A dyall of dayly contemplacion, or deuine exercise of the mind instructing vs to liue vnto God, and to dye vnto the vvorld. First colected & published in Latin, at the request of a godly Bishop, and Reuerent Father, Richard, sometime Byshop of Dirham, and Lorde Priuie Seale. Novv nevvly translated into Englishe, by Richard Robinson, citizen of London. Seene, and allowed.

¶ THE AVCTORS Commemoration for TVESDAY.

The state of innocencie heare, Continually in mind lets beare.

The Translators Application.

The second day a Firmament, the Lord God dyd ordeyne, VVaters aboue, as wel as vnder, to deuide in twayne, The vpper Firmament Heauen cald, the neathermost Earth is, The Mornyng and the Euennnng cleare, he let be made with this.

The state of innocencie cleare, In mind and maners let appeare.

PSALME. 25.

THE innocent and iust men haue taken part with me.

IOB. CAP. 27.

VNtyll I dye wyll I not depart from my inno∣cencie.

ECCLESIASTES. 15.

HAVE thou no delight in wicked chil∣dren, yf they shalbe multiplied vpon the earth: for one childe that feareth GOD, is better then a thousand of the vngodly, and it were better to die without issue, then to leaue

wicked children behind thee.

IOB. CAP. 22.

THE innocent shalbe saued. Idem CAP. 3. What innocent person did euer yet pe∣rishe at any time.

ECCLESIAST. GAP. 15.

A Man is knowen and discerned in his children.

PROVERBES. CAP. 23.

WIthdraw not discipline from thy child, for yf thou beate him with the rod, he shall not dye.

AMBROSIVS.

THE dissolute or loose life of the children, is referred vnto the negligence of the pa∣rentes.

The Aucthor figured here by the portrature, Of Adam and Eue our parentes innocence, VVhen they a time in God his grace stood sure, Before their fall, he geues intelligence, Howe we should frame our liues with diligence, To the recouerie of our lost heritage, To God and Man eschewing all offence, By lyfe innocent of eche estate and age.

SENECA.

IT is needefull that vertues haue a master and teacher of them: but as for vices, they

are learned of vs without any teacher, be∣cause vertue is a thing wherein difficulty consisteth.

SENECA.

THE bringing vp of children, and the dis∣cipline, or awe of correction wherein they stand, doo confirme theyr maners and con∣uersation, and euery childe hath a taste & per∣seuerance of that which he hath learned.

1. CORINT. 16.

THE doore is set open for vs, but there is a manifest daunger before our eyes, and we haue many aduersaries·

NONE shall be crowned with the gar∣land of victory, but he that hath fought it out to the vttermost.

IERONIMVS.

I Doo arrogate and callenge vnto my selfe a most foolishe victory, yf I doo not fyght, and I clayme a crowne without victory.

PLATO. 2. Ethicorum.

TO doo euyll, is an easie matter, but to doo well, it is hard for vs.

AVGVSTINVS.

THE beginnyng of vertue in a man, yea the cheefe vertue selfe, is to embrace ver∣tue. &c.

Right as white paper is redy to the print, Of blacke and blew faire and foule Imagery, So is the soule of man conuenient, To good and euill addict vndoubtedly, But sythen Vertue hath suche difficulty, Men learne the sooner to be vicious. In lacke of labour we flowe in folly, For slothfull sottes can not be vertuous.

GALATHIANS. CAP. 6.

BE not you deceaued in your owne doings, God is not mocked withall: what so euer a man soweth, the same also shall he reape.

PROVERBES. CAP. 22.

WHO so soweth iniquities, shall reape to him selfe that which is euyll.

ECCLESIASTI. CAP. 25.

IF thou hast not geathered togeather some store in thy youth, howe shalt thou fynde wherewith in thy aged yeeres to helpe thee.

PROVERBES. CAP. 20.

A Chylde is knowen by his studyes and trauelles.

AVGVSTINVS.

FOR innocencie is the defencible armour of God, which yf thou hast, thou and all thyne shalbe in sauety.

BERNARDVS.

IT lyeth in vs to gette the victory, if we wyll endeuour our selues therevnto, and out of this battell or conflict, none of vs a∣gaynst our wylles shalbe deiected.

IERONIMVS.

AS thou growest in yeeres, so let grace in∣crease with thee more and more: let iu∣stice increase, as the number of thy yeeres increaseth, and how much the elder thou art, so much the more perfect let thy fayth ap∣peare in thee.

