FOr that, as S. Auguſtine ſaith, it is not poſsible for any man to begin a newe and laudable life, but if he firſt forſake and vtterly deteſt his former looſe and lewde life; who ſo therefore mindeth to amende his former manners, and to endeuour himſelfe ſincerelie to ſerue God: the firſt thing he ought to doo, is, to call vpon God for grace, that his ſoul may be purged, that ſo it may pleaſe the holy ghoſt to dwell therein, and remaine as in his holy Temple: whoe will not (as holy Scripture telleth) enter into the ſoule of the wicked, nor be harbored 1. Cor. 3. 1. Cor. 6. 2. Cor. 6. Sap. 1. in the body, thral and captiuate vnto ſinne. It behooueth therefore to followe the prophets councell, to ſequeſter thy ſelfe from ſin, and ſo ſhalt thou become a fit inſtrument to doo good.

The which ſequeſtration from ſin, Pſa. 33. Pſa. 33. Iſai. 1. 1. Pet. 3. and purging of the ſoule, is procured by true and hartie repentance for thy ſinnes paſt. In aſmuch as it is certaine, that there is no man, nor no man can be without ſin, and ſin is the very poyſon and bane of mans ſoule, and that which the Prophet ſaith is true, your wickedneſſe hath made a diuiſion betweene you and your God, and your Eſai. 59. 2. ſinnes haue hidden his face from you, that he ſhould not heare you. Moreouer, ſinne dooth not onelie make diuiſion betweene God and man, which in deed is the moſt lamentable diuiſion that man can thinke on, for it is written in the prophet. Thy malice ſhall rebuke thee, and thy turning away ſhal Ier. 2. 19. blame thee: ſee and knowe howe miſerable and brittle a thing it is, for thee to haue forſaken the Lord thy God, and that thou haſt no feare of me, ſaith the Lorde of hoaſts? But it alſo maketh a great diſſention in thine owne ſelfe: for the Prophet crieth out, Peccatum meum Pſa. 51. 5. contrame eſt ſemper: My ſinne is alwayes againſt me. A lamentable thing it is, to ſee a kingdome diuided in it ſelf, for it ſhall be deſolate, and the houſe or Mat. 12. 25 Citie that is not at vnitie in it ſelfe, ſhal not ſtand. Diſquietneſſe of conſcience, ſtrife betweene the fleſh and the ſpirit, and the diſſention in the verie will of man, deſcribed by the Apoſtle is occaſioned, nay rather cauſed by ſinne. And I referre my ſelfe vnto them that are Rom. 7, 19 19. &c. vexed with the diſquietneſſe of conſcience, whether there bee a greater torment then it in the worlde, for euerie battell that a man hath without, may be preuented by ſome policie, or illuded by ſome ſtratagem, and therefore not ſo dangerous, but when a man feeleth and carieth his owne enemie in his owne boſome, the matter is more daungerous, and the deſtruction of a man more eminent. And ſo (I ſaie) it is alſo a lamentable caſe to ſee a man diuided in himſelfe. But if that bee ſo lamentable that the Prophet cryeth out, who wil giue water vnto my head, I • r. 9. 1, 2. 3. &c. and a fountaine of teares vnto myne eies? &c. no doubt that diuiſion is to be deplored, and bewailed with a ſea of tears, which is between God & mā, for as God is vnity it ſelfe, & the cauſe of al vnion, that is amongſt his creatures: euen ſo the debate and conciſion that is betweene God and man, is the cauſe of all other debats that are in the vniform multiformitie of the world. Therefore we reade, and ſometimes do ſee things go againſt their nature, for the puniſhment of ſinnes, as the earth couered with water in the time of Noah was Gen. 7. the puniſhment of the old world, likewiſe Gen. 19. fier deſcended from heauen, for the puniſhment of the Sodomits: and ſuch like puniſhments in the olde teſtament. In the newe Teſtament though Gods mercie bee more reuealed, and though there bee not ſo greate ſignes of his iuſtice ſhewed, yet did the creatures deteſt ſinne, and declared it by darkneſſe in the daie time againſt nature, the obſcuration of the ſunne, the Mat. 27. renting of ſtones in ſunder, and of the vaile of the temple, the opening of the graues, &c. generallie let this concluſion ſtand, there is nothing ſo much againſt nature, as is ſinne, which maketh all things (in a manner) to goe againſte their natures, for the puniſhment of it. Seeing then that ſinne is ſo daungerous, that it doth not onely ſet diuiſion between man in himſelfe, but alſo betweene God and man: let a man therefore auoide it, in aſmuch as hee can, otherwiſe hee runneth daylie further and further to his owne vtter ruine and deſtruction. Two things therefore doth the Prophet propound vnto a man that intendeth to leade a newe life, and to turne vnto the Lorde, the firſte is Declina à malo, eſchewe euill. The which thing howe naturall it is for a man to follow it, is declared in ye ſcriptures. And God ſeeing that the malice of mā on the earth, was verie great, and that the thoughts of his heart was alwayes bent to miſchiefe: hee repented that he had made man vpon the earth. Beſides that, the Gen. 6, 5. multitude of the wicked in this world, dooth ſufficiently manifeſt the ſame, for you ſhall hardly finde a man that hath taken a ſmacke in ſinne, to be willing to forſake the ſame, without God of his ſpeciall grace doe reueale to him the danger that he is in. And a man being in ſo miſerable a caſe, goeth on ſtill neuer looking into the lewd life which he hath led. It is requiſite therfore that a man doe call vnto God for grace, towards the purifying of his ſoule, for of our ſelues wee are neither able to eſchew euill, nor to doe good, but both the one and the other is the gifte of almightie God, who dooth woorke in vs, & velle, & perficere, both to will Phil. 2. 13. and to perfourme, and that alſo of his good will and pleaſure. Conſidering then firſt, the frailtie of man in falling ſo often, his impotencie in not ryſing, his negligence in ſeeking of help, his ingratitude in refuſing the helpe that is offered vnto him, his ſlouthfulneſſe in vſing Gods grace beſtowed vpon him: who would not thinke that of all the creatures that God hath created, man is the moſt negligent in bending his whole life, and all his actions vnto the ende, vnto the which hee is created? But true it is that Moiſes ſayeth in his Song, in expoſtulation with the children of Iſrael for their ingratitude, Deum quite genuit, de reliquisti, & oblatus es Domini creatoris tui. Thou haſt forſaken God who Deut. 32, 18. hath begotten thee, and haſt forſaken the Lord thy creator. But to the principall euent, which is, to direct him whoſe minde is bent to ſerue God, and to forſake his euill life paſt, I will take this for a generall principle, hee that committeth ſinne, is of the Diuell, becauſe 1. Io. 3. 8 the Diuell ſinneth from the beginning, if all that commit ſin be of the Diuell, and all of vs offende in manie things, how many men ſhall we find to be free from ſinne? Wee may ſay with the Prophet in the 14. Pſalm, There is not one that doth good, no not one, yet euerie man ought to take heede of ſinne, and to eſchew it, without pretence of anie excuſe whatſoeuer it be: for God is pure, and muſt bee looked vpon with a pure eye: for it is written: Math. 5. 8. Bleſſed are the pure in heart, for they ſhall ſee God. Now the ſight of God is nothing els but the knowledge of god: and the knowledge of God is life euerlaſting, according to the ſaying of our Sauiour, which ſaith, This is life eternall, that they knowe thee to bee the onelie verie God, and whom thou haſt Ioh, 17, 3. ſent Ieſus Chriſt: and life euerlaſting is the onlie end, vnto the which man was created, and there is no ſtop or hinderance to this life but ſinne. What man then is ſo vnnaturall vnto himſelfe, but would eſchue this impediment, & hate it, cane peius & angue, worſe then a dog and a ſnake. But men inueigled with the lewdnes of this world, pretend excuſes of this their daliance. Som ſay the knife is dull, and the bread is harde, but the worde of God is more ſharpe then any ſword, of 2. edges whatſoeuer, to pierce the flinty hearts of ſuch obſtinate wretches, whoſe ende is deſtruction. To thoſe therefore which are in a maner alreadie diſpoſed to repentaunce (of the which as before, I ſayd this, Declina à malo, auoyd euill, is the firſt part) I would propound theſe few points for their conſideration.

Firſt the enormity of ſin, in the which there is nothing but all kinde of things that ſhould terrefie a man: for before that man by ſuggeſtion of the Serpent tranſgreſſed the commaundement of God, what death, nay what dreame of death had man, being created immortall? 1. Cor. 15. Nowe death the laſt enemie that ſhall bee deſtroyed, is moſt irrigular and enormous, and moſt aduerſant vnto Rom. 5. the life of man. Death commeth by ſinne, for by a man came ſinne, and by ſin came death into the worlde. There is no worldling that is not afrayed of death. But it is a wōder that the worldlings are not afraid of that thing which cauſeth death? Perſwaded I am, that if a mans eye were ſo ſpirituall to ſee things corporall, a man would abhorre the ſight of any ſinne, were it neuer ſo ſmall. A man that hath a care of neatneſſe and cleanlineſſe in apparaile, can not abide the leaſt moat in the world, or the leaſt ſpot that may be imagined in any part of his apparell, and all this is becauſe he would not offend the eyes of men. But a man that is little leſſe in degree then the Angels, and made for Pſal. 8. ye praiſe of his creator, who regardeth not the bodie, but maketh an account of the ſoule: hath no regard of the decking of his ſoule, but onely followeth the luſtfull delights of the fleſh. If then men bee ſo diligent in bruſhing, and cleanſing of their garments, that they ſhould not offende the eyes of carnall men, doth it not behooue thee to take heed that the garments of thy ſoule be not defiled, with the moſt filthie ſpots of ſin in the ſight of Almightie God?

Secondly, let him that loueth his own ſaluation, alwayes diligently conſider the frail eſtate of this world. And let him weigh how ſhort all carnal delights are. That man will quickly abhor the way of ſinne, which conſidereth that the pleaſure of the fleſh is verie ſhort, but the paine that is due vnto it to bee eternall. The worlde paſſeth awaie, and the deſire thereof, 1. Ioh. 2. and all men paſſe awaie by death, and no man is permitted to ſtaie long in this worlde, for what is the worlde but a great deepe and a troubleſome Sea, in the which there are ſo manie monſters of ſinne, as there bee euill deſires in men? O falſe, deceiptfull and impure worlde, which ſo fowlly dooſt deceyue thoſe that truſt in thee, and dooſt drowne thoſe that doe followe thee in the depth of hell. How happie are thoſe that contemne thee for Chriſt his ſake? And making a comfortable diuiſion, doe ſpeedilie depart from thy vanities: whatſoeuer wee ſee in the worlde is vanitie, and euerie louer of the worlde is vaine, and ſhall quickly be corrupted. Thinke that you ſhall quicklie die, for nothing doth ſo much withdraw a man from ſinne, as the often and diligent meditation of Ieſ. Syra. death, for it is ſayd, Remember thy latter end, and thou ſhalt neuer ſinne: the neceſſitie of death beeing thought vpon diligently, dooth terrifie the minde, and keepeth it from ſinne.

Thirdly, the meditation or thinking vpon the laſt iudgemēt, in the which al men muſt be preſented before ye iudgement ſeate of Chriſt, helpeth much to ye flight of ſin. No man can eſcape this terrible iudgement, but we muſt all appeare in it: of the which day of iudgement doth the Prophet ſay, very great Ioel. 2. and terrible is the day of the Lord, and who can abide it? And Salomon ſaith, All things that are done vnder the Sun Prea. 21. wil ye lord bring to iudgmēt, &c. And in Eſai, we reade, The Lord will come to Eſai. 3. iudgment with the elders & princes of his people. And Amos, wo be to them which deſire ye day of the Lord, for why Amos. 5. doe yee wiſh the day of the Lorde, for that day is darkeneſſe and not light? And Sophonie pronouncing the bitterneſſe of that day: ſaieth, the voyce Soph. 1. of the day of the Lorde is bitter: there ſhall the ſtrong man bee troubled. That day is a day of anger, of trouble and anguiſh, a day of calamitie and miſerie, a day of darkneſſe and blindnes, a day of miſt and whirlewinde, in the fire of the zeale of the Lord, ſhal all the earth bee deuoured, becauſe hee ſhall quickely diſpatch with all the dwellers on the earth. Saint Ambroſe ſaieth, that nothing is more profitable for an honeſt life, than to thinke that he ſhall bee our iudge, which knoweth the ſecretes of our heartes, and is not delighted with diſhoneſt thinges. For all we, as Saint Paul ſaith, muſt be preſented before the tribunall ſeate of Chriſt, for euerie man ſhall receyue as hee hath doone in his bodie eyther good or euill. At that terrible houre, the puritie of the heart will bee more worth, then the ſubtill perſwaſions of Rhetoricians: a cleere conſcience ſhall auaile more than all the money in the worlde. For hee that ſhall iudge all things cannot bee deceyued, nor by entreatie changed.

