THE Exercise of a christian life, written by G. L.  
Being the first ground and foundaion, whence the two Treatises appertaining to resolution, were made and framed, by R. P.  Mat. 26. ver. 41. 
Watch and pray, that ye enter not into temptation: The spirit in deed is ready, but the flesh is weak.  
Printed for W. Leake, and are to be sold in Paul's church yard at the sign of the Crane. 1594.   

To the Worshipful, and his loving kind Father, master john Banester, Chirurgeon, and Licentiate in Physic: health, and his hearts desire entirely wished.  
Remembering how many kind favours, I have from time to time received at your hands (loving friend & father) yet on my part no moiety of answerable courtesy returned, whereby you might either find regard of your gentleness, or note my thankful mind: Now at last, as nearly touched with consideration of mine own slothfulness, I presume to dedicate this small Treatise to you, therein to require favour for all former wants, and in your wonted affable nature, to bury all defects on my behalf. For the excellency of the work, I dare commit it to your judgement, after reading, because I know you can both read and censure: And for myself, I likewise with the book, stand ready at your service, and to be commanded to the uttermost power while I live.   

A SONNET to the Christian Reader.  

A Chills never durst at once,  
with monsters two to fight,  
And yet at once this book shows thee  
How three to put to flight.  
The Devil, the World, the Flesh; and more,  
To conquer Death and sin:  
And how to live, and how to die,  
And how the heavens to win.  
It is a path to Paradise,  
Aport to heavenly bliss,  
It treats of truce, and brings the peace,  
That ever during is.  
Then read, and reap the fruits thereof,  
And thank thou for thy gains  
The God above, who raised up those,  
That took for thee the pains.   Conuertantur qui oderunt Zion.  

To the Reader.  
THIS learned Treatise of the exercise of a christian life (Gentle Reader) was first written in the Italian tongue, by a certain jesuit Friar who was named Gasper Loarte, and afterward more at large wrought upon, and handled in more plentiful discourse, by Robert Persons Englishman, yet a jesuite likewise, living beyond the Seas, which he termed A Christian exercise, appertaining to Resolution, two parts whereof are extant in English, and many have reaped Christian profit from them, I do not doubt. Now this treatise, being the first frame and groundwork, where these two several books were derived, and containing very much good matter left unhandled in them: is likewise published for thy further benefit if with like mind and spirit thou give it entertainment, as it is offered. divers learned men have had the perusing of it, and have left no matter in it to urge thy dislike: then thankfully accept of their pains that would gladly do any thing for thy profit.  
Farewell.   

WHat thing he ought first of all to do, that purposeth to begin a new life, and to spend his time henceforth sincerely in God's service. Fol. 1 Certain general advertisements necessary for such as mind to serve God sincerely. 9 Of the particular order we ought every day to observe in our daily exercise. 12 The exercises wherein a good Christian ought to occupy himself on holy days. 16 Of the profit and necessity of prayer. 20 The manner how to pray in the spirit, and of the preparation we ought to make before it. 22 Meditations of the blessed passion of our Saviour, for every day in the week, especially on mornings. 25 Certain particular advertisements, touching the Meditations contained in the former chapter. 37 Meditations to be made on Eueninges or a new week. 42 Other Meditations wherein the better learned may at other times exercise themselves: certain also for the simpler sort, wherein the mysteries of the life of Christ is entreated of. 54 Certain remedies for such as could not happily find savour or devotion in the former meditations. 56 Of the avoiding of lewd company: 61 Of the second thing that is required of him, that intendeth to lead a new life. 64 Of the temptations which ordinarily offer themselves, to such as have begun to walk in spiritual ways. 66 General remedies to be used against temptations. 67 A Preamble concerning the remedies against particular temptations. 70 Remedies against Lasciviousness. 71 Remedies against the second sin of the flesh, which is Gluttony. 75 Remedies against the troublesome temptations of sloth and Idleness. 79 Remedies against the sin and temptation of covetousness. 82 Remedies against the temptation of the third enemy, to wit, the devil: and first against pride, whereto he principally induceth us. 86 Remedies against the temptations and sins of wrath: 90 Remedies against the sin & temptation of envy. 95 Certain other advises and remedies concerning the same matter of tentation. 99 What a good Christian ought to do, when he falleth sick, or draweth nigh the hour of death. 103 Of the rentations that are commonly felt in the hour of death, and the remedies against the same. 106 A prayer against Desperation. 109 A Conclusion and brief reherfall of all that hath been said in this little treatise, and of the things that every good Christian is bound to learn, and have by heart. 111  
FINIS.   

What thing he ought first of all to do, that purposeth to begin a new life, and to spend his time henceforth sincerely in God's service. Cap. 1.  
FOr that, as S. Augustine saith, it is not possible for any man to begin a new and laudable life, but if he first forsake and utterly detest his former lose and lewd life; who so therefore mindeth to amend his former manners, and to endeavour himself sincerely to serve God: the first thing he ought to do, is, to call upon God for grace, that his soul may be purged, that so it may please the holy ghost to dwell therein, and remain as in his holy Temple: who will not (as holy Scripture telleth) enter into the soul of the wicked, nor be harboured 
1. Cor. 3. 1. Cor. 6. 2. Cor. 6. Sap. 1.  in the body, thrall and captivate unto sin. It behoveth therefore to follow the prophet's council, to sequester thyself from sin, and so shalt thou become a fit instrument to do good.  
The which sequestration from sin, 
Psa. 33. Psa. 33. Isai. 1. 1. Pet. 3.  and purging of the soul, is procured by true and hearty repentance for thy sins past. In as much as it is certain, that there is no man, nor no man can be without sin, and sin is the very poison and bane of man's soul, and that which the Prophet saith is true, your wickedness hath made a division between you and your God, and your 
Esai. 59 2.  sins have hidden his face from you, that he should not hear you. Moreover, sin doth not only make division between God and man, which in deed is the most lamentable division that man can think on, for it is written in the prophet. Thy malice shall rebuke thee, and thy turning away shall 
jer. 2. 19  blame thee: see and know how miserable and brittle a thing it is, for thee to have forsaken the Lord thy God, and that thou hast no fear of me, saith the Lord of hosts? But it also maketh a great dissension in thine own self: for the Prophet crieth out, Peccatum meum 
Psa. 51. 5.  contrame est semper: My sin is always against me. A lamentable thing it is, to see a kingdom divided in itself, for it shall be desolate, and the house or 
Mat. 12. 25  City that is not at unity in itself, shall not stand. Disquietness of conscience, strife between the flesh and the spirit, and the dissension in the very will of man, described by the Apostle is occasioned, nay rather caused by sin. And I refer myself unto them that are 
Rom. 7, 19 19 etc.  vexed with the disquietness of conscience, whether there be a greater torment than it in the world, for every battle that a man hath without, may be prevented by some policy, or illuded by some stratagem, and therefore not so dangerous, but when a man feeleth and carrieth his own enemy in his own bosom, the matter is more dangerous, and the destruction of a man more eminent. And so (I say) it is also a lamentable case to see a man divided in himself. But if that be so lamentable that the Prophet crieth out, who will give water unto my head, 
I●r. 9 1, 2. 3. etc.  and a fountain of tears unto mine eyes? etc. no doubt that division is to be deplored, and bewailed with a sea of tears, which is between God & man, for as God is unity itself, & the cause of all union, that is amongst his creatures: even so the debate and concision that is between God and man, is the cause of all other debats that are in the uniform multiformitie of the world. Therefore we read, and sometimes do see things go against their nature, for the punishment of sins, as the earth covered with water in the time of Noah was 
Gen. 7.  the punishment of the old world, likewise 
Gen. 19  fire descended from heaven, for the punishment of the Sodomites: and such like punishments in the old testament. In the new Testament though God's mercy be more revealed, and though there be not so great signs of his justice showed, yet did the creatures detest sin, and declared it by darkness in the day time against nature, the obscuration of the sun, the 
Mat. 27.  renting of stones in sunder, and of the vail of the temple, the opening of the graves, etc. generally let this conclusion stand, there is nothing so much against nature, as is sin, which maketh all things (in a manner) to go against their natures, for the punishment of it. Seeing then that sin is so dangerous, that it doth not only set division between man in himself, but also between God and man: let a man therefore avoid it, in as much as he can, otherwise he runneth daily further and further to his own utter ruin and destruction. Two things therefore doth the Prophet propound unto a man that intendeth to lead a new life, and to turn unto the Lord, the first is Declina à malo, eschew evil. The which thing how natural it is for a man to follow it, is declared in the scriptures. And God seeing that the malice of man on the earth, was very great, and that the thoughts of his heart was always bend to mischief: he repent that he had made man upon the earth. Besides that, the 
Gen. 6, 5.  multitude of the wicked in this world, doth sufficiently manifest the same, for you shall hardly find a man that hath taken a smack in sin, to be willing to forsake the same, without God of his special grace do reveal to him the danger that he is in. And a man being in so miserable a case, goeth on still never looking into the lewd life which he hath led. It is requisite therefore that a man do call unto God for grace, towards the purifying of his soul, for of ourselves we are neither able to eschew evil, nor to do good, but both the one and the other is the gift of almighty God, who doth work in us, & velle, & perficere, both to will 
Phil. 2. 13.  and to perform, and that also of his good will and pleasure. Considering then first, the frailty of man in falling so often, his impotency in not rising, his negligence in seeking of help, his ingratitude in refusing the help that is offered unto him, his slothfulness in using Gods grace bestowed upon him: who would not think that of all the creatures that God hath created, man is the most negligent in bending his whole life, and all his actions unto the end, unto the which he is created? But true it is that Moses 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 principal event, which is, to direct him whose mind is bend to serve God, and to forsake his evil life past, I will take this for a general principle, he that committeth sin, is of the Devil, because 
1. Io. 3. 8  the Devil sinneth from the beginning, if all that commit sin be of the Devil, and all of us offend in many things, how many men shall we find to be free from sin? We may say with the Prophet in the 14. Psalms, There is not one that doth good, no not one, yet every man ought to take heed of sin, and to eschew it, without pretence of any excuse whatsoever it be: for God is pure, and must be looked upon 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 else but the knowledge of god: and the knowledge of God is life everlasting, according to the saying of our Saviour, which saith, This is life eternal, that they know thee to be the only very God, and whom thou hast 
Ioh, 17, 3.  sent jesus Christ: and life everlasting is the only end, unto the which man was created, and there is no stop or hindrance to this life but sin. What man then is so unnatural unto himself, but would eschew this impediment, & hate it, cane peius & angue, worse than a dog and a snake. But men inveigled with the lewdness of this world, pretend excuses of this their dalliance. Some say the knife is dull, and the bread is hard, but the word of God is more sharp than any sword, of 2. edges whatsoever, to pierce the flinty hearts of such obstinate wretches, whose end is destruction. To those therefore which are in a manner already disposed to repentance (of the which as before, I said this, Declina à malo, avoid evil, 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 kind of things that should terrify a man: for before that man by suggestion of the Serpent transgressed the commandment of God, what death, nay what dream of death had man, being created immortal? 
1. Cor. 15.  Now death the last enemy that shall be destroyed, is most irrigular and enormous, and most adversant unto 
Rom. 5.  the life of man. Death cometh by sin, for by a man came sin, and by sin came death into the world. There is no worldling that is not afraid of death. But it is a wonder that the worldlings are not afraid of that thing which causeth death? Persuaded I am, that if a man's eye were so spiritual to see things corporal, a man would abhor the sight of any sin, were it never so small. A man that hath a care of neatness and cleanliness in apparel, can not abide the least moat in the world, or the least spot that may be imagined in any part of his apparel, and all this is because he would not offend the eyes of men. But a man that is little less in degree then the Angels, and made for 
Psal. 8.  the praise of his creator, who regardeth not the body, but maketh an account of the soul: hath no regard of the decking of his soul, but only followeth the lustful delights of the flesh. If then men be so diligent in brushing, and cleansing of their garments, that they should not offend the eyes of carnal men, doth it not behove thee to take heed that the garments of thy soul be not defiled, with the most filthy spots of sin in the sight of Almighty God?  
Secondly, let him that loveth his own salvation, always 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 sin, which considereth that the pleasure of the flesh is very short, but the pain that is due unto it to be eternal. The world passeth away, and the desire thereof, 
1. joh. 2.  and all men pass away by death, and no man is permitted to stay long in this world, for what is the world but a great deep and a troublesome Sea, in the which there are so many monsters of sin, as there be evil desires in men? O false, deceitful and impure world, which so foully dost deceive those that trust in thee, and dost drown those that do follow thee in the depth of hell. How happy are those that contemn thee for Christ his sake? And making a comfortable division, do speedily departed from thy vanities: whatsoever we see in the world is vanity, and every lover of the world is vain, and shall quickly be corrupted. Think that you shall quickly die, for nothing doth so much withdraw a man from sin, as the often and diligent meditation of 
Ies. Syra.  death, for it is said, Remember thy latter end, and thou shalt never sin: the necessity of death being thought upon diligently, doth terrify the mind, and keepeth it from sin.  
Thirdly, the meditation or thinking upon the last judgement, in the which all men must be presented before the judgement seat of Christ, helpeth much to the flight of sin. No man can escape this terrible judgement, but we must all appear in it: of the which day of judgement doth the Prophet say, very great 
joel. 2.  and terrible is the day of the Lord, and who can abide it? And Solomon saith, All things that are done under the Sun 
Pray. 21.  will the lord bring to judgement, etc. And in Esai, we read, The Lord will come to 
Esai. 3.  judgement with the elders & princes of his people. And Amos, woe be to them which desire the day of the Lord, for why 
Amos. 5.  do ye wish the day of the Lord, for that day is darkness and not light? And Sophonie pronouncing the bitterness of that day: saith, the voice 
Soph. 1.  of the day of the Lord is bitter: there shall the strong man be troubled. That day is a day of anger, of trouble and anguish, a day of calamity and misery, a day of darkness and blindness, a day of mist and whirlwind, in the fire of the zeal of the Lord, shall all the earth be devoured, because he shall quickly dispatch with all the dwellers on the earth. Saint Ambrose saith, that nothing is more profitable for an honest life, than to think that he shall be our judge, which knoweth the secrets of our hearts, and is not delighted with dishonest things. For all we, as Saint Paul saith, must be presented before the tribunal seat of Christ, for every man shall receive as he hath done in his body either good or evil. At that terrible hour, the purity of the heart will be more worth, than the subtle persuasions of Rhetoricians: a clear conscience shall avail more than all the money in the world. For he that shall judge all things cannot be deceived, nor by entreaty changed.  
Fourthly, the consideration of the bitterness of the eternal pains, is available to the eschewing of sin, for there is not so vehement a tentation of carnal pleasure, but it may be repressed, if a man think of the punishment that the wicked suffer in hell. And here lest a man should think that there is no hell: I will make but this discourse. There is no nation (as Tully saith) so barbarous, but it hath this sentence naturally written in their hearts. Deos esse. That there are Gods. Now that there is a God, by the scriptures it is manifest. For saint Paul saith, for the invisible things of him, that is, his eternal 
Rom, 1.  power and Godhead, are seen by the Creation of the world, being considered in his works, to the intent that they should not be excused. And for the singularity of one God, what doth not Nature tell us? seeing that we see all things concur to the conservation of one whole university. And Aristotle himself, the greatest enemy of one providence of all things in the world, doth not only confess but also prove, that there is one only Primus motor, the first mover, which being granted, we must say, that there is a God, a Creator, a Conserver, a governor of all things, and consequently a provider for all things. 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 unreasoble Creature, to have a care of the young that is procreated of it: how much more is it a perfection in almighty God, not only willingly, and not of necessity, to create all things: but also to have a perpetual care of things, created aswell visible as invisible, reasonable as unreasonable? And as the scripture 
Psal. 145.  saith, doth provide for all things in due season and time, yet if we give all perfections unto God, which are due 
Psal. 145.  unto him, we must needs give unto him that attribute which is most proper unto him, we shall see that he is most just, and therefore in the rigour of justice he giveth that to every man which is due unto him, according as he hath done in his body, either good or evil. Hell therefore is prepared for the devil and his angels, and the reprobates: and this dependeth on the consideration going before. For S. Paul saith, that God will reward every man according to his 
Rom, 2.  works: that is, to them which by patience in well-doing, seek glory & honour, immortality, and everlasting life, but unto them that be contentious & disobey the truth, and obey unrighteousness, shallbe indignation & wrath, tribulation & anguish shallbe upon the soul of every man that doth evil, of the jew first, and also of the Gentile, but to every man that doth good, shallbe honour, glory, and peace, to the jew first, and also to the graecian, it is therefore as hard a thing for a man to deny hell, as it is for him to deny God, but the torments of hell are extreme and intolerable, yet not so great as the quality of sin deserveth: For the very (just in the sight of God) are defiled. 
Psal. 143.  And if God would deal with them in rigour, they are worthy of condemnation. Where then shall the sinner have place? Then as we see, that in the scriptures there is no penitent sinner rejected of God, at what time soever he repenteth, so are there in the same scripture manifest examples of the punishments of such as obstinately persist in their sins. Let therefore this suffice for the terrifying of a man from sin, and consequently to the amendment of his life.   

