A path-way to penitence with sundry deuout prayers, fruiteful aduertisementes, and wholesome counsailes of godly fathers towards the amendement of life and some withdrawing of the bridle of ouer-much liberty taken.

A path-way to penitence with sundry deuout prayers, fruiteful aduertisementes, and wholesome counsailes of godly fathers towards the amendement of life and some withdrawing of the bridle of ouer-much liberty taken.

Table of contents

Title page

The end and purpose of this Booke.

[1]

Of Penitence, and the parts thereof.

Reasons perswading to Penitence, and the speedy performance thereof.

Godly cogitations inducing to Penitence and amendment of life.

Questions and aduertisements about sin and repentance or Penitence.

What is sinne?

An other definition of sinne.

How many sortes of sins are there?

Which be the sinnes crying before God for vengeance and punishment.

Which be the sinnes that bring forth other sinnes?

Which be the circumstances augmenting sin?

How is sin auoided?

What remedy to put away sin committed?

What effects be there of repentance?

Which be the parts pertayning to repentance?

How should a man beginne Repentance?

To helpe vs the better to call our sins to mind, these fewe circumstances may serue.

Why is confession of sins so needefull as prayer?

Who is like neuer to be forgiuen?

How proue you that?

How a man ought to examine his owne conscience, and to confesse his sins priuatly to God.

Spirituall workes of pitty.

Sins of the heart.

Sinnes of the mouth.

Sinnes of deede.

Sinnes of omission. that is. The leauing of good deeds which we ought to doe.

Ready and approued remedies against capitall sinnes.

§

A prayer deuout and thankfull for daily help and preseruation.

A prayer to bee saide when thou preparest to make confession of thy sins to God.

A prayer before confession to God.

A prayer to be sayd after the confession of our sins to God.

A prayer before the holy Communion.

A praier to be saide after the holy Communion.

A deuout praier of the seuen last wordes of our Sauiour.

A prayer for the daily bread.

Against the diuels temptation.

For Benefactors.

For the vnity of the Church.

For the preseruation of the Church.

Another prayer for conseruation of the church.

A prayer at the trauaile of childe-birth.

A prayer for making a good end.

Against desperation.

The prayer of a Magistrate or one in authority.

The prayer of a sonne or daughter.

The praier of a seruant.

The praier of one in a troubled conscience.

The prayer of a sicke person.

Another prayer of the sicke.

A prayer of such as be present at the extreame sicknes or death-pangs of any.

A prayer in time of plague or common mortality.

[2]

Title page

§

A Daily exercise for euery Christian.

Another praier by such as be present at the perill of child-birth.

The Lords prayer briefly expounded.

Our Father.

Which art in heauen.

Halowed be thy name.

Thy kingdome come.

Thy will be done.

Giue vs this day our daily bread.

And forgiue vs our trespasses, as we, &c.

And let vs not be lead into temptation.

But deliuer vs from euill.

Amen (that is) all thus bee done.

As thinges are prooued to be liuing, by moouing, by sense of sight or feeling, and by liuely working: so is it knowne whether the soule of any man liueth in Christ by these three tokens

These bee sixe signes of a Christian.

The 12. abuses of the world which are thought to bee the sinnes which deserue with the iustice of God, that Antichrist the most wicked of all men should preuaile and trouble the whole world to the perill of innumerable soules.

Scriptures and fruitefull sayings of the Doctors, to edefie in these points following.

Prayer.

Charitie.

Fasting.

Almes.

Penitence.

Contrition.

Confession.

Of pouertie.

Fiue kindes of pouertie.

Iustice.

Trueth.

Restitution.

Death.

Resurrection.

Iudgement.

Heauen.

Hell.

A note touching the profession of great knowledge in the scriptures.

Another note concerning the paine ordained for sinne.

A third fruitfull note concerning curious searching in matters of faith, & specially about the holy Eucharist.

A tripled reason shortly and particularly yeelded of some decay of Christian duty, obserued in xii. sundry states or degrees of persons.

First, why be there many children not truely obedient to their parents?

Why be there so few parents that tender the soules health of their children before worldly wealth?

Then how happeneth it that there are so fewe Christians found faithfull in the truth, sith the faith of Iesus Christ is most holye and true.

VVhy be ther so few conuerted to godly life by true penance or repentance?

VVhy doth there follow so litle fruit of preaching?

Why bee there so fewe counted good and virtuous men among them that bee learned?

VVherefore in time past were not the greatest part of Cleargye-men counted good and vertuous seeing they were hired vnto vertue as others be to their labour?

Howe commeth it that there were so fewe wealthy and great men found to be vertuous or of worthy valure?

Why bee there so fewe true labourers, crafts-men, and seruants?

VVhy bee there so fewe good men of Marchaunts?

VVhy bee there so fewe widowes that be chaste and vertuous women?

VVhy bee there so fewe maydes that seeke and desire to continue in their virginity?

The Conclusion.

§

§

§

[Page]

[Page]

[Page]

[Page]

A Path vvay to Penitence.

VVith sundry deuout prayers, fruiteful aduertisementes, and wholesome counsailes of godly Fathers towards the amendement of life, and some withdrawing of the bridle of ouer-much liberty taken.

Luke 1 [...].

[...] by the narrow gate [...] shall seeke to enter [...].

LONDON▪ Printed by Iohn Wolfe. 1591.

The end and purpose of this Booke.

[Page]

LAy downe thy lofty lookes,

Thy rich and rufling ragges,

Sith God nor godly brookes,

That beggars make such bragges.

This wretched state you know,

Shall soone be laide full lowe.

Death puls thee by the sleeue,

And cals thee to account:

Thou wo [...]st a moneth to liue,

To what it doth amount.

But least it be a weeke.

Prepare: be not to seeke.

Examine by this squire,

And see if all be square,

To scape that lasting fire,

Flie paines, nor cost, nor care.

To helpe thy life to looke,

Tis purpose of this Booke.

§

§

[Page]

Of Penitence, and the parts thereof.

PEnitence, is the griefe and sorrowing of the heart for the sins and offences committed, together with an earnest purpose and desire to forsake them, and to be clensed of them, that grace may be restored, by such meanes as GOD hath lefte whereby to obtaine it. To [Page] say thou art sorie for thy sins cōmitted against the diuine maiesty, and yet hast a liking thereof, or some remnant of a will or purpose in thy hart to renew them againe, it is but wicked dissumulation & deriding of the holy action of Penitence, without which no sinner can wel hope to attaine to saluation. Let such take this for admonitiō, both dreadful and often verified, they are most likely to be preuented [Page] and ouertaken with ye wrath of God, whose merciful fauor in giuing thē sufficient space and means to repent, they haue neglected and ouerpassed, and so shal be disappointed both of time, and the necessary means to their forgiuenesse.

Therefore it will be most safety, readily to embrace Gods mercy when it is offered▪ with some deuotion, fear and dread of his iustice. Like [Page] as it is a thing most dreadful to despaire of forgiuenes, or vpon presuming of his mercy and forgiuenes, and perseuere in a delight & liking of the former sins and offences

Penitence is thought to consist of three thinges: viz. Contrition, which is the inward griefe and hearty sorrowing for our sinnes committed, to the impairing of that dignity, and polluting of that purity, whereunto wee [Page] attained by our calling in Baptisme, but especially to the prouocation of GODS wrath thereby. Which contrition and inward motion of grace, mooueth and counsaileth to procéede to the acknowledging of our manifold sins, and accusing of our selues in the court of conscience, by confession, there to iudge our selues least we bée iudged of the Lorde.

And sith the account of our [Page] life and offences committed, is the waightiest cause that any mortall man can passe through and deale with in his life, it is to be attempted and taken in hand, rather with all care, feare and diligence possible, then sleightly & superficially, without due regard which we vtterly disalow of, in the meanest of our worldly causes.

Then resteth the thirde parte, which is restitution, [Page] and amends making, which some do cal satisfactiō, which is not to be taken as though we are able by any workes or merits to deserue the forgiuenesse of our sinnes, or to yéelde any méete recompence to God, for offending and displeasing his diuine Maiesty, for in that respect, Christ in his most precious bloudshedding, hath wrought a satisfaction for vs, if wee withall perfourme our dueties, [Page] thereby to bee partakers in that benefite, as by his holy word and the counsaile of the holy Ghost, in his Church, hee hath willed vs. But the satisfaction belonging of our parts, is the humbling of our hearts, the brideling of our fleshly appetites, the bringing forth of penitēt fruits in expres actions to the world: as in almes, prayer, fasting, abating of our pride & pompe in our apparell, ye charitable [Page] bestowing of our superfluity to the comfort and reliefe of the needy, or otherwise to the honour of God or good example in the Commonwealth. Also by forgiuing others offences against vs, and by restoring vnto all mē whatsoeuer we with-hold or tooke away wrongfully: and that is that little which wée are able to do towards satisfaction, wherewith GOD may be pleased, & his wrath [Page] the better appeased.

Reasons perswading to Penitence, and the speedy performance thereof.

The néedfulnes thereof.

The profite thereby.

The sundry examples of men in time past.

Ezechiel 18. If the wicked shall bee conuerted from his wickednesse, and become righteous, all his iniquities [Page] which he hath done shall bee forgotten.

Chris. de Penit. O penitentia quid de te nunc referam &c. O Penitence what shall I now say of thée, thou settest free the soule that is bound, and preseruest that which is vnbound. By thée the théef obtained Paradice, the prodigall sonne a chaine of worship, the cittie of Niniuie pardon, and Peter forgiuenesse when as hee had [Page] denied Christ.

Philosophy saieth, that euery thing is vndone by the same causes it grew.

The rule of law saith, the thing is not forgiuen excepte the thing wrongfully taken be restored.

God graunt that the Penitence which is to bee performed for our sinnes and offences, be not required to the last farthing.

If thou aske when Penitence [Page] is to be done, forsooth presently, it is but presumption to defer it.

Eccles. That which thou maiest doe, doe it forthwith.

Gal. 6. Whiles we haue time, let vs doe thinges that be good.

Aristot. Of all our time, non habemus nisi nunc, we haue but this time which we call Now.

[Page]

Godly cogitations inducing to Penitence and amendment of life.

THinke on the goodnesse of God, on his diuine might and vertue.

Thinke how good he hath béene to thee, to create thée of so noble a shape as in his owne likenesse.

Thinke what grace hee hath done to thee in the Sacrament [Page] of Baptisme cleansing thy soule from sinne.

Thinke how often and manifoldly thou hast offended him, since the vow and profession in Baptisme.

Thinke howe weekely, monethly, or yearely he hath tarried for, and expected thy returning from sinne.

Thinke from howe many daungers he hath preserued thee in body and soule.

Thinke how ill thou hast [Page] bestowed the time that hath béene giuen thee to performe true Penitence, and yet perhaps thou hast not done it.

Thinke how many times he hath forgiuē thée in christ, and howe many times thou hast fallen to sinne againe.

Thinke what paine and torment thou haddest beene in now, and euermore, if god had taken thee out of this worlde when thou wast in deadly sinne.

[Page]Thinke how dearely hee bought thée from the danger of the diuell, suffering continuall pains in this world about the space of 32. yeares, going barefoote in cold and in heate, suffering hunger and thirst: and many reprochfull iniuries: at length sheading his precious bloud and yéelding his body to the Crosse.

Cassiodorus. Thinke all that time to be lost, in which thou hast not thought on god.

[Page]Let vs begin to loue good cogitations, and forthwith God will vouchsafe to deliuer vs frō those that be euil.

Questions and aduertisements about sin and repentance or Penitence.

What is sinne?

There are two latin words for it, peccatum, and delictum: peccatum is the sinne when wée doe offend by disobeying [Page] the commandements of god, delictum is the sin when wee leaue a good worke vndone, which we ought to doe: but these words are almost growen out of difference.

An other definition of sinne.

Fol. 19. Aug. cont. Faust. lib. 2. cap. 22. Sinne is a frée will to retaine and obtaine that which Law and Iustice hath forbiddē. From the will [Page] therefore floweth the beginning of sin, and from thence the beginning of euil: namely, the transgressiō of the iust commandements of God, or the punishment according to the iust iudgements thereof.

How many sortes of sins are there?

Thrée. Sins of infirmity, of ignorance, and of malice: sinnes of infirmity are cōtrary to power, and by attribution [Page] to the father. Sins of ignoraunce, to wisedome, and contrary to the Sonne. Sins of malice, to loue, and by attribution are contrarye to the holy Ghost.

De ver. & fals. penit. There is no sinne so small that groweth not ouer strōg by negligence.

De conf. lib. 1. cap. 7. Who shall put me in remembraunce [Page] of the sinnes of my childehoode, for none are cleane from sin in thy sight, no not so much as the childe of one day olde? And a little after: The weakenesse of infantes members is innocent before GOD, but not their soules. Feare therefore to commit sinne, for he that loueth sin shal fal into a death, where he could not fall into it if he did not delight in sin.

[Page]

Which be the sinnes crying before God for vengeance and punishment.

Manslaughter, sin against nature, Oppression of the poore, fatherles, and widdowes, with holding of laborers wages, and debtes due to poore men.

Which be the sinnes that bring forth other sinnes?

Prouocation, counsailing, [Page] commending, permission, assisting, participation, consenting.

Which be the circumstances augmenting sin?

Time, knowledge, order, age, state, number, perseuering, dignity, place, manner, small resisting.

How is sin auoided?

By eschewing the occasion thereof, which oftentimes is found to bee through company, meats, drinkes, apparell, [Page] beholding, &c.

What remedy to put away sin committed?

Repentance, which is an inward contrition of heart for sinne committed, with amendement of life intended.

What effects be there of repentance?

It maketh Angels glad, it iustifieth wicked persons: it doth call againe the goodnes lost, and draweth mankinde to euerlasting life.

[Page]

Which be the parts pertayning to repentance?