Fourthly, the conſideration of the bitterneſſe of the eternall paines, is auaileable to the eſchuing of ſinne, for there is not ſo vehement a tentation of carnall pleaſure, but it may bee repreſſed, if a man thinke of the puniſhment that the wicked ſuffer in hell. And here leaſt a man ſhould thinke that there is no hell: I will make but this diſcourſe. There is no nation (as Tullie ſaith) ſo barbarous, but it hath this ſentence naturallie written in their harts. Deos eſſe. That there are Gods. Nowe that there is a God, by the ſcriptures it is manifeſt. For ſaint Paule ſaith, for the inuiſible thinges of him, that is, his eternall Rom, 1. power and Godhead, are ſeene by the Creation of the worlde, beeing conſidered in his workes, to the intent that they ſhould not be excuſed. And for the ſingularitie of one God, what dooth not Nature tell vs? ſeeing that we ſee all thinges concurre to the conſeruation of one whole vniuerſity. And Ariſtotle himſelfe, the greateſt enimie of one prouidence of all thinges in the worlde, dooth not onely confeſſe but alſo proue, that there is one onelie Primus motor, the firſt moouer, which being granted, we muſt ſay, that there is a God, a Creator, a Conſeruer, a gouernor of all things, and conſequently a prouider for all thinges. For if there be a God, it is requiſite, that in him ſhould be all kind of perfection. So if we count it a perfection in an vnreaſoble Creature, to haue a care of the young that is procreated of it: howe much more is it a perfection in almightie God, not onely willingly, and not of necesſitie, to create all things: but alſo to haue a perpetual care of things, created aſwel viſible as inuiſible, reaſonable as vnreaſonable? And as ye ſcripture Pſal. 145. ſaith, doth prouide for all thinges in due ſeaſon and time, yet if we giue al perfections vnto God, which are due Pſal. 145. vnto him, wee muſt needes giue vnto him that attribute which is moſt proper vnto him, we ſhall ſee yt he is moſt iuſt, and therfore in the rigor of iuſtice he giueth that to euerie man which is due vnto him, according as hee hath don in his bodie, either good or euill. Hell therefore is prepared for the diuel and his angels, and the reprobates: and this depēdeth on the conſideration going before. For S. Paul ſaith, that God wil reward euery man according to his Rom, 2. works: yt is, to thē which by patience in weldoing, ſeek glory & honor, immortality, and euerlaſting life, but vnto thē that be cōtentious & diſobey the truth, and obey vnrighteouſnes, ſhalbe indignation & wrath, tribulation & anguiſh ſhalbe vpō the ſoule of euery man that doth euill, of the Iewe firſt, and alſo of the Gentile, but to euerie man that dooth good, ſhalbe honor, glorie, and peace, to the Iewe firſt, and alſo to the grecian, it is therefore as harde a thing for a man to deny hel, as it is for him to denie God, but the torments of hell are extreame and intollerable, yet not ſo great as ye qualitie of ſin deſerueth: For the very (iuſt in ye ſight of God) are defiled. Pſal. 143. And if God would deale with thē in rigour, they are worthy of condemnation. Where then ſhal ye ſinner haue place? Then as we ſee, that in the ſcriptures there is no penitent ſinner reiected of God, at what time ſoeuer hee repenteth, ſo are there in the ſame ſcripture manifeſt examples of the puniſhments of ſuch as obſtinately perſiſt in their ſinnes. Let therefore this ſuffice for the terrifying of a man from ſinne, and conſequently to the amendment of his life.

Thirdlie thou muſt take great heed, to be at no tyme Idle, for that (as the Eccle. 33. holy ſcripture telleth) many men haue receaued much harme through Idlenes. See therefore thou follow S. Ieroms counſaile, ſaying, It behoueth we S. Ierome. bee alwaies doing of ſome good, that when the feend ſhall come to tempt vs he ſhall find vs well and vertuouſlie occupied.

Fourthly, thou muſt take heede of all exceſſe in eating, drinking, ſleeping and clothing, and indeuour thy ſelfe to obſerue a mediocritie and temperance in ech of them, yea rather to decline to ſome rigor and auſteritie, then to anie ſuperfluitie and delicate pampering of thy fleſh: for looke by how much the more thou tameſt and brideleſt it, and by ſo much the leſſe ſhalt thou be trobled with the temptations and diſordinate deſires that proceed of it, yea ſo much the more apter ſhalt thou finde thy ſelf to ſerue God, and to performe all ſpirituall exerciſes.

As touching corporal mortification, it is good to follow the example of the apoſtle, which ſaith, but I beat downe 1. Cor. 9. my bodie, and bring it into ſubiection, which muſt not be doone as ſome hypocrites do, (which by Imoderate kind of puniſhing their bodie, do ſeek to get vnto themſelues the names of Saintes and holy men. But with all kind of moderation and alacritie, ſo that it be don not for oſtentation & vaine glorie, but for that which the Apoſtle ſaith in the Ibid. ſame place, leaſt by any meanes after it I haue Preached to other, I my ſelfe ſhould be reproued.

Fiftly it ſhall greatlie profit thee, to ſette before thine eies the good examples, workes and life, that the Saintes which both the old and new teſtament haue ſette before vs to imitate, haue led and continued in, and alſo of them which in this time thou ſeeſt to excell in any kinde of vertue, but cheiflie, of 2. Cor. 4. ſuch as bee like to thy ſelfe, animating thee by their good examples, and procuring aſmuch as thou maieſt to imitate them in euerie thinge, yea forgetting the good thou haſte already don, thou oughteſt to ſtriue euerie daie to become better then other, and alwaies to aduaunce thy ſelfe forwarde in the ſeruice and feare of God.

Sixtlie, make none accompt of the tediouſnes & temptatiōs, which thoſe commonly feele that beginne firſt to lead a godly and a ſpirituall life; be not 1. Cor. 9. thou, I ſay, diſmaid there with at all, but march on forward, & fight manfully againſt all ſuch temptations, cōforting and confirming thy ſelfe with this vndoubted truth, which thou muſt haue firmelie fixed in thy mind, to wit, that now thou haſt taken in hād the higheſt and moſt happieſt enterpriſe, that may be thought of in this world, and how this is an affaire of more weight and importance then any other, & whereby more certaine gaine, greater aboun dance of treaſure, more honour & dignitie, and finally the moſt bleſſed haps of all the happy and good things that may be found or deſired in this world, ſhal redound vnto thee: yea there is no good thing yt is good indeed, but onely this, neither any other importāt affair, but this alone, this being ye only thing our Sauiour himſelfe ſaid was neceſſary. Luk. 10. 8. And therfore ought no toils, temptations Rom. 8. 2. Cor. 4. or diſquietnes, no backbitings, ſlaunders & perſecutions, which may and muſt befall thee in this life, ſeeme any whit greuous for the gaining of ſo pretious a pearle and rare iewel as thou lookſt for: herewith muſt thou eftſoons animate, and encorage thy ſelf, calling oft to mind that ſaying of the Apoſtle. Rom. 8. How all the afflictions and croſſes, of this world, are not to bee compared to the future glory that ſhalbe giuen vnto vs. Perſwade thy ſelfe likewiſe, leaſte thou mightſt happely faint in reſiſting the toiles and temptations which may befall thee, in this ſtraight waie yt bringeth to heauē; perſwade thy ſelfe, I ſaie aſſuredly that as herein be worldly toils and temptarions, ſo be there heauenly comforts and conſolations: and that to ouercome theſe croſſes & ouerthwarts of nature, there are helps and ſuccours of grace giuen, which ſurpaſſe nature. And with this conſideration maieſt thou remaine a vanquiſher, and doe all things (as did Saint Paul) in him that ſhal comfort thee, which is Ieſus chriſt our Lord and Captaine.

At euening it ſhould be verie good, to reade ſome parte of ſcripture, with meditation before ſupper, or to reade a little, as I ſhall hereafter inſtruct thee, that by this meanes thy ſoule may receaue ſome refreſhing before thy bodie: howbeit if thy trade and buſineſſe will not giue thee leaue to do ſo, then maiſt thou get thee to ſupper on Gods name, behauing thy ſelfe therein as is ſaid at dinner time.

The reſidue of time from ſupper till thou goeſt to bed, thou maiſt beſtowe in ſome honeſt talke, or other good exerciſe and recreation, taking heede yet of occupying thy ſelf in any ſuch thing as may hinder and diſturbe the quietneſſe of thy mind.

Afterwardes, hauing made ſome ſmall pauſe or reſting while, ſee thou prepare thy ſelfe to bedward, conſidering that a good Chriſtian oughte to diſpouſe himſelfe in ſuch wiſe thereto, as if hee were that night to depart this life.

The manner how to prepare thy ſelf is this: firſt kneeling downe deuoutly, Foure principall points to be conſidered. giue god moſt humble thanks for hauing preſerued thee that day: 2. and require the light of his grace, to vnderſtand and knowe thy faults: but chiefly thoſe that thou haſt committed that preſent day: 3. examine afterwards thy conſcience at leyſure, and with good deliberation, diſcuſſing howe and in what things thou haſt beſtowed the ſame, and where thou findeſt thee guiltie of any offence, 4. be ſorrowfull for it, and ask God hartily mercy. Purpoſe alſo to amende thy life hereafter: but finding not thy conſcience guiltie of any ſuch offence, yeeld him humble thanks who hath preſerued thee. And finally beſeech him to defende thee the night following, from all the deceipts and illuſions of the Diuell, granting thee conucnient reſt for thy ſoules health, and health of thy bodie. And thus maieſt thou go to bed, commending thy ſelfe to the defence of almightie god, diſpoſing thy ſelf in honeſt and decent wiſe, conſidering that God and his angels do behold thee, to the which God thou muſt not fail to recommend thy ſelfe. It ſhall be likewiſe verie good to remember otherwhiles, that euen as thou now laieſt thy ſelfe downe in bed, ſo ſhall others one day couch thee downe in thy graue: and ponder well that this muſt needes be the ende of all the riches, pompes and honours, and of the whole pride and glorie of this worlde: ſay therefore (as thou lyeſt) ſome ſhort prayer, namely the Lordes prayer, crauing Gods good helpe and aſſiſtaunce, for that laſt houre of ſo great dreade and importaunce.

And beware in anie wiſe of lying on too daintie and ſoft a bedde, calling to minde that narrowe and hard Couch of the Croſſe, which for thy ſake our Sauiour laie vppon, and thus mayeſt thou fall a ſleepe, eyther with this, or ſuch like godly thoughtes. And looke that when thou chaunceſt at any time to wake, thou haue God by and by in thy minde.