Certain general advertisements necessary for such as mind to serve God sincerely. Cap. 2.  
Having thus therefore with myself considered, the great discord that sin setteth between God and man, and the causes that may make a man refrain sin, and so by consequence (if at the least Gods grace have taken any place in thee) thou detesting sin, and with a penitent heart returning unto God, with determination never to return unto the same again, but rather calling upon God, that he would give thee grace, rather to suffer any kind of affliction, contempt, yea death itself, if need require, then to offend. For if a chaste wife ought to carry this mind, rather to lose her life, then betray the truth she hath once plight to her husband: how much more oughtest thou to be of the same mind, rather to lose a thousand lives (if thou hadst so many) then to play the traitor towards God, 
2. Cor. 1. 12  who is thy husband, thy father, thy Lord and maker? When thou hast once thus fully determined, then take a zealous and fervent desire, to live a new hereafter, and strive to get other new behaviours, and to live far otherwise then thou hast done before, reputing thyself now to be a new man, far changed from that thou erst was. Since all the time thou hast hitherto lived, hath been lost, and as it were a death: for the better doing hereof, this shall help thee greatly, in any wise to eschew all occasions of sin, especially the company of wicked men, but much more of women, such as may provoke thee to naughtiness, and give thee loose & lewd example. For albeit thou art bound to love every one, & to pray for every one as charity commandeth, yet art thou not bound to company and converse with every one, but only such as may help to do thee good, and with their good words and virtuous example serve to edify thee.  
Secondly, thou must fly such places where God is customably offended, as dicing-houses, taverns, dancing schools, and such like, not only foreseeing thou do no evil thyself, but also not to be present there where it is done: for look how much more thou stand'st aloof from the fire, & so much more secure art thou not to be burnt therewith.  
thirdly thou must take great heed, to be at no time Idle, for that (as the 
Eccle. 33.  holy scripture telleth) many men have received much harm through Idleness. See therefore thou follow S. jeroms counsel, saying, It behoveth we 
S. Jerome.  be always doing of some good, that when the fiend shall come to tempt us he shall find us well and virtuously occupied.  
Fourthly, thou must take heed of all excess in eating, drinking, sleeping and clothing, and endeavour thyself to observe a mediocrity and temperance in each of them, yea rather to decline to some rigour and austerity, then to any superfluity and delicate pampering of thy flesh: for look by how much the more thou tamest and bridelest it, and by so much the less shalt thou be troubled with the temptations and disordinate desires that proceed of it, yea so much the more apt shalt thou find thyself to serve God, and to perform all spiritual exercises.  
As touching corporal mortification, it is good to follow the example of the apostle, which saith, but I beat down 
1. Cor. 9  my body, and bring it into subjection, which must not be done as some hypocrites do, (which by Imoderate kind of punishing their body, do seek to get unto themselves the names of Saints and holy men. But with all kind of moderation and alacrity, so that it be done not for ostentation & vain glory, but for that which the Apostle saith in the 
Ibid.  same place, least by any means after it I have Preached to other, I myself should be reproved.  
Fiftly it shall greatly profit thee, to set before thine eyes the good examples, works and life, that the Saints which both the old and new testament have set before us to imitate, have led and continued in, and also of them which in this time thou seest to excel in any kind of virtue, but chiefly, of 
2. Cor. 4.  such as be like to thyself, animating thee by their good examples, and procuring as much as thou mayest to imitate them in every thing, yea forgetting the good thou haste already done, thou oughtest to strive every day to become better than other, and always to advance thyself forward in the service and fear of God.  
sixtly, make none account of the tediousness & temptations, which those commonly feel that begin first to lead a godly and a spiritual life; be not 
1. Cor. 9  thou, I say, dismayed there with at all, but march on forward, & fight manfully against all such temptations, comforting and confirming thyself with this undoubted truth, which thou must have firmly fixed in thy mind, to wit, that now thou hast taken in hand the highest and most happiest enterprise, that may be thought of in this world, and how this is an affair of more weight and importance than any other, & whereby more certain gain, greater aboun dance of treasure, more honour & dignity, and finally the most blessed haps of all the happy and good things that may be found or desired in this world, shall redound unto thee: yea there is no good thing that is good indeed, but only this, neither any other important affair, but this alone, this being the only thing our Saviour himself said was necessary. 
Luk. 10. 8.  And therefore ought no toils, temptations 
Rom. 8. 2. Cor. 4.  or disquietness, no backbitings, slanders & persecutions, which may and must befall thee in this life, seem any whit grievous for the gaining of so precious a pearl and rare jewel as thou look'st for: herewith must thou eftsoons animate, and encourage thyself, calling oft to mind that saying of the Apostle. 
Rom. 8.  How all the afflictions and crosses, of this world, are not to be compared to the future glory that shallbe given unto us. Persuade thyself likewise, least thou mightst happily faint in resisting the toils and temptations which may befall thee, in this strait way that bringeth to heaven; persuade thyself, I say assuredly that as herein be worldly toils and temptarions, so be there heavenly comforts and consolations: and that to overcome these crosses & overthwarts of nature, there are helps and succours of grace given, which surpass nature. And with this consideration mayest thou remain a vanquisher, and do all things (as did Saint Paul) in him that shall comfort thee, which is jesus christ our Lord and Captain.   

Of the particular order we ought every day to observe in our daily Exercise. Cap. 3.  
DEscending now to more particularity, for that such things as be well and orderly disposed, be both more durable and profitable too: I have therefore thought good to advertise thee, what course and order thou oughtest every day to keep, which let be this: first, to rise in the morning so early as thou mayest, having before taken convenient rest & sleep, which is had betwixt six and seven hours, little more or less according to the diversity of complexions. So soon as thou art awake, it is a good and godly devotion before thou settle thy mind to any other thing, to offer up to God the first fruits of thine affections, and powers of thy whole body: as for example, thy heart thinking of thy Creator, & sighing after him. Thine eyes casting them up to heaven, and saying with the Prophet: Turn away mine eyes lest they 
Psal. 119.  behold vanity, and quicken me in thy way: thy legs, saying with the same Prophet, direct my ways in thy word, 
Psal. 119.  and let no vanity rule over me: thy hands also with the same saying: let my prayer be incense before thee, and the lifting up of my hands an evening sacrifice. Briefly, give him thanks for having preserved thee the night past, desiring him likewise to defend thee the day present following from all sin, and to give thee grace to spend it better in his divine service.  
After this, some read part of the holy Scripture meditating thereon, desiring God to direct thee, to do those things, which by his word thou art taught to do, or make a little meditation, whereof I shall entreat hereafter, doing this, thou dost as our Saviour himself advised thee, saying: Seek first the kingdom of God and his justice, and all other things shallbe 
Mat. 6.  given unto you. Having now recommended thyself to God, in manner aforesaid, thou mayest with his holy blessing attend to thine occupation or temporal business, referring all things yea temporal also to his divine pleasure, choosing rather to do them for his love, then for thine own lucre. And therefore oughtest thou to think eftsoons of him, whilst thou labourest or art busied in any kind of thy temporal affairs, and to recommend thyself to his divine mercy, offering up thy heart with all thy doings to him.  
And in any wise, beware of one thing, that neither in thine occupation, or any other temporal doings, thou use any guile, or exercise any unlawful trade, and against conscience: for so should thy building laid upon 
jam, 5. 1. Cor. 15.  such a foundation be very faulty. Thou must likewise take heed of swearing, lying, using of idle words, and impertinent speeches, so much as may be; yea not to hear any such if it were possible for thee.  
Thus having spent the day till dinner time, see when thou goest thereto, that (being now at the table), either thou or some say grace before thou eat, or at least wise say some thanksgiving, for all such inestimable benefits, and beware thou feed not too greedily, nor of too dainty and delicate meat: take heed also of all such excess and superfluity, as may make thee unlusty and less apt to read, pray, or do any other work. Take therefore so much as thou mayest well think necessary for thee, and no more, remembering that meat is rather to be received as a medicine, or refection to sustain the body, and entertain the temporal life of ours, then to satisfy the sensual delights & desires of our flesh. And therefore must thou force thyself, not to feed with the whole man, but to elevat thy mind up to god, and to listen to some holy and spiritual lessons, if there were any read. And if thou find thyself disposed to gluttony, thou must seek to repress the same with some good thought, as for example, remembering that through thy sins thou deservest not that, which God of his mere liberality bestoweth upon thee: And how others that are worthy of more, lack what thou leavest. Calling also to mind, the toils, torments and sorrows of our Saviour, and how for thy sake he tasted gall and vinegar: with these and such like good cogitations mayst thou, as with a wholesome 
Mat. 27. Luk. 23. 40. 9, Psal 88  sauce, delay the too sweet and pleasant savour of thy meat.  
After dinner, see thou rise not from table, before thou hast thanked thy maker, who in such wise hath vouchsafed to sustain and refresh thee, with his most bountiful hand, thou deserving rather through thy sins, to suffer eternal torments. And so mayst thou at thy pleasure return again to thy business, demeaning thyself therein, as is aforesaid in the morning.  
At evening it should be very good, to read some part of scripture, with meditation before supper, or to read a little, as I shall hereafter instruct thee, that by this means thy soul may receive some refreshing before thy body: howbeit if thy trade and business will not give thee leave to do so, then mayst thou get thee to supper on God's name, behaving thyself therein as is said at dinner time.  
The residue of time from supper till thou goest to bed, thou mayst bestow in some honest talk, or other good exercise and recreation, taking heed yet of occupying thyself in any such thing as may hinder and disturb the quietness of thy mind.  
Afterwards, having made some small pause or resting while, see thou prepare thyself to bedward, considering that a good Christian ought to dispouse himself in such wise thereto, as if he were that night to departed this life.  
The manner how to prepare thyself is this: first kneeling down devoutly, 
Four principal points to be considered.  give god most humble thanks for having preserved thee that day: 2. and require the light of his grace, to understand and know thy faults: but chief those that thou hast committed that present day: 3. examine afterwards thy conscience at leisure, and with good deliberation, discussing how and in what things thou hast bestowed the same, and where thou findest thee guilty of any offence, 4. be sorrowful for it, and ask God heartily mercy. Purpose also to amend thy life hereafter: but finding not thy conscience guilty of any such offence, yield him humble thanks who hath preserved thee. And finally beseech him to defend thee the night following, from all the deceits and illusions of the Devil, granting thee conucnient rest for thy soul's health, and health of thy body. And thus mayest thou go to bed, commending thyself to the defence of almighty god, disposing thyself in honest and decent wise, considering that God and his angels do behold thee, to the which God thou must not fail to recommend thyself. It shall be likewise very good to remember otherwhiles, that even as thou now layest thyself down in bed, so shall others one day couch thee down in thy grave: and ponder well that this must needs be the end of all the riches, pomps and honours, and of the whole pride and glory of this world: say therefore (as thou liest) some short prayer, namely the lords prayer, craving Gods good help and assistance, for that last hour of so great dread and importance.  
And beware in any wise of lying on too dainty and soft a bed, calling to mind that narrow and hard Couch of the Cross, which for thy sake our Saviour lay upon, and thus mayest thou fall a sleep, either with this, or such like godly thoughts. And look that when thou chancest at any time to wake, thou have God by and by in thy mind.  
and let thy mouth be filled with his praises, saying some verse to thank and bless him, or to recommend thyself to his divine mercy: and when thou risest again in the morning, behave thyself as is aforesaid.   

