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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07608	A treatise of mental prayer· In vvhich is briefly declared the manner how to exercise the inward actes of vertues by Fr. Ant. de Molina Carthusian. Whereunto is adioyned a very profitable treatise of exhortation to spirituall profit. VVritten by F. Francis Arias of the Society of Iesus. Togeather with a dialogue of contrition and attrition. All translated out of Spanish into English by a Father of the Society of Iesus.; Exercicios espirituales. English	Molina, Antonio de, d. 1619?; Sweetnam, John, 1581-1622.; Everard, Thomas, 1560-1633.; Arias, Francisco. aut; Haller, Richard. Breve apuntamiento acerca de la contricion. English. aut; Wilson, John, ca. 1575-ca. 1645?	1617 (1617)	STC 18000; ESTC S112795	94,576	370

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

2. Secondly knowledg of himselfe seeing he is to come to end in dust putrifaction and mustly in the hideous sepulcher so abhominable couered eaten with wormes 3. Thirdly despect of the world and all things in it to take away his affection from all creatures seeing how little they can auayle him for that necessity and to despise al pleasures and delights seeing that quickly they must end 4. Fourthly of pouerty despising all wordly things for he seeth how poore his end shall be and how that so much the more payne a man shall haue by how much he hath liued in abundance of things and more comfort by how much the poorer he hath been 5. Fifthly to leaue off all superfluous cares of this life and put all his care only in things that then may profit him for only that is of importance and all the rest is to be laughed at so passe though all the things of this life as by things of complement make account that all that succeeds either of prosperity or aduersity is to be langhed at as a Comedy or a Maske that those that weep weepe in teste and also those that laugh for presētly it endeth 6. Sixtly comfort in al troubles and a courage to imbrace all difficulties which shall hapen of pennance mortification or the like seeing it must end so quickly and will giue so much comfort and confidence in the end And all these affects must be ordayned as to their end to serue with more perfection our Lord taking these meanes to bridle himselfe from sinne and to incourage himselfe to all things that belong to vertue Vnderstanding that it is very pleasing to God the exercise of disposing himselfe to dye well The death of Saints is precious in the sight of God and that it pleaseth him much to find vs then disposed to carry vs presently with him to his Kingdome And so it is great seruice to him that men put all their study and diligence in this exercise § III. In the consideration of the Iudgement these Affectes may be exercised 1. FIRST to conceiue great feare of Iudgement and therfore our Sauiour would signifie it by words so significa●nt and fearfull as we may see in the Holy Writte and seeing how much holy men haue feared it so growne in vertue as Dauid Iob S. Hierome S. Bernard and other most holy men who tiēbled to thinke of the day of Iudgment and had it all wayes in their memory and to this effect will serue to see the signes so terrible that shall go before it the being of Gods Iudgments so seuere the Iudge God himselfe in whose presence the Angellsare not guiltles and from whome nothing is hid the Sentence being inreuocable not to called backe againe by any meanes and to be of glory or payne eternall and the same Iudge being the part offended so powerfull that none can resist him 2. Secondly great feare of offending God seeing that he is to be Iudge in a cause of so great importance as saluation or eternall damnation no man in the world would be so inconsiderate and so voyd of sense who would not take heed to offēd a man that was to giue sentence in a buisines of his of so great importance 3. Thirdly great desire to please Christ and do his will in all things for we shall haue need of him in tyme of so great necessity and in a matter of so great importance what diligence are men wont to vse to content a Iudge that is to giue sentence in some busines of their importance and how many fauours do they seeke and how many pleasurs do they procure to do him to haue him fauourable and wel affected therefore now we are in a time where we may gayne the friendship of Christ our Lord and winne his will in doing him many seruices 4. Fourthly purpose to auoyd all sinne seeing that our account must be so rigorous and so neere that of an idle word he will aske account of it 5. Fifthly he very rigorous in examining and iudging his owne works for this is the way to excuse the rigour of the diuine iudgment as the Apostle saith If we will iudge our selues we shall not be iudged of God great comfort it will be to be able to say in Iudgment I haue done Iudgment and Iustice giue me not ouer to myne enemies 6. Sixtly great thanks giuing to our Lord because being he shall be our iudge is now our aduocate and communicateth himselfe to vs so familiarly giueth vs of his owne stocke all his merits that we may haue wherwith to discharge our faults and offers himselfe so fauourable and aduiseth vs to prepare our selues for the tyme when he may come angry and rigorous for he hath no desire to chastice nor condemne vs. And aboue all to haue put our cause into the hands of sinn full men as our selues be who will find thēselues faulty in our owne crymes and such like which are all the ghostly Fathers with his Word that it shall passe in heauen as they iudge on earth and haue inculcated vnto them so much that they should be mercifull and as they iudge vs he will iudge thē Blessed be such mercy Amen §. IIII. In the consideration of the Paynes of Hell these Affects may be exercised FIRST knowledge of the fowlnes of sinne for God being so mercifull and louing man so much hath aprepared such terrible torments for one mortal sin and from hence must arise a great hatred vnto sinne because it is a thing that God so much abhorreth and by which he is so much offended since with such paynes he doth chastice it from hence must spring another affect very pleasing vnto God which is to desire rather to incurre all those paynes if it might be without offence and without leauing to loue God then to commit a sinne although I knew that no harme should come vnto me for it but that it should be forgiuen me for much more worthy is a sinne to be abhorred then all those payns 2. Secondly to conceiue great feare of the paynes of Hell and for this reason our Sauiour hath pleased to reueale them as wel in the holy scripture as in other partiouler reuelatiōs that we might help our selues by this feare and with it refraine from sinne 3. Thirdly a firme purpose to eschew all sin not only those that be mortall and deserue these paynes but euen yeniall sinnes that dispose to these torments considering that euery veniall sinne although it condemneth not to hell yet it is a stepp that way after many stepps where he shall least thinke he shall find himselfe very neere and perhaps within for he that maketh no account of litle things commeth to fall into very great And besides this they who are in Hell are not punished only for their mortall sinnes but also for their veniall sinnes and for euery one of them with a particuler degree of payne and it is so great