NOwe that I haue alreadie entreated of the order, that ſuch as deſire to liue like good chriſtiās, ought to keepe both on woorking and holy daies, it reſteth that I entreate of another kinde of dayly exerciſe, very neceſſarie for each one to obtaine this their deſired ende withall: chiefly yet for ſuch as mind to dedicat themſelues more ſincerely to diuine ſeruice. And this is the exerciſe of holy prayer, not onlie verball which is common to each one, and more frequented of all; but alſo heartie prayer, which verie fewe wot of, and ſo conſequentlie verie fewe doe practiſe, beeing neuertheleſſe the more excellent kinde a great deale. And therefore is it to bee noted, that albeit publike praier, to wit, that which is made with the mouth and voyce, as Common prayer, is a verie profitable thing, inſtituted, approoued and practiſed in the Church, yet is not this, but that which wee call praier of the heart, the more worthie and excellent kinde a great deale, and whereof the holy Doctors doe chieflie meane, when they ſpeake of the excellencie of prayer, and the ſingular fruites which proceede thereof. The which ſpirituall kinde of prayer, doth ſo farre paſſe and goe beyonde the outwarde prayer of the lippes, as doth the ſoule or ſpirite in dignitie paſſe and excell the bodie, yet both neceſſarie to be vſed. Wherefore ſuch as minde to exerciſe themſelues throughlie in Gods ſeruice, and to batten and grow ſtrong in ſpirit, ought not to content themſelues onelie with verball prayer, but (as Saint Paule ſayeth) to pray with 1. Cor. 14. mouth and minde togither, hauing receyued at Gods hands both the one and the other. How be it let vs chiefly pray with ſpirit: for (as our ſauiour ſaid Iohn 4. to the Samaritan) God is ſpirit, & thoſe which worſhip him, muſt in ſpirit and 2. Cor. 3. trueth, worſhip him. Wherevppon we knowe right well, that the holy Saints of olde time, did exerciſe themſelues moſt chieflie, and commonly in this kinde of prayer, as hauing by experience prooued, howe much more profite and ſpirituall comfort, the ſoule receyueth by this ſpirituall prayer, then by that of the mouth. This thing alſo alone declareth ſufficiently of what importaunce they deemed this exerciſe, and howe neceſſarie for all good Chriſtians, in that they are not afrayed to call the ſame omnipotent: for ſo much as beeing made as it ought to bee, wee thereby obtaine euerye thing, like as Chriſt our Redeemer hath promiſed, ſaying: Verylie I ſaie vnto you, that whatſoeuer that you Mat. 21. Mar. 11. Iohn 15. ſhall aske by prayer, beleeue it ſhall be giuen you.

This prayer wherof we now ſpeake, is a lifting vp of our minde to GOD, which is rather doone with inflamed deſires of the heart, then with varietie of outward wordes, and ſo are we leſſe pained therein then in the other: yea, looke howe much the longer we continue in this kinde of exerciſe, and ſo much doe wee finde it the more ſauourie and fruitfull for our ſoule, for that each time a man frequenteth this holie exerciſe, hee ſtill ſucketh out newe ſappe of graces and ſpirituall treaſure: yea, ſuch as at ſome tymes the ſoule dooth (as it were) handle and feele it moſte apparantlie. For like as Moyſes had his face lightened and made glittering, through his often conuerſion with GOD, in ſuch wiſe as the Children of Iſraell (according Exo 34. 2. Cor. 3. as holie Scripture telleth) coulde not abide to looke vppon him; euen ſo the ſoule through perſeueraunce in prayer, becommeth more lightened, and illuminated with the new graces it receyueth. We know moreouer, how Chriſt our Redeemer (as the holie Euangeliſt Saint Luke reporteth) beeing in prayer, was transfigured, and his Luke 9. Math. 17. Marke 9. 2. Pet. 1. face viſiblie changed into as beautifull a brightneſſe as the Sunne, his Garments alſo became as white as ſnowe; euen ſo is the ſoule of man in prayer transfigured, and chaunged into God, and the darkneſſe thereof turned into light; frailetie into force; feare into hope; ſadneſſe into ſolace, with other innumerable commodities that hardlie can bee rehearſed, which tryall teſtifieth to proceede out of this holie prayer.

Sithence then this is for all ſo profitable and neceſſarie an exerciſe, I ſhall ſtretch my ſelfe oute a little the further, to tell thee in what maner thou oughteſt to make it. And firſt ſhall I declare, what ſuch maie doe as bee more ſpirituall, and haue better leyſure, beeing minded to make this exerciſe.

Afterwards will I ſet downe another method, for the ſimple and more buſied ſort, ſuch as want capacitie & leyſure to exerciſe them wholly in this office, that by doing but what they are able to doo, they may become partakers of this ſo fruitfull and neceſſary an excerciſe.

TO the end thou maieſt with more fruit and ſpirituall aduauncement, make the meditations mentioned in the former Chapter: it behoueth thee to obſerue therein theſe fewe aduiſes following.

Firſt, concerning theſe points of the paſſion, whereon thou art to meditate, thou muſt vnderſtand, that they are in ſuch wiſe to be meditated; as though they happened euen in that inſtant before thine eyes, in the ſelfe ſame place where thou art, or within thy ſoule, or (otherwiſe) imagining thou wert in the very places, where ſuch thinges happened, happely this waies thou feeleſt better deuotion.

Secondly, thou muſt force thy ſelfe, to drawe ſome doctrine and ſpirituall fruit out of the things thou meditateſt as for example, to note in euery paſſage, ouer and aboue that is alreadie Foure notable pointes to bee cōſidered. ſayd, theſe foure points: firſt what he is that ſuffered: ſecondly what hee ſuffered: thirdly in what maner hee ſuffered: and laſtly for whom he ſuffered.

Out of the firſt, thou maiſt gather 1. Who it is that ſuffered. what immeaſurable loue yu oweſt to ſo louing a Lord, who being god almighty, and of infinite maieſty, hath vouchſafed to ſuffer ſuch great torments and iniuries for thee ſo vile and abhominable a bondſlaue: ſithens if another man, were he neuer ſo abiect, had ſuffered the like or much leſſe for thee: thou wouldſt loue him with all thy heart, & paine thy ſelfe to be gratefull to him.

Out of the ſecōd point, thou maiſt gather 2. What thing he ſuffered. matter of great compaſſiō, weighing thy ſauior, thus fraught with exceſſiue griefes alone, perſecuted, blaſphemed on euery ſide, & from top to toe al wholy wounded: ſo that if thou ſaweſt a brute beaſt ſuffer the like thy hart would melt again with pitty and compasſion.

TO the ende that ſuch as bee better inſtructed, and haue more oportunity and leiſure to giue thēſelues to prayer, may haue more large ſcope & ample matter to exerciſe themſelues in; I haue thought good to ſet downe other meditations here, which may bee vſed on euenings; meaning to refreſhe and feed the ſoule, each day morning and euening, as thy bodie each daie dooth not want thoſe two repaſts. As for others which are buſied, and cannot intend to take this refection and exerciſe each day ſo oft, they may one week vſe one part of theſe meditations, and another week the other. Neuertheleſſe, ſuch as I now intreat of, be moſt fit for yong beginners, wherein they ought certein weeks to exerciſe themſelues, before they proceed further to ye meditation of the paſſion of our Lord and Sauiour, for that true contrition of our ſinnes, knowledge of our ſelues, & the feare and reuerence-towardes GOD (which are gathered out of theſe meditations) helpe greatly for proceeding afterwardes with more profite and auaile, to the meditations of the paſsion.

Hauing therefore certaine howers allotted to theſe preſent meditations, whether it be at morning or euening, and obſeruing the aforeſaid aduertiſements, ſuch as ſhall ſerue moſt fitly for this purpoſe: then mayeſt thou meditate according to the method following.

WOtting wel (as I haue alreadie ſayde) what great good this exerciſe of prayer doth purchaſe to our ſoules, I haue in this reſpect beene more willing to extende my ſelfe a little the further in entreating thereof. And for the ſame cauſe haue thought good likewiſe in this Chapter, to annex certaine remedies to relieue thee with at ſuch times as thou findeſt thy ſelfe barren of deuotion, and without anie reliſh, or taſte in the foreſaid Meditations.

Firſt therefore it is requiſite, thou The firſt remedie againſt diſtractiō haue this in mind, how one of the principall meanes and helps for thee, both in this life to liue vertuouſly, and in the other to enioy God euerlaſtinglie, is the exerciſe of prayer, and therefore what pains and care ſoeuer it behoued thee to take, for the gaining of ſo great a Iewel, ought in no wiſe to ſeeme greeuous and irkeſome to thee, yea propounding this ſo richlye before thine eies, thou oughteſt with al might and maine to remoue ſuch obſtacles and lets, as might any waies impeach the due and orderly performing of this exerciſe. Thou oughteſt therefore to take heede of diſtracting thy minde in diuers vaine thoughts, of ſpending thy time in prophane and vnprofitable conuerſations, of diſordinate affections, of exceſsiue paſſions of thy ſoule, as ange • , heauineſſe, too much laughing and reioycing in worldly matters, and of too great a carke and care in thy temporal affaires and buſineſſe. Theſe and ſuch other like imperfections, whereby the peace and ſercuitie of thy ſoule may bee ſhadowed and taken away, are in any wiſe (ſo much as may be) to be auoided. Neyther behoueth it onely to haue this watch and warde ouer thy hart and inward powers, but alſo to vſe the like touching thy outwarde ſences, which are the doores, whereby theſe diſtractions enter and penetrate into thy heart: as might be a curious eye in viewing and liſtning after nouelties, and impertinent matters; too much ſpeach and talke, and each other thing whatſoeuer, that experience teacheth vs to breed diſtraction. No doubt therefore but ſolitarineſſe Solitarineſſe a great help to deuotion. would in this caſe be a ſoueraigne helpe to ſuch as might conuenientlie vſe it, for by it are all the occaſions of diſtracting quite cut off, and thereby a man may with more facilitie eleuate his minde vp to God, and ſtande well garded within himſelfe. Wherevpon this ſaying hath beene woorthilie of long time vſed, that a contemplatiue man ought to bee deafe, blind and dumbe, that by this meanes (wanting occaſions to diſtract his minde in outward things) he might alwayes bee gathered and attentiue inwardly in godly cogitations.

It ſhall profite likewiſe to procure deuotion and eleuation of minde vp to God, to vſe abſtinence, faſting & other afflictions and corporall chaſtiſements Abſtinēce and diſcipline. moderately applied. For like as theſe proceed of deuotion, ſo do they maintaine and increaſe deuotion.

A puritie and cleanes of conſcience Puritie of conſciēce. is alſo verie neceſſarie for gaining this deuotion, the which ought to be kept vnſtained with any ſin: for that doth abate and aſſwage the feruor of charitie which is the nurſe and mother of deuotion. It behoueth therefore, if thou couet to finde a ſweeteneſſe, and ſauour in thy prayers, to ſhunne all kinde of ſinne, and ſuch imperfections, as may gaule and fret thy conſcience, as alſo to ſhake off ſcruples and all ſuperfluous remorſe, the which like priuie thornes, lye pricking and paining the ſoule, and wil not ſuffer it to enioy any quiet reſt, or fruitfull ſauor of deuotion.

The ſecond remedy which (concerning The ſecōd remedy againſt diſtraction. this matter of meditation) is by diuerſe good and vertuous men prooued to be verie profitable, is for one to ſtraine himſelfe continually to walke in the preſence and ſight of Gods diuine A continuall ei • vpon go maieſtie, ſuppoſing (as moſt true it is) that we alwayes ſtand before his eyes, he beholding euery houre & moment what we do, ſpeak or thinke, & keeping with each one a particular account of euerie thing: ſeeing therefore God euermore hath vs in his heauenly eye and preſence, right meet and requiſite Pſal. 118. 16. 8. is it we alwayes haue him in ours. And in verie deed the taking vp of this cuſtome, ſhall helpe in this reſpect verie much, to make vs afraid of committing anie filthie or diſhoneſt act, when we bethinke vs that the eies of God are euerie houre vpon vs.