The exercises wherein a good Christian ought to occupy himself on holy days. Cap. 4.  
Having declared already, what order thou oughtest to keep, in thine exercises, each working day through the week, it resteth now to teach thee, how thou art to behave thyself on the Sabbath day, the which we are precisely commanded to sanctify and keep holy. It behoveth therefore that we toil not only, and take no servile pains on those days, but that we dedicate ourselves more diligently to god's service, and to the exercise of spiritual, good and godly works, that by those means we may sanctify the same days, by endeavouring ourselves, to have more holiness on them. On sundays therefore thou shalt dispose thy life, and exercise in this order.  
After thou art got up in the morning, offer and commend thyself to thy Lord and maker, as on other days, and make thy prayers, read some part of Scripture with mediration, preparing thyself to go to Church to pray, and to hear the word of God, and to receive the holy Sacrament, if thou be minded so to do that day.  
When thou hast thus done, and left such order for thy temporal matters at home, as shallbe meet, get thee then to Church to prayer, and to some sermon, especially at such times as thou purposest to receive if conveniently thou canst. And take heed in the way to Churchward, thou roll not thine eyes up and down gazing here and there, especially at thine entry into the Church, but retire then home in modest and devout wise, and calling to mind thine own unworthiness, and manifold sins, be sorrow full for them, ask God mercy and forgiveness. And then mayst thou say that sentence of the Psalm: Putting my trust and confidence in thy mercy, O Lord, I 
Psalm. 5.  will enter into thy holy Temple, in thy fear. Place thyself afterwards in humble and contrite wise like to the publican, in some convenient room, there to hear atteutively both prayer & sermon; which are by the Preacher declared in that place: and always to remain in the unity of the holy Church and all the faithful and lively members of Christ, that thou mayest afterward enjoy everlasting happiness with them in the triumphant church above. Now at such time as public prayer beginneth, lift thou up thy mind and heart with thanksgiving, praising God when she praiseth him, praying when she prayeth, and for the same things she prayeth, giving thanks when she doth, and so in all things imitating her and conforming thyself to her.  
If there be a sermon that Sunday or holy day, give ear thereto with good and great zeal and attention, preparing thyself before it begin, by estranging thy mind from foreign thoughts, and making thy prayer to God, that it may please him to minister such speech and spirit unto the Preacher, wherewith he may both profit thee and others, and then mayest thou say with Samuel, Speak Lord, for thy servant heareth. 
1. Kin. 3.   
Of such things as the Preacher shall deliver in his Sermon, thou oughtest to commit some such lessons to memory, as shall most concern thee, and that chief hath moved thee, supposing our Lord himself had delivered the same unto thee.  
These be the chiefest exercises, wherein thou art to spend the forenoon till dinner time, and then behave thyself as on other days. Having then paused a little while after dinner, it were a very fruitful exercise (if thou couldst conveniently use it) to instruct and teach thy family in the Christian faith, or learn thyself if thou understand it not well, whereby every way doth ensue great gain: for if thou teach others that be ignorant, thou exercisest one of the seven spiritual works of mercy: and if thou 
jam. 5.  learn thyself of others, thou winnest that which it behoved thee to know: and that is more precious, than mountains of worldly wealth.  
After this exercise thou mayst go and hear Evening prayer, and some good lesson if there be any, governing thyself in all things, as is abovesaid in the morning.  
This being done, employ the spare time till night in doing some deed of mercy, as in visiting some hospital or prison, comforting & performing some 
james 1.  charitable office to those weak and comfortless Creatures, or otherwise thou mayest associate thyself with some virtuous companions to report or hear some spiritual discourses, or read some godly book, or find thee occupied in some such like honest exercise: and if so be thou thinkest it otherwhile expedient to walk abroad for recreation, let it be in some secret and solitary place, where other secular persons come not to disturb thee, and with their profane conversation withdraw thy mind from God.  
Finally, thou oughtest ever after dinner on those days, to occupy thyself in some such exercise, as thy soul may thereby reap some spiritual profit, and grow more zealous and fervent in the love of God, with new purposes and inflamed desires to go continually forward, and to wax stronger in his divine service, with greater charity towards thy neighbour, better knowledge of thyself, and more humility in all thy actions.  
Thus is the Sabbath sanctified conformably to Gods will, and the intent of the holy Catholic Church. Afterwards, both in thy Meditation before Supper (having the means to make it) and in the examination of thy conscience before thou go to bed, thou shalt both in these and each other thing of night, do as is above said in the former Chapter. Noting this by the way, that on these days all is to be done with so much more leisure, fervour, and diligence, as the highness and holiness of the day doth require it.  
And here let every man that hath children or a family, learn, that he is a guide and governor to such as be under him, and therefore he is bound so much as in him lieth, to draw them to the service of God, causing them to hear divine service, and to spend the holidays in divine exercises, godly and holy. And in no wise are they to allow, that any one in their house have any public crime, or other notorious imperfection: as to be a swearer, a 
1. Cor. 5  blasphemer, a gamester, or an offender in such like trespasses against our Lord and Saviour.   

Of the profit and necessity of prayer. Cap. 5.  
Now that I have already entreated of the order, that such as desire to live like good christians, aught to keep both on working and holy days, it resteth that I entreat of another kind of daily exercise, very necessary for each one to obtain this their desired end withal: chief yet for such as mind to dedicat themselves more sincerely to divine service. And this is the exercise of holy prayer, not only verbal which is common to each one, and more frequented of all; but also hearty prayer, which very few wots of, and so consequently very few do practise, being nevertheless the more excellent kind a great deal. And therefore is it to be noted, that albeit public prayer, to wit, that which is made with the mouth and voice, as Common prayer, is a very profitable thing, instituted, approved and practised in the Church, yet is not this, but that which we call prayer of the heart, the more worthy and excellent kind a great deal, and whereof the holy Doctors do chiefly mean, when they speak of the excellency of prayer, and the singular fruits which proceed thereof. The which spiritual kind of prayer, doth so far pass and go beyond the outward prayer of the lips, as doth the soul or spirit in dignity pass and excel the body, yet both necessary to be used. Wherefore such as mind to exercise themselves throughlie in God's service, and to batten and grow strong in spirit, ought not to content themselves only with verbal prayer, but (as Saint Paul sayeth) to pray with 
1. Cor. 14.  mouth and mind together, having received at God's hands both the one and the other. How be it let us chief pray with spirit: for (as our saviour said 
john 4.  to the Samaritan) God is spirit, & those which worship him, must in spirit and 
2. Cor. 3.  truth, worship him. Whereupon we know right well, that the holy Saints of old time, did exercise themselves most chiefly, and commonly in this kind of prayer, as having by experience proved, how much more profit and spiritual comfort, the soul receiveth by this spiritual prayer, then by that of the mouth. This thing also alone declareth sufficiently of what importance they deemed this exercise, and how necessary for all good Christians, in that they are not afraid to call the same omnipotent: for so much as being made as it ought to be, we thereby obtain every thing, like as Christ our Redeemer hath promised, saying: verily I say unto you, that whatsoever that you 
Mat. 21. Mar. 11. john 15.  shall ask by prayer, believe it shall be given you.  
This prayer whereof we now speak, is a lifting up of our mind to GOD, which is rather done with inflamed desires of the heart, then with variety of outward words, and so are we less pained therein then in the other: yea, look how much the longer we continue in this kind of exercise, and so much do we find it the more savoury and fruitful for our soul, for that each time a man frequenteth this holy exercise, he still sucketh out new sap of graces and spiritual treasure: yea, such as at some times the soul doth (as it were) handle and feel it most apparently. For like as Moses had his face lightened and made glittering, through his often conversion with GOD, in such wise as the Children of Israel (according 
Exo 34. 2. Cor. 3.  as holy Scripture telleth) could not abide to look upon him; even so the soul through perseverance in prayer, becometh more lightened, and illuminated with the new graces it receiveth. We know moreover, how Christ our Redeemer (as the holy Evangelist Saint Luke reporteth) being in prayer, was transfigured, and his 
Luke 9 Math. 17. Mark 9 2. Pet. 1.  face visibly changed into as beautiful a brightness as the Sun, his Garments also became as white as snow; even so is the soul of man in prayer transfigured, and changed into God, and the darkness thereof turned into light; frailty into force; fear into hope; sadness into solace, with other innumerable commodities that hardly can be rehearsed, which trial testifieth to proceed out of this holy prayer.  
Since then this is for all so profitable and necessary an exercise, I shall stretch myself out a little the further, to tell thee in what manner thou oughtest to make it. And first shall I declare, what such may do as be more spiritual, and have better leisure, being minded to make this exercise.  
Afterwards will I set down another method, for the simple and more busied sort, such as want capacity & leisure to exercise them wholly in this office, that by doing but what they are able to do, they may become partakers of this so fruitful and necessary an excercise.   

The manner how to pray in the spirit, and of the preparation we ought to make before it. Cap. 6.  
THIS prayer which we call spiritual, being (as I have already said) an elevation, and lifting up of the mind to GOD; Like as the soul may diverse ways elevate itself to the knowledge of God: even so be there diverse meditations or considerations, which are called by this name of prayer. Nevertheless, I shall here entreat of these only, that be most devout, easy, and profitable, and that with such brevity, as I may conveniently.  
First (notwithstanding) am I to advertise thee of certain points, which must needs be thought of before thou enter into this kind of exercise.  
Whereof take this for the first, that thou force thyself (being one that hast leisure enough) to have an hour in the morning, and another in the evening, which thou art to allot and destinate to this so profitable an exercise.  
Who so could not for all that have so much time as he would, ought not to give over and neglect this exercise: yea, he rather were to take such hours and time for it, as his business might best afford him.  
Now when thou comest to these determinate hours, (being so thou mayest have them in manner aforesaid) it behoveth thee to prepare thyself (as the wise man saith) before prayer, to the end thou mayst have more attention, devotion and reverence, with other parts requisite, for the better performing of this exercise.  
Thy prepartion therefore let it be in this manner, when thou comest to the time and place perfixed: endeavour thyself to lay aside all other cares and cogitations, which in any wise may in peach thee, weighing well the weight and seriousness of this affair thou art in hand withal. And to the end thou mayest have the more attention and reverence, consider how when thou art in prayer, thou speakest not to the wind, nor to the walls: but standest most assuredly before the face of the living God, and that God is there present at thy prayers, listening thy words, viewing thy tears, and taking delight in thy devotion and holy exercise. For albeit he universally assist all his creatures, yet assisteth he chiefly such as pray to him, according as the sacred scripture witnesseth, saying: There is no 
Deut. 4,  other Nation in the world so great, to whom their god is so nigh to, as is our Lord God, who assisteth us in all our prayers. Think now how great attention and reverence is requisite, to speak and stand before the presence of so divine a majesty: before that most Sovereign and omnipotent King, before that infinite beauty, and incomprehensible greatness, if so great respect be had in speaking but to a temporal Lord or King. This consideration shall make thee humble thyself, and bow down to the very dust of the earth, and stand with fear and trembling before that sacred sovereignty and dreadful majesty.  
With this thought mayest thou kneel down in reverent wise, saying the lords prayer, craving of GOD briefly forgiveness of thy sins, but those especially wherein thou hast offended that day; as also grace to perform this affair better than heretofore, and to spend that small time to his glory & the profit of thine own soul, sithence we are not able without his grace to do any good thing. With this affect and mind, mayest thou say the words of the Patriarch Abraham, Loquar ad Dominum meum cum sim pulvis & cinis, I will speak to my Lord though I be but dust & ashes: or other especial prayers or sentences, wherein thou happily hast most devotion, which shall all of them serve for a preparative, to make thee have better attention, and to shut out & exclude all foreign cogitations. Having now in this or like manner got attention, devotion, and reverence, fall then in hand with meditation the best ways thou canst: the which ought in mine opinion to be most necessarily of the passion of Christ, as being a thing very acceptable to him, and of great devotion and profit for our souls, sith this our saviour his passion is no other thing then an epilogue and recapitulation of his whole life and doctrine, and an abbreviate and short word wherein it pleased him to teach us the sum of all wisdom, and the perfection of the Gospel: wherefore for thy better and more orderly proceeding in this, thou maeist divide the points of the passion by the days of the week in manner following.   

Meditations of the blessed passion of our Saviour, for every day in the week especially on mornings. Cap. 7.  
THE meditations which I think most profitable for thee to exercise thyself most in, especially on mornings, are to be of the passion of Christ, which thou mayest dispose in this order.  

Monday.  
ON monday morning at thine hom of exercise, thou mayst first think on the last supper of our Lord & Saviour, wherein (amongst other things) thou art to meditate conformably the story of the Gospel: call chiefly to mind these three points, to wit, that most profound humility, wherewith 
john 1●. Mat. 26. Mar. 14. Luke 23.  he washed his disciples feet, the institution of the most holy sacrament, the most sugared speeches he lastly preached unto them.  
About the first, consider that humility (enough to astonish a man) wherewith that most high and puissant Prince, (into whose hands his eternal father had given the rule of all things) bowed himself to wash and cleanse his Disciples feet, and amongst the rest, those filthy feet of judas the traitor, 
john 13.  neither yet did his puissance, nor his wisdom, nor his holiness, nor his greatness, (each being incomprehensible,) let him to do this so base a work, that we should follow the example, that he left us therein, not only to humble ourselves to our betters, but but to our equals and inferiors.  
Touching the second point, consider that most fervent love our sweet redeemer bore us, to the end whereby he (being now to departed from us) instituted 
1. Cor. 2  this holy Sacrament, to remain in his church for a perpetual memory of his passion, for so saith saint Paul, As often as you shall eat this bread, and drink of this cup, you show the Lords death till he come. And like as he could not leave us any gift more precious than this, so ought we not to seek or desire any other than this: disposing ourselves eftsoons to receive this holy sacrament, that being eftsoons united to him, we be made partakers of the inestimable fruits, which are by means there of imparted to us.  
Concerning the third, amongst the other words of that long and most lofty Sermon he made to his disciples, take for thee, that his new precept of charity, so highly commended of him, wherein he said, that his disciples should 
Io. 13. 14. 15. 16.  be discerned: and withal, note the patience thou must have in thy manifold tribulations and persecutions, which thou must needs suffer in this world, wherewith the Soul is cleansed, and obtaineth great and unspeakable grace.   

Tuesdaie.  
THou mayst on tuesday meditate 
Mat. 26. Mar. 14. Luk. 22.  three other points, whereof let the first be of our Lord's prayer, which he made three times in the garden of Gethsemane. Behold here the anguish, anxiety that sacred soul of his felt, which he himself said, was sorrowful 
Mat. 26.  and heavy to death, that is to say, that the sorrow he felt was enough to procure his death, and note the remedy we must fly to, when we hap to be thus afflicted and made heavy, which is a zeal & perseverance in prayer, as he used three times, praying so much the longer, as his affliction increased and grew more grievous, through the vehement apprehension he had of his future torments now at hand, which made him sweat drops of blood. Take therefore this refuge of prayer in all thy 
Luke. 22.  tribulations, as Saint james doth also admonish thee, and seek not after 
jam. 5.  any other faithless and vain remedies.  
The second point for this day is our saviours imprisonment, whereunto he willingly offered himself, to lose thereby the Gives and Fetters of our follies. Here mayest thou weigh that insuperable patience, wherewith he 
Esay. 53. 1. Pet. 2.  willingly consented to be bound, injured and stricken with divers blows and buffets, without any moan making or resistance, yea he found fault with Peter, who did what he could to defend him, saying. The cup that my Father hath given me, wilt thou not 
john. 18.  that I drink it? The virtue and meaning whereof thou oughtest to mark well, and lay up in the treasure of thy heart, therewith to relieve and defend thyself, in all thy griefs and persecutions: for whencesoever they come, whether of the world or the Devil, all is the cup which thine everlasting father giveth thee, for the welfare of thy soul.  
Thou must also meditate the three points, how the faithfullest 
Mat. 26. Mar. 14. Luk. 22. john. ●8.  Master that ever was, being abandoned and forsaken of all his Disciples, and accompanied only with those cruel officers; was led to the houses of those sacrilegious priests, and Caiphas, where they begun a new to refresh their villainous outrages, their hawkings and spittings, their blows and buffets, their mocks and mows, with other their grievous vexations, wherewith he passed over all that night, abiding every thing with incomparable patience, that thou in like case shouldest endeavour thyself to imitate him.   

Wednesday.  
ON wednesday, meditate the ignominious progress and wearisome journey, our saviour made on the morrow, being conducted from one judge to another, and pause a while in each of their houses, to weigh the words he spoke, and the injuries that were done him, but chiefly call to mind those words he answered Pilate withal, ask him if he were a king, which were these, My kingdom is not of this world. Which if thou chew and ruminate 
joh. 18. 9  well; will let thee know the blindness of worldly men, who with so great ●ark and care desire to reign, and to enjoy the prosperity, pleasures and pomps of this world (whereof the true and only king confesseth in these words, that his kingdom consisteth not) that thou shouldest thereby frame thyself to contemn the world, which he so little regarded. And 
Heb. 11.  learn to live like a Pilgrim and stranger 
1. Pet. 2.  therein, making no account of the pomps, riches and credit thereof, which be so vain and transitory. Concerning the scorns likewise done to him in Herodes house, that unjust judge, who to make him be mocked, caused him to put on that 
Luke 23.  white fools coat, and thus having fooled and dolted him, sent him afterwards back again to Pilate, in the which voyage he suffered such pains and spiteful reproaches, as thou well mayest think of. Learn here to hold thy peace when thou art despised, mocked, or otherwise cutiously questioned: thou mayest see likewise what pains and travail thou mayest prepare thyself to take, (when need shall require for his sake) and thy neighbours, sithence he hath thus both for thee, and all their sakes made so many wearisome journeys.   