SENECA.

THERE is no greater vertue can re∣mayne in man, then to bridle and came vices.

PROVERBES. CAP. 24.

I Passed by the feelde of the slothfull man, and there grewe vp thornes which couered his woorkemanship.

VVhat seede men sowe, such corne they must sheare, As we oft see by prooued experience, Euen so in youth, who liketh to forbeare, The seedes of sinne, of slothe, and negligence, And sowe the seedes of vertue and sapience, So with small labour in great security, VVith mede honor and inward compacience, Theit age shall florishe in fayre felicity.

PSALM. 126.

HE that soweth in teares, shall reape in ioy.

SAPIENCE. CAP. 3.

GLorious is the fruite of good labours.

SENECA.

THere is nothing vyler, then he which toy∣leth, and wyll haue all thinges that he doeth to be counted good, and yet he him selfe laboureth not to be reputed a good man.

PROVERBES. CAP. 20.

THE slothfull man would not plowe be∣cause of the colde weather, he shall there∣fore goe a begging in the sommer, and no man shall releeue him.

GREGORIVS.

EXcept a man doo with all endeuour trye out the mastry to the vttermost, there is no superfluous triumph of victory to be had.

BERNARDVS.

O True pronounced safe battle in Christes cause, and for Christes loue is that con∣flict wherein neyther is a man wounded, cast vnder foote, nor stricken downe, neyther yet being slayne a thousand times (yf it were so possible) shall he be frustrated and deceaued of the victorie: so that he stand to it manful∣ly, and start not away.

The tyme of sowing is called tedious, But of the reaping svveete is the seasoune, So of good life beginnyng is laborous, Then folovveth fruite of honour and renoune, Euerlasting life, and eke an heauenly crowne, Therefore, O youth, in these thy yeeres greene, Fyght feruently vvith harty affection, And tyre not that triumph eternall to obtayne.

IOB. CAP. 2.

HIS bones shall be fylled with the vices of his youth, and with hym shall they sleepe in the dust.

IERONIMVS.

THE continuall custome of transgressing and offendyng, hath made the way of ver∣tue vnpleasant and sharpe vnto vs.

IEREMI. 13.

IF the blacke a More may change the cul∣lour of his skinne, or the Leopard her spec∣kled heare, euen so is it possible with man to doo well, when he hath learned alredy to doo euyll.

BERNARDVS.

THere is nothyng more precious then tyme: alacke there is nothyng at this day deemed more vyle. The dayes of mans

lusty and healthfull tyme passe away, and no man thynketh of the well bestowing thereof: for euen as there shall not perishe one heare of the iust mans head, so neyther shall there escape hym one minute of tyme vncounted vpon. All the tyme that on thee is bestowed, shall be required at thy handes, in what man∣ner thou hast spent the same.

PROVERBES. 27.

BEtter are the stripes of him that loueth thee tenderly, then the deceitfull kysses of hym that hateth thee.

But novve alacke youthy yeeres and innocence, To vice and vertue vvhich is indifferent, So soked is in sinne and insolence, Through euill examples, and liberty verament, That of youthy yeeres time is mispent. Though meete it be, that lost lyfe be refound, Euyll vsage maketh so great impediment, It vvyll not be but Gods grace more abound.

PROVERBES. CAP. 22.

THE young man shall walke in the way that I haue prescribed him, and when he waxeth olde, he shall not depart therefrom.

CASIODORVS.

THE beauty and deformity of mans mind, is prescribed in the quality, eyther of the

vertues, or of the vices thereof.

BERNARDVS.

IT is a hard thing to be brought to passe, nay it is a thyng altogeather impossible for deuine vertue, where once the yoke of sinne is taken vppon vs, to shake it of from our shoul∣ders: because he that committeth sinne, is the seruant and bondman of sinne.

IO. 8. Amos. 5.

HE hath fallen, and hath not taken holde wherevpon he myght aryse vp agayne.

AMBROSIVS.

I Haue more easely founde out who they be that haue obserued innocencie of baptisme, then whiche repented theyr sinfull lyues as they ought to haue done.

GREGORIVS.

THAT man recouereth vp with muche a doo, whom the massy weyght of euyl cu∣stome keepeth vnder.

ISIDORVS.