Hope of forgiuenesse, inward sorrowing, or contrition of hart, acknowledging of the fault, and a purpose to forsake sinne.

How should a man beginne Repentance?

First in thy chamber or other secrete place, be busily thinking with thy selfe, how manifoldly & how wickedly thou hast sinned: whether [Page] in déed, spéech, cōsent, or will, and then what good déedes thou hast left vndone, which to thée pertained to doe. Thy sinnes particularly called to remembrance, with ye greatnes, enormity, and filthinesse of them, it behooueth to aske God forgiuenes with all humility, and hope to bee forgiuen, wholy trusting in the merits of our only Sauiour and Redéemer: the great benefite and vertue of whose [Page] merites are applied vnto the sickenes and wounds of our souls by his ghostly phisicke of Penitence, and the godly actions and perfourmance therof, which is like to proue the more fruitefull and effectuall, if it bee ioyned with these thinges following:

First faith, which is a firme beleeuing that God will vndoubtedly perform that that he promiseth or threatneth.

Secondly, hope of obtayning [Page] forgiuenesse.

Thirdly, confidence and trust had in Christs merits, of his bloudsheadding and passion, whereof our penitēce for sin maketh vs partakers.

Fourthly, submission and accusing of our selues.

Fiftly, the loue of God, for which, all sin is to be abhorred, and all obedient seruice of our part to bee performed Meanes to kindle and stirre vp that loue, are these.

[Page]First the knowing of our selues, by considering our basens, vilenes & infirmity.

The consideration of the mightinesse and greatnes of God, against whom we dared to offend.

The regard and dread of displeasure, and terror of the last iudgement, when al shal be rewarded according vnto their workes or desertes.

The reuoluing, reckoning and remembring of our sins, [Page] and wicked or filthy desires.

The calling to minde of Gods vndeserued benefites bestowed on vs his vnprofitable & vnworthy seruantes.

To helpe vs the better to call our sins to mind, these fewe circumstances may serue.

The calling to mind how long time hath passed since we performed the workes & parts of penitence, last before [Page] this, in such sort as we ought to do.

The estate of our degrée and calling, by reason wherof our sinne may be the more grieuous, or wee the more touched or punished for the transgressions of others.

The vocations which we haue bestowed our time in.

The places wher we haue liued, accompanied, or béene conuersant.

The persons whose felowshippe [Page] or dealinges we haue medled with.

Why is confession of sins so needefull as prayer?

Because confession prepareth and maketh vs more méete to pray, and more likely to be heard. The holy man Dauid had euer recourse to confession and penitence. Psa. Dixi confitebor, &c. I haue said I wil confesse mine iniquities to the accusing of my selfe.

[Page] Prou. 28. He that hideth his offences shal not prosper but hee that shall confesse them, and forsake them, shal obtaine mercy.

Who is like neuer to be forgiuen?

Hee that forgiueth not others. And he that wil not to his power restore again such goodes or thinges as he hath taken or gotten into his hand wrongfully from others, [Page] by stealth, robbery, fraude, subtilty, or otherwise iniuriously.

How proue you that?

The testimony of the Pater noster, or Lordes praier, may be brought for the first, viz.. Good Lord forgiue vs, euen as wee forgiue others.

And for the other S. Augustines wordes may stande for witnesse to confirme it, [Page] where he saith: Non dimittitur peccatum, nisi restituatur ablatum. The sinne is not forgiuen, vnles the thing taken away be restored.

How a man ought to examine his owne conscience, and to confesse his sins priuatly to God.

First, looke into your selfe, your behauior and vsage, and sée by how many waies and meanes you haue offended [Page] God in the sin of pride: whether it be of a hie, presumptuous, vaine-glorious, or arrogant minde, or else in your apparell, beauty, eloquence, riches, great liuelyhood, faire building, office, or other temporall or naturall gifts. And according to that which you shall find your selfe an offender in, to be heartily contrite, and inwardly sorrowful, cō fessing, acknowledging, and accusing your selfe thereof. [Page] Most humbly crauing pardon and forgiuenes with an vnfained purpose to amend, and become humble as a denier of your selfe.

Also how much and how diuersely you haue sinned in enuy against others, because they bee better estéemed or commended then you, or liue in more wealth, credit, and prosperity. And according vnto your guiltinesse herein, to cry God mercy, in purpose [Page] to amend and become more charitable towardes your neighbour.

Also how much and howe oftē ye haue sinned in wrath against your neighbour, kept couertly, or breaking foorth into rigorous or malicious words, with appetite to reuenge.

Acknowledge and accuse your selfe, imploring mercy and forgiuenesse, with grace to become patient.

[Page]Also call vnto minde how slouthfull you haue béen to al goodnesse: especially for the health of your owne soule, in omitting to serue God deuoutly by praier, comming to the Church, or in due pondering on your repentance, delighting rather in idle thoughts and imaginations of the world and the flesh.

Acknowledge your manifolde faultes here: aske God heartely mercy, esteeme lesse [Page] of your ease, by dreading or thinking on the tormentes due to all sin.

Moreouer, peruse your self and sée how diuersly and often you haue fallen into the sin of Couetousnesse, by vnlawfull desires of worldely goods, in mispending of them or in vnméet kéeping of them when they might bee well spēt. And specialy in desiring of other mens goods wrongfully, or in ambitius desire of [Page] worshippe, or riches, aboue that is meet and sufficient against your necessity.

Acknowledge your desires and dealings herein: euen to to him that knoweth whether you say true, or do cloak and make light of them.

Item, how often you haue sinned in gluttony of meate or drink, in taking more then sufficient: or in eating at such times, or in such manner, as you ought to forbear, preferring [Page] the regard of your belly, before the cōscience of order, obedience and example, aggrauating the sundry offences herein, by making your selfe woorse disposed to serue God, and the more prepared and stirred vp to sin, wrath, and wretchednes. Aske God mercy with teares, and due sorrowing, remembring the penury of the poore distressed and the voluntary abstinēce of Christ and his seruants.

[Page]Lastly, how often and diuersely you haue offended in the sin of lecherie and fleshly liking, either by vnclean desires or voluntary pollutions, & by actual performance. Acknowledge your manifolde offences herein, be thorowly penitent, & euer think that to be a sorrowfull pleasure, which so much displeaseth GOD, for the which he saieth: Thou shalt not in that state of minde and purpose, [Page] inherite the kingdome of heauen.

Furthermore, you are to examin your self by the rule of the commandements.

Whether you haue loued God aboue all things, or thy wife, childe, gold, faire house, or concubine more then him.

How much you haue vsed to take his name in vaine, by needelesse swearing.

How negligent you haue beene in obseruing the Sabboth, [Page] and other festiual days, appoynted for prayer and Gods seruice.

How obedient or disobedient you haue béene vnto your own parents, carnal or spirituall, in not following their well aduised counsails, and commaundements, or in not doing vnto them due reuerence.

How slaunderously you haue vsed your tongue to the defaming of any person.

[Page]How iniurious you haue béene towardes your neighbours, in taking away their goods or things without their good wils and consent.

How much you haue sinned with your neighboures wife, or other women, by vnlawful act, or fleshly desire

How wicked and malicious you haue bin in bearing false witnes against any person, especially the innocent, and he that standeth in that [Page] which is right and true.

How viciously enclined you haue béen, in not forbearing to séek, and practise how to get and obtain the vnlawfull loue and liking of other mens wiues, daughters or seruants.

Or by what meanes you may get into your handes, or possession, the goodes, house, land, office, or liuing of your neighbour, al which offences are committed against the expresse [Page] commandement of almightie God, and therefore you can not be too scrupulous or diligent in looking well to these points, nor thinke this superfluous or superstitious.

Likewise, how much you haue sinned in misusing or in mispending of your fiue senses, called the fiue wits, that is, in vnchast séeing, in gluttonous tasting, in vaine or vngodly hearing, in pomppous or ruffianly smelling in [Page] wāton touching with hands, féete or other places.

Lastly, how much and how wilfully you haue sinned in not fulfilling the Temporall workes of christian pitty: in not clothing the naked: in not giuing drinke to the thirsty: in not féeding the hungry: in not visiting prisoners, and the sicke: in not giuing vnto the poore: in not harbouring the harbourlesse: in not burying the dead.

[Page]

Spirituall workes of pitty.

In not giuing counsaile to them that néeded: in not teaching the ignorant: in not correcting or rebuking offenders: in not comforttng the sorrowfull: in not forgiuing them that haue missaide or misdéemd of you: in not patiently suffering thē that haue reproued you: in not praying for your ill neighbors amendement.

[Page]

Sins of the heart.

Error, heresie, sinfull study, not beléeuing all the articles of the faith, euill delight, imagining mischiefe, or vengeance: hatred, wrath, enuy, ioy of other mens euill: sorrow at other mens welfare: no pittying of them that bee in paine or pouerty: disdaine at poore or sinfull men: hipocrisy or dissimulation: flattery: dreading more to displease man then God: sinfull [Page] coueting of dignity, benefice, office, or riches: vaine-glory of goods, lands, gay houses, or kindred: loathing of poore kindred: pride of kindred rich or noble: sorrow for not dooing more euill, or that he did not the sinne hee might haue done: inconstant in good purpose: loath to forsake sin: not liking or not desiring to hear the word of God: not attentiue to the calling of the holy Ghost. Loath to serue God, [Page] or to doe a good déede: disobedient to the commandemēts of GOD, or of the holy Church: disdaining of good counsaile: singularity: obstination in euill purpose: despaire. Of these speaketh the Lord in the Gospell. De corde exeunt cogitationes malae, homicidia, adulteria, fornicationes, furta, &c. Out of the heart proceede euill thoughts, manslaughter, adulteries, fornications, [Page] thefts, &c.

Sinnes of the mouth.

Excesse in tasting, eating or drinking: idle words or wā ton talke: taking Gods holy name in vaine: lying: false bearing in hand: swearing, or forswearing: slaundring, scorning, cursing, blaspheming, scolding, railing, obraiding, disclosing of counsaile, false-witnesse bearing: euill counsaile giuing: flattering wordes: praysing of euill [Page] deedes: peruerting of good deedes: peruerting of Gods worde to a wrong meaning: despising, vaine arguing, foolishe laughing, proud or presumptuous speaking. Of these our Lord speaketh by the Prophet: Prohibe linguam tuam a malo, & labia tua ne loquantur dolum: sic elige quid loquare, quia mors & vita in manibus linguae. Kéep thy tongue frō euill, & thy lips that they [Page] speake not deceipte: weighe what thou speakest, for both life, & death, is in the kéeping of the tongue. And this of Salomon: Qui custodit os suum & linguam suam, custodit ab angustiis animam suam. Hee that kéepeth his mouth and his tongue, kéeps his soule from sorrow.

Sinnes of deede.

Idolatry, Necromancye, treachery, sorcery, tiranny, [Page] treason, manslaughter, sacriledge, simony, apostacy, gluttony, lechery, drunkennesse, false inditing of any man, wrōg imprisoning, striking, hurting or hindering any in his body, good fame, or in his cattle: theft, robbery, extortion, vsurie, deceite, vsing of false weights or measures: letting of Gods seruice, or of any good doing: mispēding of holy daies: wasting of time: haunting of vaine plaies or [Page] iests: example of euill liuing: bringing vp of new fashions maintaining of sinne, or any false quarrell: receiuing in the state of mortall sin: employing viciously any bodely or ghostly gift of God: not refraining the custom of sin, nor the circumstances, as time, place or persons.

Sinnes of omission. that is. The leauing of good deeds which we ought to doe.

[Page]Not louing, praying, and thāking God oft for his gifts and benefites: not giuing attention to our praiers: not conforming our workes and our wil to Gods wil: not dooing al our good déeds to a good intente, which is, to please God, and so come to blis: not disposing vs to receiue grace, and if we receue it, not vsing it as we should do: not forgiuing others for charity and Gods sake: not resisting [Page] strongly against temptation: not appeasing them that are at debate: not teaching and instructing the ignorant: not correcting thē that doe amis: not being faithful vnto God, and our Christian brother to our power: not yeelding a good déede for an other if wee may: not comforting them that be in sorrow, sickenesse, or pouertie: not amending our sinnes spéedily, but lying or dwelling in them presūptuously [Page] in trust of mercy. Against which presuming, wée reade in Eccl. 5. Non adijcias peccatum super peccatum, & dicas, misericordia Dei magna est. Adde not one sin on heape vppon an other, and say, the mercy of God is greate. S. Greg. hath this saying: Cum miser homo &c. When the wretched mā falleth into any gréeuous sin the Diuell perswadeth with him, that hée should not repent, [Page] nor confesse his sinnes, affirming it was but a light and smal sin, or but purposed in his heart, hee preacheth vnto him of mercy, and promiseth him long life, and biddeth him goe forwardes a while longer in his sin, and all is to the end that we may bring him to care but litle for God: and so at length to perish, through impenitence or desperation.

[Page]

Ready and approued remedies against capitall sinnes.

AGainst the swelling and enflaming of pride apply vnto your selfe the practise of humility, which chiefly consisteth in knowing of our selfe, in obaying our superiours spiritual and temporal, in not making our selfe better than our equals. Neither ought we to dispise or disdain [Page] our inferiours. And therefore to beat downe stoutnesse and hawtinesse of mind and wil, let vs looke vpon examples of Iesus Christ, his humbling to the death of the crosse, and the lowly patience of his saints and martired seruāts. Thus comparing our imperfections with their perfections, let vs cast downe our selues, and acknowledge our selfe vile, & voyd of any thing to be honored or praised for.

[Page]Against the heate and distemperaunce of wrath, and desire of reuengement: the very same remedy serueth, that cureth pride.