Thursday.  
ON Thursday meditate first, the cruel scourging of the son of God in pilate's house, who weening thereby to appease the rage and fury of the jews, caused him to be whipped and beaten most bitterly. Behold then how 
Mat. 27. Mar. 15. Ioh, 19  they pull off his clothes, and strip him naked, who adorneth the fields with all their beauty; and how they bind those hands to the pillar, which created erst the heavens, and being thus naked and fast tied; how the cruel executioners begin then with might and main, to lay on that virginal flesh, flaying the tenders him of the immaculate Lamb, and causing that most sacred blood to issue and spin out of all the parts of his body in great quantity, yea in such sort was that most dainty and beautiful flesh fleane and wounded, and thereby was rightly fulfilled the prophesy of Esai: saying, We reputed him as plagued and as one smitten of God and humbled. 
Esa. 53.  In the midst of all these grisly griefs, the most innocent Lamb stood dumb and quiet: without moving or making any resistance at all; sith he was 
Esay 53. Mat. 26. Act. 8.  not so straightly fastened to the pillar with hempen cords, as with heavenly charity, and the fervent love he bore us, which knit his divine heart with far more stronger bands than were the other.  
For the second point, meditate how the tyrannous officers, being now tired with beating him, albeit he not so with suffering for us; they than unloosed him from the pillar, and without giving him any other succour or solace, let him seek his Garments, thrown here and there about the Palace. Which having at length with much a do found out, and put upon him, they straightway strip him a new, to put on that old purple coat, where with they openly scorn and make him their laughingstock: and anon crown him most cruelly with a crown of sharp and pricking thorns. If thou view and consider all this with devout 
Math. 27. joh. 19, Mark 15.  actions, it cannot be but it must provoke thee to love that saviour, who for thy welfare only vouchsafed to endure so fell torments, & make thee also to fear for thy sins, and utterly to abhor thy lasciviousness, thy pleasures, pomps and superfluous pamper of the flesh, with the which thou hast so highly offended God, and for the 
Esay. 53. ●. Peter 2.  which he hath in this wise so painfulle satisfied. For if a King sons be afraid, when he seethe but a contemptible bondslave beaten in his presence: how shall not the most abominable bondslave fear and quake again, seeing the Son of God so cruelly handled for his offences? If others sins be paid thus dearly for, what payment shall he have that shall be punished for his own?  
Lastly thou mayest meditate this day, how our saviour standing in this wise crowned, wounded and mocked, Pilate commanded him to be brought forth, for the whole assembly of people 
john 19  to look upon, to try whether he might this ways mollify their obstinate and stony hearts: and thereupon said, Ecce homo, Lo here the man. Fail not thou therefore with the eyes of thy soul, to take an advised view of this most rueful spectacle, beholding the hue and ugly shape he carried, who is the brightness of his eternal father's glory. And that to restore what thou hadst lost through thine offences. Behold how he standeth in the midst of such an assembly, fraught full of shame and sorrow, clad in that fools coat so ill-favoured an attire: with the crown of thorns environing his sacred 
Mat. 15. Mat. 27. joh. 61.  head; the reed in his tied hands in lieu of a sceptre, that hard cord about his tender neck, his Divine visage all puffed up and swelled with the blows and stripes he hath received, and abominably disfigured with filthy blood and spittle, yea from top to toe, no one spot free from wounds: neither was this enough to soften those flinty hearts.   

Friday.  
ON Friday meditate, how our Saviour 
joh. 19  accepting the most wrongful sentence pronounced against him, carried the cross himself on his back, whereon he was presently after to be crucified, for so had those his cruel enemies appointed, that thereby his torments & reproachful ignominies might every ways grow greater. Now since our Lord and saviour beareth thus upon his shoulders all thine iniquities, enforce thyself to yield him thanks for this so singular a benefit, and to help him (like another Cyreneus) 
Mat. 27. Mar. 15. Luk. 23.  to carry his cross, in imitating his example, and see thou keep these devout women company that followed him, to whom he said, how they were rather to weep over themselves, and their children, For if he do these things in green wood, what shall be done 
Luk, 23.  in the dry? The which words thou oughtest to apply to thyself, in being careful not to be like a piece of crabbed wood, barren and fruitless in thy life, but to force thyself every day to bring forth fruit of good works, though it be with labour and pain, for if thou bear him company in this life in his grieves, thou shalt (according as Saint Paul promiseth) be a companion with him in the other life, in his joys and unspeakable consolations.  
Meditate secondly, how those unmerciful tormentors, so soon as they were now come to the mount of Caluari, stripped forthwith in cruel wise that loving Lamb, tearing his skin to his excessive grief, being through the green wounds festered to his Garments, and afterwards stretched him out upon that hard bed of the cross, which the world had prepared for him, and so with outstretched arms of his abundant charity offered he himself up to his everlasting father, as a true and lively sacrifice for the sins of the whole world. And thus his hands and most holy feet being with sharp nails fastened to the cross, they hoist him up on high, hanging most pitifully thereon. Weigh here diligently, what gripping griefs his most rueful virgin mother suffered, hearing the strokes of the hammer wherewithal they crucified him, and seeing him afterwards hoist so up, upon that hard cross with such opprobrius shame, and infinite pains and torments.  
Now then behold a while with the eyes of thy soul, this thy saviour thus hanging, nailed upon the cross, and gather upon this wholesome tree the fruit of life, it plentifully affordeth it to thee: for here is always forthcoming the supply for all thy needs: the salve for all thy sores, the satisfaction for all thy sins: and herein mayest thou (as in a glass) plainly perceive all thy wants and imperfections, sith this is a much more beautiful and bright glass than those were, that god commanded to be set in the Temples for the Priests to look them in, at such 
Exo. 38.  time as they were to minister, for that the godly soul, which shall attentively admire itself in this mirror, may soon espy, and easily find out all her faults and follies whatsoever: That nakedness and extreme poverty we see upon the cross, utterly overthroweth all our pomps and superfluous decking: that crown of thorns condemneth our pride and ambition: the gall and vinegar which was given him to drink, crieth out against our gormandize: & disordinate drinking: those weeping withered eyes, accuse the looseness and lack of modesty in ours: those outstretched arms ready to embrace both friends and foes, find fault with our rancour and revenge: that most sacred body wounded all over from top to toe: argueth (and that severely) the lasciviousness and sensual appetite of ours.  
Thus seest thou, how all the stains and sinful spots of thy whole life, do manifestly appear in this unstained mirror full of all perfection.  
Thirdly if thou have any spare time left, thou mayst meditate the other egregious and notable things, which happened about our saviours death: but chief those seven speeches he uttered being upon the cross, for in the first (Father forgive them, for they know 
Luk. 23.  not what they do) Is charity towards our foes highly commended. In the second (Vertly I say unto thee, that this day, shalt thou be with me in paradise): 
Luk. 23,  is mercy toward sinners, in sovereign wise set out, In the third (Behold thy son, behold thy mother) a piety and 
joh. 19  zeal towards parents. In the fourth (I thirst) a fervent desire of our neighbour's welfare. In the fift (My God my 
joh. 19  God why hast thou forsaken me,) an humble 
Mat. 27. Mar. 15. Psal, 21. joh. 19 Luk. 23.  prayer in tribulation. In the sixth (It is accomplished) a persevering in obedience till the end. In the seventh (Father I commend my spirit into thy hands) a perfect and entire resignation into the hands of God, which is the period and sum of all our perfection.   

Saturday.  
ON Saturday, meditate the piercing of our saviours side with that cruel 
Ioh, 19  spear, to the incomparable grief and heart break of his mother. And pause here a while, to behold both this & other his infinite & most precious wounds since these are to be thy refuge, thy physic and chief consolation. In the old law we read, how God commanded certain cities to be assigned in the land of promise, whereto such as had committed any offence, might securely make their refuge: but now in the law of grace, 
Deut. 19,  there is none so secure a refuge, as is the harbouring in these most sweet wounds where to sinners may fly a great deal more securely, to eschew the perils and persecutions of this world, than they could do in old time to their assigned cities. And herein shall that wound in our saviours side chief help thee, figured by the window which god commanded Noah to make in the side of the Ark, by the which, all the beasts that should scape the flood, were to enter in: even so now, all such as find themselves endangered in the terrible surges of this tempestuous world, if so they covet to scape drowning; let them have recourse to those most sacred sores, and wide wounds: let them enter at this open window, and therein shall they be most secure, and find themselves in true peace and tranquillity.  
Meditate afterwards, with how great devotion, the Redeemer of the world 
Mat. 27. Mar. 16. Luk. 23. joh. 19  was taken down from the cross & laid on the earth before his lovers & friends, who with a right rueful countenance fastened their eyes upon him. Think here what streams of tears his beloved disciple Saint john, the blessed Magdalen (with the other godly women) plentifully poured out upon him: behold and ponder well, with what zeal and fervency, both they, and the two worthy men joseph & Nicodemus, anointed and wrapped him in his winding sheet, & afterwards bare and laid him in the sepulchre which was in the garden, and endeavour thou to cleanse thy heart thoroughly from all corruption of sin, from all filth of fond desires & evil thoughts, that so thou mayst (as in a new sepulchre) lay up therein this most precious treasure. And see thou fail not this day, to bear patt with this woeful company in their entire grief and sorrow, wailing with them, and taking compassion of their griefs; that thou afterwards mayst participate of their joys in the resurrection.   

Sunday.  
ON Sunday, meditate the joys of our saviours joyful resurrection, wherein consider these three points. First our redeemer, having now perfected the work of our redemption, & overcome our sinful death with his most sacred death, the third day his most happy soul reentring, & remitting itself to his blessed body, he became most beautiful, bright, glittering, impassable & immortal, albeit before he was disfigured with the blows & torments of his passion Learn thou hereby not to faint, or to be discouraged when thou art persecuted, tempted & afflicted; but with faith to expect the good Lord his hour, who (after a tempest) sendeth fair weather, after troubles, quietness, and useth, 
Psal. 93.  according to the proportion of tribulations to visit afterwards with joy and consolations.  
The second point thou mayst meditate upon this day, is the singular comfort those devout Maries received, when they saw their beloved master, whom (even now) they sought to anoint as dead, & now find thus glorious and revived again: consider especially, the tender heart of that virtuous woman Mary Magdalen, being wholly melted and dissolved into tears, through the zealous love she bore our saviour, and therefore would not departed, but stood still at the sepulchre, till such times as she did seek, and seeking find her Lord, to receive comfort of him, whom she so hearty longed for. Wherein thou mayest note and mark well, how our Lord appeared, first to her that loved him most, that persevered most, and 
Mar. 16. Ioh.▪ 20.  that sought him most, to the end thou mayest learn and know hereby, that then the same Lord will appear and comfort thee, when with like tears, love and diligence (as she did) thou shalt inquire and seek after him.  
Thou mayest (in like manner) meditate the third point (having spare time) how this most desired master, appeared to his Disciples, whom (after his resurrection) he eftsoons visited, comforted, and confirmed in their faith: but chief ponder the sweere speeches, he used to those he went in company with to Emmaus, who with great grief were talking of his passion; 
Mar. 16. Luke 24.  whom he did afterwards exceedingly comfort and inflame, and showed himself unto them in the breaking of bread. Whereby thou mayest gather, that if thy conversation and talk be such as theirs was, to wit (of Christ's passion:) thou shalt not lack his presence and company, and shalt be illuminated better to know & love him: and this chiefly, in the breaking of the bread, that is, in the sacrament of the Lords supper.  
Thou mayst likewise (at some other time) meditate on this day, his holy and miraculous ascension, how forty days being now passed over since his Resurrection: in which time he appeared eftsoons to his disciples, rejoicing, comforting, and teaching them what they ought to do, the fortieth day he lastly appeared to them being at table, and found fault with their incredulity, and afterwards having sufficiently informed them how they ought to preach, he & they went together to the mount Olivet, whence that most worthy and glorious triumpher, having now blessed and bid them all farewell, mounted up in all their sights to heaven, carrying with him the rich spoils of the holy Saints, who with the troops of Angels, gave laudes and praises to him, singing with unspeakable joy and exaltation to him, and thus was he in this so solemn a triumph and rejoicing, received into heaven, where he sitteth on the right hand of his Almighty father.  
Consider here, how it pleased our sweet Lord, to ascend into heaven, in the presence of those that truly loved him, to the end they should both with their eyes & spirit follow him, & desire to ascend with him, knowing right well in what a solitariness they were after to remain for lack of his presence, which following & longing after him, availeth much for the obtaining of his divine grace. Eliseus desired his master Elias 
4. Reg. 2.  (as holy Scripture telleth) to give him his spirit, after he was departed from him, to whom Elias made this answer; If thou see me, when I shall be taken away from thee, it shallbe done that thou requirest me, otherwise not▪ Even so, now they shall have Christ's spirit with them, that shall see and associate him with their spirit, & such, whom the love they bear to Christ, shall make feel his absence, and continually to desire and sigh in heart for his divine presence.  
Meditate also the great joy, wherewith (as Saint Luke the Evangelist telleth) they returned back again to 
L●k. 24,  jerusalem, receiving greater contentation through the joy which he was gone to, whom they so dearly loved, than sorrow through the solitariness wherewith they found themselves environed. For such is the nature of true love, as it contenteth itself much better with the well doing of those it loveth, then with her own private and peculiar profit. And thus oughtest thou to procure what toucheth the honour and service of Christ, before thine own peculiar commodity.  
These be the meditations which thou mayest make on mornings each day in the Week, and wherein for the better performing of the same, and with more fervour in the soul, it were good that thou didst perfectly know the History, or read it in the last Chapters of the Evangelists: it shall also behove thee, to put in ure and practice, the precepts that follow in the next Chapter, and when thou hast thus exercised thyself in these Meditations one hour or a half, little more or less, give God thanks with all thine heart in the best manner thou canst, for all the things it hath pleased him to do and suffer by thee, and crave withal, that he will vouchsafe to make thee partaker of all the fruits of his passion and redemption, as also to impart his other graces to thee, which thou shalt find thyself to stand in most need of: pray likewise for his true Church, and such as thou are bound to remember, or that have commended themselves to thy devotions, and for all such other necessities as occasions may most require, and thus mayest thou herewith finish this thine exercise.    