The third remedy that helpeth greatly The third remedie againſt diſtraction. to gather attention and deuotion, is an often frequentation of certaine praiers euerie day, which the holie fathers call darting prayers, for that they be in Darting prayers. manner of amorous and louing darts throwne vp at Gods heart. The maner of doing this, is, by ſaying with a zeale and inflamed deſire, certaine verſes of Dauid, or ſome other ſuch ſentences of holie ſaints which thou muſt euer haue in memory, and at ſuch time as thy deuotion ſhall ſerue, to ſay thoſe that be fitteſt for that preſent affection thou then feeleſt: as for example, finding at ſome time a diſpoſition of repentance and compunction for thy ſinnes, then to rehearſe certaine verſes of the Miſerere Pſalme, or ſome Pſal. 51. other ſuch like briefe ſayings, ſeruing to ſignifie this affect of repentance. At another time, feeling a deſire to bee more and more enflamed in the loue of God, ſay that verſe, Diligam • te Domine Pſal. 18. fortitudo mea. Another time, deſiring to bee with God, ſay, Quemadmodum Pſa. 42. deſiderat Ceruus ad fontes aquarum, &c. Otherwhiles, longing to approch and draw nigh to thoſe heauenly bowers, ſay, Quam dilecta tabernacula Pſa. 84. tua domine, &c. Beati qui habitant in domo tua domine. Another time with an affect to giue thankes to God, for his diuine benefites, thou maiſt ſay certaine verſes of the Pſalme Benedic anima mea domino, & omnia quae intra Pſal. 103. me ſunt, &c. or, Benedicam dominū in Pſal. 34. omni tempore. And ſo in like maner (according to the diuerſitie of each other affect thou happily findeſt thy ſelf touched with in thy ſoule) for each kinde whereof, either in the Prophets, or in ſome other of the Saints and fathers, thou maiſt find verie fit words and ſentences, to ſignifie thy meaning with. But if ſo bee thou want skill and knowledge thy ſelfe, to cull and gather them out, then maieſt thou frame wordes of thine owne, (according as the holie Ghoſt ſhall vouchſafe to inſtruct and teach thee) ſuch as may ſerue moſt fitly for thy purpoſe, and cauſe thy zeale to encreaſe to God-ward, and to good deſires. And albeit, at the firſt it maie ſeeme, thou darteſt not thoſe amorous arrowes with any great feruor or fierie heate of ſoule, yet faile not to ſpend and breath them foorth, for no doubt but they ſhal afterwards kindle, and gather heart, and helpe thee greatly to warme thy ſoule withall. But if happily thou couldeſt not light on ſuch wordes as thou wiſheſt for, ſend then vp certaine ſighes and grones, drawne out from the bottom of thy heart, and theſe ſhal ſupplie and ſerue in ſtead of wordes to God-ward, who wel wotteth what thy ſpirit doth craue and long for.

Theſe darting praiers, with the ſentences, ſighes, and ſpeeches aboueſaid, ſhall likewiſe helpe ſuch greatly as lack conuenient leyſure to perfourme this exerciſe, in ſuch maner as I haue heretofore declared.

The fourth remedie which may be vſed, The 4. remedie is, ye reading of ſome godly bookes. at ſuch time as thy diſtraction were greater then that the former aduiſes could ſuffize to call thy minde home, and to cauſe attencion: then mayeſt thou haue recourſe to reading, whereto ſhall be verie expedient thou be prouided of ſome godly booke, full of good deuotion and ſound doctrine, and theron to read with leiſure, fair and ſoftly; not lightly running ouer manie leaues, but pawſing at euery period & ſentence, to chaw the ſame, & to picke thence ſom profit & fruitful deuotion, ſtaying therin ſo long as attention ſerueth thee, which once wāting, proceed then on forward to another ſentence, doing likewiſe in that: and thus mighteſt thou by meanes of ſuch wordes as thou readeſt, vſe thoſe ſpeaches, ſighs, and inflamed deſires, whereof I laſtly ſpake in the thirde remedie, ſith no doubt but they are very vailable, and of great force to retire thy minde home, and to kindle in it a deuotion and feruent loue to Godward. The fitſt books for this purpoſe, are ſuch as ſtirre vp a man to pietie and deuotion, and that withall giue good inſtructions for life and maners, the books of Iob, Pſalms, the Prouerbes, Preacher, the Epiſtles of Saint Paule, &c. In theſe and ſuch like bookes maiſt thou occupy thy ſelf, now reading, now meditating on thē, and alwaies committing ſome ſpiritual point to memorie, which thy ſoul may (amongſt other thy buſines) nouriſh and comfort it ſelfe withall.

The laſt remedie thou art to take concerning this matter, is to force thy ſelfe to perſeuer in praier, howe diſtract and frozen ſoeuer thou ſhalt The fift remedie againſt diſtraction is perſeuerance. finde thee, for that who ſo ſhall thus force and ſtraine himſelf to endure the tedious toile, and pain of praier: whiles thus he feeleth himſelf frozen, and caried away with diuers forrein thoughts and fancies, well may he beleeue, that at the end of his praier he ſhall (for the moſt part) receiue comfort & contentation, and that as it happened to our Sauiour, whom the angell came and comforted in the garden, after his long perſeuerance in praier, which he made three ſeuerall times, euen ſo ſhal it likewiſe in the end befall to him. And as in other workes experience teacheth vs, that cuſtome taketh away the toyle which we feele at the beginning thereof, euen ſo ſhall cuſtome and continuance in this exerciſe (not ſlacking or neglecting it at any time) cut off the toile and trauaile thereof, and cauſe a conqueſt of all ſuch difficulties, as in the beginning ſeemeth right painfull to vs.

TO conclude this firſt duty of him that intendeth to leade a ſpirituall life, let this ſuffice: that there is nothing more pernitious vnto a ſpirituall man, than euil companie: for that hath drawen many a man from the way of our Lord and Sauiour Chriſt. For the Apoſtle 1. Cor. 15. citeth to that intent, the verſe of Menander an Ethnicke Comedy writer, Mores bonos colloquia corrumpunt mala. Euill talke corrupteth good maners, he cannot be good which delighteth in euil companie: for no man ſpeketh euill, vnleſſe he be before corrupted and depraued in his heart, againſt the puritie of Euangelicall doctrine, as euery man is and thinketh, ſo doth he ſpeake. For the ſpeech of a man, is the trueſt witneſſe of his heart; for as our Sauiour ſayth, The mouth ſpeaketh Luk. 6. of the aboundance of the hart: Therefore, if he which ſpeaketh euill bee not good, wee muſt take heed of all them which delight in euill talke and ſcurility, and wicked ſpeeches, whoſe mouth doth alwaies ſound out filthy thinges, & neuer talk of godlines. Filthy ſpeech is a ſigne of an vnchaſt heart, although no outward work do follow. Therfore a chriſtian man, which in his baptiſme hath promiſed to forſake the Deuill and al his workes, and conſequentlie thoſe that bee his members, muſt eſchew the company of wicked men, and euermore auoid them that ſpeak wickedneſſe, and vncleanneſſe. We muſt euer remember the ſaying of the Wiſe man: Hee that toucheth pitch defileth his fingers, and he that kepeth company with the proud, ſhal put on pride. Gregory ſayeth, Thoſe that bee weak muſt eſchew euil company, leaſt the faults which they daily ſee, and bee not able to amend, become pleaſaunt vnto them. And S. Chryſoſtome, If a good man company with a wicked man, either they become equal, or elſe the one is quickly ſeparated from the other. For friendſhip either dooth require or make men to be equal, that is to ſay, of one minde. For ſo is ye nature of things, that as often as a good man is ioyned with a bad man, the good mā is not made the better for it, but is rather defiled ther by: for contrary things can neuer haue concorde: and wicked company hath allured many. As one diſeaſed ſheep infecteth ye whole flock, ſo one peruerſe and wicked chriſtian, is cauſe of a great number of tranſgreſſions in the church. For S. Paule ſayth, 1. Cor. 5 That a little leauen ſowreth the whole lumpe of dough, ſo weake Chriſtians that conuerſe with obſtinate ſinners which doo profeſſe perfection, are quickly infected with their euill conditions.

It is Written, Bleſſed is the man which hath not walked in the counſell of the wicked, nor hath ſtoode in the way of ſinners, nor ſatte in the ſeate of the skornefull. That is, of all them, who are not pleaſed or contented with other mens dooing, but skorne euery man but themſelues, they alwaies open their mouthes againſt the humble man, they loue brawling and tatling in other mens matters, their Counſell ſhal not proſper, and if they bee aloft, they ſhall fall ſuddenlie; their pride is hated of God, becauſe beeing fooles, they boaſt themſelues to bee wiſe and learned, their fooliſhneſſe ſhall be diſcloſed, and a greeuous deſtruction ſhal fall vpon their heads, their harts think on fooliſhneſſe, and there is no peace in their circuit. They ſhal be hated of their kinsfolke and neighbours, and no faithfull friend ſhall know them: they leade their life in hypocritical diſſimulation, and by their fooliſhneſſe they draw many out of the way; They hate peace, they loue diſcord, they ſhall bee taken in the ſluggiſhnes of their mind, and none ſhall haue compaſſion vpon them.

They ſhall bee bruſed with double affliction, the Deuill hath made his neaſt vnder their toong, & ſathan hath pitched his tentes in their mind, therfore there is no Chriſtian loue in their heart, becauſe they ſeeke to ſet diſcord betweene chriſtian and chriſtian: They boaſt that they are the friends of God, & yet vnderſtand not what is the waie of humilitie. They open not their mouthes to ſpirituall edification, and nothing but vanitie proceed out of their harts. They runne diſſolutely and like vagabonds vp and downe all daie long. Their talke is idle and vnprofitable, neuer thinking of their ſoules health, whoſe belly is their God.

Keepe thy mind from this talke, and ſet not thy foot in the way of his communication, whoſoeuer deſireth to be a Chriſtian and ſeruaunt of God, muſt be wary and watchful in al his workes, and alwaies flie from their companie in whoſe life there is no edification, he muſt be a companion with lowly people, and Chriſtians that loue perfection, and imitate them that bee grounded in the feare of God, let him walke willingly with them, which loue diſcipline and puritie of minde, and not bee like a man that is toſſed vppe and downe with euery wind, but confirme his ſoule in a good purpoſe, leaſt he be deceiued with the councell of ye wicked. Fly from a diſobedient and rebellious Chriſtian, as from the face of a ſnake▪ becauſe hee ſwelleth with the poiſon of malice, and deſtroyeth his owne ſoule, in the haughtineſſe of his mind. Let not a detractor bee in thy companie, becauſe he is far worſe than a theefe. Him that is light-minded & diſſolute in maners, account as a man that teareth hedges in the fielde. Auoide a drunken man as the nouriſhment of letchery, and the ſinke of all ſin. He that truſteth to the deuiſe of his owne head, is neere vnto deſtruction, and aſpireth ſpeedily vnto the danger of his owne ſoule. Company not with a ſtubborne man, nor haue any friendſhip with him, which by his raſh neſſe, backbites the dooings of his Elders. Be euermore in the midſt of well nurtured men, and let thy ſoule walke gladly with men that are humble minded: for hee that walketh with good men, partaketh of their vertues, but he that walketh with the wicked, falleth into the ditch.

The friendſhip of a good man helpeth the ſoule, but the company of the wicked, corrupteth the innocencie of ſimple men. There is nothing more precious then a friend that feareth God, and nothing more pernitious then a froward minded companion. If ſinners begin to hate thee for the fear of God, be not ſorie therefore: for vnleſſe thou diſpleaſe the wicked, thou canſt haue no ſocietie with the iuſt. For it is a laudable thing to diſpleaſe yt wicked, for righteouſneſſe ſake, and it is a manifeſt ſigne of the loue of God. If thou loue thy ſoule, fly from ye company of wicked men, and communicat not with skorners, walke with the iuſt, and let him be thy councellor that feareth the Lord.

THe Prophet Dauid thought it not a ſufficient anſwere to his queſtion propounded, Who is that man which deſireth life, & wiſheth to ſee good daies: to ſay, Declina à malo, Eſchew euil:l but he addeth, Doe good. For as ſaint Ierome ſayth, Declina à malo & fac bona. Saint Ierom vpon the 34. Pſalme. Eſchewe euill and doe good: that is, pull downe vices and build vppe vertues. It is not profitable to pul downe except a man build: as if a man would ſay. What man would haue life without theſe things? none at all. For there is no goodneſſe in him that deſtroyeth no euill; Eſchew euill, and doe good. All euill dooth proceed of the inſtinct of the deuil, and goodneſſe commeth of God. Forſake thoſe thinges which the deuill cauſeth thee to doo, and do thoſe things which Chriſt commaundeth thee to doe.