Against the wicked repining of enuy had against the prosperity of others, or other wise reioising at their harm, haue recourse vnto charitie, which enuieth not at all, & to stablish that vertue in you, be feruent in praier, and vnderstande well the meaning of [Page] that ordinarie petition, Adueniat regnum tuum, which kingdome in vs is the vse & possessing of charitie, whereby all our wils and mindes are subiected and referred to Gods will, which ought to rule & raigne in vs: wherby our faith and suffering of aduersities, troubles, and annoyances are made effectual and fruitfull to vs, and without no good worke is any thing auaileable.

[Page]Against the heate of lechery, and gréedines of gluttony wherby they are both counted vile and beastly, allay the one and moderate the other, with the temperate playster of Christian fasting, which subdues the flesh to the spirit and with reléeuing and assisting of the poore oppressed soule, it worketh also health to the body and benefite to the common wealth.

Against the hated iniuriousnesse [Page] of Auarice, whereby a man offendeth God as wel in keeping as in coueting, set iustice against wrong doing, the vertue of liberality against sparing in good purposes, and mercy against a cruell and vnpittifull mind.

Against slouth or slownes in well dooing, which is the vice of them that bee coldly affected towards God, lukewarm in religion, negligent in their souls health, and such [Page] as be in despair, or delay and defer that which they ought to doe for the loue of God or their soule, encounter & resist this sin, armed with the vertue of hope, which maketh a man to attempt thinges that be hard, & aboue his meanes, so they pertaine to God, and the fulfilling of his holy will. Hope is our ankar the which holdeth vs fast to a good purpose, as the shippe is staied by the materiall ankar.

§

[Page]

A prayer deuout and thankfull for daily help and preseruation.

O My soueraigne Lord Iesu, the very Sonne of Almightie God, and the moste cleane and glorious virgine Mary, that sufferedst bitter death for my sake and al mā kinde, on the Good-Friday, and rose again the third day. I beseech thée lord haue mercy vpon me, that am a wretched [Page] sinner, but yet thy creature. And for thy precious passion saue me, and keep me from all perilles bodely and ghostly, and specially from al things that might turne vnto thy displeasure.

And with all the powers of heart, I thanke thée most mercifull Lord for the great mercies which thou hast shewed me in the great dangers that I haue beene in, as wel in my soule as in body. And [Page] also for that thy grace and endles mercy hath euer kept me, spared me, and saued me from the houre of my birth, vntill this time. I beséech thee Lord, that thy mercy may kéep me for thée alway. And I cry thee mercy with all my whole heart, for my great offences, for my great vnkindnes, and for my wretched and sinfull life: and in that I haue shewed my selfe so vnable to leade my life as [Page] thy seruant, I cry thee mercy, and beséech thée to forgiue me. I thanke thée also moste entirely, my most gracious Lord, for the benefites and grace which thou hast giuen me so largely in this worlde, before many other who haue better deserued then I. But most gracious Lord, I confesse and acknowledge vtterly that all the same commeth of thée: for the which all worship, praising and thankes be [Page] to thée now and euer.

Non nobis Domine, non nobis, sed nomini tuo da gloriam.

A prayer to bee saide when thou preparest to make confession of thy sins to God.

CReator of heauen and of earth, King of kinges, and Lorde of Lordes, who hast made me of nothing to thy Image and likenesse, and hast [Page] redéemed me with thy owne blood, whō I a sinner am not worthy to name or cal vpon: most humbly I pray and beséech thée, that thou wouldest mercifully looke vpon me thy naughty seruant, and haue mercy vpon me that haddest mercy on the woman of Canaan, and on Mary Magdalene, that sparedst the Publicane, and forgauest the theefe hanging vpon the crosse. To thee (O most holy father) I [Page] confesse my sinnes, which if I woulde hide from thee (O Lorde) I can not. Spare me (O Christ) whome I haue much offended, in thinking, speaking, and dooing, and in euery manner wherein (I fraile man and sinfull) might sin by my fault, by my owne faulte through my great default. Therefore (O Lord) I beseech thy mercy that cammest downe from heauen for my saluation, that liftedst vp [Page] Dauid from his fall of sinne, spare me (O Lord (spare mee (O Christ) that sparedst Peter whē he denied thée. Thou art my Creator and my Redéemer, my Lord and my sauiour, my king and my God. Thou art my hope and my trust, my guide and my help, my comfort & my strength, my defence and deliuerer, my life, my health and my resurrection, my light and my desire, my assistance and my refuge. [Page] I pray and beséech thée, helpe me, and I shal be safe, gouerne me and defend me, strengthen mee and comforte me, confirme and make mee glad, lighten mee and vifite me, raise me being dead, because I am of thy making and workemanship. O Lord despise me not, being one of thy housholde seruants, although lewd, vnworthy, and a sinner: but whatsoeuer I am good or bad, I am alwais [Page] thine. To whome shal I flie except I goe to thée? If thou doest cast me off, who shall receiue mee? If thou doest despise me, who shal look vpon me? Uouchsafe therefore to know mee one vnworthy flying vnto thee: though I be vile and vncleane, seeing if I be vncleane, thou canst purge me: if I be blind, thou canst make me to sée: if I bee sicke, thou canst make mee whole: if I be dead and buried, [Page] thou canst raise me again. For thy mercy is greater then my iniquitie, thy godlines is greater then my vngodlines, thou canst forgiue more then I can commit, and release more then I can offend. Dispise me not therefore (O lord) neither looke on the multitude of my iniquities, but according to the multitude of thy mercies haue mercy on me, & be fauourable vnto mee a great [Page] sinner. Say vnto my soule, I am thy saluation: who didst say, I will not the death of a sinner, but rather that hee may bee conuerted and liue. Turne me (O Lord) and bee not angry against me, I pray and beséech thée, O most merciful father, that for thy mercies sake thou wilt bring me to a good end, and to the happinesse of true repentance by due contrition and pure confession of all my sins. Amen.

[Page]

A prayer before confession to God.

MOst holy and mercifull Lord Iesu Christ, the only hope of my souls health, receiue this the confession of my sins, which I will make vnto thee: and giue me I beseech thee due sorrowing of heart, and grace to bewaile them with the tears of mine eies, and that hereafter both day and night I may mourn [Page] for my negligences & offences with an humble and pure hart. Let my praier approch in thy sight (O Lord) if thou shalt be displeased with mee, whom shall I séeke to helpe me? who shal pitty mine iniquities? Be mindfull of mee O lord, who calledst the Cananean and the Publican to repentance, and receiuedst Peter when he wept. O lord my God receiue my praiers the Sauior of the world, good [Page] Iesu that gauest thy selfe to the death of the crosse, to saue sinners, respect me miserable sinner, that am calling vpon thy name, neither respecte thou so much my euilnes, yt thou forget thy own goodnes▪ And if I haue committed that wherby thou maiest cō demne me, thou hast not lost that whereby thou mayest saue me. Spare me therfore thou that art my Sauiour, and haue mercy on my sinfull [Page] soule, vnloose her bonds and beale her wounds, Lord Iesu I desire and beséech thée shew me thy countenance, & I shall be safe: send forth thy light and thy trueth into my soule, that I may sée in this grosse body the number, quality, & greatnes of my offences which I ought nowe to confesse to thee with answerable sorrowing & bitternes of hart. Grāt thou that liuest & rainest god for euer & euer.

[Page]

A prayer to be sayd after the confession of our sins to God.

O Lord I beséeche thee, let this my confession be accepted with thee, which I haue nowe made before thée, by calling to minde, and rehearsing of my sinnes, and whatsouer there is wanting in me, either of due contritiō and sorowing, or of pure and dutifull confession, let thy [Page] godlines and mercy supply it: and according thereunto vouchsafe that I may bee receiued, ful and perfectly absolued in heauen, who liuest and raignest world without end. Amen.

A prayer before the holy Communion.

TO come to the Table of thy most sweete banket (O holy Lord Iesus Christ) [Page] I doe feare and tremble, that am a sinner, nothing presuming of my own merits, but trusting in thy mercy and goodnesse, for I haue a hart and body spotted with many crimes, togither with a mind and tongue not warily kept. Therfore O holy Deity and dreaded Maiesty, I poore wretch attached with many causes of sorrow and griefe of mind, haue recourse to thée the fountaine of mercy: vnto [Page] thee I hasten to be cured: I flie vnder thy protection. And whom I am not able to bear as a iudge, I hope to finde a Sauiour: to thee, O Lord, I shew my wounds: before thée I wipe away my shamefastnes: I wote my sinnes bee many and great, for which I am afraide, but I hope of thy mercies which are infinite. Looke vnto me with the eies of thy mercy, Lord Iesus Christ, King eternall, God [Page] and man, crucified for man, heare mee hoping in thee, haue mercy on mee that am ful of sins and wretchednes, thou which neuer wilt cease to let runne the fountaine of thy compassion. Remember O Lord, thy creature which thou redéemest with thy owne blood. It repenteth me that I haue sinned, and I am in desire to amend the works of my life.

Therefore most mercifull [Page] father take from me all my iniquities and sinnes, that I being purified in minde and body, I may worthely taste of that which is most holy, and grant that the same that I vnworthy intende to receiue, may be the remisson of my sins, the perfecte purging of my offences, the expelling of filthie cogitations, the renuing of good & godly intentions, and a most firme defence of my soule and body [Page] against the snares & deceits of my enemies. Amen.

A praier to be saide after the holy Communion.

I Giue thee thankes holie Lord, almighty Father, god eternal, that hast vouchsafed to feed me a sinner, thy vnworthy seruaunt, for no merites of mine, but of the vouchsafing of thy mercy. And I beséeche thée that this [Page] holy Communion be not vnto me a guiltinesse vnto punishment, but rather a wholsome intercession to forgiuenesse. Let it be to me the armour of faith, and shielde of good wil. Let it be a cleansing of my vices, and destruction of concupiscence and lust: the increase of charity, patience, humility, and obedience, a sure defence against the assaults of al enemies, both visible and inuisible, a perfecte [Page] quieting of my motions, both carnall and spirituall, a sure staying on thée one true god, and a happy consummating of my life and end.

And further I beséech thée that thou wilt vouchsafe to bring me a sinner to that vnspeable banket, where thou with thy sonne, and the holy Ghost art to all thy Saintes, the true light, and the ful sac [...]ety▪ the euerlasting ioy and most perfect mirth and felicicity [Page] through our Lord Iesus Christ. Amen.

A deuout praier of the seuen last wordes of our Sauiour.

O Lord Iesus Christ, who art noted to vtter specially seuen words or sentences whiles thou didst hāg on the crosse, wherby we vnderstande it was thy will wee should alwaies be mindful of [Page] the same most holy spéeches. I beséech thée by the vertue of the same, yt thou haue mercie on me, in whatsoeuer I haue sinned and offended against thée in the like nūber of mortall sins, or their branches. Lorde euen as thou saidst, Father forgiue my crucifiers, so giue me grace that I may forgiue all them that work me any euil Lord as thou saidst to the Théefe, To day shalt thou bee with [Page] [...][Page] [...][Page]mee in Paradice, by thy grace let me so liue, that at the houre of my death thou maiest say, To day shalt thou bee with mee in Paradice. Lord, as thou didst say to thy mother, Woman beholde thy sonne, and then vnto the Disciple, Beholde thy mother, euen so let thy loue and charity bring me to be conuersant with thy blessed mother, Lorde, as thou diddest say, O my God my [Page]God, why hast thou lefte mee? Giue me grace to say, whensoeuer I am in trouble or vexation. Father, haue mercy on me a sinner: helpe me my King and my God, who hast redéemed me with thy owne bloud. Lord, euen as thou saiedst, I doe thirste after the death of soules, so let me euer thirst after thee, loue thée the welspring of liuing water▪ the fountaine of eternall light. Let me runne [Page] to loue thée with all the desire of my hart. Lord, as thou saidst, father into thy hands I commend my spirite, giue me grace to liue so perfectly, that at my death I may say to thée: Lord, into thy handes I commend my spirite, receiue mee that am comming vnto thée, for now is the time thou diddest appoint. Lorde, as thou saidst, It is finished, meaning that the sorrowes and labors suffred for vs miserable [Page] sinners, were now at an end: let me by thy help deserue to heare ye swéet spéech of thine: Come my beloued, for I haue now determined to accomplish thy petitions, Come with mee that thou maiest sit with my Angelles and Saintes, feasting in my Kingdome, and reioysing world without end. Amen.

A prayer for the daily bread.

[Page]ALmighty God, wee thy wretched children do cry vnto thée from earth, as to our father in heauen: vouchsafe through thy infinit mercy to giue vs that which pertaineth to the néedfull sustentation of the bodie▪ and grant thy grace and blessing vnto all our labours & honest exercises. For vnles thou buildest the house, they that build it labour in vaine. Helpe vs that we may cast out the net [Page] of our vocation in thy name to good lucke in taking, and therwithal giue vs thy grace that euery one in buying and selling may deal with a good conscience, without fraude & deceit. Kéepe vs from ill seruantes, & from an vnfaithful family to deale with. Giue vs that liue in pouerty, patience, that we murmure not agaynst thy diuine will, nor of malice transgres thy commandements: grant to them [Page] that be rich that they be not proud therof, but rather that they may inrich themselues with good workes, and so lay vp a good foundation for the world to come. O Lord God two things I do aske of thée, kéepe me from Idolatry, in preferring any thing before the loue of thée, bee it wife, children, friends, house, riches, or any priuat opinion, and giue me neither beggary, nor riches, but rather ye which is [Page] néedefull for my sustentation, least being ouer full, I be moued to deny thee, and say who is the lord▪ or otherwise bée compelled by néed to rage and to forsweare the name of my God. From these things preserue me I beséech thee, through Iesus Christ thy beloued sonne. Amen.

Against the diuels temptation.

