as I am of opinion, that we ought to be confounded in our good works also, for this; for that we be so weake to good, & again so prone & ready to yll, as it is more to be wondred, that any good could proceede out of so corrupted a nature, then a Rose to grow out [Page 89] of a rose-bush. For it is naturall for a rose-bush to bring forth roses; but mans nature alone cannot of it selfe produce a good or perfect worke, for as much as nothing can be pleasing to God without his grace. Wherefore he, that meruaileth at a Rose growing amongst thorns, ought to wonder much more, that any good is done of himselfe, and to be so much the more confounded for that he seeth, that God, as in a barraine soile, and such as w [...]re worthy to be destroyed with salt, for the most great sins cōmited against God, worketh wonderfull matters, and perse­uereth & continueth to manure and husband it. And therefore we may, and ought to be con­founded, not onely of our bad works, but of our good also. For [Page 90] if we do any good, God hath begun, prosecuted, and accom­plished the same in vs: and it is our part, as a thing peculiar & proper to vs alone, to confound and humble our selues more and more, who haue so often resisted God, and haue through his cle­mency and mercy escaped that punishment, which we haue so many wayes most worthily de­serued.

THE V. EXERCISE. Wherein is deliuered, how we may be confounded by the Con­templation of Celestial things.

I Scarce know how to speake of matters of Heauen, who [Page 91] haue byn so far from deliuering what was fit to be sayd touching earthly things, in which there is ministred vnto vs so great and abundant matter of confu­sion. There is indeed euen in the only contemplation of the mo­tions of the Heauens, great mat­ter of confusion, if we compare the disorder of our owne acti­ons with so admirable an order. For what should I say of the Planets, which we know euer both to receaue a vertue from their superiors, and to commu­nicate that againe, which they haue receiued, continually to their inferiors. And of all things it is man alone, who is an im­pediment vnto himselfe, that he receiueth not the benefit of the influences from aboue; & when he receiueth them, he neglecteth [Page 92] to impart the same vnto others. And whereas all the Heauens & the stars receaue light from the Sunne; man alone refuseth to cloath himselfe with the light of iustice, and as it is written, loueth darkenes, more then light.

And if we contemplate the Angells, how much I pray you, will their purity, and innocency confound vs? how great a con­fusion ought this to strike into vs, that we neglect their so ne­cessary counsails, giuen vs with so great wisdome and charity? Words will indeed fayle me, in my desire and willingnes to ex­presse our confusion, as were re­quisite, whether we compare our tepidity to the loue of the Se­raphims, or our ignorance with the knowledg of the Cherubims.

And if any may peraduen­ture thinke the Angells ouer high to compare our dust, and ashes with them; let vs come lower to the Saints, who som­tymes consisted of flesh and blood as we do; neyther was humane fraylty vnto them, as being men, an impediment, but that they wrought many great, and wonderfull works for the honour of God. And therefore let the deeds of the men of Hea­uen, confound the works of the men on earth: let the constancy and courage of the martyrs in their torments confound our inconstancy in good purposes, and our infirmity and faintnes of hart. Let the penance of Con­fessors, and their austerity of life confound our pleasures, de­licacy, and ease: let the Virgin [...] [Page 94] purity, and especially that of our Sauiour, and his immaculate Mother, cōfound our turpitude. And this aboue the rest, for that, where we be most obliged to the most sacred Virgin for the education and bringing vp of her sonne, who was to be offred for vs to the eternall Father v­pon the Crosse; we neuer can in the least requite so great a be­nefit, but are withal vngratefull; in so much as we should not dare for very shame to craue any mer­cy at his hands.

But who can be sufficiently confounded in the cōsideration of Christ, or what depth of con­fusion may serue the turne here, when a man considereth Christ, whom he hath for his only reme­dy & refuge, so to haue been con­ [...]d by himselfe as our Sauiour [Page 95] might worthily say: I am cast from the face of thin eyes. For thy tepidity slouth & drowsynes hath woun­ded his feete: thy inobedience hath opened his syde: thy works haue nayled his hands fast: thy tongue hath giuen him gall to drinke: finally, thy pride hath crowned him with thornes. And to speake in one word, there is not any thing in Christ, which when thou seest, ought not worthily to confound thee. And therefore it is written: Let the proud be confounded, for that they haue done iniquity against me.