CVstome and countenaunce in maner of li∣uyng, confyrmeth the maners of lyfe, and the vse of the yoke, is as the inclination of nature.

SENECA.

THAT best order or rule of lyfe is to be chosen, whom custome shall make plea∣sant and sweete vnto vs.

EZECHIEL. 18.

BE you conuerted, and repent you of all your iniquities, and your iniquities shall not be the cause of your destruction.

ECCLESIASTI. 5.

MAKE no tarriance to turne vnto the Lord, and deferre not of frō day to day: for suddenly shall his wrath come, and in his wrath he shall destroy thee.

ISIDORE de summo bono.

AN euill cogitation bringeth foorth a noughty delectation: the delectation, a consent: the consent, a deede: the deede, a custome: the custome, an euyll necessity.

Reuolue further yet yf any thou knewe, Spending their youth in sinnes criminall, VVhich with difficulty could their maners renewe, Therefore dreade God, and for his grace doo call, For to preserue thyne innocence from fall, And yf that state be lost with abusance, Sleepe neuer with sollace in bondage of Belyall, But turne and take in tyme the plaster repentance.

Bernardus 5. sermone de Ascentione.

HOWE comes it to passe, that certayne haue the penury and scarcity of spirituall grace, when others haue the plentifull abun∣dance. Vndoubtedly he that is the distribu∣ter and bestower thereof, is neyther couetous to keepe it to him selfe, nor bare and needy to such as he thinkes woorthy of the bestowing thereof: But where as empty vessels for the purpose are wanting, there must the oyle want her vse. The loue of the world showueth her selfe in to euery corner with her consola∣cions, nay rather desolations, shee keepeth and obserueth the maner of her comming to a man, shee rusheth in at the wyndowes of the mind, shee possesseth the mind of man, but not his mind that hath saide, My soule hath not refused to be comforted, I haue ben mind∣full of GOD, and I am delighted in him: for surely the sacred delight forsaketh and de∣clineth from the minde that is exercised in worldly desyres: neyther can thinges true, be mixed with thinges that are vayne: ney∣ther thinges eternall, with things frayle and transitory: neyther yet corporall things with spirituall thinges. It is thus to be concluded

for principall, that a man ought to be wyse in thinges that are aboue, as well as in thinges vpon earth.

The soule of man so noble is of nature, And made to ioy so hygh an heritage, VVithout delight it can not long endure, Therefore men should in their tender age, VVith vertue and deuotion haue vsage, VVhich without lothsomnesse bringeth delyte, Encreasing euer her valiant corage, For of taste, ay she renueth appetyte.

GREGORIVS.

IT seemeth there is this difference betwene the delightes of the body and of the minde, as, the corporal pleasures, when they are not enioyed, do kindle a greeuous desire towards them selues, and being enioyed, they turne all thinges to destruction. And on the other part, the delightes of the soule are quite con∣trary: because howe muth the more the taste of them is sauoured, so muche the more the same is esteemed, to the ende they may be be∣leeued with more auidity or greater desyre: and therefore not being enioyed, they can not be embraced or beloued, because the taste of them is not knowen or approued.

PSALME. 34.

TAste and see howe sweete the Lorde is, and this he meaneth (as who would say) you haue no perceauerance of the Lorde, ex∣cept you taste and feele the goodnesse of him.

PSALME. 107.

THeir soule hath abhorred all meates, and they haue drawen neare vnto the gates of death.

NVMERI. 11.

OVR soule perprabraketh vppon the re∣ceipte of this light meate.

Though corporall foode haue that quality, The greater abstinence, the greater appetite, And the more taste, the more tediosity, Yea nowe we lothe, where we late dyd delite, From spirituall foode which differeth quite, The more we absteyne, the lesse we desyre, The goodnesse of the taste no man can endite, VVhich had augmented celestiall feruent fyre.

AVGVSTINVS.

THERE is no torment greater then the torment or vexation of the conscience. And wylt thou then neuer be sadde or mole∣sted, lyue well. A mans mind that is secure, dooth easely sustayne and away with sadnes: A good lyfe hath euer ioy among.

PROVERBES. CAP. 9.

IOY shalbe mixed with sorowe, and there is euer mourning foloweth extreme ioyes.

AVGVSTINVS in confes.

THOV Lorde hast commaunded, and it comes so to passe, that there is a torment due vnto euery inordinate mind that can not measure it selfe.

BERNARDVS.