O Mighty and good God, the heauenly Father, wée [Page] find by thy holy worde, that the diuel the old serpent our aduersary lieth in waite by a thousand or infinite indeuors to kéepe our soules from saluation, and to bring vs into the filthines of sin, confusion and desperation. He inticeth vs with riches: hee woulde catch vs with pouerty: voluptuousnesse: the coueting of worldly honour, and desire of power and authority: or els by other worldly carefulnesse. [Page] He laieth snares for vs by wordes, by déedes, by night, by day which way soeuer we turne vs, he assaulteth vs with his temptations, whether we watch or sleepe, he is at our backes, and openeth his iawes to deuour vs. O lord, who shal escape him? Behold he wacheth without ceasing, and neuer is at rest, but we of the sluggishnesse of our flesh, watch not carefully to resist him by thy helpe. Opē [Page] therfore our eies, that we may know how puissant and subtil an enemy we haue: for our wrestling is not onely against flesh and bloud, but against Sathan the Prince of this world. Haue mercy on vs O GOD, and make vs strong & comfortable in the vertue of thy power: put on vs that armour that we may resist his assaultes, girde our loines with the truth· put on vs the breast-plate of righteousnes: [Page] and shooes of Euangelicall peace. But aboue all things strengthen our harts with the target of faith, wher with we may breake off the fierie dartes of the wicked féende: put on vs the helmet of saluation, and giue vs the sword of the spirite, which is thy holy worde in true sence and vnderstanding: so shall we manfully resist and ouercome our said aduersary. If thou be our helper, wee shall [Page] not feare him, though the whole earth be in broile, and the mountaines cast into the Sea, thou art our force and refuge, which liuest and raignest world without end.

For Benefactors.

O Most mercifull God, sith it is so, that all ingratitude displeaseth thée, giue me grace (I beseech thée) to be mindful and thankeful for al thy benefites, and that I be [Page] not found vnthākful toward them that haue done me any good, least I fal into thy iugemēt for it. O most swéet god, giue to them that good both of body and soule, which they stand in néed of. And giue me grace to be beneficial vnto others, as I haue foūd others to me, after my power. Let me not for the ingratitude of others, faile or waxe fainte herein, specially towards the faithfull, for as much as thou [Page] our heauenly father art good, and sufferest thy Sun to rise both on the good and euil, and rainest on the iust and vniust: I beséech thee let vs follow this thy liberal example yt wee may shew our selues to be thy true sons, that thy name be not dishonored, or thy honor vioalated, who liuest and raignest true and almighty God now and for euer. Amen.

[Page]

For the vnity of the Church.

MErcifull God, who hast called vs by one and the same hope of our calling, euē as there is one Lorde, one faith, one baptisme, one God and Father of vs al, or more rather, as thou the Father art one God with Christ thy beloued Sonne in the holy Ghost, so ought we to be one in thée. I therefore do beséech [Page] thée, that all that beare the name of Christian men, may bee of one mind in the true & catholike faith: and that we may be careful to maintaine the vnitie of the Church in the bonde of peace, & to vnite our hearts in charitie. Take from vs all carnall affection, enmity, hatred, and swelling of mind, and curiositie of foolish and vnprofitable questions, that beget nothing but strife. Breake the power of [Page] the diuel with the malice and deceit of men, who indeuour to disseuer that band of vnity Assist vs, O mercifull God, that as many as haue departed frō the sound vnderstanding of the scriptures (according to the interpretation of the holy Ghost, whome our Sauior left to be the comforter & directer of his church) and of a reprobat mind haue brought in errors, heresies, & strifes, they may throughe [Page] thy grace returne to the acknowleding of thy trueth. Likewise defend vs from the tumultuous spirits of errors and schisme, that the church be not troubled, and the harts of the ignoraunt seduced by sugered wordes. So shal we of one agréement, and with one mouth, honour thee the God and Father of our Lord Iesus Christ. Amen.

For the preseruation of the Church.

[Page] O Father of all mercy, conserue, I beséeche, thée, thy vniuersall Church, the congregation of all true faithful people, against the gates of hell, against all the deceiptful snares of the Diuell, and against all malice and rebellious madnesse of the worlde, saue thy Arke and al christians therin, that it perish not in the raging sea, and tossing waues, I beseech thee. Suffer thy Church that it may [Page] remain vnshaken vpon that foundation and firme corner stone, wheron it was by thee erected. O lord God of might and vertues, turne towards vs, looke downe from heauen and visite this thy vineyard. Make that perfect which thy right hand hath planted, and which thou hast chosen vnto thy selfe, that the boughes & branches thereof may spread & increase: fence it with thy shield▪ receiue vs thy shéep in [Page] to thy protection, that we bee not by any aduersary of the same, taken out of thy hand. Mercifully protect vs from al such as séek the ouerthrow of sound doctrine, and the stablishing of Idolatrous heresie. Remember not Lord our offences, who in time past diddest remit thy peoples iniquity. Conuert vs Lord our Sauiour, and turn away thy wrath from vs. Perfourme this for the loue of thy name, [Page] least the holinesse thereof bée violated and dishonoured. Graunt this I beséech thee, for the loue of thy most beloued Son our onely hope and Sauiour. Amen.

Another prayer for conseruation of the church.

ALmightie God, who gauest victorie to Gideon, with a handfull of men to ouercome his enemies. And [Page] thou O Christ our Sauiour, as thou sauedst Peter from drowning when hee walked on the Sea, and Paul the Apostle from the bottome of the Sea, hauing escaped danger of shipwrack thrée times so preserue vs in this storme and tempest of our enemies, here ready to swalow vs vp, and strengthen vs with thy right hand, that in our victory thy name may be to all men most holy and glorious.

[Page]

A prayer at the trauaile of childe-birth.

OUr most mercifull and gracious father in Christ Iesu our Lorde, who hast promised to our forefathers the children of Israell, that if they would hearken to thy voice (in obeying thy will and commaundements) ther shoulde none mis-carry with their fruite, or otherwise bée barren: wee thy vnworthy [Page] seruants, and their sinful ofspring, acknowledging the wickednes of life, and the calamity of our age to be such that we may iustly say with Ezechias, This is a troublesome time, children are at the point to be borne, and the mothers wante strength to deliuer them: good Lord we most humbly and deuoutly beséech thée with thy clemencie and mercifull helpe to respecte this thy handmaides [Page] wretched estate, which for disobeying thy holy wil, thou hast inflicted vpon the daughters gf our first parent Eue, that this our sister may obtaine at thy mercifull hande, the fauour of safe and spéedie deliuerance: and her fruit to come vnto the new birth of baptisme and regeneration, that she ouercomming by thy mercifull goodnes, the paines and trauell which thy pleasure is she shoulde suffer, she [Page] may liue, and laud thy holy name, and say with thy beloued seruants holpen in this case: Thus hath the Lorde dealt with me at such time as he looked vppon me: thou (O Lorde) vouchsafing to wipe her teares, and to make her a glad mother. Graunt this mercy vnto her, we beséeche thée, who hast promised to be their assured helpe and comforter that put their trust in thee.

[Page]

A prayer for making a good end.

O GOD most holy, thou hast appointed to man a tearme of his life, which hee can not passe, for he hath his prefixed time: the number of his moneths is in thy hande, thou hast remembred euery day of our life, which passeth away so swift, as if our selus did flye away: all our years are but as smoke & shadow: [Page] all flesh is grasse, which soone withereth: it is as the flower of the fielde that soone perisheth. Teach me therefore that I may now at length knowe and thinke vppon my ende, which is so néere at hand. My dais be but as a hand bredth. Teache mee, O Lorde, to bée mindefull of death, and to learne to die, sith in this pilgrimage wee haue no long dwelling place. O Lord let my end be foreknowen vnto [Page] me, that in this world I may liue & ende my life vnto thee, and accept the day of my return, and of our reuealing of our lord Iesus Christ thy beloued sonne, by my readines in holy conuersation and godlines. Suffer me to make my ende with perfect vse, reason, and in true confession of my sinnes with contrition. Let me not speake like one that is mad, nor vtter any blasphemous words against thée [Page] my good Lorde, or contrarie to my saluation. Uouchsafe to protect me also frō sudden death, and from eternal damnation, that I be not ouertaken by death, before I am fully prepared in performing of true repentance. And whē the same houre shall come, make me strong and without feare to beare the Temporal death, which is nothing else but the doore to eternall life. Let me thy seruant then depart [Page] in peace, because mine eies haue séen my saluation▪ which thou hast prepared before the face of all people as a reuealing light to the Gentils, to the renowne of Israel thy people. Giue me grace that at the last instant I may speake, at the least this word which thy beloued Son vttered vpon the Crosse, saying: Father, into thy handes I commend my spirite.. And when I▪ shall not be able to [Page] speake, yet vouchsafe, I béeseech thee, to heare my last grones through Iesus christ. Amen.

Against desperation.

O Most iust and mercifull GOD, seeing through my owne faulte and will, I haue often transgressed thy commaundements, and contemned thée my Lorde God, to my greeuous burden of offences, [Page] whereby my conscience is sore vexed and wounded, that thereby trembling and weakenes of mind groweth vppon me, I beséech thee most holy father, suffer mee not to distrust thy grace and mercy at any time, leaste I fal into desperation, which is the most gréeuous of all sins. Comfort me that euen in the middest of death I may fixe all my hope in thée, which art my life, without distrust of [Page] thy mercy and helpe. Behold me with the eies of thy mercy, as thou didst Peter, after he had denied thée, least dispairing like Iudas the traytor, I might sin against the holy Ghost. O God the holy Ghost, helpe mee in my extreame necessity▪ when Sathan shall gréeuously accuse me before thée, laying open the Booke of my conscience, and the sight of Hell terrifie mée, when I shal be compassed [Page] about with the sorrowes and fearefull temptations of death, when al the world shal forsake me, and take parte against mee: then I beséeche thee to comfort me, that my hope fall not from me. Comfort my heart with thy testimony and seale, that I may firmely beléeue the remission of sinnes, and that I may bée mindfull of thy most holy couenant in Baptisme, and of the annexed promise: He that [Page]beeleeueth and is baptized, shal be saued.

The prayer of a Magistrate or one in authority.

O Almighty God, Lord of heauen and earth, who hast brought and set mee in the place of a ruler, and giuē me power ouer others, I beséech thée to giue me a wife & prudent heart, that I may gouern thy people according [Page] to my office, and vnderstand good from euill, to the performing of iustice without any feare or respecte of persons. Giue me counsail & strength that I may doe that which is acceptable vnto thée, profitable for thē that be vnder me, & auaileable to publike peace and quietnesse. Let mee not forget that I haue not my authority of my selfe, but from the high God, and that I am to execute the iudgement or [Page] rule not of man, but of God in heauen▪ and thou assisting me in the same, beholdest all my doinges, who at length wilt inquire and take accoūt of my words, workes, and ordinaunces that am sure to liue but a short time in mine office. And because the punishment shal be sore & gréeuous on them that rule not well, when the mighty shall be mightely tormēted: (For God is the ruler of all, who [Page] wil not spare the person of any, nor feare his greatnesse, who hath made both greate and small, hauing an equall care for all.) Assist me therefore O mercifull and eternal god, that I may by thy grace and helpe, bear my selfe well in my office: offring violence nor iniury to any, nor suffer it to be done of others: or to beare with any iniustice, sith I am thy seruaunt, and the sonne of thy handmayde, a [Page] weake man and of short life, vnable for to vnderstand thy iudgement and lawes. Send therfore wisedome to be assistant vnto mee in the place which I doe occupy, that it may be with me, and labour with me, that I may knowe what is acceptable to thee? which also may guide me in all my affaires, and kéepe me in hir power, that my doings may be to thy liking in christ Iesu our redeemer & sauior.

[Page]

The prayer of a sonne or daughter.

MOst mercifull God, the celestiall father, who hast commaunded that I shoulde honor my parents, of whom I tooke this life, who also acceptedst in good part, that duty and obedience for Christ thy beloued Sonne, and promisest to rewarde the same with long life, together with sundry temporall benefites [Page] and the heauenly blessing, I beseeche thee euen from the bottome of my heart, that thou vouchsafe to giue vnto my most kind and louing parentes, long life and prosperous yeares, and also to defend them from al mischaunces, hurt and domage. Giue me also a heart apt to loue and obay them, and that I may honour them in deedes, speech, and all patience: that the same blessing of god may [Page] [...] [Page] [...] [Page] come vppon me, and that I may succéede my father, as well in old age, as in worldly benefites. And likewyse that I offende not or greeue my swéete mother that bare me in hir wombe with much griefe, and brought mee vp with much car [...] and busines, whom I ought not to forsake or discomfort, least her curse come vpon me. And if before this I haue shewed my selfe disobedient to my parents or [Page] vnquiet, vouchsafe mercifully to forgiue me the sinnes of my youth, and my secret offences, O Lord remember not: but let me acknowledge my owne foolishnes, and performe due repentance therefore, carefully setting before mee the wholesome example of Iesus Christ, who in his childhood was an admonition to his parents, and an example to all children by his obedience. So let me by thy help [Page] be endewed alwaies with Christian obedience. Kéepe mee from the company of naughty persons: and if they intice me, let me not go with them, but with-holde my féet from their paths. Let me encrease and profit in wisedom age, and fauour with GOD and men, through the same thy beloued sonne our Lorde Iesus Christ. Amen.

[Page]

The praier of a seruant.