Certain particular advertisements, touching the meditations cotained in the former Chapter. Cap. 8  
TO the end thou mayest with more fruit and spiritual advancement, make the meditations mentioned in the former Chapter: it behoveth thee to observe therein these few advises following.  
First, concerning these points of the passion, whereon thou art to meditate, thou must understand, that they are in such wise to be meditated; as though they happened even in that instant before thine eyes, in the self same place where thou art, or within thy soul, or (otherwise) imagining thou wert in the very places, where such things happened, happily this ways thou feelest better devotion.  
Secondly, thou must force thyself, to draw some doctrine and spiritual fruit out of the things thou meditatest as for example, to note in every passage, over and above that is already 
Four notable points to be considered.  said, these four points: first what he is that suffered: secondly what he suffered: thirdly in what manner he suffered: and lastly for whom he suffered.  
Out of the first, thou mayst gather 
1. Who it is that suffered.  what immeasurable love thou owest to so loving a Lord, who being god almighty, and of infinite majesty, hath vouchsafed to suffer such great torments and injuries for thee so vile and abominable a bondslave: sithence if another man, were he never so abject, had suffered the like or much less for thee: thou wouldst love him with all thy heart, & pain thyself to be grateful to him.  
Out of the second point, thou mayst gather 
2. What thing he suffered.  matter of great compassion, weighing thy saviour, thus fraught with excessive griefs alone, persecuted, blasphemed on every side, & from top to toe all wholly wounded: so that if thou sawest a brute beast suffer the like thy heart would melt again with pity and compassion.  
Out of the third point, thou mayest gather marvelous examples to imitate 
3. In what manner he suffered.  him in: learn first to be humble and lowly, pondering that his bottomless humility, wherewith he humbled himself, even unto the death: learn to be patiented, considering that invisible patience, wherewith he endured such torments and villainous spites without making any resistance or lamentation: learn to love poverty, seeing him so extreme poor, hanging naked upon the cross, and buried afterwards in another man's sepulchre, as also (all his life time) having nothing of his own, nor where to rest his head. Learn to love thine enemies, seeing with 
Mat. 8.  how great charity he prayed for those that crucified him: learn to be constant and perseverant in such good works as thou takest in hand, and not to give them over for any toils or cross encounters, considering the firm constancy of Christ, wherewith amongst so many toils, contradictions, and torments, he perseverd until death, and therewith finished the work of our redemption. Finally out of this point if thou canst consider it at leisure, thou mayst learn innumerable virtues, and most worthy examples, which shine forth in every passage of his passion.  
Out of the fourth, thou mayst gather 
4. For whom he suffered.  a great and general charity towards all men, and to despise none, seem he never so vile and contemptible: considering, that our Lord hath spilled his most precious blood for him, and for all men in the world, neither is there any so wicked & lewd a wretch, for whom alone, (if need had been) he would not have suffered all the torments he suffered: learn thou therefore, seeing his infinite charity towards all men, to love all men, and to make account of all men: learn beside to detest sin above all things, remembering how that was the occasion of our Lords most cruel death and passion.  
Thirdly, thou must understand, concerning the foresaid meditations, that if at any time it so happened, that in such points as be set down to meditate upon, thou happily foundst in the first or second of them good devotion: therein mayest thou stay so long as thy devotion shall last: not coveting to pass over to the other points remaining behind in that meditation, for if thou chance to leave some untouched for that time, thou mayst another day supply that want. In like manner mean I, if through any urgent affairs thou shouldst sometime omit thine exercise, or appointed hour, that then thou force thyself to supply that want with a new hour, & if not on the same yet on some other day.  
Fourthly, thou must procure by all 
Devotiou to be cherished.  means, to cherish and entertain thy devotion and godly purposes, with other good gifts (whatsoever) thou mightest happily have received in time of prayer: and this shalt thou do by endeavouring thee to go, as retired and gathered in the day time as thou mayst, calling to mind eftsoons what thou erst did meditate and receive, especially when thou hearest the clock strike or otherwise as thou mayst.  
Now if on the otherside it so chanced, 
A document worthy great observation.  thou wert disquieted with diverse foreign thoughts (as it eftsoons happeneth) and thereby should remain without any devotion or taste in thy prayer: yet oughtest thou not for all this to give over thine exercise, until thy time be fully finished, sithence many times, yea most commonly it falleth so out, that one findeth himself cold, and without taste or tallage in the beginning, & afterwards (through perseverance in his prayer) gathereth heat, and findeth good devotion, yea when it so chanced, that thou shouldst not find any taste or savour at all, in the whole time of all thy prayer: neither yet ought this to dismay or make thee quail, but rather believe assuredly, that such is the Lord his good pleasure at that time thereby to try, and exercise thy patience, thy loyalty and perseverance, like as he dealt with the woman of Canaan, whom albeit he 
Mat. 19.  seemed at the first to make none account of, yet did he afterwards most abundantly comfort her, honour her, and grant her her desire; well, therefore mayst thou assure thyself, that look how much more patiently thou bearest this drought and barrenness of thy soul, so much fruits hath thy soul accumulated, and heaped up. Think moreover, that albeit thou haste not found that devotion, and attention thou wishest for, yet hath our Lord showed himself favourable & friendly to thee, in suffering thee to remain so long time in his presence: and so no doubt, but the time in this manner is much more fruitfully employed, then in such other works, as may seem far better to thee, if thou find no better devotion at one time, well mayest thou hope (in God's mercy) that it shall please him at another time to comfort thee so plenteously, that thy former wants shall thereby be more then sufficiently rewarded. And believe this assuredly, that how much the more thou shalt persever in this exercise: so much the more profit and pleasure shalt thou find thereby, besides other marvelous gifts which are not known, nor perceived at the first.  
Nevertheless, for that by reason of this desire, (being common and natural to each one, to covet and taste some devotion in their prayers:) divers are wont in seeking by force and violence to wrest it out, and do therein greatly amiss, as by that means oppressing their understanding, and dulling their affect and will.  
Fiftlly, it is meet to advertise thee herein, that in the passages of the passion, or any such other holy examples, thou shalt meditate upon; thou content thee with a simple and quiet speculation, of such points as thou thinkest on, and with that affection & taste God shall vouchsafe to bestow upon thee, without forcing thine understanding 
Violence in meditation greatly hurtful.  or imagination, to speculate and imagine things more plainly, ne yet thy will to feel and taste the same: by wring out affections and tears with violence: for these immoderate excesses both on the one side, and likewise on the other, are wont rather to hinder then help devotion: hurting the head with that inordinate toil: And when the violence of this part affective is once past; the will doth remain then more cold and without taste. Make thy Meditation therefore with quietness and peace, waiting with patiented silence, what our Lord shall work in thee: and holding thyself contented therewith as is aforesaid.  
finally (to advertise thee in every thing) know this by the way: that if thou find pain and disquientnesse in kneeling (for so must thou needs dispose thyself in the beginning) then mayest thou rise up and stand, sit, or walk: as thou thinkest most meet, for obtaining that quietness and rest thou desirest in thy soul.   

Meditations to be made on Evenings, or a new week. Cap. 9  
TO the end that such as be better instructed, and have more opportunity and leisure to give themselves to prayer, may have more large scope & ample matter to exercise themselves in; I have thought good to set down other meditations here, which may be used on evenings; meaning to refresh and feed the soul, each day morning and evening, as thy body each day doth 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 use one part of these meditations, and another week the other. Nevertheless, such as I now entreat of, be most fit for young beginners, wherein they ought certain weeks to exercise themselves, before they proceed further to the meditation of the passion of our Lord and Saviour, for that true contrition of our sins, knowledge of ourselves, & the fear and reverence-towardes GOD (which are gathered out of these meditations) help greatly for proceeding afterwards with more profit and avail, to the meditations of the passion.  
Having therefore certain hours allotted to these present meditations, whether it be at morning or evening, and observing the aforesaid advertisements, such as shall serve most fitly for this purpose: then mayest thou meditate according to the method following.  

Monday, 2. Med.  
ON Monday, let thy Meditation be 
The sins of our former life.  of all the sins that thou hast committed during thy whole life time, and this shalt thou do in manner following. Standing in the place of meditation with great lowliness and shame, thine eyes fixed on the earth, and head bowed down to the ground-warde, like as a thief should stand before a judge, that had taken him with the manner; thus shalt thou begin to weigh with bitterness of thy soul, all thy years and time misspent, wherein thou hast committed so many and monstruous crimes: which thou mayest reduce to memory, by running over the ten Commandments, the deadly sins, the senses, powers, and all the parts of the body, by every one whereof thou mayest find thee guilty of innumerable offences, committed against that God, whom thou so greatly oughtest to have dreaded and reverenced, for his Majesty and infinite power, and so singularly have loved for the great and continual benefits he hath bestowed upon thee.  
Secondly, think how greatly this Lord thy God detesteth sin; seeing he hath so rigorously punished it from the beginning of the World, with the waters of that universal flood, with fire from heaven, wherewith he punished 
Gen. 7  that horrible vice of those five Cities, besides other his dreadful scourges, 
Gen. 10  wherewith he hath eftsoons chastised the world for the sin of man: and lastly, for our sins vouchsafed himself to die, that by this means they might be punished sufficiently.  
Thirdly consider, how with every sin, thou hast done as much as in thee lay, to crucify him again. Out of these 
Heb. 6.  considerations thou mayest easily gather, the enormity of these offences: how intolerable thy ingratitude hath been, and how great torments thou hast deserved, and yet deservest to suffer. Our first father Adam did eat but 
Gen. 3.  of one only tree, contrary to God's commandment, and well do we wots, how severely his sin hath been punished, both in him and us; what punishment then deserveth he, that hath 
Rom. 5  transgressed so many commandments, and that so many times.  
Hereby mayest thou know, the infinite clemency of God towards thee, seeing he might so many times, so justly have thrown thee down headlong into Hell, as he hath done others, and yet hath not done so to thee; but forborne thee, and preserved thee from sundry and manifold dangers, especially from the devil, whose will thou fulfilledst in sinning, and both would and could have haled thee to hell, had not his mighty hand defended thee? Finally, he hath given thee many good inspirations, and invited thee to repentance, besides many more great benefits bestowed on thee, which no father would have done to a most tenderly beloved son:  
Being then stirred up with such like considerations, and moved with true compunction of heart, reputing thyself, a most abominable Caitiff: prostrate thyself (filled with shame and confusion) at our saviours feet, as did that public sinner the blessed Magdalen, & with great sorrow & humbleness, pray him to pardon thee 
Luk. 7. joh. 12. Mar. 14. Mat. 26.  those infinite sins & abominations thou hast committed, purposing fully for the time past, earnestly to repent and to lead a new life in time to come.  
And here note, that when thou unbethinkest thee of thy former sins, it shall not be needful or convenient, to stand upon such particularities, as might procure alteration in thy flesh, which often happeneth in carnal sinners: but generally to consider, how often thou hast committed these carnallities and beastlinesses, through thy whole life, being sorrowful for them in general, without staying to discourse any particular manner or circumstance in such crimes, for thereby do commonly ensue very dangerous alterations.   

Tuesday, 2. Med.  
ON Tuesday meditate thy present faults, and such wicked inclinations as thou now findest in thee, which daily cause thee to commit divers disorders, and weigh withal, the manifold miseries this present life is subject unto; that so, what by the former meditation, knowing thy life passed fraught full of filth and sin, and seeing the sundry stains thou art now presently defiled with; thereby thou mayest humble thyself, and force thee to amend such faults as thou findest in thee, and (withal) begin to hate this life so full of calamities and dangers, wherein for thy better and more orderly proceeding, consider these three points following.  
1. Examine first the sundry imperfections, which thou presently findest in thee, how first thou lack est a pure & right intent in most of thy actions, doing them for the world, or for some worldly interest, where (indeed) thou oughtest to do them purely for God. Thou mayst find likewise thine inclinations to be disordered, being wholly bend to the vain and transitory things of this world. The like disorder shalt thou find and perceive in all thy senses, thoughts, words and works, seeing there is no true virtue to be found in thee, which by the examination thereof, thou shalt well perceive. As first, for Charity, which thou wantest, as also Humility, Patience, Chastity, Temperance, and so through all the rest; about the which thou mayst discourse particularly, how often thou usest to offend in each one, falling into such vices as be opposite, and contrary to the said virtues.  
Secondly, consider how smally thou hast profited, since it pleased God to help thee with his grace, and give thee these good motions and purposes: to amend thy life, and how many times thou hast left such works undone, as thou purposedst to do, and how ofrens thou hast fallen in relapse of thy former follies, which thou determinest in any wise to abstain from.  
Think withal, how much better others have behaved themselves in this time, and profited more in virtue than thou hast done. And here oughtest thou to purpose firmly, to imitate them, and to seek new remedies and means of amendment, humbly craving grace of God to execute the same.  
Thirdly, weigh what small affection thou oughtest to bear towards this wicked world and present life, fraught full of such pains and grievous miseries, and wherein no true satiety or contentation is to be found: yea, (that which is worst of all) wherein are so many rocks to reel against, and so infinite occasions to offend that sovereign Lord, who so worthily deserveth to be honoured, loved, and most dutifully obeyed.   

Wednesday. 2. Med.  
ON Wednesday, thy Meditation may be of death, a thing greatly profitable to eschew sin. And this must thou meditate, even as though that hour were now arrived, imagining therefore it is so, and how thou art now come to that latter time of so great grief and frighting fear, disco●●●● upon these articles following.  
First, how in that hour, there is a separation and divorce to be made, be twixt the soul and body, by means whereof, the soul shall not only be separate from the body, but also from all things it loved in this life, and how thou must needs leave here behind thee, wife, riches, kinsfolks, and all thy other dear friends; with each other thing be it never so well beloved, neither shalt thou carry any thing away 
job. 1 1. Tim. 6 Eccles. 5  with thee, but only the good and evil works thou hast wrought in this world.  
Concerning secondly what we suffer in this sundering of our souls and bodies: the agonies, temptations, and frights, the vision of devils, which in dreadful and terrible show appear before us, the perils that pinch the soul on every side, the anxiety it receiveth, imagining what shall become both of itself, and of the withered and consumed body. Thirdly, think how thy soul thus parting from thy body with inestimable grief, the body shall then be buried, and yield it food to worms, neither shall any one jot of riches rest with it: but only that poor piece of winding sheet it shall be wrapped in, and that small circuit of earth wherein it shall be interred. Now the soul, it shall be presented before Christ the dreadful judge, to whom it shall yield a most strict and narrow reckoning of all her life, and shall receive as she hath done in the body, an everlasting doom: weigh well here what the soul shall feel, whiles it waiteth for this doom, not wotting on which side it shall be sent.  
Out of these considerations, may 
Documents.  these right profitable lessons be gathered; to wit, how small trust and confidence we ought to have in this life, wherein death may every day and hour assail us: as also to riches, kinsfolks and friends, who cannot any ways help us at that time, yea, all abandon and forsake us; On the other side, what contentation we should then receive, by having lived well, and gained a certain faithful friend, who might in that hour help and greatly secure us. See therefore thou endeavour thyself, now to do that thou wouldst in that hour have done, and force thee to please thy true friend in deed, which is jesus Christ: that he may secure thee in that hour of so apparent peril.   

Thursday. 2. Med.  
ON Thursday, thy meditation let be of the last day of judgement, which we according to our belief, do certainly look for, and shall come without fail: yea, perhaps in thy days, concerning the which, thou shalt meditate these three points.  
First, how terrible and dreadful a day that shallbe, aswell by reason of the signs and wonders that shall go before it, in the Sun, Moon, the sea, and other creatures, with the ruin and overthrow of the whole world: as also through that most dreadful sound of the terrible trumpet, whereby all shall 
Mat. 13. Sap 3. Dan. 12.  be in one moment raised up again.  
Secondly, consider the brightness and beauty which the elect shall rise 
2. Cor. 5. 10. 14.  in, and the ugliness and grisly grimnes of the reprobate, besides the most strait account which they shall yield to Christ, of all the works, words, and thoughts of their whole life, and what utter shame and confusion the wicked shall suffer, before all the Angels and millions of men.  
Thirdly, think how highly the good shall be favoured and honoured, before that universal assembly, and what the reprobate shall feel, seeing Christ in such power and majesty, and 
Mat. 24.  with that final doom, throw them down to eucrlasting torments.  
Out of these points debated at leisure, and in more particularity, thou mayest 
Documents.  glean this profit, how to avoid this shame & confusion of that day, when to every one their sins shallbe discovered. There is no better a remedy, then with David to pour out thy soul before God, in confessing thy sins, in crying peccavi, and to call for mercy, at God's hand, saying have mercy on me Lord. And then repent thee of thy sins, weighing withal, that if men do here travail so much to attain some temporal degree and riches, and so greatly force themselves to fly the dangers and disgraces of this life; what oughtest thou to do, to be made partaker of that sovereign dignity, and inspeakable riches, which the elect shall enjoy eternally? and what pains oughtest thou to refuse, for avoiding that supreme contempt and incomparable torments, wherein the damned shall sorrow everlastingly?   