SVrely there is no man whiche ought, or may thinke, that there aryseth greater fe∣licitie of the mind, in, or by the vse of vices, then there dooth in and by the exercise of vertue.

HEBRE. 11.

THE holy and elect children of GOD, haue conquered kingdomes by fayth, haue wrought equitie and iustice, and haue a∣dopted them new promises of sauing health.

GREGORIVS.

IF humane minde, with a strong and fyrme desyre be directed towardes God: she estee∣meth euery bitter thing to be sweete, and thinkes euery thing to be as it were a quiet rest, whiche dooth molest her. And moreo∣uer, she earnestly desyreth to passe ouer this

life by death, to the end she may the more ful∣ly obteyne lyfe.

GREGORIVS.

IT standeth most with equitie, that we doo loue him aboue all thynges, which hath lo∣ued vs aboue all thynges.

More sweetenesse tis vnto sound conscience, And vertuous lyfe with delectation, Then any pleasant carnall complacence, Or fadyng gladnes of worldly abusion, To please God euer in conclusion, VVith vertuous lyfe, whose solace is most deare, Full recompenst with hyre of heauenly crowne. As of Gods saintes examples witnesse beare.

Actum Apostolorum. CAP. 9.

WHEN he had receaued meate, he was comforted.

MATTH. CAP. 4.

MAN dooth not liue by bread only, but by euery woord that proceedeth out of the mouth of GOD.

PSALME. 63.

MY Soule is replenished as it were with marowe and with fatnesse.

2. REGVM. CAP. 2.

LET your handes receaue comfort, and be you the children of valiant and coura∣gious

mindes.

AVGVSTINVS.

PRayer is a sauegard of the Soule, a so∣lace and consolation to the good angell, a scourge vnto the Deuill, and an acceptable obsequy or sacrifice of man vnto God.

GREGORIVS lib. 28. morall.

THE fortitude or courage of the repro∣bate in this world, is enclined to the loue of transitorie thinges, and neuer stinteth that affect: but without reason (not knowyng what shee dooth) hardneth her selfe agaynst the scourge of the maker of this world. The fortitude or courage of good and godly per∣sons, is bent to ouercome the fleshe, and to goe against her owne pleasure: to extinquish the delectations of this present lyfe, to em∣brace the sharpe and bitter stormes of this worlde, for and in consideration of the euer∣lasting remuneracions: to contemne the flat∣teryng allurementes of prosperitie, and man∣fully to vanquishe in the hart all feare of ad∣uersitie.

For right as mem enfeobled with labour, Or which in battell haue bestowed their blood, Through sustenance recouer vitall power, Resuming to them force and courage good,

So by resemblance and similitude, In spirituall toyle and conflict tossed they, To vertue hauing deuoute consuetude, Restore them selues to firme estate soone may.

AVGVSTINVS.

EXcept thy conscience be pure and cleane from sinnes, thou shalt not be heard of God: then make cleane the chamber of thy hart onely, and thou shalt fynde him within that wyll heare thee at full.

Ricardus de sancto victore.

HOwe many are there whiche enter into the house of God to pray vnto God, how fewe are there heard of him, howe many are there which cal God theyr father, as in their prayer, (Our Father. &c.) which are not his chyldren, but the fathers children of whom it is written: You are of the father the Deuill, because they are not the chyldren of GOD, which haue lost his grace and fauour, but are rather the Deuils children, who hath begotten them in malice, and nourisht them in mischefe.

BERNARDVS.

EVen as fyre and water can not be both togeather in one substance at once, so ney∣ther can the delites of the body & of the soule abide to dwell togeather.

HVGO 2. de Anima.

A Good conscience is the tytle and signe of religion, the Temple of Salomon, the feelde of blessing, the breeder of delites, the golden reclaiming meane of a transgressor, the ioy of Angels, the Court of God, the ha∣bitackle or dwellyng place of the holy ghost, the booke opened and shut, which shal be ma∣nifested in the day of iudgement.

CASSIODORVS.

WHAT is there thought may be ob∣teyned, where as a good conscience is lost.

GREGORIVS.

THere is no man more corrupt in life, then he that seemes to him self to be cleare and sound in lyfe.

SENECA ad Lucillum.

LOoke vppon the mind, scanne vppon the maners, marke and be mindful of thy do∣inges, for euer in them, and by or of them, shalt thou knowe what thou art.

CICERO.