Now Saint Auguſtine teacheth how Saint Auguſtine in his booke of continency, c. 7. Tom. 4 this ought to be don; ſaying, Vniuerſaliter ergo continētia nobis opus eſt, &c. Therefore generally ſaith he is continency neceſſary for vs, that we may eſchew euill: but to do good, belongeth to another vertue, and that is iuſtice. The holy pſalmiſt doth warn vs of this, where we read, Eſchew euill, and doe good: and he addeth to what ende wee ought to doo it, ſaying enquire out peace and follow it. For then ſhall we haue perfect peace, when our nature inſeparably cleauing to her Creator, nothing within vs ſhal bee againſt vs. To the ſame ende it ſeemeth that our ſauiour ſpeaketh in the Goſpel, ſaying, Let your loines bee girt and burning lamps in your hands, what ſhould it be to gird vp our loines, but to tame the luſt of the fleſhe, which belongeth to cōtinencie? but to haue burning lamps in our handes, is to ſhine with good works, and to be earneſt therin, which is the part of iuſtice, hitherto S. Auguſtine. Let euery man conſider, to what end he was created, and he ſhall find that it is to ſee God, which as yet being clad with mortal fleſh, wee cannot; but we walke here in this world as pilgrims from the Lorde, ſtill aſpiring to obtaine that felicitie, which is prepared for al the elect children of God. Now the way which we ought to walk in, for the attainement thereof, is the path of Gods commandements, and euangelicall perfection, which excludeth al contamination, and ſpotting of ſin. For bleſſed are the cleane in hart, Mart. 5. for they ſhal ſee God. Now, becauſe a man grounding himſelfe vppon the wordes of our Sauiour Chriſt, wil ſay that the way to ſaluation is hard & difficult. For our Sauiour ſaith, Enter in Mat. 7. at the ſtraight gate, for it is the wide gate and broad way that leadeth to deſtruction, and many there be which go in thereat. Becauſe the gate is ſtraight and the way narrow, which leadeth vn to life, and fewe there be that find it: it wold not be diſconuenient to ſet forth the temptations, which ordinarily do offer themſelues, to ſuch as intend to lead a Chriſtian life, that a man may plainely ſee and feele, the ſaying of our Mat. 11 Sauiour to be true, my yoake is eaſie, and my burthen is light.

THe firſt remedie a man is to The firſt remedie againſt luſt. take againſt laſciuiouſneſſe, is with all diligence to flie occaſions, ſuch as cōmonly vſe to inflame our fleſh with inordinate Occaſions to be eſchued. concupiſcence, as is the conuerſing with ſuch perſons, as either are woont, or at leaſtwiſe might prouoke and kindle ſuch fire, as a fixed view, and curious regarde of others comelineſſe, ſith (as Saint Iſidore ſayth) The S. Iſid. li. 2. ſummo bono Ca. 39. Iob 31. Eccle. 9. firſt darts of luſt are the eyes. Which Ierome ſaide, had giuen his ſoule in prey. And to make vs vnderſtand this daunger the better, Saint Gregorie ſayeth, S. Ierom. Thre. 3. how it is not lawfull for vs to fixe our eye on that which is not lawfull for vs to deſire, ſeing that death is commonly woont to enter into vs, by the windowes of our eyes, and other ſenſes. Iere. 9. And therefore muſt thou take heed in like maner, of vttering any diſhoneſt, and ribald words, which corrupt good maners, as the Apoſtle ſaith, as alſo of Col. 3. Ephe. 5. liſtening to them, or of reading books wherein ſuch laſciuious and filthie 1. Cor. 15. wordes are written. But much more oughteſt thou to ſhunne the touching of ſuch perſons, as occaſionate a carnall 1. Cor. 7. alteration in thee, and neuer to bee in their companie alone, ſithence this fire is woont with ſolitarineſſe and oportunitie ſooneſt to bee kindled.

Take heede alſo of receyuing anie Ier. vbi ſupra. ber. ſe. 1. de modo. bin. viu. letters or tokens being abſent, as alſo of ſending anie to them, ſith theſe are but ſtickes to kindle and keepe in this wicked fire. Finally, this vice, (as S. Auſten ſayeth) is much better flying Flight more ſafe then fight then by fighting, and therfore behooueth it, thou alwayes flie the perill, not to periſh in it. Eccle. 3.

In this reſpect, to beware of beeing idle at anie time, of too much pampering Eze. 10. ber. ſer. 51. de modo ben. veu. vppe thy fleſh with diſordinate diet, in eating and drinking, with too ſumptuous and effeminate attiring, with ſleeping in too ſoft and eaſie bedding. Briefly beware of all ſuch like delicacies, which are all of thē incenſiues, and prouokers of this brutiſh appetite: For otherwiſe, no doubt, but experience ſhall teſtifie that a moſt true ſaying Pro. 29. of holie writte, That, who ſo nouriſheth his ſeruant too daintilie, ſhall finde him obſtinate and rebellious. It ſhall therefore bee greatly profitable for ſuch as be yong, to vſe now & then ſome honeſt kind of labor or exerciſe, in ſubduing the bodie by corporall endeuors, as alſo reading profitable treatiſes, wherwith the brodes of our fleſh are eaſilye bridled, and it made obedient and ſubiect to the ſpirite. For if S. Paule did in this wiſe chaſtice & bring downe his body (as he witneſſeth him ſelfe he did) much more ought he to do 1. Cor. 9. the like, who ſtandeth in greater neede of this medicine. Beſides that, each of theſe chaſticements ſhall make thy reward increaſe, ſith they are all of them the workes of repentance.

Secondly, thou muſt be maruailous heedie and circumſpect, to expel theſe wicked thoughts preſently after they The ſecōd remedie, wicked ſuggeſtions are to be eſchued at the firſt. begin once to ſolicite and trouble thy minde, and to tickle thy fleſh, forcing thy ſelf all thou maiſt, not to giue them any entrance, but in lieu thereof to occupie thy minde in ſome other good and godly cogitations. And thus muſt we likewiſe behaue our ſelues in each our temptation and ſuggeſtion, but eſpecially in this our fleſh. For looke by howe much the more thou lookeſt for ſuch thoughts to enter in, and perſeuereſt in them, and by ſo much the more will they fortifie themſelues, and by great difficultie bee driuen out again, which would neuer hap, if at the verie beginning thou didſt ſhake them off, and oppoſe thy ſelfe manfully to beare off theſe firſt brunts. Wherevpon a holie father ſaide right well, that the thought of fornication, if we reſiſt it in the beginning, when the Diuell dooth firſt put it in our hearts, is as brittle as a Bulruſh, and may right eaſilie A prettie ſimilitude bee broken: but if wee receyue it with delight and pleaſure, and linger anie time therein, then doth it become as hard as iron, and verie hardlie can bee broken: whereto maie that ſaying of the Pſalmiſt bee fitlie applyed, Bleſſed is hee ſhall breake his little ones, Pſal. 137. To witte, the beginning of his temptations, with the ſtone which is Ieſus 1. Cor. 10. Chriſt. But if in caſe through thy retchleſneſſe, and ſmall regarde, theſe temptations had made a breach and were alreadie fortified in the fleſh, and thou therby in danger to conſent, and yeeld vnto them, let this be then.

The third remedie, to cry amain vpon God, with great zeale and affection (like as they doe which in the maine Seas, are ſodainly endaungered with ſome horrible tempeſt) crauing his diuine helpe with certaine ſhort and pithie ſentences like to theſe, Deus in Pſal. 69. Eſay 38. Pſal. 37. Pſal. 73. Mar. 1. Mat. 15. adiutorium meum intende, &c. Domine vim, patior, reſponde pro me. Domine ne deſcedas à me, ne tradas beſtiis animam confitentem tibi▪ Ieſu fili Dauid miſerere mei: With theſe and ſuch like wordes maieſt thou call for his diuine fauour, it ſhal likewiſe auaile thee to ſeeke ſome vertuous man, if happely in that inſtant thou couldeſt hitte of any, who with his godly exortations and good prayers, mighte not a little procure thyne auaile and benefite.

The fourth remedie in this caſe The 4 remedy. Senſible affliction very neceſſary in extremity ſhalbe to giue ſome affliction to thy fleſh by faſting, watching, diſciplyne, yea and in the time of danger, to cauſe ſome ſenſible and preſent griefe, that thereby the ſtinges thou feeleſt, may be choaked vp, and thou made forget thoſe vnlawfull delights, thou art prouoked too.

The fift remedy is eftſoones to think The fift remedy. of death, foraſmuch as no one thing ſaith S Gregory is of ſo great force to domp the deſire and concupiſence of the fleſh, as to think of the vglines ther of being once dead, now therfore theſe particular remedies, together with the generall ſpoken of, in the former chapter: may greatly helpe to defende againſt ſin. And yet beſids thoſe common conſiderations there aſſigned, thou maiſt take for another remedy others that ſerue particularly againſte this ſinne, as might be the aduiſes following.

Firſt conſider how God doth looke vpon thee and his Angells beholdeth all thine actions, that by this meanes thou be aſhamed to parpetrate ſo diſhoneſt an act, in their celeſtiall ſight, and preſence, ſith before any neuer ſo ſimple a man, thou wouldſt not bee ſo impudent, and ſhameleſſe as to commit the ſame.

Secondly conſider howe this vice, moſt notoriouſly polluteth, thy fleſh it ſelfe, and all thy members (which whiles thou perſeuereſt in grace, are the temple of the holy ghoſt) become now throgh his ſin the members of an harlot, as S. Paul ſaith, & from a companion and fellow of Angells (which thou art, lying in chaſtity) and makeſt thy ſelfe a pheere and fellow to brute beaſtes by liuing diſhoneſtly.

THe third and laſt enemy, againſt whome wee haue to fight in this world, is, the Diuell: (who in the authoritie of Saint Iohn, aboue alleadged) is vnderſtood by the pride of life, ſith this Iohn 2. was that, made him at the very firſt, to be hurled headlong out of heauen, into Iſai. 14. the bottomleſſe pitte of hell. And therefore albeit hee induce vs to all other ſinnes, and tempteth vs, with each one; yet is this inducement to pryde, (the moſt hainous ſinne of all) principally attributed vnto him, as alſo the ſuggeſtions to wrath and enuy, which iſſue and proceed therout; wherefore, like as I haue giuen thee weapons and remedies, to reſiſt the reſt withall; ſo ſhall Inowe (God willing) preſcribe thee ſome preſeruations againſt theſe; beginning firſt with pride, which is a diſordinate deſire, and appetite of a Pryd what it is. man his owne excellencie, whereby hee ſeeketh to be ſingular aboue all other.

The firſt remedy therefore thou art to vſe againſt this diabolicall ſin, ſhalbe 1. Remedy againſt pride. Eccl. 10. Iſa. 14. Apoc. 12. Dan. 4. 1. Mac. 1. 2. Mac. 9. Mat. 18 20. 23. Lu 14. 18, Mat. 12. 21 Phil, 2. Heb. 2. Luke. 1. Ber. ſer. 1. in die • ſ. Andreae. e • ▪ ſer. 6. in Pſa. 90 Qui habitat. to cōſider, how greatly God deteſteth pride, and howe grieuouſly (from the beginning of the world) he hath puniſhed it, aſwell in angells as alſo in men; in angells we ſee by Lucifer, and the reſt of his adherents; in men, by Nabucadnezzar, Antiochus, with many mo, (as holy Scripture dooth witneſſe) that came to ruyne through this vice, and were moſt ſeuerely chaſtyced. The ſame doth eftſoones likewiſe teſtifie, how ſingularly hee hath alwaies loued and exalted the humble, whereof both our Sauiour, and the bleſſed virgin his mother, do beare ſufficient teſtimony.