O Mercifull God, who by the precious passion and death of thy Sonne Iesus Christ, hast made me an ouercommer of hel and death, being deliuered from perpetual seruitude, from the power of sin from the kingdome of darkenesse, and from the horrible tiranny of the diuel: I beséech thée vouchsafe vnto me by thy grace, that I fall [Page] not into any wearines or disliking of that state and seruantly condition whereunto thou hast caled me, according to thy good wil and pleasure, nor through impatience neyther murmure against this thy ordinance, or enuy the dignity and better calling of others. But that I may performe this thy will with all ready willingnesse, as if I serued the Lord of al, and not men. Helpe me most pittiful [Page] Lorde, that I may with all feare and patience obey my carnal maisters, be they good or euill, in those things that be not contrarie to thy will: not seruing to the eie, as ther with to please men, but from my heart for thy commaundementes sake. Giue mee grace that I may be sounde faithfull in all thinges committed to thy charge: that I léese nothing, or suffer it to perish by my sloth and negligence. [Page] O Lorde kéepe mee in health, and comforte my strength giue me vnderstanding wit to go forward with the worke of my Maister or Mistres, and by thy gracious help for to increase their substance, that by my diligence they may bee replenished with thy blessing. And further that whatsoeuer I shall do at any time, the same may turne to the glory of thy most holy name, and to the wholesome [Page] exercise of my faith, through Iesus Christ thy beloued son, which liueth with thee, and raigneth in the vnity of the holy Ghost worlde without end. Amen.

The praier of one in a troubled conscience.

LOrde reproue mee not in thy fury, thy arrowes are fixed in me, and thou hast laide thy hande vppon mee. [Page] There is no helth in my flesh because of thy wrath: there is no quiete in my bones, because of my sinnes. My heart is sore troubled, my strength and valour hath failed mee, the light of mine eies is not with me, sorrows haue compassed me without number, my iniquities are gone ouer my own head, & they are multiplied as the haires of my head, gréeuing & oppressing me as a sore burden. The sorrowes [Page] of death haue compassed me, and the troubles of hell are come vpon mee. My conscience and my heart are both against mee. O Lorde deliuer me, hasten to helpe me, and bring my soule from the terrors of hell: forgiue me my sins, which my enemy the diuell heapeth vppon me like a mountaine, so as the same standing before my eies, I may not beholde the brightnesse of thy grace. Let [Page] thy mercy therefore appeare vnto me I beseech thee, and let me not be destitute of thy fauour. Comfort me O God that I may haue the inioying of a quiet conscience: for all this is inferiour to thy greatnesse and mercy if thou wilt. Why art thou sorrowfull my soule? trust in God the helth of my countenance, and he shall take thée out of temptation, and bring thée at liberty, through the innocent [Page] death of our Lorde Iesus Christ, which is the holy and vnspotted sacrifice for our sinnes. Amen.

The prayer of a sicke person.

ALmighty God and heauenly Father, forasmuch as thou hast commaunded vs saying: Call vpon me in the day of trouble & I will heare thee, and thou shalt honour me, therefore I doe call vpon thée in this my great distres [Page] through Iesus Christ thy beloued Son, forsake me not a wretched sinner. And if this my infirmity extend not vnto death, help me that by thy mercy I may recouer my helth, and glorify thy power and vertue which thou hast shewed vppon me. But if it be thy good pleasure more expedient and méete for me to die, then to remaine in this sorrowfull vale and troublesome life: let thy godly will [Page] be done in Earth as it is in Heauen. And giue me grace (I beséeche thee) that I may commit my selfe to thy will which alwaies is best. Kéepe me firme in the Catholique faith, to the end that I be not seuered from thee and thy vnity: but receiue my soule into thy kingdome, through the same thy beloued sonne Iesus Christ our Lord. Amen.

[Page]

Another prayer of the sicke.

O Mighty and omnipotent God, which art mercifull and ful of pitty, and long suffering, forgiue me my sinnes, and put away my iniquity. Uouchsafe (beséech thée) to comfort my soule against whatsoeuer temptation and afflictions: helpe me that my faith doe not faint or wauer in thee, nor my hope haue any distrust, nor my charitye [Page] waxe cold, nor that my frailty be ouercome with the fear of death. And when the extreame houre of my life shall come, then send me forth in peace, I beséech thee, because mine eies haue seene thy health, which thou hast made ready before the face of all people, as a light to lighten the Gentiles, and as a renowne for all thy people of Israel. In this my Sauior I beléeue, & in him doe I trust. [Page] I beséech thée O Lord let me not be confounded, sith thou art my help and my strength beholde mee with the eies of thy pitty, and turne thy fatherly fauour towards mee, through Iesus Christ thy sonne, who by his most sacred passion and death, obtained for vs eternall redemption. Amen.

[Page]

A prayer of such as be present at the extreame sicknes or death-pangs of any.

O Most holy and omnipotent God, that preseruest our life euē at the point of death, wee do beseech thee vouchsafe to cast the eies of thy mercy vppon this sicke person, to reléeue him both in body and soul, and to forgiue him al his sins: accept we beséech thée the oblation of the [Page] most innocent death of Iesus Christ thy beloued Son, in place of satisfaction for all his iniquities. For in the confession of his name hee was baptized, deliuer him now therefore from the pains and griefes of his body: shorten his griefe and affliction: conserue him against the accusation of his own conscience, and against whatsoeuer temtations of the enemy: that hée may striue manfully by the [Page] faith of the holy Church, and ouercome him. Sende vnto him thy holy Angelles, that they may bring him to the felowship of al Angels, and of the elect in Christ Iesus our Lord. Amen.

A prayer in time of plague or common mortality.

ALmighty God, wee doe grant and acknowledge that we haue often and gréeously [Page] offended thee by our diuerse and manifold sinnes: forasmuch as wee haue all swarued from thée, and therwith are become vnprofitable, neither we nor our fathers kéeping thy commaundements. With a right sorrowfull spirite, wee beseech thy infinite mercy for Iesus Christe thy beloued Sonnes sake, that thou wilt not deale with vs according to our sinnes, but haue mercy [Page] vpon vs according to thy great goodnesse and fauour. Be mercifull to vs of thy fatherly good wil, take from vs this fearefull cogitation of pestilence & infectiue sicknes: and suffer vs not thus to perish by thy dreadfull disease. Rebuke vs not Lorde in thy fury, nor consume vs with the wicked & vngodly. Lorde I beséech thée, let thy displeasure cease & leaue vs: shew vnto vs thy mercy, and deliuer [Page] vs: bée mindfull of thy goonesse and pitty for thy names sake. Thou O Lord art good, and thy iudgements be right: but we haue sinned and stirred vp thy displesure against vs: forgiue I beséech thee, the iniquity of my people, and take from vs this pestilent infection for the bitter passion of thy sweet Sonne. Protect vs from thy wrath, from euill and sudden death, and from eternal damnation. [Page] But if thy good pleasure bee such, that thou wilt needes visit our iniquities with this temporall punishment, so fauour vs, I beséech thee, that bearing thy fatherly hande, laide vppon vs, wee dispaire not in thy chastisement. For when we are iudged, we are so corrected by our Lord, that wee be not condemned with this worlde. And more profitable it is to suffer here temporall punishment, then eternall [Page] in the life to come: and better it is to fal into the hands of the Lord, then of men, for that thy mercy is infinite. O most holy father, graunt vs to end our liues in the true and Catholicke faith of thy Sonne Iesus Christ, who is the euerlasting reconciliation and perfecte oblation for our sinnes.

Amen.

§

§

§

[Page]

A Dailie exercise for a Christian.

LONDON. Printed by Iohn Wolfe. 1591.

§

[Page]

EXercitium christiani quotidianum.

In nomine patris, & filii, & spiritus sancti.

Benedicta sit sancta & indiuidua Trinitas nunc & semper & per infinita secula seculorum.

[Page]

A Daily exercise for euery Christian.

In the name of the Father, and of the Sonne, and of the holy Ghost.

When thou hast made thée ready, kneeling downe, and holding vp thy hands, say:

Blessed be the holy and vndiuided Trinity, nowe and euer, and world without end.

§

[Page]

§

PAter noster qui es in coelis, sanctificetur nomen tuum, adueniat regnum tuum, fiat voluntas tua, sicut in coelo & in terra, panem nostrum quotidianum da nobis hodie, & dimitte nobis debita nostra, sicut & nos dimittimus debitoribus nostris, & ne nos inducas in tentationem, sed libera nos a malo. Amen.

§

CRedo in Deum patrem omnipotentem, creatorem [Page] coeli & terrae, & in Iesum Christum filium eius vnicum Dominum nostrum, qui conceptus est de spiritu sancto, natus ex virgine Maria, passus sub Pontio Pilato, crucifixus & mortuus, descendit ad inferna, tertia die resurrexit a mortuis, & ascendit ad coelos, sedet (que) ad dextram Dei patris omnipotentis, vnde venturus est iudicare viuos & mortuos. Credo in Spiritum [Page] sanctum, sanctam ecclesiam catholicam, communionem sanctorum, remissionem peccatorum & vitam aeternam. Amen.

§

Misereatur nostri omnipotens Deus, & demissis omnibus peccatis nostris, perducat nos ad vitam aeternam. Amen.

§

Indulgentiam, absolutionem, & remissionem omnium [Page] peccatorum nostrorum tribuat nobis omnipotens & misericors Dominus.

§

Dignare Domine die isto sine peccato nos custodire.

Miserere nostri Domine, miserere nostri.

§

Fiat misericordia tua domine super nos, quemadmodum sperauimus in te.

Domine exaudi orationem meam, & clamor meus ad te veniat.

§

[Page]

Domine Deus omnipotens, qui ad principium huius diei nos peruenire fecisti, tua nos hodie salua virtute, vt in hac die ad nullum declinemus peccatum, sed semper ad tuam iustitiam faciendam, nostra procedant eloquia, dirigantur cogitationes & opera, per Christum Dominum nostrum. Amen.

§

[Page]

DIrigere & sanctificare regere & gubernare dignare Domine Deus, rex coeli & terrae hodie cord [...] & corpora nostra, sensus, sermones & actus nostros lege tua, & in operibus mandatorum tuorum, vt hic in aeternum te auxiliante saluemur, & liberemur ab omni malo per te, saluator mundi qui viuis & regnas, in secula seculorum. Amen.

§

[Page]

Veni Domine Iesu preliat [...]r fortissime, princeps exercitus Domini qui diabolum vicisti & seculum, apprehende arma & scutum & exurge in adiutorium mihi.

§

Domine Deus, intende orationi meae, & misericordia tua exaudiat desiderium meum. Conforta me Domine, vt [...]mnia possim quae iussisti, d [...]fende me ab [Page] omni malo, nunc dirigens oculos meos ad te: euelle precor de laqueo pedes meos, & protege me sub velamento alarum tuarum.

§

Illumina oculos meos, ne vnquam obdormiam in morte, ne quando dicat inimicus meus, preualui aduersus eum.

[Page] Reminiscere miserationum tuarum Domine & misericordiarum tuarum quae a seculo sunt.

Delicta iuuentutis meae & ignorantias ne memineris.

Secundum misericordiam memento mei propter bonitatem tuam Domine.

In manus tuas commendo spiritum meum, redemisti me Domine Deus veritatis.

[Page]Loquutus sum in lingua mea, notum fac mihi Domine finem meum.

Et numerum dierum qui est, vt sciam quid desit mihi.

Fac mecum signum in bonum, vt videant qui oderunt me, & confundantur quoniam tu Domine adiuuisti me & consolatus es me.

O Domine quia ego seruus tuus & filius ancillae tuae.

[Page]Diripuisti Domine vincula mea, tibi sacrisicabo hostiam laudis, & nomen Domini inuocabo.

Perijt fuga a me, & non est qui requirat animam meam.

Clamaui ad te Domine, dixi, tu es spes mea & portio mea in terra viuentium.

Gloria patri, & filio, &c.

§

[Page]

§

OUr Father which art in heauen hallowed bee thy name, thy kingdome come, thy will be done in earth as it is in heauen: giue vs this day our daily bread, and forgiue vs our trespasses, as we forgiue them that trespasse against vs, and lead vs not into temptation, but deliuer vs from euill. So be it.

§

I Beléeue in God the Father almighty, maker of

[Page] heauen and earth, and in Iesus Christ his only sonne our Lorde, which was conceiued by the holy Ghost, borne of the virgin Mary, he suffered vnder Pontius Pilate, was crucified, dead and buried, hee descended into hell, the third day he arose againe from the dead, and ascended into heauen, and sitteth at the right hand of God the father almighty from whence he shal come to iudge the quicke and [Page] the dead. I beléeue in the holy Ghost, the holy Catholike Church, the communion of saints, the forgiuenes of sins the resurrection of the bodie, & the life euerlasting. Amen.

§

The Almighty God haue mercy vppon vs, and vppon forgiuenesse of our sinnes, bring vs to euerlasting life. Amen.

§

The Almighty and mercifull [Page]Lord grant vs pardon, absolution, and remission of all our sinnes. Amen.

§

Uouchsafe O Lorde, this day to kéepe vs without sin.

Haue mercy on vs O Lord haue mercy on vs.

§

Let thy mercy, O Lorde, be shewed vpon vs, euen as we haue put our trust in thée. Lord heare my prayer, and let my cry vnto thee.

§

[Page]

Lord God almighty, who hast brought vs to the beginning of this day, saue vs by thy power, that this day we fall not into any sinne, but that alwaies we may speake that which is true and right, and that our thoughtes and works may be directed vnto the same end, through Christ our Lord. Amen.

§

[Page]

LOrd God, king of heauen and earth, vouchsafe to direct and sanctify, rule and gouerne this day our hearts and bodies, our senses, spéech and doings in thy lawe, and in the workes of thy commaundements, that here and for euer, by thy helpe, wee may be preserued from all daungers both bodilye and ghostly, &c.

§

[Page]

Come Lorde Iesu, strong in battel, and prince of Gods army, thou that hast ouercome the diuell & the worlde, take thy armour and shield, and rise to helpe me.

§

Giue eare O Lord vnto my praier, and let thy mercy hearken to my desire, strengthen me to perfourme that which thy law commandeth and teacheth me to do. Kéepe [Page]and defend me from all euill, and lifting vp my eies, and addressing my praiers vnto thee: Drawe my féete out of the snare, and hide me vnder the couert of thy winges.

A prayer out of the Psalme called Saint Barnards verses.

Lighten mine eies, least at any time I sléepe in death, that mine enimy neuer say, I haue preuailed against him.