IT is a poynt of foolishnesse properly for a man to prye and looke neare into other mens faultes, and to forgeat his owne.

God graunt al states to keepe with diligence, In conscience good the most assured stay, Of treasures heauenly highest in excellence, VVhich may our mindes chearefull make alway, That lyfe from learnyng doo not goe astray, Ne yet with shiftes of cloked collusion, Our selues and our freendes corrupt we may, To turne vnto our owne confusion.

ZACHE. CAP. 13.

I Wyll smite the Shepheard, and the sheepe of the flocke shalbe scattered one from an other: the integritie of them that beare rule, is the health of the Subiectes.

ECLESIAST. CAP. 8.

IT falleth out nowe and then, that one man hath power ouer an other to his owne hin∣derance.

PROVERBES. CAP. 11.

THE Citie shall reioyce in the wealth of iust and vpright Rulers, and there shal be ioy ouer the destruction of the wicked.

BERNARDVS.

MAN is neuer in state of honour with∣out dolour and sorowe: in pleasure with∣out payne, in aucthoritie without vanitie.

ESAI. CAP. 3.

I Wyl geue them children for their princes, and such as are of womanish mindes, shall beare aucthoritie ouer them, and the people shall perishe.

BERNARDVS ad Impios.

THY Shepheardes are chaunged into fleesers of their flocke, thy Lambes into Woolues, thy defenders, into dispersers of the flocke, and they that should be sober, are dayly geuen to drunkennesse: they that should be chaste, are vicious liuers: for godly Prelates, thou shalt haue wicked Pilates: and they that ought to be god••y inducers and teachers of thee, shalbe seducers, and fetchers of thee from the right way.

Eche Communalty then standeth in good state, VVhen as their princes rulde are by reason, But be they vicious and infatuate, Then falleth all to foule confusion, VVe haue to marke then what abusion, Other Realmes doo on them selues ay bring, By their misrule, way our condicion, In happier state God knoweth florishng.

AVGVSTINVS.

DAVID, the second Kyng of Israel, dooth surely shine in mankind, as it were

a certayne brightnesse that would dazell our eyes. In what man at any time were there found togeather these two thinges: that is to say, so great aucthoritie conceaued with so great humility, so great courage, so great clemencie, so great a care as he conteyned to∣wardes the disposing of his worldly affaires, so pure and deuoute contemplacion, or medi∣tating of spirituall matters: to kill so many men, and to shed teares of repentance: to fall into so great offences as he dyd, and to per∣fourme so good repentance.

PSALM. 119.

I Am delighted in the way of thy testimo∣nies, as in al the riches and worldly wealth which I haue.

Idem.

DElight thou thy selfe in the Lord, and he shall rewarde thee euen to the desyres of thy owne hart.

Idem.

WEre it not but that my meditation is in thy lawe, I shoulde then perhappes haue perished in my owne humilitie. Lorde, my hart is not puffed vp, neither are my eyes lifted vp, neither haue I walked in greate thinges, nor in woonderfull thinges aboue

my reache. Lord remember Dauid, and all his mercie.

August. in Epist. ad comit charis.

WIth exhorting thee (good brother) I beseeche thee, that vnto euery seruaunt of thy housholde, from the greatest vnto the least, thou wouldst be a messenger of loue and sweetenes towardes the obteyning of that heauenly kingdome, and denounce vnto them the horror and trembling that is in the infer∣nall pit of hell: and that thou be wyse thy selfe for theyr welfare, and be as a watche man vnto them: because for euery seruaunt which is within thy house, thou shalt render an ac∣count.

PSALME. 101.

DEpart ye wicked from me, and I wyll searche foorth the commaundementes of my God.

VVho euer yet conioyned in one person, So profound meekenes with high excellence, Such temporall trouble with harts deuotion, So great slaughter, so prteous penitence, Seuere iustice mixt with compacience, As had King Dauid, loe appeareth well, To God and man his watchfull diligence, At this day Princes many doth excell.

SAPIENCE. CAP. 15.

FOR the louers of euill men are woorthy of death.

ECCLESIAST. CAP. 7.

GOE away from the wicked man, and there shall no euill come neare thee.

1. CORINTH. CAP. 5.

I Haue written vnto you, that you should not entermingle your selues with fornicators, with offenders, specially whiche haue com∣mitted fornication against God. And this dyd I vnto that end, that eyther they myght be confounded, or amended.