Friday, 2. Med.  
ON Friday, let thy meditation be of 
The pains of Hell.  the pains of hell, that by this (as well as by the former meditations) both the fear of God, and detestation of sin, may increase in thy soul, for the meditating whereof, it shall be convenient thou frame in thine imagination, some horrible and hideous place as might be an infernal pit or dungeon, without any bottom, dark, and full of fire, whereunto the damned souls shall be thrown headlong down. And that thou mayest the better so do, consider these points following.  
First, the terrible torments which 
Apoc. 16.  the wicked shall suffer in that place of horror, amongst all the devils, which, surpass all other pains and torments that in this world may be possibly imagined: and after the resurrection, shall they both in body and soul, in all their powers, parts, and senses, suffer more pangs and pains, than the tongue of man may any way express. For like as the wicked have offended God, with all their parts, powers, and senses, and have employed them all, as instruments to serve sin with; even so shall Gods divine justice ordain, that in all the self same parts, powers, & senses, they shall suffer sorrow and torment, that so, may that which is written be fulfilled: How much he glorified himself, 
Apoc. 18  and was in delicacies, give him so much torments and lamentations.  
Secondly think, how besides these sensible torments, they are to suffer that which shall most of all afflict them and cause an excessive sorrow, which is, a despair they shall have, wotting well, that in all eternity they shall never see God. And as they shall always call to mind the infinite good they lost, through their frantic folly, and know there is no remedy now to recover it: this shall plunge them into a pit of unspeakable torments, making them rage, and rave against God himself, & every other creature everlastingly.  
Thirdly, consider the eternity of those pains, which if a man could profoundly ponder, there is no one thing that appaleth or frighteth more; sith the wicked shall continue in these torment's more years, than there be drops of water in the sea, or seeds of sand on earth, or any other number that may be possibly imagined; yea, when they have suffered all the millions of years that may be added thereto; then shall they begin a new to suffer, as though nothing had been past. And finally, these their torments shall never, never, have any one moment of release, or minute of relaxation. Hence mayest 
A notable remembrance.  thou gather this fruitful note, that if so thou wert now in those torments, which eftsoons through thy sins thou hast deserved, what wouldst thou do to come out of them? Think how any other pain whatsoever would seem pleasant to thee, and what torment so ever were enjoined thee, thou wouldst right willingly perform: do therefore somewhat now of that thou wouldst then do, to escape these so great torments and perpetual calamities.   

Saturday. 2. Med.  
ON Saturday let thy meditation be 
The ioye● of heaven  of the happiness which the elect enjoy in celestial glory, whereupon consider these three points.  
First the greatness, beauty, and riches of that renowned region, where God doth show himself in glorious Majesty, to his Angels and holy Saints, to the pleasantness and beauty whereof, not all the beautiful and pleasant things, that we either see or can here imagine, be in any wise to be compared.  
secondly ponder, what a comfort and sweet delight it shall be, to be in that blessed society of so many angels, Saints, Apostles & martyrs, all of them being so bright and beautiful, what shall it be to see the sacred humanity of Christ, and how shall one be ravished with the hearing of the sweet harmony, and melodious music that shall be there, and to enjoy so sweet a conversation everlastingly?  
Thirdly consider how yet besides these, there shall be another glory much more excellent, and surpassing all human capacity, which shallbe to see God face to face, wherein consisteth our essential beatitude, for that all other 
Glory essential & accidental.  things, whatsoever may be imagined, be but accidental glory, which being so exceeding great and incomparable, what shall then the essential be. Finally, think there shall be the full accomplishment and heap of all goodness, without intermeddling of any evil, as in Hell shall all evil be without mixture of any goodness. The Prophet jeremy saith, how on a time 
jerem. 24  he saw at the Temple gates, two panyers of Figs, the one of good figs and singular good, the other so naughty that they could not be eaten, so naughty were they. These two panyers do figure these two rewards, so far differing asunder, which GOD shall give to the chosen and to the reprobate. The reward that is prepared for the Elect shall be so great, (as the Apostle saith) as Neither eye hath seen, nor ear hath heard, nor man's 
1. Cor. 2, 6 Esay. 64.  heart or understanding can imagine. And the punishment of the reprobate shall be so excessive, that no tongue can possibly express it.  
Think now (good brother) that one of these two lots must needs light upon thee, for either shalt thou possess that everlasting felicity which doth embrace and contain in it all good things, all riches, all satiety, and more than may be imagined or desired; or else shalt thou become thrall to that bottomless pit of all misery, griefs, and torments, and both the one an● the other shall endure everlastingly. Consider therefore what thou oughtest to do and suffer, to gain so incomparable a bliss, or to eschew so great and extreme a misery, if men use here to toil so greatly for getting of some temporal pleasure or promotion, or for the avoiding of some small sorrow and shame, yea be it for never so small a time.   

Sunday. 2. Med.  
ON Sunday, let thy meditation be of the benefits of God, that he hath bountifully bestowed upon thee, to the end the knowledge thereof may give thee occasion to yield him thanks, and to be more grateful towards him, for the better doing whereof, consider these three points following.  
First the general benefits thou hast 
General benefits. The benefit of creation.  received, which are these, The benefit of Creation, how God hath created thee of nothing, and given thee the essence and being thou hast, far passing that of other Creatures; con●ider the dignity of thy soul framed ●nto his own likeness and similitude, and the body thou hast received, compact with such variety and ●●melinesse of members and senses, whereby is well declared, the greatness, power and wisdom, of thy m●●er: And this benefit mayst thou we ●● wot how great it is, by that tho● wouldst esteem thyself beehol●●n to one, that could but restore or h●●le one of thine eyes, or any other mem●er that thou lackest. The benefit of preservation, how every moment 
The benefit of preservation.  he preserveth and keepeth thee, which if he did not, thou shouldest forthwith, return to that nothing which thou wert first made of: And this is as much, as though he created thee anew: besides thy preservation, he hath made all the other Creatures that be in the universal World, whereof some be to nourish thee, some to  thee, other to yield thee honest delight and recreation to all thy senses, other to cure thy griefs and sicknesses, and finally all the creatures thou seest under the Cope of heaven, yea and Heaven itself too, shalt thou find, how God hath created for some use and service of thine. Weigh now well, if thou wouldst think thyself so greatly bound to one, that had bestowed some jewel or other gracious gift upon thee; how much more art thou to repute thee bound and indebted to him, that hath heaped so many gifts together upon thee, & that without any mite of thine own meriting? Think afterwards of the benefit of redemption, which containeth in it all the things thy sweet Saviour did, and suffered for thy ransom paying, first how he descended from heaven to earth for thee, 
The benefit of redemption.  and being borne, was for thee laid in a manger, for thee began he the eight day after his birth, to shed his precious blood, for thee did he all his life long endure so innumerable annoyances, pains & persecutions, in going, sweeting, preaching, fasting, watching, praying, and finally for thee did he suffer the most grievous & bitter torments, anguishes, and ignominious reproaches that may be possible rehearsed, being obedient even unto the death of the cross. If thou ponder these things more particularly and by piece-meal, they will yield matter enough to inflame thy heart with zeal, be it never so frozen, and provoke thee to love him, who hath so dearly loved thee, and with so great a price redeemed thee.  
Secondly, call to mind the particular benefits thou hast received, chief 
Particular benefits. The benefit of vocation.  that of thy vocation: how god through his great mercy hath called thee to his holy faith and baptism, wherein he bestowed his grace & gifts upon thee, whereof an infinite number of other nations never tasted. Think how many times thou hast lost his grace through thy sins, and yet God hath forborn and stayed for thy repentance, yea, provoked thee thereunto by many godly inspirations, and after hath received thee again, and forgiven thee. Consider also the remedies he hath left thee to recover, keep & increase this grace, and spiritual life withal, which are the holy Sacraments, for the which he deserveth to be highly thanked, as having vouchsafed to leave us so great a treasure.  
Think also how many other particular benefits he hath done, and doth daily bestow upon thee, giving thee more temporal riches, more honour, more ability, more powers, more prosperity than others, recurring thine infirmities, delivering thee from many perils, relieving thy necessities, with other innumerable and hidden benefits, that thou thyself art ignorant of.  
Thirdly consider, that if thou hadst received the aforesaid benefits, or any one of them of what man so ever, how entirely thou wouldst have loved and thanked him, and how willingly thou wouldst have drudged to do him any kind of service, & thought no pains too great, to have showed thee grateful unto him; how much more reason is it then, thou show thyself such a one towards thy heavenly Lord and God, to whom for his great goodness thou art more deeply indebted, and the more worthy to be beloved and served? Do that David sayeth, Let thy soul bless the 
Psal. 12. 0  Lord, and never forget his so manifold benefits. For if he see thee thankful, having his benefits always in mind, and yielding laudes and praises to the giver, thou shalt every day, month, and year, receive more relief and new bounties at his most bountiful hand.  
These be the meditations, which thou mayst make on Evenings, or in an other week, observing always in the beginning and ending of each one, what hath been foretold thee in the former Chapter.    

Other Meditations wherein the better learned may at other times exercise themselves: certain also for the simpler sort, wherein the mysteries of the life of Christ be entreated of. Cap. 10.  
FOrasmuch as this exercise of prayer, is of so great profit, and that wherewith the spiritual life is, as it were, nourished and sustained, I have thought good as amply to entreat thereof. And will add somewhat more in this chapter, to that which hath been said already, desiring to satisfy both the learned and the ignorant, that is to say, both those that be more capable of this exercise, and such as have not so great capacity. For the first sort, whereof the former meditations be most fit and fruitful, nevertheless to the end they may have more ample matter to meditate upon, some weeks they may 
The life of Christ divided into three parts. 1  intermeddle the Meditations of the life of Christ, which is divided into three parts or periods.  
The first is of the incarnation of the son of God: until his baptism, wherein are contained, his incarnation, nativity, circumcision, adoration in the Temple, flight into Egypt, returning to Nazareth, and the doctors in the Temple, where the blessed virgin had lost him, of all the which mysteries S. Luke, and S. Matthew write in their first chapters of their Gospels. A man may meditate likewise, what he did from 12 years upward, until his baptism, according to every one their godly devotion, for that we find nothing written thereof in the holy Gospel.  
The second part of Christ his life, beginneth at his baptism, and continueth until his sacred passion, wherein are comprehended his baptism, fasting, temptation in the wilderness, his preachings, and many miracles he wrought, until his last supper, whereof the history of each one may be gathered out of the holy Gospels.  
The third part comprehendeth his last supper, his passion, his resurrection and ascension, whereof I have already entreated in the seventh Chapter.  
These Meditations of the life, and miracles of our Lord and Saviour jesus Christ, may be fitly distributed and meditated in one or two weeks, by such as have ley sure and learning to gather the story out of the holy Gospel: observing (perdie) in all their meditations, the advices and instructions above said, especially of picking fruitful notes and doctrine for their souls, out of these holy instructions, and of governing themselves in the beginning and ending of each one as is aforesaid.   

Certain remedies for such as could not happily find savour or devotion in the former meditations. Cap. 11.  
WOtting well (as I have already said) what great good this exercise of prayer doth purchase to our souls, I have in this respect been more willing to extend myself a little the further in entreating thereof. And for the same cause have thought good likewise in this Chapter, to annex certain remedies to relieve thee with at such times as thou findest thyself barren of devotion, and without any relish, or taste in the foresaid Meditations.  
First therefore it is requisite, thou 
The first remedy against distraction  have this in mind, how one of the principal means and helps for thee, both in this life to live virtuously, and in the other to enjoy God everlastingly, is the exercise of prayer, and therefore what pains and care soever it behoved thee to take, for the gaining of so great a jewel, aught in no wise to seem grievous and irksome to thee, yea propounding this so richly before thine eyes, thou oughtest with all might and main to remove such obstacles and lets, as might any ways impeach the due and orderly performing of this exercise. Thou oughtest therefore to take heed of distracting thy mind in divers vain thoughts, of spending thy time in profane and unprofitable conversations, of disordinate affections, of excessive passions of thy soul, as ange●, heaviness, too much laughing and rejoicing in worldly matters, and of too great a cark and care in thy temporal affairs and business. These and such other like imperfections, whereby the peace and sercuitie of thy soul may be shadowed and taken away, are in any wise (so much as may be) to be avoided. Neither behoveth it only to have this watch and ward over thy heart and inward powers, but also to use the like touching thy outward senses, which are the doors, whereby these distractions enter and penetrate into thy heart: as might be a curious eye in viewing and listening after novelties, and impertinent matters; too much speech and talk, and each other thing whatsoever, that experience teacheth us to breed distraction. No doubt therefore but solitariness 
Solitariness a great help to devotion.  would in this case be a sovereign help to such as might conveniently use it, for by it are all the occasions of distracting quite cut off, and thereby a man may with more facility elevate his mind up to God, and stand well guarded within himself. Whereupon this saying hath been worthily of long time used, that a contemplative man ought to be deaf, blind and dumb, that by this means (wanting occasions to distract his mind in outward things) he might always be gathered and attentive inwardly in godly cogitations.  
It shall profit likewise to procure devotion and elevation of mind up to God, to use abstinence, fasting & other afflictions and corporal chastisements 
Abstinence and discipline.  moderately applied. For like as these proceed of devotion, so do they maintain and increase devotion.  
A purity and cleans of conscience 
Purity of conscience.  is also very necessary for gaining this devotion, the which ought to be kept unstained with any sin: for that doth abate and assuage the fervour of charity which is the nurse and mother of devotion. It behoveth therefore, if thou covet to find a sweetness, and savour in thy prayers, to shun all kind of sin, and such imperfections, as may gaul and fret thy conscience, as also to shake off scruples and all superfluous remorse, the which like privy thorns, lie pricking and paining the soul, and will not suffer it to enjoy any quiet rest, or fruitful savour of devotion.  
The second remedy which (concerning 
The second remedy against distraction.  this matter of meditation) is by diverse good and virtuous men proved to be very profitable, is for one to strain himself continually to walk in the presence and sight of God's divine 
A continual ei● upon go  majesty, supposing (as most true it is) that we always stand before his eyes, he beholding every hour & moment what we do, speak or think, & keeping with each one a particular account of every thing: seeing therefore God evermore hath us in his heavenly eye and presence, right meet and requisite 
Psal. 118. 16. 8.  is it we always have him in ours. And in very deed the taking up of this custom, shall help in this respect very much, to make us afraid of committing any filthy or dishonest act, when we bethink us that the eyes of God are every hour upon us.  
The third remedy that helpeth greatly 
The third remedy against distraction.  to gather attention and devotion, is an often frequentation of certain prayers every day, which the holy fathers call darting prayers, for that they be in 
Darting prayers.  manner of amorous and loving darts thrown up at God's heart. The manner of doing this, is, by saying with a zeal and inflamed desire, certain verses of David, or some other such sentences of holy saints which thou must ever have in memory, and at such time as thy devotion shall serve, 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 sins, then to rehearse certain verses of the Miserere Psalm, or some 
Psal. 51.  other such like brief sayings, serving to signify this affect of repentance. At another time, feeling a desire to be more and more inflamed in the love of God, say that verse, Diligam●te Domine 
Psal. 18.  fortitudo mea. Another time, desiring to be with God, say, Quemadmodum 
Psa. 42.  desiderat Ceruus ad fontes aquarum, etc. Otherwhiles, longing to approach and draw nigh to those heavenly bowers, say, Quam dilecta tabernacula 
Psa. 84.  tua domine, etc. Beati qui habitant in domo tua domine. Another time with an affect to give thanks to God, for his divine benefits, thou mayst say certain verses of the Psalm Benedic anima mea domino, & omnia quae intra 
Psal. 103.  me sunt, etc. or, Benedicam dominum in 
Psal. 34.  omni tempore. And so in like manner (according to the diversity of each other affect thou happily findest thyself touched with in thy soul) for each kind whereof, either in the Prophets, or in some other of the Saints and fathers, thou mayst find very fit words and sentences, to signify thy meaning with. But if so be thou want skill and knowledge thyself, to cull and gather them out, then mayest thou frame words of thine own, (according as the holy Ghost shall vouchsafe to instruct and teach thee) such as may serve most fitly for thy purpose, and cause thy zeal to increase to Godward, and to good desires. And albeit, at the first it may seem, thou dartest not those amorous arrows with any great fervour or fiery heat of soul, yet fail not to spend and breathe them forth, for no doubt but they shall afterwards kindle, and gather heart, and help thee greatly to warm thy soul withal. But if happily thou couldst not light on such words as thou wishest for, send then up certain sighs and groans, drawn out from the bottom of thy heart, and these shall supply and serve in stead of words to Godward, who well wotteth what thy spirit doth crave and long for.  
These darting prayers, with the sentences, sighs, and speeches abovesaid, shall likewise help such greatly as lack convenient leisure to perform this exercise, in such manner as I have heretofore declared.  
The fourth remedy which may be used, 
The 4. remedy is, the reading of some godly books.  at such time as thy distraction were greater than that the former advises could suffice to call thy mind home, and to cause attention: then mayest thou have recourse to reading, whereto shall be very expedient thou be provided of some godly book, full of good devotion and sound doctrine, and thereon to read with leisure, fair and softly; not lightly running over many leaves, but pausing at every period & sentence, to chaw the same, & to pick thence some profit & fruitful devotion, staying therein so long as attention serveth thee, which once wanting, proceed then on forward to another sentence, doing likewise in that: and thus mightest thou by means of such words as thou readest, use those speeches, sighs, and inflamed desires, whereof I lastly spoke in the third remedy, sith no doubt but they are very available, and of great force to retire thy mind home, and to kindle in it a devotion and fervent love to Godward. The fitst books for this purpose, are such as stir up a man to piety and devotion, and that withal give good instructions for life and manners, the books of job, Psalms, the proverbs, Preacher, the Epistles of Saint Paul, etc. In these and such like books mayst thou occupy thyself, now reading, now meditating on them, and always committing some spiritual point to memory, which thy soul may (amongst other thy business) nourish and comfort itself withal.  
The last remedy thou art to take concerning this matter, is to force thyself to persever in prayer, how distract and frozen soever thou shalt 
The fift remedy against distraction is perseverance.  find thee, for that who so shall thus force and strain himself to endure the tedious toil, and pain of prayer: whiles thus he feeleth himself frozen, and carried away with divers foreign thoughts and fancies, well may he believe, that at the end of his prayer he shall (for the most part) receive comfort & contentation, and that as it happened to our Saviour, whom the angel came and comforted in the garden, after his long perseverance in prayer, which he made three several times, even so shall it likewise in the end befall to him. And as in other works experience teacheth us, that custom taketh away the toil which we feel at the beginning thereof, even so shall custom and continuance in this exercise (not slacking or neglecting it at any time) cut off the toil and travail thereof, and cause a conquest of all such difficulties, as in the beginning seemeth right painful to us.   