[Page]Be mindful of thy mercies O Lorde, and of thy commiserations which haue beene since the world began.

Remember not the follies and offences committed in my youth.

Be mindfull of me according to mercy, and for thy goodnesse, O Lord.

Into thy handes I commend my spirit, thou hast redeemed me, O Lord God of trueth.

[Page]I haue saide, and spoken it openly, O Lord make my end knowen vnto me.

And what the number of my daies is, yt I may knowe what is wanting vnto me.

Giue me a good signe that such as hate me, may see thy fauour, and thereat may bée confounded: forasmuch as thou, O Lorde, hast holpen and comforted me.

O Lord let it be so, séeing I am thy seruant, and the [Page] sonne of thy handmaid.

Thou hast ridde me of my thraldome, I will offer vnto thee the sacrifice of praise, and shall call vpon the name of the Lord.

They perished who fled from me, and there is none to seeke after my soule.

I cried to the Lord saying, thou art my hope & my portion in the land of the liuing.

Glory be to the Father. &c.

[Page]

Another praier by such as be present at the perill of child-birth.

MOst mightie Creator, & mercifull God, wee thy séely wretched creatures descended of Eue her ofspring, most suppliantly beséech thée of thy infinite goodnes, mercifully to looke on the wretched state & miserie, which of thy dreadful iustice, in mixing alwayes sorrowes with ioyes, [Page] thou hast inflicted vpon womankind for our said first parent her disobedience, and namely the state & sorrowful beeing of this our sister thy seruant here languishing and oppressed with the paines of womans trauaile and wretchednesse, O good Lorde thy omnipotent wisedome foreséeing that some would sinne much, did bridle them with infirmitie of bodie, to the end that it may bee founde more [Page] profitable for them to be low brought with suffering gréeuous pains, then to remaine in helth to their more hasard of sinne and damnation. But séeing in all sicknes there bée thrée things that be greuous and specially to vs thy creatures, of more weaknes and infirmitie by nature, that is to say, the feare of death, the griefe of the bodie, and the losse or leuing of these worldlie pleasures: therefore thy [Page] mercifull goodnes hath so disposed our state & condition in this life, that no woman or man can be in great paine and long continue therein, so as by thy iust and mercifull prouidence, either he shall be able to beare our paines, or els that the same shal be but short: therfore it may please thée of thy great mercies, yt as the aire is clensed & made cléer after vehement storms, so after this sharpe and long [Page] showre of teares and wofull panges, there may followe a calme of ease of affliction to this our sister, and faire wether both of thy gratious fauour, and of our mindes quietnesse, that are pensiue and carefull for her. For by the testimony of thy holy word, thou delightest not in destruction, & with thy own mouth by the holy Ghost thou hast saide, that thou wilt conuert the sorowing of thy seruants [Page] into reioycing. Bee then our good Lord and our comforter in the day of our tribulation. Suffer not (wee beséech thée) this our sister to bée tempted or oppressed with paines and calamity aboue her strength and patience to beare it, but mercifully and spéedily helpe and deliuer her both from paines and perill. So shal we euermore pronounce and say▪ Blessed is God the Father of our Lorde Iesus Christ, [Page]the Father of mercies and God of all consolation, who comforteth vs in all our trouble. Amen.

The Lords prayer briefly expounded.

Our Father.

By benefite of Creation through thy omnipotencie.

By priuiledge of condition, through thy prouidence.

By pietie of adoption thorough [Page] thy charitie.

By reparation of blisse through thy onely begotten.

Which art in heauen.

By omnipotent power gouerning.

By grace lightening.

By mercie directing.

By glorie appearing.

Halowed be thy name.

Of vs by honest conuersation.

[Page]In vs by a cleane conscience.

Foorth out of vs by a good name and fame.

Aboue vs by Angelicall presentation.

Thy kingdome come.

That is,

Heauen by reuelation.

Holy Church by assumption.

The faithfull soule by iustification.

[Page]The holy scripture by instruction.

Thy will be done.

In simplicitie of heart by humilitie.

In charitie of bodie by abstinence.

In holinesse of prayer by frequentation.

In veritie of woorke by discretion.

Giue vs this day our daily bread.

[Page]Of humane necessitie.

Of spirituall doctrine.

Of the blessed sacrament.

Of eternall felicitie.

And forgiue vs our trespasses, as we, &c.

Not retaining mallice in heart.

Not vpbraiding in word.

Not doing euill for euill.

Not refusing to do good.

And let vs not be lead into temptation.

[Page]Sodaine which dismaieth.

Importune which wearieth▪

Deceitfull which beguileth.

Uiolent which oppresseth.

But deliuer vs from euill.

Of worldly aduersitie which disquieteth.

Of mans crueltie which vexeth.

Of the Deuils subtletie, which preuaileth.

Of euerlasting calamitie, which tormenteth.

[Page]

Amen (that is) all thus bee done.

By attention of heart.

By sinceritie of word.

By diligent practise.

By continuall desire.

Read and vnderstand. Remember & practise.

[Page]

As thinges are prooued to be liuing, by moouing, by sense of sight or feeling, and by liuely working: so is it knowne whether the soule of any man liueth in Christ by these three tokens

IF the soule be moued with the spirite of Christ, that is, to the holie desire of heauenly things, and to the contemning of the delectable [Page] things of the world.

[...] the soule haue a féeling of those thinges which pertaine vnto Christ, and as it were a suffering with Christ that suffered.

If the soule worketh vertuous works in following of Christ. They that be lead by the spirit of God, bée the sons of God.

‘Fides sine operibus mortua est.’

[Page]

These bee sixe signes of a Christian.

INnocencie and cleannesse.

Penitence, and the true performing thereof..

Lowlinesse and humilitie of spirite.

Obedience, and the feare of God.

Pitie and brotherly loue.

Feruent charitie.

[Page]

The 12. abuses of the world which are thought to bee the sinnes which deserue with the iustice of God, that Antichrist the most wicked of all men should preuaile and trouble the whole world to the perill of innumerable soules.

OLde men, and graue persons, without the wisedome of true and mature patience.

[Page]Yong men of lesse knowledge and authoritie, without reuerence and obedience.

Rich men without almes, and mercifull works.

The poore giuen to proud apparell, and without humilitie.

The Pastors or Teachers without good déedes: where Christ himself wroght first, and then taught, hee saith, Qui fecerit & sic docuerit, ille saluabitur.

[Page]The people hearing the word of God preached, and yet waxe neuer the better: of an hundred hearers, scarce one is conuerted to true Penitence, when at one sermon of Peters or of some other Apostle, fiue thousands were conuerted.

Men bearing the name of Christ, yet voide of Christian life and sanctimonie.

The vulgar sort giuen to fraud in their workmanship [Page] and deceitfulnes in their dealings, specially seruants.

Gouernors without iustice and vertue.

Churchmen without holines and deuotion.

Religious men without obseruing the rules of their profession, and statutes of their order.

Married persons without honest and continent life.

[Page]

Scriptures and fruitefull sayings of the Doctors, to edefie in these points following.

Prayer.

I would haue men to pray lifting vp pure hands, without wrath and contention.

I haue said I will confesse mine iniquities.

When yee doe praye, if yee haue anie thing against [Page] others, forgiue it.

The sounde or voyces of prayer come not vnto Gods eares except it be made with great affection of mind.

Prayer if it bee true, if it bee chast, it pierceth heauen, and returneth not emptie.

For the daily and light sinnes, without which this life is not led, the daily praier of the faithfull recompenceth.

[Page]By fasting the passions of the bodie: by prayer, infections of the minde are to be cured.

The more we haue to doo with carnal things, the more earnestly ought we to be giuen to prayer.

The kingdome of heauen is not gotten by taking our rest, nor eternall blessednesse promised vnto the negligent.

[Page]

Charitie.

Hée that loueth, abideth in the light.

In this al men shal know that ye be my disciples: if ye loue one another.

In Charitie a poore man is rich, and without charitie euerie riche man is but poore.

Charity féedeth the hungry: [Page] pride also féedeth, but charitie dooth it to the praise and honor of God, and pride for the prayse of her selfe: Charitie cloatheth the naked, pride clotheth also: charity fasteth, so doth pride.

Charitie is the strength of faith, and faith is the fortitude of charitie, where they bee not both together, there both be wanting.

A man may haue in him the helpe and benefites of the [Page] Sacramentes, and yet bee an euill man, but hée cannot haue charitie▪ and bee euill.

Fasting.

This kind of Diuels may not be cast out but by prayer and fasting.

My legges are weakened with fasting: and my flesh is altered for want of wonted sustenance.

[Page]Fasting purgeth the mind, reléeueth the senses, subdueth the flesh to the spirite, maketh the heart contrite, and humble, disperseth the clouds of concupiscence, quencheth the burning of lustes, & kindleth the light of chastitie.

Hee that will well and truely fast, let him abstayne from sinne and vice, for what auayleth it to emptie the bodie of meate, and to ouerlode the soule with sin? [Page] What can it profit any man to be pale with fasting, & to consume with hatred & enuie? What good is it to abstaine from wine, and to bée dronke with the lées & poyson of anger and mallice? What gaine is it to abstain from flesh, made for mans vse to be eaten, and to teare asunder the members of our neighbour with backbiting, and slaunder? It is no profite or a thing praise-worthie, to [Page] abstaine from that which sometimes is lawfull, and to doe that which neuer is permitted, but always forbidden

Let thy fasting chasten thée, but glad an other, and so thy sorrowes shall be fruitfull, if they bring ioye to others. Fast so, that thou maiest bee as glad as if thou hast dined, in hauing séen the néedie to eate. God loueth a chéereful giuer, and when the poore are fedde by thy reliefe, [Page] thinke then that Christ hath dined with thy goodes, crying that he hungereth himselfe in his poore.

God liketh that fast, when thou giuest to an other that which thou doest withdrawe from thy selfe, that thy néedy neighbors body may bée reléeued by that meanes wherby thine is afflicted.

Then thy fasting shall please the Lord God, when thy soule abhorreth sinne, for [Page] it is to no effect to withdraw meate from the body, and to pamper and flatter it by sin. Fast therefore chiefly from sinne, and then thy fast shall please God. For as fasting is to the humbling of the soule, it will auaile thée nothing in humbling it by abstinence of meat, and to puffe it vp by sinne.

Almes.

Hee that doeth the [Page] woorke of mercie offereth a sacrifice.

Acts. 14. It is a more blessed thing to giue thā to take.

Aug. Almes cleanseth sins, intreateth for vs to Christ▪ for whatsoeuer wee giue vnto the poore, we shall be sure to possesse it.

Aug. If thou wilt be a good merchant and a great gainer giue that which thou canst not kéep, that thou maist receiue that which thou canst [Page] not leese: geue of thy temporal substance, that thou maist receiue eternall inheritance.

To denie that which sustaineth life, is to kill a man, take heed, lest amongst your chests or store, ye lock vp the sauing of poore folks liues, and, as it were, in toombes burying them.

It is a part of sacriledge, to bestowe the goods of the poore, otherwise then vpon the poore.

[Page]Geue your almes of that which is rightfully gotten, geue not of that which is ill gotten, to the faithful, vnto whom Christs body is giuen in the sacrament.

The renowne of the Bishoppe is to prouide for the welfare of the poore, it is a shame to all Priests to make themselues rich.

The almes of the proude riche man can doe him no good, if hee haue robbed the [Page] poore, for that will not suffer his almes to ascend & come before the eies of God.

Penitence.

Luke. 13. Except yée repent, yée shall all likewise perish.

Eccl. My son, if thou hast sinned, adde not other sinnes to the former, but praie rather that thy former may be forgotten.

[Page] Prou. 5. Euerie man is bound with the cordes of his sinnes.

Aug. de Penit. Paenitere est paenam tenere, vt semper puniat in se quod commisit peccando.

Aug. Better is a little bitternesse in thy mouth, than eternall torment in thine intrailes.

Au. He that wipes away his sins by penitence, is become in fellowship with Angels.

[Page]Dauid sinned as Princes doe, but he did penance with bewailing of his life, ye which princes or great men are not wont to doe.

Not to be sorie for thy sinnes makes God more angrie, then the sinne which thou didst committe.

Contrition.

Bee sorowfull for your sinnes in your chamber.

[Page]Whome shall I regarde (saith the Lord) but the poore and contrite in spirit?

Contrition is a sorowing of the minde with teares, rising of the remembrance of sinne, & of the feare of iudgement.

Let him know himself to be hard harted, and too blame that doth bewaile the corporall death of his friende, and weepeth not for the death of his owne soule.

[Page]

Confession.

Esay. 14. I will reckon vnto thée O Lord, in the bitternes of my soule, how I haue spent all my yeares.

Prou. 28. Hée that hideth his offences, shall not bee directed: but he that confesseth and forsaketh them shall obtaine mercie.

Barnard. The camell hath but one burden, the rich man [Page] hath two: the one is of his wealth or possessions, the other of his sins: the first hée laieth down at his death, the other, will hee, or nill he, hée must beare when he is dead, vnlesse he be vnburdened before his death.

Aug. Confession is the health of soules, the disperser of vices, the vanquisher of diuels: what more? It shutteth the mouth of hell, and openeth the gates of paradise.

[Page]He that accuseth himselfe, though he be a sinner, he beginneth to be righteous, because he doeth not spare him selfe▪ but confesseth the iustice of God.

Close woundes are worse then the open woūds, where the corruption is cast foorth, much ease and amendement followeth.

Without confession the good man is iudged vnthankfull, and the sinner reputed [Page] as dead: confession, therfore, is the life of the sinner, and the renowne of the righteous.

Confesse thy sinnes the rather, the more thou doest despaire in thy selfe, because of thy iniquities: for the greater is the praise of the forgeuer, Quanto maior est exaggeratio peccata confitē tis, saith S. Augustine, the more that he that confesseth his sins, doth exaggerat thē.