And what shall we now say of the confusion which the con­templations of the most sacred Trinity causeth. Or how great shal the confusion be before God, if it was so great before the Di­uells? With what eyes shall you [Page 96] dare to looke vpon the Eternall Father, who haue not only not receyued his only sonne, by him sent to recouer the inheritance, that you haue prodigally wa­sted and spent, but also forced him to dye the death of the Crosse? What accompt will you make for the inheritance, where with you were put in trust? And what will you answere for those both temporall, and spiri­tuall goods, which you haue had and receyued of him?

Againe, what can you haue to say to the Sonne of God, who suffered all for you? He may in­deed worthily say to men: Let them be confounded, for that, when as I God came down from heauen into earth for their sake, and vouchsafed to become man for the sauing of their soules, yet [Page 97] they will not leaue their filth of sinne. Be thou confounded, O man, sith I loued thee first, be­fore thou louedst me: and seeing I serued thee, before thou seruedst me. O hard and yron harts of mē, who, though they see me bound to the piller, scourged & woun­ded for loue, had yet rather be bound to syn, then to cleaue to me, and to preferre the loue of me before that of the world: ney­ther do they vnderstand, how cruelly and vnmercyfully they are scourged of the Diuel, whiles they be fettered in the bands of syn.

I gaue vnto man my very bowells, whieh he might im­brace, and cleaue fast vnto, as to a most firme and stable piller, & yet he maketh no accompt of me, and followeth those things, [Page 98] that worthily condemne him before me. O ingratitude of men! o senseles minds of men! the bruit beasts do me seruice, the trees & plants praise me, and of al things man alone acknowledgeth me not, but like a mad dog, who bi­teth his maister, riseth against me, beeing worthy whome the earth should open, and swallow down.

Be thou confounded, o man, for whome I became a meeke Lambe, and cease thou at length to be a fierce and raging Lion, I imbrace and loue thee with cha­rity, and thou whippest me with the scourge of desire; and when I set thee forthwith the precious margarites of humility, thou crownest my head with the pric­king thorns of pride. Let men at length vnderstand, that they [Page 99] haue receyued goods, not to be shut and locked vp in chests, but to be giuen out to the poore. Let them consider, how hartily and affectuousely I loue them, whome I, by them being cast into prison, will deliuer from out of the dungeon of hell: and whome they cease not to crucify with ingratitude, I by charity will bring backe againe into the way of charity.

Be thou confounded, o man, whome when the Angells be­hold, they then contemne, and the Diuells deceyue, and in my sight condemne. Be thou con­founded, I say, & feare my iudg­ments, and vnles thou be heere confounded, and bewaile thy syns, a great, and bitter confu­sion attendeth thee. Whome would it not confound, for that [Page 100] I God, and Lord of all do, like the hunter, contynually seeke af­ter and pursue men, that they, who cost me so dearly, may not in any case perish, while they stil euer fly from me, as from an en­uenomed serpent? Why do they not feare me, and my iudgments? Why do they not chang, and a­mend their liues, who knowe neyther the houre, nor day of their death?

And what answere will you make to the holy Ghost? or with what face will you dare to speake vnto him, who haue shut the gates of your soule often a­gainst him, and haue so impu­dently and wickedly thrust him out, that you might admit and receyu [...] in the Diuell?

Be ye confounded, o wret­ched men, whome notwithstan­ding [Page 101] God hath created to be his children, who is in heauen; yet you scarce euer do workes wor­thy your heauenly Father. There is in him endles meeknes and be­nignity, and he is euer ready to remit and pardon synnes: but you, full of iniquity, do not on­ly not forgiue the iniuryes done you, but do further iniure those, who haue neuer deserued any e­uill at your hands. There is in him surpassing goodnes, where­by he doth good euen to his e­nemyes, while he euer conser­ueth them: but you also do euill to your friends. There is in him euerlasting wisdome, and won­derfull prouidence, wherewith he gouerneth all things: but in you there is an extraordinary de­sire to ouerturne and destroy all things, so you may raigne, and [Page 102] be kings alone. And therefore our Lord reprehendeth you by his Prophet in these words: VVill you dwell alone vpon the earth?

THE VI. EXERCISE.

The former part, of the Way to lyue well. THE VII. EXRCISE.

The second Part, of the Way to lyue well. THE VIII. EXERCISE.