Of the avoiding of lewd company. Cap. 12.  
TO conclude this first duty of him that intendeth to lead a spiritual life, let this suffice: that there is nothing more pernicious unto a spiritual man, than evil company: for that hath drawn many a man from the way of our Lord and Saviour Christ. For the Apostle 
1. Cor. 15.  citeth to that intent, the verse of Menander an Ethnic Comedy writer, Moors bonos colloquia corrumpunt mala. Evil talk corrupteth good manners, he cannot be good which delighteth in evil company: for no man speaketh evil, unless he be before corrupted and depraved in his heart, against the purity of evangelical doctrine, as every man is and thinketh, so doth he speak. For the speech of a man, is the truest witness of his heart; for as our Saviour saith, The mouth speaketh 
Luk. 6.  of the abundance of the heart: Therefore, if he which speaketh evil be not good, we must take heed of all them which delight in evil talk and scurility, and wicked speeches, whose mouth doth always sound out filthy things, & never talk of godliness. Filthy speech is a sign of an unchaste heart, although no outward work do follow. Therefore a christian man, which in his baptism hath promised to forsake the Devil and all his works, and consequently those that be his members, must eschew the company of wicked men, and evermore avoid them that speak wickedness, and uncleanness. We must ever remember the saying of the Wise man: He that toucheth pitch defileth his fingers, and he that keepeth company with the proud, shall put on pride. Gregory sayeth, Those that be weak must eschew evil company, lest the faults which they daily see, and be not able to amend, become pleasant unto them. And S. chrysostom, 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 doth require or make men to be equal, that is to say, of one mind. For so is the nature of things, that as often as a good man is joined with a bad man, the good man is not made the better for it, but is rather defiled there by: for contrary things can never have concord: and wicked company hath alured many. As one diseased sheep infecteth the whole flock, so one perverse and wicked christian, is cause of a great number of transgressions in the church. For S. Paul saith, 
1. Cor. 5  That a little leaven soureth the whole lump of dough, so weak Christians that converse with obstinate sinners which do profess perfection, are quickly infected with their evil conditions.  
It is Written, Blessed is the man which hath not walked in the counsel of the wicked, nor hath stood in the way of sinners, nor sat in the seat of the scornful. That is, of all them, who are not pleased or contented with other men's doing, but scorn every man but themselves, they always open their mouths against the humble man, they love brawling and tattling in other men's matters, their Counsel shall not prosper, and if they be aloft, they shall fall suddenly; their pride is hated of God, because being fools, they boast themselves to be wise and learned, their foolishness shall be disclosed, and a grievous destruction shall fall upon their heads, their hearts think on foolishness, and there is no peace in their circuit. They shall be hated of their kinsfolk and neighbours, and no faithful friend shall know them: they lead their life in hypocritical dissimulation, and by their foolishness they draw many out of the way; They hate peace, they love discord, they shall be taken in the sluggishness of their mind, and none shall have compassion upon them.  
They shall be bruised with double affliction, the Devil hath made his nest under their tongue, & sathan hath pitched his tents in their mind, therefore there is no Christian love in their heart, because they seek to set discord between christian and christian: They boast that they are the friends of God, & yet understand not what is the way of humility. They open not their mouths to spiritual edification, and nothing but vanity proceed out of their hearts. They run dissolutely and like vagabonds up and down all day long. Their talk is idle and unprofitable, never thinking of their soul's health, whose belly is their God.  
Keep thy mind from this talk, and set not thy foot in the way of his communication, whosoever desireth to be a Christian and servant of God, must be wary and watchful in all his works, and always fly from their company in whose life there is no edification, he must be a companion with lowly people, and Christians that love perfection, and imitate them that be grounded in the fear of God, let him walk willingly with them, which love discipline and purity of mind, and not be like a man that is tossed up and down with every wind, but confirm his soul in a good purpose, lest he be deceived with the council of the wicked. Fly from a disobedient and rebellious Christian, as from the face of a snake▪ because he swelleth with the poison of malice, and destroyeth his own soul, in the haughtiness of his mind. Let not a detractor be in thy company, because he is far worse than a thief. Him that is lightminded & dissolute in manners, account as a man that teareth hedges in the field. Avoid a drunken man as the nourishment of lechery, and the sink of all sin. He that trusteth to the devise of his own head, is near unto destruction, and aspireth speedily unto the danger of his own soul. Company not with a stubborn man, nor have any friendship with him, which by his rashness, backbites the doings of his Elders. Be evermore in the midst of well nurtured men, and let thy soul walk gladly with men that are humble minded: for he that walketh with good men, partaketh of their virtues, but he that walketh with the wicked, falleth into the ditch.  
The friendship of a good man helpeth the soul, but the company of the wicked, corrupteth the innocency of simple men. There is nothing more precious than a friend that feareth God, and nothing more pernicious than a froward minded companion. If sinners begin to hate thee for the fear of God, be not sorry therefore: for unless thou displease the wicked, thou canst have no society with the just. For it is a laudable thing to displease that wicked, for righteousness sake, and it is a manifest sign of the love of God. If thou love thy soul, fly from the company of wicked men, and communicate not with skorners, walk with the just, and let him be thy councillor that feareth the Lord.   

Of the second thing that is required of him, that intendeth to lead a new life. Cap. 13.  
THe Prophet David thought it not a sufficient answer to his question propounded, Who is that man which desireth life, & wisheth to see good days: to say, Declina à malo, Eschew evil: l but he addeth, Do good. For as saint Jerome saith, Declina à malo & fac bona. 
Saint jerom upon the 34. Psalm.  Eschew evil and do good: that is, pull down vices and build up virtues. It is not profitable to pull down except a man build: as if a man would say. What man would have life without these things? none at all. For there is no goodness in him that destroyeth no evil; Eschew evil, and do good. All evil doth proceed of the instinct of the devil, and goodness cometh of God. Forsake those things which the devil causeth thee to do, and do those things which Christ commandeth thee to do.  
Now Saint Augustine teacheth how 
Saint Augustine in his book of continency, c. 7. Tom. 4  this aught to be done; saying, Vniversaliter ergo continentia nobis opus est, etc. Therefore generally saith he is continency necessary for us, that we may eschew evil: but to do good, belongeth to another virtue, and that is justice. The holy psalmist doth warn us of this, where we read, Eschew evil, and do good: and he addeth to what end we ought to do it, saying inquire out peace and follow it. For than shall we have perfect peace, when our nature inseparably cleaving to her Creator, nothing within us shall be against us. To the same end it seemeth that our saviour speaketh in the Gospel, saying, Let your loins be girt and burning lamps in your hands, what should it be to gird up our loins, but to tame the lust of the flesh, which belongeth to continency? but to have burning lamps in our hands, is to shine with good works, and to be earnest therein, which is the part of justice, hitherto S. Augustine. Let every 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, we cannot; but we walk here in this world as pilgrims from the Lord, still aspiring to obtain that felicity, which is prepared for all the elect children of God. Now the way which we ought to walk in, for the attainment thereof, is the path of God's commandments, and evangelical perfection, which excludeth all contamination, and spotting of sin. For blessed are the clean in heart, 
Mart. 5.  for they shall see God. Now, because a man grounding himself upon the words of our Saviour Christ, will say that the way to salvation is hard & difficult. For our Saviour saith, Enter in 
Mat. 7.  at the strait 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 strait and the way narrow, which leadeth un to life, and few there be that find it: it would not be disconuenient to set forth the temptations, which ordinarily do offer themselves, to such as intend to lead a Christian life, that a man may plainly see and feel, the saying of our 
Mat. 11  Saviour to be true, my yoke is easy, and my burden is light.   

Of the temptations which ordinarily offer themselves, to such as have begun to walk in spiritual ways. Cap. 14.  
Having hitherto entreated 
The Authors most excellent method.  of the most necessary exercises, that every Christian man (minding sincerely to dedicate himself to divine service, & to live spiritually) ought to use & spend his time in; it remaineth that I now speak of the encumbrances & temptations which ordinarily offer themselves in this spiritual life, & of the remedies we are to use to overcome and vanquish them withal. For this must needs 
job. 7 Our life is a continual warfare.  be presupposed, That Our life (as job saith) is a continual warfare upon earth. The which doth grow so much the greater, as a man groweth nearer to God's service, and meaneth to abandon this worldly life, especially in the beginning, till such time, as he 
The devil afflicteth us most in the beginning of our conversion.  have somewhat dompted the passions of the flesh: according to that the wise man doth forewarn us, saying: My son drawing near to the service of God, stand in righteousness and fear, and dispose thyself to Temptation. For look how much a man groweth stronger, and gaineth more spiritual treasure, by leaning to god, and leaving the world: & so much 
Eccles. 2  more doth our ghostly enemies the devils malicious rage increase, and with more violence do they force themselves, by sundry temptations to afflict us; yet are not we to trouble ourselves thereat, nor grow faint hearted, or give over the race we have so happily begun: yea, rather ought we to fight valiantly, and to be joyful, considering that all the temptations and persecutions, wherewith our adversaries may any way afflict us, if we force ourselves to fight, and manfully withstand them, shall occasionate our greater gain. For 
temptations profitable. job. 13  by means of these temptations our souls is proved and purified, and the pride of man repressed from growing insolent (through God's gifts or his own 
2. Cor. 12  good works, wrought through God's grace) whiles by these temptations, he seethe his own weakness and miserable frailty. Now therefore good brother, if having once begun to follow 
A sweet exhortation and encouragement.  thy Captain his steps, thou feel thyself afflicted with divers temptations and cross overthwarts, be not dismayed therewith: but pluck me up a good heart, not believing for all this, but that thou walkest rightly, and in our Lord's way. Think how in like manner it happened to him: he vouchsafing to be tempted for our example and consolation, whom if thou imitate rightly, in resisting and fight manfully against them, thou shalt afterwards by trial, find that true which is written. Happy is the man that sustaineth tentation: 
james 1. 2. Tim. 2 4 Apoc. 2, 8 job. 3  who being by this means proved, shall receive the Crown of life, which is not given, but to those that courageously do fight the combat. Thus being both counseled and encouraged by this good consideration, take up such weapons, and brandish them before hand, wherewith thou must fight, and resist thine enemies at all times, when any need shall require and urge thee.   