The ſecond remedy, is the conſideration of thine owne ſelfe, ſith (as S. Barnard teſtifieth) thine eſtate being well examined, ſhall teach thee what thou wanteſt, and prayer ſhall obtaine thee that thou want it not. For God loueth the ſoule, that diligently diſcuſſeth with it ſelfe, and that after dewe diſcuſſion, dooth without flattery and partiality iudge it ſelfe. The • remedie againſt pride.

Conſider therefore what thou art, both in body and ſoule, and ſo ſhalte thou finde more cauſes of confuſion and ſhame, then of hawtineſſe and of arrogancie: touching thy bodie, bethinke thee what a filthy ſubſtance it was ingendered of, durt and doung: The miſery of mās eſtate. and ſhall ere long bee made a prey for wormes. And as for thy ſoule, it is fraughte with heapes of follies, errors, ignoraunce, feares, fancyes, anxieties, (and that which is worſte of all) of ſo many monſtrous crimes, it hath committed, againſte that diuine and dreadfull maieſtie. Finally looke howe much better thou ſhalte knowe thy ſelfe, and ſo much more plainely ſhalte thou parceaue, thee to bee ſuch as Iob deſcribeth, ſaying. A man borne of a woman, liuing but a ſmale tyme, is full of many miſeries, whoe ſpringeth vppe like a flower, and Iob. 14. withereth quickly, and vaniſheth as a ſhadowe, and neuer continueth longe in one estate. For preſently thou ſhalt ſee him merry, and by and by ſad, now whole then ſicke, nowe riche, nowe poore, nowe quiet, nowe troubled: The mutability of mans nature. in fine, not in the maine ſeas, bee there ſo many waues and diuerſe mutations to bee ſeene, as man (by dayly proofe) findeth contrary chaunges and alterations in himſelfe. Who ſo therefore, conſidereth theſe things and throughly weigheth them, as they bee; ſhall finde much more cauſe to bee confounded, and to accuſe himſelfe: then to bee a boſting bragger, or any waies proude and inſolent and when hee thinketh thus baſely of himſelfe, then is hee beſt of all at eaſe, and moſt of all contented.

Thirdly, if thou find thy ſelfe puft vp The third remedy againſte pride. with any winde of vaine glory, which thy companion hath not, ſhunne them with all ſpeede and meanes posſible: for if happelie thou canſt faſte more then thy friend, yet hath he more humility, more patience, more charitie, and more ſeuerall graces then thou haſt. See therefore thou conſider the vertues of others, ſooner then their vices; ſe not more motes in their eies thē there remaineth beames in thine own: but weighing each caſe to thy owne good, thinke (without diſſimulation) thee to be moſt infamous of all other: thus humbling thy ſelfe before thy Lord and God he ſhall exalt thee euerlaſtingly.

Fourthly, if good deedes be in thy The 4 remedy againſt prid 1. Cor. 4 Ephe. 2. We ought not to be proud of that is not our owne. remembrance which thou haſte don, or any ſuch commendable part in thee conſider al is but receaued from God: and therfore oughteſt thou not to glory in any ſuch thing, but rather thinke that by the Lorde (for any ſuch vaine thought or worke of pride) all ſhall be taken away from thee, and thou after bee contemned of them, that before commended thee.

Fiftly, to beate downe all vaine glory The 5. Remedy againſt pride. and boaſting, which men are commonly wont to haue (through the credite and worldly wealth they enioy in this life,) it is very good to weigh wel; how vaine and tranſitory al things are, like as mans life it ſelfe is very ſhorte, and moſt vncertaine. Therefore conſider, S. Auguſt. if thou vaunt of any thing, thou art but mortall, duſt and earth, & ſhortlie ſhalt come to earth. Wher be thoſe generals, and chiefe Captaines of Armies, and other proude minded monarches, of much more moment? all Note wel. turned to earth, duſt and aſhes. Now is the memoriall of their liues conteined in few lines, they are paſt, thou to com, to be food (to day or to morrow, yea, in a moment) for the worms of the earth. Then humble thy ſelfe downe proude deuill, to fire eternally; or crouch to him before thy time, and attaine ioyes euerlaſtinglie. Thou canſt not (if thou ponder theſe and ſundry other things) bee proud and vaine-glorious of any earthy thing whatſoeuer.

Sixtly, it ſhal greatly helpe to make The 6. Remedy againſt pride. thee deteſt all pride, to conſider, howe highly God hateth ſuch as be infected with it, whoe (as the ſcripture witneſſeth) dooth reſiſt the proud, and giueth grace vnto the lowly. This kind of people is likewiſe abhorred of other men, who can by no means away with their loathſome and diſdainefull conuerſation; yea, to themſelues are they alſo verie noyſome and tedious, in ſeeing themſelues enuironed with ſo manie daungers, dreades and ſuſpicions; hauing euerie one to malice and lie in waite for them, to gaine-ſay and croſſe them in all their enterpriſes.

Wherevpon, it is reported of a certeine holy king, whoe hauing a maruellous rich and precious crowne giuen vnto him, to be crowned withall; helde it (muſing a pretty while in his handes) before he would put it on his head: at length he ſaid openly on this wiſe. O more noble then happie Crowne, which if any man knew well how full of cares, perils, and manifold miſeries thou art fraught; albeit hee meete thee with his feet, yet would he not vouchſafe to lift thee vppe. What this king ſaide of his crowne, mayeſt thou well applie to each dignitie and pretious thing: ſee therfore thou take not ſo great trauaile and toyle, for a thing, that is ſo hard to holde, and nothing ſo ſoone fleeteth awaie, as doth the winde of pride and vaine-glory.

The laſt remedie to ſhake off pride The 7 remedy againſt pride withall, and to purchace that ſo neceſſary a vertue of humilitie, is to force and accuſtome thy ſelfe, (ſeeme it neuer ſo paineful and loathſome to thee) to exerciſe diuers actions of humilitie, as to doo the baſeſt offices in the houſe, to conuerſe with the meaner ſorte, to ſitte in the loweſt place, to cladde thy ſelfe in Homlye attyre, not ſo homely though, as to bee taken or accoumpted ſingular ſith that ſhall be eſteemed a pride likewiſe: not to doe or ſay any thinge, whereby to make ſhewe of excellency and preheminence, or to cauſe admiration in other mens eies. And finally to call eftſoones to mind, our Lord and Sauiour Ieſus Chriſtes humility, and alſo that of his holy ſaints.

IT nowe remaineth to ſette thee downe ſome remedies againſt the tentations of enuy and malice, wherewith the feende (in like manner) is wont to aſſault and tempt vs; for as the holy Sap. 2. Gen. 3. Scripture doth witneſſe: Through the malice of the Diuell death firſt entered into the world. This made the Iewes Mat. 27. to ſeek our Lord and Sauior his death, 1. Gen, 4. Sap. 14. Ioh. 5. and by this vice haue many murthers and innumerable wicked acts beene committed in the world.

This is alſo that moſt cruell beaſte, Iacob. 3. Gen. 37. 44. which Iacob ſayde had deuoured his ſonne Ioſeph; and therfore muſt thou carefully foreſee, that this venomous viper begin not at any time, to noriſh her ſelfe in thy ſoule; but forthwith (at the very firſt brunt) to kill and caſt her out, vſing theſe iuſte rudements or inſtructions (for that purpoſe) following. Firſt conſider, howe this ſin of malice Aug. lib. 11 de Geneſ. ad lit. 14 or enuy (which is according to S. Auſten, a griefe and ſorrow at others felicitie) is more hurtfull and vnprofitable, then any of the other, for albeit other ſinnes doo hurt the ſoule; yet affoord The firſt remedy againſt enuy. they (I knowe not in what kinde of myſerable eſtate) ſome taſte and pleaſure to the fleſhe; but this vilde vice dooeth both hurt the ſoule, and afflict the fleſh: ſith it ſcaldeth the heart, pineth the body, withereth the face, appaleth the countenance and comlie ſanguine hue. Briefelie it tormenteth and ouerthroweth, the whole manne, beeing like vnto the Worme that conſumeth the Wood whereof ſhe commeth. And hence is it, that the enuious manne findeth himſelfe in the worſt caſe, and moſt wretched, when the other whom he maliceth, The 2. Remedie againſt • nuie. is beſt at eaſe and happieſt.

Secondly conſider, how by ſhaking off this ſo fettering and fruitles a vice, & by being in the ſtate of Gods grace, thou art a partaker of all ſuch thinges as others do poſſeſſe: ſith charity doth Gregor. paſt. curae • 3. ad. 11. make them thine, and therefore oughteſt thou to bee ioyfull, that other enioy ſuch goods and liue ſo happely, rather then to bee ſorrowfull, or any whit grieued thereat.

For by reioycing in charity, thou art Charity. maketh each one partakers of others happines. made happy in their happyneſſe, and by maliciouſly repyning thereat, thou loſeſt thy parte, and they remaine ſtill with their proſperity, which albeit they loſt, yet ſhouldeſt not thou recouer it.

Thirdlye, whatſoeuer helpethe againſte pryde, dooth likewiſe helpe againſt enuy, as proceeding (for the The 3. remedie againſt enuy. Pride the mother of enuy. moſte parte) out of the other: ſithens the proude man bearing impatientlie, that any other ſhoulde bee his better or pheere, and fellowe with him, hee maliceth thoſe, whome (in any reſpecte) hee deemeth to bee his betters, or more happy then hee is. See therefore do thou endeuour thy ſelfe, to plucke this poiſoned roote out of thee, and not to ſet thy loue vpon the temporall things of this world, which are ſo miſerable, ſpare, and skant; and if thy neighbor haue them, thou muſt goe without them, and many times muſt looke that which another might conueniently leaue. But if on the other ſide thou ſet thy mind on ſpirituall or heauenly things, no man can bereaue or barre thee from them, yea looke how much the number of ſuch is greater, that enioye and poſſeſe the ſame Gre. lib. 5. moral. cap. 34. goods thou doeſt, and ſo much ſhall thy happyneſſe increaſe, and grow the greater: and by this meanes ſhalt thou bee ſo farre of from malicyng of any man, as thou ſhalt hartely deſier, that each one mighte gaine the goodes which thou poſſeſſeſt, woting well, that ſo ſhould thy riches and bliſſe be not a little multiplyed.

Fourthly, if the deſire of thine own The 4 remedy againſt enuy. excellency, make thee malice thy neighbour, for being thyne equall, or more high in dignity then thou art: conſider, that in dooing thus, thou loſeſt that thou ſo greatly ſeekeſt for; ſith herein thou disbaſeſt thy ſelfe, and giueſt others occaſion to contemne thee, perceauing this thy cancared, and vile nature, which thus diſhoneſtly thou thy ſelfe diſcouereſt. But if (contrariwiſe) thou ſtriueſt to maſter thy ſelfe, and to reioyce at thy neighboures welfare, as at thine owne; then ſhoulde thine eſtimation and credyt growe much greater, ſith euery good man would eſteeme thee better, and highlye commende this charity and noble mind of thine, whereof (by thus dooing) thou giueſt the world, an apparant and plaine teſtimony. Thy ſpirituall profit ſhoulde herewith bee in like manner greatly increaſed, for either woulde God giue thee the ſame goods and graces which thou reioyſeſt at, in thy neighbor: or at leaſtwiſe reward thee plētifully for thy charity.

And therfore doth S. Chriſoſtome ſay, that the vertue of charity is very greate and maruellous, which (without ſpoiling any man) dooth rob and Chri. ho. 51 ad pop. Antioch. Tom. 5. The vertue of charitie robbeth all. The 5 re medy againſt enuy. take all: ſithens by reioycing at other mens welfare and goods, wee make them ours, winne poſſeſſion of all that which others do poſſeſſe.