MATTH. CAP. 7.

HEarken not you vnto the false prophetes, whiche may come vnto you in Sheepes clothing.

CHRISOST. super Matth.

IN nature of worldly things (saith he) thus falleth it out: that so ofte as the euyll man is a companion vnto the good man, the euill man is not made better by the good man, but by the euyll man, the good man is made woorse.

HIERONIMVS.

THERE is nothing so much hurteth a man, as dooth euyll company. I thinke it

a thing more then possible, that that man can any longer continew in dooing well, whiche is dayly conuersant with euyll men.

PSALME. 1.

BLessed is the man which hath not walked in the counsell of the wicked, and hath not stand in the way of the vngodly, nor hath not sit in the chayre of pestilence, but hath repo∣sed his wyll and desyre in the lawe of the Lorde.

PSALME. 18.

WIth the holy, thou shalt be holy, and with the froward, thou shalt learne fro∣wardnesse.

In two poyntes dependeth principally, The key of honest conuersation, Into wyse counsayle and good company, VVherefore as Princes with due discretion, Knowe euery counsellours disposition, For better sauety in good gouernment, Semblably eche baser state and condicion, By company and counsell are ruled verament.

HESTER. CAP. 18.

WHiche matter is prooued by auncient histories, and by suche persons as they are accomplished dayly, how by the euill sug∣gestions of certaine which are in aucthoritie

about some princes of the world, the trauels and affaires of those Princes are brought to yll passe.

2. PARALIPOM. CAP. 24.

IOAS the King of Iuda dyd that whiche was acceptable in the syght of the Lord, so long as Ioiada the high Priest liued: but of trueth when Ioiada dyed, the P••inces of Iu∣da entred into the fauour of Ioas the K••ng, and did honour the King as a God: who be∣ing ouercome with their flattering seruices, gaue eare vnto them, and both the King and his Counsell then forsooke the Church of the Lorde, and dyd woorship vnto the starres of the Firmament, and grauen Images, and the wrath of the Lorde was mooued vppon Iuda and Hierusalem for this offence.

PROVERBES.

I Wysedome haue my dwelling in the coun∣sels of men.

3. REGVM. CAP. 12.

ROboam the King, forsooke the counsell of the Elders of the kingdome: wherevp∣pon it came to passe, that of twelue tribes which ruled in Israel, he lost ten of them.

PROVERBES. CAP. 12.

THE counsels of the vngodly are meare deceiptfull snares vnto them selues.

VERSVS.

Regnum stat sanum, per consilium veteranum,

Where auncient heads doo counsell giue, The kingdome there dooth safely liue.

Regnum decressit, vbi consilium iuuenescit.

That kingdome must of needes decay, Where counsellors young do beare y^e sway.

Et proprium lucrum crescit, Liuorque patescit.

And eche mans priuate gaines increase, And malice from mischeefe doth not cease.

PSALME. 26.

I Haue hated the vniust liuers, and I am ab∣horred of them.

Good company is of so great vertue, It causeth sinners to become gracious, VVhen they endeuour them selues to rescew, From their folly and faultes defamous, And eke euill company is so contagious, That it corrupteth good inclination, It is so vigorus, violent, and venemous, It puts euen princes to great perdicion.

PSALME. 112.

THERE is risen vp a light in place of darknesse, to suche as are of a true hart.

SAPIENCE. CAP. 17.

FOR with one chaine or band, were they all linckt.

ESAI. CAP. 56.

THVS sayth the Lorde, Keepe equitie, and doo right: for my sauing health shall come shortly, and my righteousnesse shall be opened.

SENECA ad Lucillum.

PVT thou no confidence in fortune of this world, for in a moment is the Sea altered and chaunged.

GREGORIVS.

THE great surges of temporall thinges, carrieth with them the iudgement of eter∣nall damnation.

HIERONIMVS.

IT is not possible for a man to enioy both the present felicities of this life, and of the life to come: and here to fyll his belly, and there to satisfie his mind, and from pleasures to pleasures to passe his appointed course, that he may be both happy and blessed in hea∣uen and earth togeather.

GREGORIVS.

IF we wyll seeke for the sweete, it is requi∣site that wee doo suffer and tollerate the sower.

VERSVS.

Dulcia non meruit, qui non gustauit amara.

The sweete to haue deserues not he, That hath not tasted the sowre tree.