griefe of his most delicate flesh and with many teares of his owne and of his Mother and he was called Iesus and to the comming of the Kings at 13. dayes after his natiuity and to their adoration gifts that they offered to wit gold franckindens● and myrrh WEDNESDAY 1. The first ten to the Purification o● our B. Lady when at the fourty dayes after her child-birth without any obligation she went to be purified at the temple of Hierusalem presented there her most blessed sonne and offered for him the gift of one that was poore and redeemed him with fiue sicles which is fiue shillings ten pence and he was known for true Messias by S. Simeon and the holy widdow S. Anne and it was prophesied to the B. Virgin of the greife that should cut her hart at the passion of her sonne 2. The second to the flight into Aegipt when the child Iesus had not yet two moneths of age the glorious Ioseph being admonished that King Herod sought to kill him and for this reason with the B. Virgin and the Blessed Babe they stole in the night secretly out of their Countrey and went to liue in Aegypt suffering many labours in the way and there also because it was a strange country and full of Idolatrous barbarous people after seauen years by aduice of an Angell they returned to their country where they were receiued with great ioy gladnes of their kinsfolks acquaintance 3. The third to the remayning of the Child Iesus in the Temple when being of twelue years of age and going to Hierusalem to celebrate the Pascha at the returne he remained there vnknowne to his parents and was sought by them with great griefe and teares for the space of three dayes and on the third day found in the Temple in the middst of the Doctors with incredible ioy of his mother when she saw him 4. The fourth to the obedience and humility of our Redeemer who for the space of thirty yeares was in his parents house seruing of them withall humility subiection as a very hūble and obedient child helping them to gaine his meate with the labour of his hands This is a passage much to be noted in which we ought piously to consider the spirituall delights that the B. Virgin would feele in her soule with the continual conuersation of her sonne in his infancy in his childhood and his youth and riper age and the great deuotion wherewith she did euer serue him in dressing his meate his garments his bed other things necessary for his person and in like manner the humility and obedience of our Lord in all this time amd other innumerable vertues in which he gaue admirable examples and so in this passage many fauours may be asked both of the sonne and mother 5. The fifth to the Baptisme of our Lord and his fasting and labours in the desert and his tentation when being thirty yeares of age he tooke his leaue of his mother to go to the desert with much sorrow and many tears of the sacred Virgin and he went to be baptized of S. Iohn amongst other sinners common people and then came to a very hideous desert where he was amongst beasts fourty days without eating one bit suffering many difficulties of cold watching and hunger hauing no other bed then the ground no other house to recollect himselfe but some caue or hollow place in some rocke and in the end was thrice tempted by the Diuell and hauing ouercome him all three times the Angells came to serue him THVRSDAY 1. The first Ten to the Peregrination life and miracles of Christ who with some disciples that he had chosen went for the space of three years to diuers parts prouinces and citties preaching working miracles pardoning and receiuing sinners raysing vp dead deliuering the possessed healing all diseases and bestowing many other benefits of all that would receiue them of him 2. The second to the glorious Transfiguration of our Lord who in the second yeare of his preaching to confirme the faith and hope of his Disciples being with three of them vpon the mount of Tabor he was transfigured his face appearing more beautifull them the sunne his garments whiter then the snow giuing in this some certayne shew of the glory that the Blessed are to haue in heauen 3. The third to the entrance of our Sauiour into Hierusalem on Palme-Sūday when six dayes before his Passion he entred into that Citty sitting vpon an Asse as an humble King was receiued with a great multitude of people with great honour and ioy and after he had preached in the Temple a great part of the day there being none that would inuite him to dinner now towards euening he returned with his Disciples fasting to Bethania 4. The fourth to the last leaue of our Lord as very likely many pious and holy men do consider That on Thursday towards the euening before his Passion being in Bethania alone with his sacred Mother he gaue her particular account of all that the next day he was to suffer in Hierusalem and tooke his leaue of her with incredible sorrow and griefe and many teares of both 5. The fifth to the washing of the feet and institution of the most holy Sacrament When after our Sauiour had supped with his Disciples and eaten the Paschall Lambe he washed their feet with great humility and with incomparable loue charity he instituted the B. Sacrament of the Altar giuing his sacred Body in food and his Bloud in drinke FRIDAY 1. The first ten to the prayer in the garden and prison of our Sauiour who at 9. a clocke at night went to the garden of G●thsemane to stay there for those that were to come and take him and prayed to his Father thrice with great humility and deuotion being in so great an agonie that he sweat drops of Bloud which ranne downe to the ground And presently a company of armed men comming to take him he let himselfe voluntarily be taken by them and was tyed with chaynes and cordes and very ill vsed and caried so to Hierusalem and presented and accused before the high Priests 2. The second to the paynes our Sauiour suffered al that night in which he receiued many buffets and blowes on the necke heard many iniuryes and abuses yea and suffered them to spit in his face so venerable and that they should blindfold him with a cloath was denied thrice of his Disciple and passed all the night with very gret payne without any winke of sleep or rest at al with no lesse labour and sorrow the B. Virgin passed it with consideration suspition and feare of what her Sonne might suffer 3. The third to what our Sauiour suffered in all the Iudgments and Tribunalls where he was presented accused and iudged going and comming tyed like a thief from one to another receiuing euery where great abuses scoffes and mockeries and hearing against himselfe many false

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

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 shal be 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 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