Fiftly, all ſuch meanes as help to excite and ſtirre vp charity towards all, ſhall likewiſe helpe greatly to ſubdue and vanquiſh this vice; as for example, to thinke how we are all brethren as touching our fleſhe, deſcending Gen. 2. from the ſame parents Adam and Eue, and as for the Spirite, all created Cauſes to procure Charity. of one Lorde, regenerated by one vertue, redeemed by one pryce, and by the ſelfe ſame redeemer. Wee haue all of vs one mother, the holye Catholike Churche, the ſame faith, the ſame Sacraments, and all of vs hope for the ſame bliſſe, where eache ones good ſhall bee common to all, and that of all to each one. Whereas therefore ſo many and ſo great cauſes, of vnitie and charitye bee; enuy oughte to beare no ſwaye, no griefe at others good, no mirth at others miſerie; yea rather oughte wee to reioice at others weldoings, and lament their harmes and euils, as if they were our owne, perfourming thereby what Rom. 12. Saint Paule preſcribeth, to reioyce with ſuch as reioyce, and to weepe with them that weepe.

But if happilie all theſe cauſes of vnion ſufficed not, to make thee reckon thy neighbours goods as thine owne, hee ſeeming ſtill a ſtraunger and a forriner, neuer did thee anie good, but rather harme and iniurie. Remember howe thou beeing Pſa. 49. 15. Mat. 14. a greater ſtraunger, and farre more vnwoorrhie, Chriſt hath beſtowed ſo manye and ſo greate benefits vpone thee, whereof hee will haue thee to make a recompence, with other benefites not donne to himſelfe (ſith hee ſtandeth in no neede of thy good Mat. 10. 15 Mark. 9 turnes) but beſtowed vpon thy neighbor, ſeeme he neuer ſo vnknowne and vnworthie to thee: for loke what good thou doſt to ſuch a one, and this Lord will accept it, as donne vnto himſelfe.

Sixtly, conſider howe to vanquiſh this vice of enuy, the lawe of nature The fixt remedy againſt enuy. (common to all) oughte at leaſt to moue thee, which teacheth vs, to doe to others as we would be don to our ſelues. As therfore thou wouldeſt not that others ſhould bee greeued at thy Tob. 4. Mat. 7. Luk. 6. good: ſo oughteſt not thou to bee offended at others welfare, for otherwiſe ſhouldſt thou ſhewe thy ſelfe a ſenſeleſſe creature, and without al reaſon, yea, well may we ſay by the malicious man, that he hath loſt his reaſon and naturall iudgement ſith he would not ſticke to make choiſe of his owne loſſe, if by that meanes he might procure harme to thoſe he hateth. Like as A prety example declaring ye cancar of a malicious mind. wee reade of a certeine King whoe meaning to make a proofe of ye cancard nature, of an enuious perſon, & a couetous wretch; cauſed two ſuch to be called vnto him, to whom he made this proffer; to craue of him whatſoeuer they would, for willingly it ſhuld bee giuen them: prouided that the ſecond ſhould haue double that the firſt did aske, theſe twaine being nowe at greate contention, which of them ſhould firſte beginne, leaſte the other might gaine the double; the King being conſtrained to take vp the matter, commaunded the malicious man to ſpeake firſte, who requeſted this, that one of his eies might be put out, that ye other might haue both his put out, choſing rather his owne harme then good, that the other (whome hee hated) might by receauing the double, according to the offer, bee the more harmed. The which ſtory, if it were true, declareth plainely, to what blindneſſe this vice bringeth him, that letteth himſelfe bee lewdly ouercome with it.

The laſt remedy which (feeling thy The 7 re medy againſt enuy. Mat. 5, 8. Luk. 6, 23 Act. 7 ſelfe tempted with this vice) I haue to preſcribe thee, is, to force thy ſelfe continually to praye for him whome thou malyceſt, and beareſt enuy too, as alſo to ſpeake well of him to others, yea, (occaſion ſo ſeruing) to doe him ſome ſeruice, albeit thou ſeeme to do it fainedly, and againſt thy ſtomacke fith for this force and violence, which thou ſhalt vſe in maſtring thy ſelfe, and breaking of thy wil; no doubt but God will giue thee the gift of charity, wherby thou ſhalt bee perfectly healed of this deteſtable vice, and maieſt afterwards loue all thine enemies, one and other whatſoeuer.

It reſteth now to admoniſh thee, of one onely thing touching this matter; A neceſſary aduertiſement. that when at any time thou ſhouldeſt, either with this, or any other of the aforeſaid remedies, repulſe thine Enemye, and reſiſt his ſuggeſtions: yet muſt thou not thinke thy ſelfe to bee ſecure, as though the battell were ended, and the field fully fought & won, The malice of the feend. ſith this is the propertie of the deuill, when he is ouercome in one tentation, to arme himſelfe forthwith, and to make preparation for another. Like as he did to our Sauiour in the wildernes, whom when hee could not one waie Matth. 4 Mark. 1 Luke. 4 ouercome, he aſſailed, and ſet vppon another. And therefore, albeit thou weene thy ſelfe to be at ſome reſt, and findeſt the feend to haue taken truce with thee, for a while after hee is vanquiſhed; yet beware thou truſt not too The Deuils truce not to bee truſted. much to him, for when thou ſuſpecteſt leaſt, then will he returne to make a freſh aſſault, and to moleſt thee with new tentations. And if he then hap to find thee vnarmed, and vnprouided of meanes to encounter and withſtande him; eaſilie wil he ſubdue and conquer thee, and the aduantage which thou hadſt woon before honorably, he will then make thee loſe diſhoneſtly. Take heed therfore, thou neuer lay thy weapons aſide, but alwaies bee prouided and in readineſſe for the combat: neither bee thou tired with his importunate infeſtations, whereby he (for the moſt part) ouercommeth thoſe that waxe wearie to withſtand him, but like wiſe, as he is importunate in tempting thee, bee thou as conſtant and importunate in withſtanding and reſiſting him. And by this meanes ſhall thy crown be the more rich and precious, A per ſer. 61. de mo. ben. ven. de Tent. as the temptations, which (by Gods helpe) thou ouercommeſt, bee more irkeſome and importunate.

ALl ſuch thinges as I haue hytherto intreated of, will helpe thee, during the time it pleaſeth God to grant thee health and ſtrength of bodie: but becauſe this temporall life of ours, is ſubiect to manie infirmities, and in the end (no remedie) but all of vs muſt needes once die, according to God his good ordinance Heb. 9, 27 and appointment: I haue for this cauſe thought good in this chapter, to adde certeine aduiſes and inſtructions, to teache thee the better how to gouerne thy ſelfe, both in time of ſickneſſe, and in the houre of death: neither oughteſt thou with worſe will to read theſe, nor with leſſe diligence Note wel. to execute them in their time, then the former. Neuertheles, theſe aduiſes ſhal principally profite thoſe, that in their health did employ their time in ſuch exerciſes, as haue bin heretofore ſpoken of in this little Treatiſe, preparing themſelues continually to death, as all good and faithfull Chriſtian people ought to doe. For ſuch as prolong their preparation and conuerſion, vntill the houre of death, hauing lyued looſely, and without the feare of God al their time of health: albeit they bee not to deſpaire, but to make the beſt ſhift they can for their poore ſoules, in the ſmall time that is left behinde: yet are they in great daunger no doubt and in a very perillous eſtate. Theſe The wicked liuer • dying to be doubted. being they whoſe ſaluation ſaint Auguſtine doubteth of. Let vs therefore as ſaint Paule warneth vs, (Doe well whiles we haue time) continually watching Galath 6 and preparing our ſelues to death, according to out Sauiors councell: Mat. 24 Sith we neither wot the daie nor houre thereof: therefore watch, and with care prepare thy ſelfe.

Firſt, ſee thou cleanſe and purge thy ſoule with wholeſome praier and exhortation The firſt aduiſe in time of ſicknes. either before or in thy ſickeneſſe, eſpecially before the purging of thy bodie. For God many times ſends ſickneſſe to the body for the ſinnes of The ſoule to be purged before the body. the ſoule, And therefore it may bee, the cauſe once ceaſing, to wit, ſinnes, thy ſickneſſe alſo, being the effect, ſhal alſo ceaſe. The body afflicted for the ſins of the ſoule.

Now, if hauing vſed this remedie, thy ſickneſſe continue, then take this ſecond aduiſe: accept it with a willing mind, as a gift which thy heauenly father, for thy ſoules health, to forward thee, looke to the ſafeguard of ye ſame, with conſideration of the ſingular loue he beareth thee, ſo vnworthy a member, thinke therefore to conforme thy ſelfe to his will, that thy painefull pilgrimage, may be paſt ouer, to his glory, and the vſuall health of thy ſoule and body.

Theſe and ſuch like aduiſes, for thy troubled body, thou mayeſt vſe, during ſuch time as God ſhall put thee in ſuch remembrance by viſitation, to eſcape and be cured of. But if thy mallady be mortall and no remedie, but this temporall life muſt be determined, and ended by it, then ouer and aboue take theſe aduiſes following.

The firſt is, perceiuing ſicknes increaſe that thou moſt vigilantly awake and rouſe vp thy ſelf, to diſpoſe both of thy temporall and ſpirituall affaires, as if then theſe wordes were ſpoken vnto thee, deliuered by the prophet Eſay, to king Ezechias: Diſpoſe of thy houſe, for thou ſhalt die and not liue. Diſpatche therefore and make perfect thy Will, which euery good Chriſtian ought to doo in the time of health, when hee may with better eaſe, ſounder iudgement, and more mature aduiſe, performe and doo the ſame, and not to driue it till the laſt hour, when all theſe commodities doe faile him, ſith daily experience dooth informe vs, howe through the lets and incumbrances of ſickneſſe, the Wils that are made in that time, be very rawly perfourmed, and many times vnperfectlie drawne and penned. Hauing therefore, I ſaie, thy Will in a readineſſe by thee, with thy ſatisfaction therein conteyned, thou mayeſt then as ſhall ſeeme beſt vnto thee, alter or adde therevnto, any thinge by waie of councell: but if thou haſt beene heretofore negligent in this matter, then mayeſt thou amende with wiſedome ſuch wilfull ouerſighte, eyther by aduiſement of thy friend, or how thou wilt diſpoſe it, to thy contentment.

The ſecond is, when that is fully finiſhed The ſecōd aduiſe in time of death. (touching temporal cauſes I mean) then to occupie thy minde with heauenly matters, forgetting the World, as if it were not, but as if thou A forgetting of worldly affaires. hopedſt to enioy a glorious kingdome aboue: and giue thy ſelfe ouer to thy Lorde and Sauiour moſte willinglie, leaſt thou be in thy conſcience otherwiſe afflicted.

The third is to giue warning, that thou beeſt not troubled with any houſholde matters whatſoeuer. And ſee this chieflye doone, when death is at thy doore, and thy life draweth faſt to an end; let this aduiſe bee moſt carefully executed, leaſt the ſight or hearing of ſuch matters, might then with drawe thy affection to them, quite from Diuine and heauenlye thinges, which at ſuch time thou muſt & oughteſt to bee in loue withall.

The fourth is, that ſome deuout The 4. aduiſe. manne being called, if thou chance to fall in thoſe tearmes, and confer with him, vpon other matters, belonging to thy ſoules health, conſidering thy bodie is not but earth: and paſſing the time in godly conference and prayer, thy ſoule may lifte and eleuate it ſelfe The deth of Chriſt a help in death, & our ſweeteſt comfort. to heauenly and ſpiritual ioyes, celeſtiall and moſt glorious, thinking eſpecially on the paſſion of Chriſt Ieſus, for thy better reſolution of thy fixed faith. And thus pray with them, in the beſt manner that thou canſt.

THere bee many anguiſhes, and anxieties, which ye ſoule dooth commonly feele, in the perillous traunce and houre of death, this beeing the moſte terrible thinge, that can happen vnto vs in this life, ſith at that time the ſoule dooth ſuffer on euerie ſide, and which way ſoeuer it turneth, doth finde great cauſe of corſie and extreame annoy.