SOPHONI. CAP. 1.

THEY shall walke as the blind doo, be∣cause they haue sinned against the Lorde.

EXODVS. CAP. 10.

AND Moyses lifted vp his handes vnto Heauen, and there was made horrible darknesse for the space of three dayes, vppon the whole land of Egypt, so that no man kn••we his owne brother, neither knewe he in what place him selfe was: but contrary∣wyse▪ where so euer the children of Israel had their abiding, there appeared light vnto them.

IOHN. CAP. 10.

THE light shineth in the darknesse, but the darknesse comprehendeth it not.

ESAI. CAP. 9.

THE people that walketh in the darke∣nesse, haue seene a great light appeared vato them: there is light arysen vp vnto them that dwell in the shadowe of death.

LVKE. CAP. 1.

TO lighten those that sitte in darknesse, and in the shadowe of death.

Actum Apostolorum. CAP. 9.

A Light from Heauen compassed him, shining rounde about him: and when he opened his eyes, he sawe nothing.

SAPIENCE. CAP. 2.

FOR their owne malice hath blinded them selues.

Among the plagues of Egypt most horrible, One was of darknes three dayes enduring, VVhich was a token troublesome and terrible, To all the Egyptians: but there abiding, The people of Israel had large light shining, So though this world be blinded by abusance, Yet amongst all some be in grace growyng, To innocent lyfe, through fruitefull repentance.

ECCLESIAST. CAP. 40.

THERE is great labour and trauell ordeyned for all men, and a yoke of gree∣uous

painefulnesse, which shall be laid vpon the sonnes of Adam from their birth day, vn∣till they shall returne vnto the Earth their graue, the mother of all thinges: euen from the degree of him which beareth the scepter, and weareth the Diadem or Crowne, vnto that lowe degree of him that is clothed in sackecloth: fury, zeale, hurlyburly, trem∣bling, and the feare of death burning in ire∣full indignation and contencion, shall molest him, and when he would take his rest in his bedde, the dreame of the night passed, shall take away his vnderstanding.

IOB. CAP. 14.

MAN which is borne of a woman, hath but a short time here to liue, and is filled with many miseries, with heate, colde, and hunger, and neuer remaineth in one estate, because he is nowe in good health, straight∣way sicke. &c.

All mortall creatures conceaued in sinne, VVretchedly borne, liuing in variaunce, Are lyke fragrant flowres in a Garden, VVith fading florishe euer chaunging the chaunce, The newe to olde succeedeth by ordinaunce, So in his kinde goeth humane succession, Now sicke, now sound, now glad, now in greeuaunce, Neuer standeth in one estate by condicion.

BERNARDVS.

HOO ritche Lorde art thou in mercie, howe mighty in iustice, howe bountifull in grace: O Lorde our GOD, there is none like vnto thee.

PSALME. 34.

BVT those that seeke foorth the Lorde, shall not be put to confusion in euery good enterprise: wherevppon saith Cassiodorus, When we loue the Lorde, we finde al things in him, he is one onely to be sought for: but he is that one wherein all thinges are con∣teined. Oh woonderfull gaine, oh singuler sallary, or steepend for our paines: why then doo we wearie our selues by diuers meanes: but let vs with one vnitie of mind make haste vnto him, who being had, let vs seeke for none other felicities besides him, but let vs holde him with fixed faith.

GENESIS. CAP. 31.

THOV hadst very little before that I came vnto thee, and nowe thou art made riche by me, and God hath blessed thee at my entrance vnto thee.

THOME. CAP. 2.

AT all times and seasons doo thou geue praises, and pray vnto God, and desire of

him that he would direct thy wayes, accor∣ding to his wyll.

VVherefore our God, meekely to thee we call, Graunt vs thy grace for most surest suffisance, To set aside all sinnes sensuall, And be our guide with all good gouernance. In mysty darknesse of worldly variance, Graunt wylling mindes thy will to execute, That vve may so serue thee vvithout dissimulance, So as of thy grace vve be neuer destitute.

IERONIMVS.

THERE is nothing more like vnto the woorkes of the Deuils, then to be conti∣nually at strife and debate one man with an other.

CASSIODRVS.

SEe that you haue vnitie in the bond of peace, because there is not a more liuelier shape and fourme of Angelicall conuersati∣on, then is brotherly vnitie of one man with an other.

AVGVSTINVS.