[Page] August. From the heart commeth true confession, for if thou hast one thing in thy heart, and another vpon thy tongue, thou speakest, but dost not confesse.

Aug. Tell men what thou art, but to God who thou art for feare if thou doe it not, he condemne in thée that hee shal sée and find in thée. Wilt thou escape gods iudgment? Iudge & condemne thy selfe. Wilt thou that he do pardon [Page] thée? Confesse and acknowledge thy misdéeds, that thou maist truly saie vnto him: O Lord turne awaie thy face from my iniquities: preuent God alwaies with an humble confession, and then thou shalt not fall into eternall damnation.

Aug. As long as thou hidest and dost not confesse thy sins, so long dost thou striue with God: confes boldly thy infirmity, that thou mayest [Page] come to eternitie. Confesse and acknowledge the benefites of thy Shepheard and pastour, and so thou shalt be sure not to followe the wolfe of error and destruction.

Of pouertie.

He onely is poore in spirit that is humble, feareth God, cōfesseth his sinnes, boasteth not of his owne works or iustice, but when he doth▪ some [Page] good, praiseth God for it, and when hee committeth some euill, accuseth, and blameth himselfe.

Fiue kindes of pouertie.

Pouertie may be saide to be in fiue manner of waies. First, by aduersitie. Secondly, by cupiditie. Thirdlie, by aboundance. Fourthly, by counterfetting. Fiftly, by [Page] will. The first is a beggerie: the second a couetousnes: the third a prodigality: the fourth a painted Sepulchre: the fift Christianitie. The first is a scourge: the second a poison: the third a windie fanne: the fourth a shadowe: the fift a castell. The first is a misery, because it gréeueth: the second venemous, because it killeth: the third windie, because it puffeth vp: the fourth deceitfull, because it dissembleth: [Page] the fifth glorious, because it crowneth.

Iustice.

Apoc. 18. Quantum quis glorificauit se, & in delitijs vixit, tantum illi dabitur de tormento & luctu.

Luk. 12. To whome much is giuen, much shal be required of him.

Cyp. The iustice of the King, is the peace of the people, [Page] the defence of the countrie, the saluing of sores, the temperature of the aire: it makes faire weather by sea, and plentie at land: it putteth awaie the murmuring of the poore, and vnto himselfe is the hope of future blessednes.

That which thou doest to one, looke to finde it of another. If thou be obedient and louing, thou shalt haue peace with men, and warre with vice.

[Page]

Trueth.

Great is the trueth, and it preuaileth.

O ye fonde Galathians, who hath bewitched you to disobey the trueth?

The mouth that speakes lies, killeth his soule.

Hee erreth that beareth in hande hee knoweth the trueth, and yet liueth naughtelie.

[Page] Chrys. Such is the condition of falsehood or error, although no man withstand it yet it wil wax old and decay: & contrarily, such is the state of truth, though many withstand and séeke to oppresse it, yet it will rise and increase.

Chry. He is not onely a betraier of the truth, who speaketh a lie for the truth, but he also that pronounceth not the truth fréely, which he ought to pronoūce, or defendeth not [Page] the truth fréely, the which he ought to defend.

Ibid. If it be vngodly, not to speak the truth for feare of death, how can it be lesse vngodly to hide the truth for liuing or vaine glories sake.

Sen. Rich or noble men, though they haue all things, yet one thing they lacke, and that is, some one to tell them the truth: for he that will accompanie with such people, must either laie truth aside, [Page] or let friendship go.

Restitution.

Let not the wrong doing of the iust please thée.

A kingdome is translated from one nation to another for iniustice, wrong dooing, deceifulnes, and scorning or railing.

If another mans goods be not restored when it may bee restored: thou art not [Page] penitent, but doest faine it: for if penitence be not truely done, the sinne shall not bée forgiuen, except things taken awaie be restored.

If he be cast into fire that hath not giuen of his owne goods, where shall he be cast yt taketh awaie other mens? If he burneth with the deuil that cloathed not the naked, where shall hee burne that spoiled them?

Ful. If vnfruitfulnesse [Page] bée cast into the fire, what doth robberie deserue? Or what shal he receiue, that taketh away other mens, if he shall burne that hath not giuen of his owne? If iudgement without mercie shalbe to him that did not the work of mercie, what iudgement shall bee to him that robbed the poore?

Death.

Iob. 30. I wot thou wilt [Page] deliuer me vnto death, where there is a house appointed for euerie one that is aliue.

Luk. 12. Make your selues ready, for ye know not what houre the Sonne of man wil come.

August. de ciu. Dei. The first death driueth the soule willingly out of the body: the second death doth holde the soule against her will in the bodie.

Aug. de cura pro mor. The [Page] rich man had a care of his friends that were aliue, although he wist not how they did: so we haue a care of the dead, though we wot as litle what they do.

What is death, but the leauing of the bodie, and a laying downe of an heauie burthen? In case the man haue no other burthē wherwith hee may bee throwen headlong into hell.

Well ought euerie man [Page] to dreade his ending daie, for looke, in what state hee shall bée then at his departing out of the world, such shal he be iudged at the daie of iudgement.

Naked we are borne, and naked we die, no difference in dead bodies, saue that the bodies of the rich doe stinke vilely with much pampering.

Make death to be of thy famylyar acquaintaunce, [Page] by continuall thinking vpon him, that when God appointeth it, thou maiest be readie to méete with him.

Sen. He that dieth in his youth, hath no more cause to complaine, than he that hath a quicke dispatch of a voyage.

Ibid. The eternal law ordeined nothing better than in giuing vs one waie to come into the world, and many waies to go out of it.

[Page]

Resurrection.

2. Mac. 7. Unlesse we hoped that they who were slain should rise againe, it should séeme superfluous and vaine to intreate for the deceased.

Greg. in mortal. Our redéemer tooke vpon him death that we might not feare to die, hée shewed vs his resurrection, that we might assuredly trust to rise againe.

[Page]Let vs consider the little séed of euerie trée that is cast into the earth, how a trée therof may be brought forth, and let vs comprehend, if we can, where so great a trée might be hidden in so small a bulke of that seede: where the wood, where the rinde, where the green leaues, and where the plentifulnesse of that fruit, why should we thē maruell how God can turne that little dust that commeth [Page] of our bodie into a man? when of a little séede there riseth so huge a thing as is a great trée.

If there be no resurrection, neither is there anie God nor anie prouidence, then all things are wroght & conducted by Fortune. We sée many righteous men to liue in penurie, and to suffer wrong, and contrarily, sinners and vnrighteous persons to flow in all kinde of wealth and [Page] voluptuousnes: what man of right mind wil thinke this to be the worke of iust iudgment or wise prouidence: therefore there shall be a resurrection, for God is iust, and rewardeth them that put their trust in him.

Iudgement.

Iob. 9. I feared my works knowing thou wouldest not spare an offender.

[Page] Rom. God will reward euery man according vnto his workes.

Aug. de ciu. Dei. Then shall he come openly among the iust, to iudge iustly, that came priuily to bée iudged of the vniust vniustly.

Aug. de Symb. That Iudge is not to be preuented by fauour, nor to bée bowed with pittie, nor to be corrupted with mony, nor to be appeased with satisfaction or penance. [Page] Let the soule deale as well as shee can for her selfe, while there is place for mercie, for there shal be the place of iustice.

When our Lorde shall iudge the wofull world, the most puissant kinges shall come foorth naked: that foolish wise man Plato shall be brought forth with his schollers, the wittie argumentes of Aristotle shall not helpe him, when the sonne of the [Page] poore maide shall come for to iudge the furthest partes of the earth.

Greg. When I call to minde Iob on the dunghill, Iohn famishing in the wildernes, Peter tormented on the crosse, I think how God will punish the reprobate in time to come, sith hée intreateth so sharpely them whom he loueth.

Hier. super Mat. So often as I consider that day, my [Page] whole bodie doth tremble for feare, for whether I eate or drinke, or do any other thing alwaies mée thinketh that fearefull blast of the trumpet soundeth in mine eares, rise yée dead and come to iudgement.

Heauen.

Esdr. 8. The most highest hath made this worlde for many, but the world to come for a few.

[Page]1. Cor. 2. The eie hath not séene, nor the eare heard, nor hath it ascended vnto the hart of man, what God hath prepared for them that loue him.

Aug. de poenit. Hasten thether where thou maiest liue euer, if thou so much louest this wretched & flitting life, where thou liuest with so much a doe, running, wrastling, swearing and sighing, and canst scarse prouide thy [Page] bodily necessaries how much rather oughtest thou to loue the life eternall, where is no labour nor any care to be taken, but rather great felicitie, happy liberty, happy blessednes, where shall bee fulfilled that which our Lord saith in the Gospell: Men shall be like Angelles, the righteous shall shine, &c.

Aug. super. Psa. The poore Widdowe bought as much for two mites, as Peter did [Page] by forsaking his nets, or Zacheus by giuing the halte of his liuing.

Aug. in Epist. If riches bée loued, let them bee laide vp where they cannot perish: if honour bee desired, let it bee sought where none hath it but the worthy: if life bée liked, let it be gotten where no death shall end it.

Barn. in ser. O Lorde there be manie that would raigne with thée, but they will not [Page] suffer with thée, they woulde finde thée, but they will not séeke thée: they would come where thou art, but they wil not follow thée.

Chrys. super Math. Great is the violence, if a man born in earth catch heauen for his portion: if he obtaine by vertue that which he cannot by nature. The kingdome of heauen suffereth violence, for that the glorie of the Lord of Israel which was due to the [Page] fathers, foretold by the Prophets, & offered by Christ, is surprised and occupied by the faith of the Gentiles, whiles they by the penance which Iohn preached, doe reuiue to the heauenly Countrie, as it were returning to a strange place.

Greg. in mor. Onely to the righteous are the rewardes of the heauenly countrie due, so as the humble, the chast, the méeke and the mercifull, [Page] are they which attaine to the ioyes eternall.

Hell.

Math. 8. The children of this worlde shall be cast into vtter darkenesse, where shall bée wéeping and gnashing of téeth.

Apoc. Looke how much a man hath glorified himselfe, and béene in pleasures, so much giue him of sorrowe and torment.

[Page] Greg. in Dialog. There is but one fire of hell, but the same tormenteth not all sinners after one manner: for euerie one shall finde there so much paine as his sinnes require.

Ibid. Like as when manie men stande in the sunne, all féele not a like heate, for that some bée more hote than other: euen so in that one fire, there is not one manner of burning, for as much as the [Page] diuersitie of sins causeth that there, which the diuersitie of bodies worketh here.

Greg. super Math. They shall be cast into darknesse, that they may there gnash their téeth, who delighted here in eating. For crying out is caused of heat, & gnashing of téeth is caused of cold. There hel is shewed to be of two sortes, to wit of extreme colde, and of intollerable heate.

[Page] Ibid. In hell shall be intollerable colde, vnquenchable heat, a worme that neuer dieth, a stinke intollerable, extreme darknes, the scourge of torments, the horible sight of deuils, the confused heap of sins, and dispaire of all good things: for vnto those wretches there shall be a death without dying, because there death alwaies begins, and cannot end.

Hugo de S. Vict. Hell [Page] is a lake without measure, déepe without bottome, full of incomparable burning, ful of intollerable stinkes, full of innumerable sorrow: there is miserie, there is darknes and euerlasting horrour, where there is no hope of any good thing.

Isodor. de summo bono. The fire of hel shal giue light to those wretches, to the encrease of their owne woe by séeing it: and not to any comforte, [Page] least they might sée whereof to reioyce.

A note touching the profession of great knowledge in the scriptures.

CUnning is not to be blamed, if it be wel ordered, for it is good and commeth of God: but a cleane conscience and a vertuous life is much better, & more to bee desired. O if ye could bee as busie to [Page] auoide sin, and to plant vertue in our soules, as we be to moue questions. At the daie of iudgement it shall not bée asked of vs, what we haue read, but what we haue don: not how well we haue sayd, but how religiously we haue liued. Tell mée now where be all the great Clarkes and famous Doctors, who flourished while they liued? Now other men occupie their promotions and dignities, who [Page] thinke full little of them. He is great that hath great charity, and he that is litle in his owne sight, and that setteth at naught great things. And hée is well taught that forsaketh his owne will, and followeth the will of God. Behold the perfection of the life, and religion of the ancient fathers, and you shall sée how little it is that we do in comparison of them. They serued our Lord in hunger & thirst, [Page] in heate & cold, in nakednes, in labour, in vigils & fasting, in praiers & holy meditations, in persecutions, & many reproches: they refused honours and bodily pleasures, that they might haue the euerlasting life: how straight and abiect a life leade they in wildernesse? How grieuous temptations suffered they? What rigorous abstinence vsed they? How great zeale & feruour had they to spirituall [Page] profite? How strong battels held they against sinne? On the day they laboured, on the night they praied. And for the great swéetnes that they had in heauenly contemplation, they forgot oft times their bodily refection: all riches, honor & dignities they renounced for ye loue of God. Now a daies he is counted vertuous that is no offender, and that may with patience kéep some litle sparke of that [Page] vertue and fauour which hée had first.

Another note concerning the paine ordained for sinne.