Firſt, it ſuffereth in reſpect of the The extreame anguiſhes of ye ſoule, in ye time of death. body, from which it parteth with no ſmall paine. It ſuffereth likewiſe in parting from temporall thinges, which it leaueth heere behinde: and look how much they were in life time loued of it, and ſo much more doo they in that houre of death torment it. It ſuffereth through the great dread it hath of the ſtrict accoumpt, which it knoweth wel muſt forthwith be paſſed to the dreadfull iudge, of euery thing it hath doon in all hir life time. It ſuffereth through the horrible viſions of Deuils, which in that houre appeere; the ſight wherof is an intollerable torment. And much more doth it ſuffer, through the greeuous and bitter aſſaults, wherwith in that houre, they farre more ſiercelie ſet vpon it, then euer they did before. For like as towardes the ende of the world, and time of general iudgement, the prince of darkeneſſe, ſhal moſt terriblie, and with greater rage and fury, aſſault mankinde, as he knoweth better, how ſmal a time is then remaining for him to doo the ſame, and to infeſt it any longer. In like manner doo the deuils behaue themſelues, towardes ſuch, as be at ye point of death, againſte whom they bend all their might and maine, all their ſleightes and ſubtileties whatſoeuer; ſith they know well, that if the ſoule, in that laſt houre, doe eſcape their dreadfull clookes, they looſe what they pretended to gaine all her life time, in this world. For ſo doe the Doctors commonly ſaie, vpon the ſentence of the Apocalypſe. That Apoc. 2 the diuell deſcendeth with great rage, wotting well that hee hath but a ſmall time lefte. So that the anxietie and bitterneſſe of that houre, ſhalbe great, and no man by wordes ſhall exaggerate.

Therefore, it is good to remember that houre before, and arme our ſelues to prepare vs to a ioiful meeting of our redeemer, at this ſo perillous a ſeaſon. And although we perſwad our ſelues, ſo louing a God will not permit vs to bee tempted at ſuch time, aboue our ſtrength; yet muſt we buſie our ſelues in the defending of ſuch batteryes as the enemye will otherwiſe prefixe againſt vs: that being auoyded, then the more happy and bleſſed ſhall wee bee, in the eies of the omnipotent, for that Sathan is buſie to ouerthrow vs. Mark then the manner of his temptations, and the ſure defenſes for the ſame, that ſo thou mayeſt the more ſecurely eſcape ſo great a perill, and gaine the Crowne prepared for the valiant conquerour.

The firſt, as S. Ambroſe teſtifieth, is The firſt tentation. Ambroſe. the deuils very drift, to take vs in ſome error of our beleefe, to which temptation, thou canſt not reſiſt better, than as I told thee before in the 26. chapt. The deuil is to bee deſpiſed. to wit, by deſpiſing and ſcorning, both the anſwer to him, & it. But if of force thou muſt anſwer ſomthing; let it bee this. I beleeue firmly, what God in his word hath taught me to beleeue, and that which the holye Apoſtles haue beleeued and taught, whoſe faith and doctrine almightye GOD, (whome none can deceaue) hath confirmed with innumerable myracles, and for the confeſſion whereof hath ſo much bloud of Martyrs beene ſpilt. Sticke faſte vnto this aunſwere, and care not to his other obiections, or to aunſwere them. Thus then behauing thy ſelfe, no doubt but thou ſhalt be conquerour.

The ſecond ſuggeſtion, is blaſphemie: Blaſphemy the 2. tentation. perſwading at that houre, ſome indecent thing of our bleſſed Sauiour. Heereto mayeſt thou reſiſt, by returning this aunſwere to the deuill himſelfe, that propoundeth it, in this maner.

I am more than aſſured, that my Lord God is infinitely good, and worthy of all ſouereigne praiſe, and loue, A retorting of the feends ſuggeſtion and that all his holy ſaints are moſt perfect, and repleniſhed with al vertue, & therefore thou art moſt abhominable, and for theſe blaſphemies to bee vtterly deſpiſed and abhorred. Then turning to thy maker, giuing all praiſe and glory, with humble bleſſinges of his holy name. So ſhalt thou caſt and ſhake off the deuill.

The third temptation, is deſpaire of The third tentation. forgiueneſſe of thy ſinnes, which is moſt greeuous at that time to vs, by conſidering diuine iuſtice, whereto it belongeth, not to ſuffer any one ſinne vnpuniſhed: and then his perſwaſions is, to make thee thinke, that all in vain is repentance at that houre.

The remedie for this, is to humble thy ſelfe in the ſight of God, and to inuocate The remedies againſt deſpaire. his diuine Clemencie, calling to mind his paſſion, whoſe moſt greeuous and bitter woundes, thou muſt offer vppe to his father, for all thy ſins and tranſgreſſions whatſoeuer: ſaying as followeth.

The fourth temptation is quite oppoſite and contrary to the former: this being a raſhe and fonde ſecuritie, the Diuell buzzeth in our eares of our too raſh reſolution, how we are beholding to the Lord for ſuch a conſtant perſeuerance and driuing vs to ſuch a vaine glory that hee will take vs tardy after deſperation is ouercome by our ſelues to bringe vs by fauning with vs to his ſubtill entiſements, by the greate content we find to pleaſe our minds withall. But the remedy for this is, to haue ſuch authorities of holy Scriptures in A remedy againſt vaine ſecurity and pleaſing of our ſelues. Eccle. 9. Eſay. 64. 1. Luk. 17. Pſal. 55. Rom. 11. readineſſe, as ſerue to beate down this vaine pleaſing and diſordinate confidence in our ſelues, as is that ſaying of the wiſe▪man. That no man liuing knoweth whether hee bee worthy of loue, or hatred. And that of Eſay, All our righteouſneſſe is a defiled cloath. And that which our Sauiour ſayth, and when yee haue donne all that is commanded you, ſay ye, wee are but improfitable ſeruants. That alſo of the pſalmiſt, Thy iudgments are great & an inſcrutable depth. And yt ſentence of the apoſtle, how incomprehenſible are the iudgements of God. By theſe and diuerſe other authorities thou ſeeſt howe ſmally thou oughteſt to pleaſe thy ſelfe, or grow ſecure by reaſon of good works; thinke thus therefore and neuer reſolue ſecurely for feare of a fall. In doing this thou ſhalt The beſt way to heauen lieth betweene feare and hope. remaine betweene feare and hope, the moſt aſſured path to paſſe to heauen, and looke when the Diuell doth puffe vp thy minde to preſume of thy ſelfe, throw thy ſelfe down with the memory of ſuch cauſes, with a ſure hope and confidence in the Lord, our moſt mercifull Sauiour.

The fift tentation if it bee in longe The 5 tentation is impatience. continuance of ſicknes is impatience, this muſt thou vanquiſh, by thinking God of his omnipotency viſiteth thee with his loue, to chaſtiſe thee ſo fauorably on earth, giuing him eternall praiſe therefore leaſt hee encreaſe thy torments, and giue thee more puniſhment for thy obſtinacy, which if with patience thou withſtande, the Diuell ſhall haue no power ouer thee; but thy rewarde ſhall encreaſe the greater in heauen.

Beſides theſe already mentioned, the wicked ſpirits do with diuers other moleſt the ſoules of mē in this houre; but continuing in this hope and wrapping thy ſelfe in the woundes of our Sauiour; thou ſhalte ouercome them all, and ſo moſt happely gaine a conqueſt, of theſe and all other tentations that may aſſaile thee, and at length ariue at that moſt happy port of eternal reſt and quietneſſe.

IN this little treatiſe (gentle The ſome of the hole book. reader) hath beene hitherto as briefely as might bee ſhewed thee, the rules and aduiſes, whereby thou oughteſt to guide thy ſelfe aſwell on working as holidaies; and howe thou maiſt exerciſe thy ſelfe in prayer, and becauſe this mortal life cannot be paſſed ouer, without the tentations and aſſaults of ſuch our aduerſaries, as here in this worlde doe enuiron vs, there are weapons, and remedies giuen thee to vanquiſh them with, and to preſerue thee from ſinne, by meanes whereof thou maieſt alſo atchiue ſuche vertues, as bee needefull for thee. Againe foraſmuche as this our temporall life is thrall to many infirmities, and in fine to dint of death, (the port perforce, we muſt all of vs paſſe by) for this cauſe haue I herto annexed two Chapters, wherein is ſhewed thee, in what ſorte thou muſt gouerne thy ſelfe, in tyme of ſickneſſe, when it ſhall pleaſe God therewith to viſit thee, as alſo howe thou ought to behaue thee in a tranſe and houre of death, when our Lorde through his good prouidence, ſhall thinke meete to bring thee thither. This haue I thought and deemed ſufficient for thee, that, if of the giuer of all goodneſſe, thou haſt receaued a good will and deſire to amende thy life, and to liue like a true Chriſtian, thou maieſt by peruſing this pamplet, learne how to attaine thine Intente, and to haue a firme truſte and confidence to attaine eternall life the onely end whereto thou waſt created:

It remayneth nowe that for the concluſion, and knitting vp of this little worke, I admoniſh thee, beſeech thee, and exhort thee, aſmuch as I can and may poſſibly, that if thou haſte once laid hand to the plough, & to exerciſe thy ſelfe in diuine ſeruice, taking Luke. 9. the rules and aduices which in this treatiſe are preſcribed thee, for thy guide and gouerment; that in no wiſe thou looke backe againe, nor let not thy ſelfe by any trouble and toiles, which may croſſe thee in this life, bee ouercome and vanquiſhed. And if at any time it ſo chanced, aſwell it may do eftſoones by reaſon of lets and hinderances, thou ſhouldeſt be for ſome time forced to intermitte thine ordinary and wonted exerciſes, be not any deale diſmaide therewith, but when this time of trouble is once ouer ſhot, renewe againe thy courſe and followe Mark. 13. Mat. 24. Luk. 22. Apoc. 16. it, as if thou hadeſt neuer failed perſeuering till the ende, as is needefull if thou mind to attaine the crowne, and to winne euerlaſting happineſſe. For in doing thus I dare on the behalfe of our Lord Ieſus chriſt, aſſure thee, that this perſeuerance ſhall eaſe thy paine, that pincheth at firſt; and looke howe much the more thou dooſt perſeuere; and ſo much more comfort, help, conſolation and heauenly light ſhalt thou receaue of his moſt bountifull liberallity. See therefore thou content not thy ſelfe with once reading ouer of this treatiſe, but read it eftſoones ouer, for ſo it is moſt expedient.

Forſomuch as the thinges that are here in treated of, ſith they be the rulers and remembrances, which thou oughteſt in ſpirituall life, to leuell and guide thy works by, it behooueth at all times to reade them, when thou purpoſeſt to practiſe them. For beſides that, the bare reading, ſhal be a laudable and good exerciſe for thee, and ſerue as a parte of prayer, the reiterating and frequentation of reading, ſhal helpe thee to learne by heart, what in action thou art bound to execute, and ſo maiſt thou afterwards exerciſe thee in each point with much more facillity, and leſſe a doe a great deale. And therefore albeit this little labour may profit each one that with a good, and godly intent wil vouchſafe to reade it, yet was it principally intended for the ſimple, and more ignorant ſort, and for that cauſe haue I thought good to annex here, in the end ſuch things, as many of them wotte not, and yet are bound to knowe. Seeing that euery artiſan thinks it meete to knowe ſuch things as belonge vnto his art, howe much more is a true Chriſtian bound for to know, what appertaineth to his profeſſion? (an art boue all arts) and to be prepared as the apoſtle Saint Peter ſaith, to yeald accompt of yt he beleeueth, and hopeth, and what it behooueth him to doo: to liue according to Gods wil and pleaſure, and to obtaine euerlaſting life withall. Wherfore for ſuch as bee in this behalfe blame worthy negligent, I haue here ſet downe ſuch thinges, as without daunger of their owne weldooing, they neither ought nor can be ignorant of, that by reaſon of thoſe notes and ſhorte remembrances, they may both vnderſtand what they want, and learn it here commodiouſly. And as for the texts, I haue here ſet thē forth, both in Latin and vulgar tongue, for euery one to learne them, as beſte ſhall like them, not reſpecting ſo much the wordes as the ſubſtance and ſap conteined in the ſame.