GOD loueth the bonde of concorde and vnitie.

GREGORIVS.

THERE is nothing more precious with God, then the vertue of loue: there

is nothing that the deuill desireth, more then the extinguishing of charitie and loue.

IERONIMVS.

THERE is nothing hard or difficult vnto those that doo loue, there is no tedi∣ous trauell in loue. Let vs therefore loue Christe, and what so euer thing is hard of it selfe vnto vs, wee shall thinke it very easyly to be atcheeued of vs.

MARO Poeta.

THE labours and trauelles of louers can not by any meanes be tedious and burde∣nous vnto them, but euen them selues are de∣lighted therein, as they that haue a delight eyther in hunting, fowling, or fisshing.

BERNARDVS.

WHAT man so euer he be that shall perfectly discerne the burden of sinne, and the wound of his soule or conscience, shal eyther very little or nothing at all feele the payne, or vexation of his body, neyther shall he thinke much of the labour bestowed, wherein he shall vnderstand howe to deface and wype away his sinnes doone and past, and learne to take heede how he commit any more such offences in time to come. &c.

As nothing more maketh resemblance, To feendish feares then strife and debate, So humane kinde by charitable acquaintance, To heauenly Angels is associate. This laudable loue makes man laureate, Loue makes our labour light in comparison, Loue is a vertue of valure inuiolate, And chaungeth care to consolation.

AVGVSTINVS.

BEtter is that medicine preserueatiue, then that which is curatiue.

AVGVSTINVS.

ALL haynous offences and horrible, whiche man dooth by custome commit, are eyther thought by him to be but small, or none at all: so as not only they are not to be cloked and couered, but also doo require to be published and openly detected.

Philippus in Prolog. 3. Phil.

CErtaine persons there haue been so ac∣customed to feede vpon very poyson, that they haue taken it for their onely meate.

SENECA de vita & moribus.

GOod custome ought to shake out and re∣iect those thinges, which the euyl custome hath put in vre, and trayned in man.

ARISTOT. 7. lib. Ethicorum.

IT is a hard thing for man to resist & with∣stand custome, because she is made so like nature in her proper vse: yet notwithstan∣ding it is an easier thing for vs to alter and chaunge custome, then naturall inclination.

PSALME. 42.

ONE depthe calleth vpon an other, they haue prolonged their iniquitie.

ECCLESIASTI. CAP. 37.

O Most wicked presumption, from whence art thou descended?

Thy corporall health from sicknesse to conserue, Is more of prise then any medecine, So then thy soule may rather deserue, Of deadly wound all sinne for to decline. Then for to taste the venemous propine Of sinne, and after seeke the salue of repentance, Presumption ryseth of the olde serpentine, VVhiche doubtles doth proue a perillous pestelance.

BERNARDVS.

O Thou my soule, whiche art the badge of a Christian, made noble after the image of God, decored with equall forme, spoused vnto him in fayth, endowed with the spirite, redeemed with his blood, made heyre with angels, receauer of blessednesse, the child of

grace, and partaker of reason, what hast thou with thee, as touching thy frayle fleshe what may be saide, hast thou not found it an vnsauery and noysome dounghil?

Idem BERNARDVS.

O Cleare white vnspotted Lilly, oh thou tender and delicate floure, there are vn∣beleeuing people abidyng with thee, and such as seeke thy subuertion, and with Scorpions hast thou thy dwelling. Take heede, and see that thou walke warely amongst the thorns, because the worlde is full of thornes: they breede on the earth, they are in the ayre, and they are in thy fleshe. To be therefore con∣uersant amongst these, and by them not to be hurt, consisteth in the power deuine to with∣stand, and not in any vertue that thou hast.

AVGVSTINVS.

O Howe is that Soule vnhappy, which is sequestred from the cheefe felicitie, and ouer whom the deuill hath sway, she is made voyde of lyght, and enuironed with darke∣nesse, she is consumed with pleasure, and made drunke with bitter waters, she loseth life, and fyndeth death. &c.

Of our soules Lord we make record with ruthe, As flowres fayre, tender, and delicate, To Christe our spouse wedded with ring of truthe, Though in this life we haue dayly debate, Yet graunt in fayth that we be laureate, From hurtfull sinne with syncere conscience, O Lord to thee let vs not liue ingrate, Sithe thou with vs wolte haue thy residence.

¶ FINIS Of the Contemplacion for TVESDAY.