IT is better now to purge sin, and to put away vice, than reserue it to be purged héereafter: what shal the fire or torment deuoure but thy sin? Truly nothing. Therefore ye more thou sparest thy [Page] selfe now, and the more thou followest thy fleshly liking, the more grieuously shalt thou waile hereafter. In such things as a man most hath offended, shall he be most punished. The slouthful persons shall bée there pricked with burning prickes of yron, and gluttons shall bée tormented with great hunger & thirst, the lecherous and louers of voluptuous pleasures shal be filled with burning pitch, and [Page] the enuious shall waile and houle as doe madde dogges, there shall no sinne be without his proper torment: the proud man shall bee filled full with all shame & confusion: the couetous shall bée pined with all penurie & néede, one houre there in paine shall bée more grieuous, than here an hundred yeres in the sharpest penance: then shall hée stand as a iudge, that here submitted himselfe méekly vnto the [Page] iudgement of man: then shall the méeke poore man haue great confidence and trust in God, and the obstinate proud man shall quake and dreade: thē euerie deuout person shal be ioyfull & glad, and then irreligious persons shall waile and dread: then shall the vile habit shine cléere in the sight of God, & the precious garments shall wax foule & lothsome to behold: then the despising of worldly goods shall [Page] bée more of value than all worldly riches and treasure: then shalt thou haue more comfort for thy deuout praying, than for all thy delicate féeding: then shall it please more a strait life and hard penance here, than all worldly delectation & pleasure. Learn therefore now to suffer the small tribulations in this world, that thou maist then be deliuered from the greater ordained for sin. First proue [Page] here what thou maist suffer héereafter, and if thou maist not now suffer so little paine, how shalt thou thē suffer the euerlasting torments? thou maist not haue two heauens that is to saie, to haue ioy & delectation here, & after with Christ. Moreouer, if thou hadst liued alwaies in honor or in temporal felicitie, what should it profite thée dying now? He that loueth God dreadeth neither tormēt nor [Page] death: a perfect loue maketh a sure passage to God. But if a man yet delight in sinne, it is no merualle if hée dreade death and hell.

A third fruitfull note concerning curious searching in matters of faith, & specially about the holy Eucharist.

THou must beware of a curious and an vnprofifitable [Page] searching of this most profound sacrament: if thou wilt not bee drowned in the great depth of doubtfulnes: for he that is the searcher of Gods maiestie, shalbe thrust out of glorie. God is of power to worke much more than man may vnderstand: neuertheles a méek & humble searching of the truth, readie alway to be taught, & to walke after ye teachings of holy fathers is sufrable. Blessed is ye [Page] simplicitie that doth leaue the waie of hard questions, & goeth in the plaine and stedfast way of the commandements of God, many haue lost their deuotion, because they would search higher things than pertaine to them. Faith and a good life is asked of thée, and not the highnes of vnderstanding, nor the déepnes of the mysteries of God. If thou may not vnderstand nor take such things as be within thée [Page] how maist thou then comprehend those things that bée aboue thée. Submit thy selfe therfore méekly to God, and submit also thy reason vnto faith, and the light of knowledge, & true vnderstanding shalbe giuen thée, as shall bée most profitable & necessarie: for there be some that be griuously tempted of the Faith and of this Sacrament: but that is not to be imputed to them, but rather to the enemie. [Page] Therefore care not for him, nor dispute not with thoughts, nor answer to the doubts, which thine enimie shall laie to thée: but beléeue the wordes of God, and beléeue the Saintes and Prophets, & the wicked enimie shall anone flie awaie from thée. And it is oft times much profitable that the seruants of God should féele & sustaine such doubtes for their more proofe, and commonly the enemy [Page] tempteth not vnfaithful people and sinners, whom he hath sure possession of, but he tempteth & vexeth in diuers manners the faithfull & deuout persons. Goe therefore with a pure and vndouted faith, and with an humble reuerence procéed to this sacrament: and whatsoeuer thou canst not vnderstand, commit it faithfully to God, for God wil not deceiue thée, but he shall be deceiued that [Page] trusteth ouer-much to himselfe. God walketh with the simple persons, hée openeth himselfe, and sheweth him to méeke persons: he giueth vnderstanding vnto them which are poore in spirit, he openeth his will vnto pure and cleane mindes, and hideth his grace from them that bée curious and proude. Mans reason is féeble and weak, and soone he may be deceiued: but faith is stable and true, & cannot bée [Page] deceiued. Therefore all reason and all natural working must followe▪ Faith without further reasonings: For faith and loue in his holy and most excellent sacrament, surmoūt & worke high in secret manner aboue al reason. O the eternall God and Lord of infinit power doth great things in Heauen and in Earth that may not be searched. For if the works of God were such that they might be lightly vnderstanded [Page] by mans reason, they were not so marueilous & so inestimable as they bée.

A tripled reason shortly and particularly yeelded of some decay of Christian duty, obserued in xii. sundry states or degrees of persons.

First, why be there many children not truely obedient to their parents?

[Page]One cause may bee, for that the parents themselues be not only not giuen to obey the wil of God, and the counsaile of the holy Ghost in his Church, who is the spirituall Parent and Nurse of the faithfull, but are rather enclined to follow their owne fancy & fleshly delight, which are the nurs and wel-spring of the greatest diobedience.

Secondly, because they bée negligent in giuing sound & [Page] godly instruction with needfull example of kindly loue.

Thirdly, because it is the iust iudgement of God, that men many times be annoied or punished in the same manner that themselues offēded.

Why be there so few parents that tender the soules health of their children before worldly wealth?

First, neglecting the bond of nature, which ought to bée [Page] of more force than the law of friendship, they fall too short of the duety of common christiā charity, so as that which they should seeke and vouchsafe to any christian brother▪ be he neuer so much a stranger, they omit euen to their owne children at home.

An other cause is, for that they who haue so much delighted in fleshly and earthly things, haue so litle taste and sauouring of ghostly & spirirituall [Page] thinges, that they are more ready for to séeke anye worldly commodity, then to procure them purged and stripped of vice, much lesse to be clad & inriched with vertue and goods of grace.

Thirdly, for that they consider not the dignity of the soule, and but superficially, or negligently regard the iustice of God, in rewarding of vertue and punishing of vice. And this through want [Page] of faith.

Then how happeneth it that there are so fewe Christians found faithfull in the truth, sith the faith of Iesus Christ is most holye and true.

This may come of presumption and blindnesse of minde, wrought by the spirit of errour, as when some presume ouer much that because god hath created vs to saluation, therefore we can not be [Page] damned: and because he hath redeemed vs with his precious bloud, therefore we can not but be saued. Likewise some do presume of their good workes, and others of onely faith.

An other cause is, for that they do not duely regard the wholesome precepts & counsailes of our Sauiour in his word. Also want of deuotion in the sacraments which our Sauiour left vnto his people [Page] for their Spirituall health, comfort, and remedy, when they delight in base and vile things, refusing that which is excellent and eternall.

VVhy be ther so few conuerted to godly life by true penance or repentance?

The greatnesse and ouermuch heaping of their sinnes is the cause that they doe not féel the waight and gréeuousnesse [Page] of them, no more then he that is oppressed with sicknes, wotteth where hée hath most neede to be cured.

Moreouer, an euil custome wil hardly be lefte: vile and filthy delectatiōs which haue beene so long sweet, wil not yet become sower without crosse and affliction.

Obstinacy of minde, and a purpose to perseuere in the former delighted sinnes, wil not be expressed or remoued [Page] by threatninges, preaching, nor good counsaile.

VVhy doth there follow so litle fruit of preaching?

Because of some imperfections in Preachers, some preaching for vain-glory, to shew their eloquence & get praise of men, some to spread their singular conceit and opinion: and few that preach simply, for the honor of God, [Page] and true health of soules, sealing their words with example of their owne good workes.

Secondarily, through default of the hearers, who either are indurate by light regarde and lacke of grace, or else distracted by diuersity or contrariety of doctrine.

Thirdly, for the electes sake, that hereby they may know themselues aduanced vnto the height of grace and [Page] glorie, when they sée others cast off by their fault or neggligence.

Why bee there so fewe counted good and virtuous men among them that bee learned?

First, because of a corrupt and false intent, which they haue in their study, which is, not to the end of vertue, but for liuing and worldly worships sake.

[Page]Also because of pride and swelling of minde, or otherwise because of a naughtie affection which many haue in earthly & fleshly things: whereby they are not giuen to deuout praier and seruice of God, bt rather becom vnmindefull of the ende of learning and true wisedome.

VVherefore in time past were not the greatest part of Cleargye-men counted [Page]good and vertuous seeing they were hired vnto vertue as others be to their labour?

For that perhaps they tooke not their order of a pure intention, and with due preparation to receiue the gifts of the holy Ghost.

Secondly because some attended more to the cares and affairs of the world, and following the appetites of the [Page] flesh, then to the charge and dignity of their sacred vocation.

Thirdly, for that percase there did want in them the true loue of GOD and their neighbour, and ouer that an earnest purpose to fast and pray, & to saue soules of their owne charge, which Christe hath redeemed to be saued.

Howe commeth it that there were so fewe wealthy [Page]and great men found to be vertuous or of worthy valure?

One cause was, for that they thought themselues enobled and made worthy of honour or great worship by the vertue and valure of their olde anccestors.

Also for that it was not duly considered, that Nobility was ordained chiefly for the honour of God, and common [Page] vtility of his people, whome they ought not to gréeue or oppresse with hard rents and fines, or other cruel and vngentle dealing.

Also because of taking ouer-much pleasure in voluptuousnes, and other vices & wanton vanities, wherein their great riches was most bestowed, which many times they might haue better employed for the health of their soules, the benefite of their [Page] common wealth, and reléeuing of their néedy neighbor.

Why bee there so fewe true labourers, crafts-men, and seruants?

One cause is, for that they séek not the kingdom of heauen, but rather which waye they may make to themselues best wages at the wéeke or yeares end.

Also, for that they consider [Page] not the dignity of the soule, nor dread the iustice of God. Thirdly, because they sée and perceiue in a maner all other degrées faulty in their calling, so as they being of the most inferior degrée, can deriue litle good example from their better and superiors to draw and encourage them vnto the iust performing of their duety.

Or else because of a certain liberty taken of conscience, [Page] when all accounts be so long deferred, which maketh almost, that all Maisters, Mistresses & Magistrates, doe at this hour find their own feathers in their own wounds.

VVhy bee there so fewe good men of Marchaunts?

Because in their trade and trafficke they feare not to offend God by lying, deceitfulnes, and breaking the holines of the Sabaoth.

[Page]Also, if good conscience be once wrecked or laide aside, sinne is made but a light and ordinary matter.

Lastly, for that their mind and loue is not vppon God, nor care they for these spiritual things, but rather to bée satisfied in carnality, sensuality and couetousnes of gain.

VVhy bee there so fewe widowes that be chaste and vertuous women?

[Page]For that whiles they were married they liued carnally, without any deuout mind or ghostly care.

Secondarily, because they loued, serued, and obeyed the will and liking of their husbandes better then God.

Thirdly, for that they giue not themselues to the obseruing and performing of widdowes duty, in fasting, praier, almes, & sole or sober conuersation, litle remembring [Page] or considering their sorrows past in the wretchednesse and miserie of Eue.

VVhy bee there so fewe maydes that seeke and desire to continue in their virginity?

One cause is, for that they litle know, nor are of capacity to consider the dignity of that state.

Then for that they doe not [Page] giue themselues to resist carnall desires, nor doe helpe or fortify their weakenes with fasting, praier, & inuocation.

Also, for that they doe not marke by what causes they may be comforted and incouraged therein, sith they are honoured by nature, and by the worthiest amongst men, they are honored in scripture and preferred in grace and glory. Wherefore in sundry parts of Christendome, the [Page] maide of knowen, honest and vertuous life when she dieth shée hath for her a hearse of blacke, placed in the Quire with a guilt coronet set thervpon, as an honour vnto the state, encouragement to the followers, and a signe of the hundred-folde fruite worthy of a Crowne.

The Conclusion.

TO conclude, that thou hast perhaps these many [Page] yeares neglected the due account and sorrowing for thy sinnes, here hast found proofe of thy great fault and testimony of thy folly. The obstinate sinner perseuering in his custome, may read here the description and calender of his conscience, he that by his office or vocation hath pleadged ye price of his owne bloud for the safety and conduct of others, may perceiue hereby (if he be not too much [Page] blinded with worldly respect) how busie a toil pertayneth to the discharge & clearing of himselfe. O subtiltie vnsound that deceueth in thy selfe thine owne soule. O folly most filthy, that fighteth against thy proper health and happines. No dallying with holy or ghostly thinges. God will not bee mocked. If heauen might be had with continuall following the desires of the flesh, then the wisedom [Page] and carefull regard of the holy fathers was méere folly, their straightnes of life, vain and like lost labour. Sero sapiunt Phryges, but let vs remember our selues in time, proclayming and practising with the conuerted Niniuites.

Sackcloth, dust and ashes.

FINIS.

I. N.

§

§

[Page]

LONDON. Printed by Iohn VVolfe. 1591.

[Page]

[Page]

[Page]

[Page]

[Page]

Information about this book

Title statement

A path-way to penitence with sundry deuout prayers, fruiteful aduertisementes, and wholesome counsailes of godly fathers towards the amendement of life and some withdrawing of the bridle of ouer-much liberty taken.

J. N.

Edition statement

1591

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-12 (EEBO-TCP Phase 1).

ID [DLPS]

A07960

ID [STC]

STC 18328.5

ID [STC]

ESTC S4794

ID [EEBO-CITATION]

23894254

ID [OCLC]

ocm 23894254

ID [VID]

26958

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A07960)

Transcribed from: (Early English Books Online ; image set 26958)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1837:13)

Source

— A path-way to penitence with sundry deuout prayers, fruiteful aduertisementes, and wholesome counsailes of godly fathers towards the amendement of life and some withdrawing of the bridle of ouer-much liberty taken., J. N., Norden, John, 1548-1625?.

Extent

[2], 315, [3] p.

Printed by Iohn Wolfe,. London :: 1591.. (Signed at end: I.N.; possibly John Norden--Cf. STC (2nd ed.).) (Signatures: A-U⁸.) (Title and text within ornamental border.) (Errors in paging: p. 33 and 260 misnumbered 39 and 60 respectively.) (Imperfect: stained, with print show-through and some loss of print.) (Reproduction of original in the British Library.)

Creation

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial practices

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.