General remedies to be used against temptations. Cap. 15.  
SIthence it is so weighty a matter, & of so great importance, to fight and to resist temptations, for fear of being overcome, and falling into sin: it behoveth us to have always a vigilant eye, and to be furnished of all such weapons, as be most requisite for this future combat. Such therefore as may serve generally to defend thee from all kind of sin, be these considerations 
In time of true we ought to prepare for battle.  following: which thou must exercise, not only in time of fight, but in time of peace too: that when need requireth, thou mayst then have them in more readiness.  
first, consider the dignity of thy 
The dignity of man's soul. Gen. 1 Colos. 3 john. 12  soul, created to the very likeness and similitude of God, and how whiles it persisteth in grace, it is so beautiful & bright, that the maker himself delighteth to dwell in it; and all the holy angels and quyers of heaven do reverence and rejoice in it. But anon, after it hath consented to sin, GOD strait ways departeth out, and the Devil entereth in, polluting and changing it into so foul, ugly, and abominable a state, as if the Sinner could then behold and see himself: he would be therewith utterly confounded, and have himself in extreme horror, if therefore thou 
An apt comparison  wouldst so loathly soil any fresh and gay garment thou hadst lately bought; how much more then oughtest thou to detest that consent to sin, which so filthily polluteth thy soul? a much more precious thing, without all comparison, than any most gorgeous and glittering attire of body.  
Secondly, consider how besides this 
One mortal sin cause of in numerable for rows.  evil, even one sin doth cause thee to incur innumerable other miseries: sith by committing but one mortal sin, thou losest the grace of God, and his amity annexed to his grace. Thou losest 
Chry. hom. ●7. in Gen.  the infused virtues, and the gifts of the holy Ghost, which adorned thee and made thee beautiful in the sight 
Chry. hom. 8. ad pop. Antioch.  of God. Thou losest thy repose and serenity of a good conscience. Thou losest the reward of all such good deeds as thou hast done before, and the participation of the merits of christ 
Eze. 18, 33  our head, sith thou art not now united to him by grace and charity, and so remainest 
Mat. 7, 23. Luke. 13  an enemy to the Creator, deprived of the inheritance, which christ by his precious blood had purchased for thee, condemned to everlasting torments, a thrall and bondslave to the devil, who by all means possible seeketh 
john. 8.  thy utter overthrow, briefly thou incurrest so many other dangers, as no man's tongue can sufficiently declare them. What man is he then that will be so mad, as for a short and beastly delight that sin affordeth him, to incur such huge heaps of extreme miseries, and incurable calamities?  
Thirdly, consider how by striving to resist temptations, they tarry not long but vanish & fleet away, & how by having vanquished them, thou shalt remain enriched with greater meed, honour and consolation. The blessed angels 
Matt. 4.  of heaven, shall also come and serve thee, like as they did our Saviour, having overcome his temptations: but if on the other side thou let thyself belewdly overcome, the delight of sin shall forthwith fleet away, and the gripes, confusion, and discontentment that remain behind, and gnaw the guilty conscience, and afflict thee 
The grips of a guilty conscience.  much more than any resistance-making might possibly have done.  
Fourthly, consider that if thou easily consent to sin, thou must afterwards consider, and painfully redress the evil thou hast committed, sith thou must needs suffer much sorrow in bewailing it, besides a million of many more difficulties, all which thou mayest avoid, by fight manfully, and not consenting unto sin.  
Fiftly consider, that look how much more thou usest to consent to sin, 
An evil custom hardly to be cured.  and so much more shall thy temptations increase, and thy strength decay, and thus at length shalt thou cause a wicked custom, which afterwards will be impossible for thee to forsake and leave.  
The last general and right sovereign remedy, not only to vanquish temptations, but not to be troubled with them, is, to shun and carefully eschew the occasions, whence they commonly do proceed, as be superfluous riches, profane conversations, lewd company, the tumult of people, places and times where and when sins are committed, and finally, all such dangers and occasions, whereby thou remember'st to have erst fallen into sin, or at least into temptation.   

A preamble concerning the remedies against particular temptations. Cap. 16.  
ALbeit the particular sins, as also the temptations, which induce us thereto be very many, yet are they all reduced 
Seven capital or deadly sins.  into seven, which are commonly called capital, as being the heads, roots & fountains whence the others are derived: with these 7 sins be these three 
1. john 2 The flesh, the world and the devil.  enemies, that assault us, the flesh, the world, and the devil, according as is gathered out of that saying of S. john the Evangelist: Every thing that is in the world is concupiscence of the flesh, concupiscence of the eyes, and pride of life. The flesh doth repute and induce us to three sins, lasciviousness, gluttony, and sloth. The world to covetousness, and cark of temporal things that are in it. The devil doth suggest and allure us principally to pride, wrath and envy, I shall therefore according to this order entreat of the weapons, which we are to wield against these three sworn enemies of ours, and of the remedies, we must use to preserve us, from such sins as they induce us to.  
Of all the temptations, those of 
The temptations of the flesh most dangerous.  the flesh be most difficult and dangerous, as rising of a domestical and very importunate adversary, and therefore doth it herein behove us, to use greatest diligence and circumspection.   

Remedies against lasciviousness. Cap. 17.  
THe first remedy a man is to 
The first remedy against lust.  take against lasciviousness, is with all diligence to fly occasions, such as commonly use to inflame our flesh with inordinate 
Occasions to be eschewed.  concupiscence, as is the conversing with such persons, as either are wont, or at leastwise might provoke and kindle such fire, as a fixed view, and curious regard of others comeliness, sith (as Saint Isidore saith) The 
S. Isid. li. 2. summo bono Ca. 39 job 31. Eccle. 9  first darts of lust are the eyes. Which Jerome said, had given his soul in prey. And to make us understand this danger the better, Saint Gregory sayeth, 
S. jerom. Three. 3.  how it is not lawful for us to fix our eye on that which is not lawful for us to desire, seeing that death is commonly wont to enter into us, by the windows of our eyes, and other senses. 
jere. 9  And therefore must thou take heed in like manner, of uttering any dishonest, and ribald words, which corrupt good manners, as the Apostle saith, as also of 
Col. 3. Ephe. 5.  listening to them, or of reading books wherein such lascivious and filthy 
1. Cor. 15.  words are written. But much more oughtest thou to shun the touching of such persons, as occasionate a carnal 
1. Cor. 7.  alteration in thee, and never to be in their company alone, sithence this fire is wont with solitariness and opportunity soonest to be kindled.  
Take heed also of receiving any 
jer. ubi supra. ber. se. 1. de modo. been. viu.  letters or tokens being absent, as also of sending any to them, sith these are but sticks to kindle and keep in this wicked fire. Finally, this vice, (as S. Austen sayeth) is much better flying 
Flight more safe than fight  then by fight, and therefore behoveth it, thou always fly the peril, not to perish in it. 
Eccle. 3.   
In this respect, to beware of being idle at any time, of too much pampering 
Eze. 10. ber. ser. 51. de modo been. veu.  up thy flesh with disordinate diet, in eating and drinking, with too sumptuous and effeminate attiring, with sleeping in too soft and easy bedding. Briefly beware of all such like delicacies, which are all of them incensives, and provokers of this brutish appetite: For otherwise, no doubt, but experience shall testify that a most true saying 
Pro. 29.  of holy writ, That, who so nourisheth his servant too daintily, shall find him obstinate and rebellious. It shall therefore be greatly profitable for such as be young, to use now & then some honest kind of labour or exercise, in subduing the body by corporal endeavours, as also reading profitable treatises, wherewith the brodes of our flesh are easily bridled, and it made obedient and subject to the spirit. For if S. Paul did in this wise chastise & bring down his body (as he witnesseth himself he did) much more ought he to do 
1. Cor. 9  the like, who standeth in greater need of this medicine. Besides that, each of these chastisements shall make thy reward increase, sith they are all of them the works of repentance.  
Secondly, thou must be marvelous heedy and circumspect, to expel these wicked thoughts presently after they 
The second remedy, wicked suggestions are to be eschewed at the first.  begin once to solicit and trouble thy mind, and to tickle thy flesh, forcing thyself all thou mayst, not to give them any entrance, but in am thereof to occupy thy mind in some other good and godly cogitations. And thus must we likewise behave ourselves in each our temptation and suggestion, but especially in this our flesh. For look by how much the more thou lookest for such thoughts to enter in, and perseverest in them, and by so much the more will they fortify themselves, and by great difficulty be driven out again, which would never hap, if at the very beginning thou didst shake them off, and oppose thyself manfully to bear off these first brunts. Whereupon a holy father said right well, that the thought of fornication, if we resist it in the beginning, when the Devil doth first put it in our hearts, is as brittle as a Bulrush, and may right easily 
A pretty similitude  be broken: but if we receive it with delight and pleasure, and linger any time therein, then doth it become as hard as iron, and very hardly can be broken: whereto may that saying of the Psalmist be fitly applied, Blessed is he shall break his little ones, 
Psal. 137.  To wit, the beginning of his temptations, with the stone which is jesus 
1. Cor. 10.  Christ. But if in case through thy retchlessness, and small regard, these temptations had made a breach and were already fortified in the flesh, and thou thereby in danger to consent, and yield unto them, let this be then.  
The third remedy, to cry amain upon God, with great zeal and affection (like as they do which in the main Seas, are suddenly endangered with some horrible tempest) craving his divine help with certain short and pithy sentences like to these, Deus in 
Psal. 69. Esay 38. Psal. 37. Psal. 73. Mar. 1. Mat. 15.  adiutorium meum intend, etc. Domine vim, patior, respond pro me. Domine ne descedas à me, ne tradas bestiis animam confitentem tibi▪ jesu fili david miserere mei: With these and such like words mayest thou call for his divine favour, it shall likewise avail thee to seek some virtuous man, if happily in that instant thou couldst hit of any, who with his godly exortations and good prayers, might not a little procure thine avail and benefit.  
The fourth remedy in this case 
The 4 remedy. Sensible affliction very necessary in extremity  shallbe to give some affliction to thy flesh by fasting, watching, discipline, yea and in the time of danger, to cause some sensible and present grief, that thereby the stings thou feelest, may be choked up, and thou made forget those unlawful delights, thou art provoked too.  
The fift remedy is eftsoons 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 concupiscence of the flesh, as to think of the ugliness there of being once dead, now therefore these particular remedies, together with the general spoken of, in the former chapter: may greatly help to defend against sin. And yet besides those common considerations there assigned, thou mayst take for another remedy others that serve particularly against this sin, as might be the advises following.  
First consider how God doth look upon thee and his Angels beholdeth all thine actions, that by this means thou be ashamed to parpetrate so dishonest an act, in their celestial sight, and presence, sith before any never so simple a man, thou wouldst not be so impudent, and shameless as to commit the same.  
Secondly consider how this vice, most notoriously polluteth, thy flesh itself, and all thy members (which whiles thou perseverest in grace, are the temple of the holy ghost) become now through his sin the members of an harlot, as S. Paul saith, & from a companion and fellow of Angels (which thou art, lying in chastity) and makest thyself a fere and fellow to brute beasts by living dishonestly.  
thirdly consider the particular discommodites, that rise of this detestable, and stinking sin, first it shorteneth life, impaireth strength, changeth complexion and comely hue of body: consumeth a man's substance, and spoileth him of his good name, sith there is no sin so infamous amongst all men, as this is. Briefly, this vice occasioneth an infinite number of many evils which daily experience doth declare and teach us.  
Fourthly consider, that albeit thou wouldst never so feign wallow still in this pestiferous puddle of sin, and desire never so greatly to satiate this corrupt desire of thine, yet shall it be impossible so to do, this being one of the things that is never saciated. And therefore look how much more thou wadest in this vice, and so much more shall the thirst of concupiscence be inflamed, even like to fire, the which look how much more wood there is heaped on it, and so much more doth it kindle, and the flame grow greater. All these things if thou weigh them well, and often, shall suffice. I hope to make thee abhor this brutal sin, and cause thee courageously to resist all such temptations as shall induce thee to it.   

Remedies against the second sin of the flesh, which is gluttony. Cap. 18.  
THe second sin of the flesh, 
Gluttony a great friend of lasciviousness.  is Gluttony a great friend and Fosterer of lasciviousness, sith when the paunch is puffed up, & the flesh too delicately fed: this fire is quickly kindled, and a man falleth easily into the filth of lechery, according as the scriptures do in sundry places admonish us. It behoveth 
Prou. 20. Eccles. 23. Ephe. 5 jam, 5. 2. Pet. 2.  thee therefore, to be armed at all assays, against this vice, which is the door or entrance of many others, and of the victory and conquest, whereon dependeth the victory and conquest of the rest. Whereupon those holy ancient fathers, that lived erst in the wilderness endeavoured themselves all the night, to dompt & suppress this vice: woting well that but if this were first fully vanquished, the other could very hardly be subdued, yea, experience teacheth this for truth, how the devil most commonly beginneth to give his first onset with this. Witnesses whereof, are our first parents Adam and Eve: the very first 
Gen. 3.  temptation he propounded to our Lord & Saviour jesus christ, was of this 
Mat. 4. Luk, 4. Mark, 1.  sort, wherefore, to defend thee from this so venomous a vice, being one that doth hatch and breed so many other: apply these remedies and advises following.  
The first is that in thy eating thou 
The five kinds of gluttony. Gre. lib 13. moral. ca 13. 1. Eating out of due time. Cassian. li ●. cap, 10.  seek to observe five things, that preserve thee from five sundry sorts of gluttony, whereof Saint Gregory doth in one of his books make mention. The first is concerning the time, when a man eateth before his ordinary hour, which thou must beware of: forbearing and forcing thyself, not to take above two repasts a day, to wit, thy dinner and supper, and that at such convenient and accustomed hours, as they keep that govern themselves most orderly: more than at such times thou oughtest not to eat, without some notable necessity, use these moderations therefore in your diet, least sudden temptations overcome your weak resistance.  
The second kind of gluttony consisteth 
The 2. kind of glutton.  in the quality, I mean in eating of too dainty and pleasant meats, whereof thou must take great heed; contenting thyself with such meats, 
Dainry meats.  as may suffice to sustain and nourish thy flesh, and not to delight and pamper it, according to that Saint Barnard doth exhort thee, and but if they seem course and unsavoury, then 
Ber. epist. 1. ad Rob. nep●t●m. job, 6. Pro. 27. Ber. ubi. supra.  apply that sauce which he prescribeth, to wit, hunger, and that shall cause them to be savoury enough.  
Remember thee also of that singular abstinence of the ancient Fathers of Egypt, who deemed it superfluous to eat any wanton meats, as S. Jerome 
S. Jerome.  telleth us. Let therefore this their rigour, shame and confound thy riot, and make thee refrain eating of delicate and sweet meats, for fear thou be like to those amongst the people of 
Num. 11 Psal. 77.  Israel, that desired flesh in the desert, and thereby provoked the wrath and indignation of God against them.  
The third kind of Gluttony, concerneth 
The third kind of gluttony. Excess.  the quantity, that is, of eating more than sufficeth to sustain nature, whereof followeth, as Saint Jerome sayeth: That look by how 
S. Jerome.  much the more the belly is filled, and by so much the more is the soul made feeble.  
Thou must therefore shun such excess, sith meat is (according to S. Augustine's counsel) to be taken in manner 
Aug. ca 31. li. 1. Con.  of a medicine, whereof we use not to receive any great quantity. Take heed them of over charging thy heart with too much meat & drink, as our saviour doth 
Luk. 21. Rom. 13.  admonish us, that by this means thou mayest escape his future indignation, and a myllion of mischiefs that proceed out of this vice. 
Eccle. 37   
The fourth kind of gluttony, respecteth 
The 4. kind of gluttony.  the manner, when a man eateth his meat too greedily and with too great a fervour: which appeareth 
Greediness.  well by his hasty & disorderly feeding, and when he is too much bend & affectionate to his meat. 
Eccles. 37   
This vice doth the wise man in these words reprehend, saying: Long not after every kind of meat, nor eat not greedily upon every dish. Whose counsel, see thou endeavour thyself to follow, minding not so seriously thy corporal food and nutriture whilst thou eatest: but either listen to good conference, if there be any used, or lift up thy mind to God, with some good thought, or interlace some prayer or psalm amongst; that by thus doing, both thy soul and body may be fostered and fed together.  
The fift and last kind of gluttony, is 
The fift kind of gluttony.  an excessive care and thought, to seek out diversity of cates, and new fangled tastes; which thou oughtest (as a blame 
A curious desire of strange tastes.  worthy thing) greatly to eschew and beware of, for fear of being like to those the Apostle speaketh of, that 
Phi. 3. Rom. 10.  Make their bellies their God, seeking with as great care to serve and satisfy it, as were requisite for discharge of their duties to God ward. For remeie both of these and all other kinds of gluttony, these considerations following shall greatly help, which thou mayst take for a second remedy.  
First consider, how much the overcharging 
The 1. Remedy.  & heaviness of thy stomach, or that remaineth therein (having after surfeited) doth more hurt and trouble thee; then the diversity of delicate and sweet meats can delight and do thee good: the taste and pleasure whereof lasteth no longer, then whiles the meat is passing from the mouth to 
Taste, how smally it tarrieth.  the throat, neither after it is once gone is there any memoryial or sign of this delight remaining.  
This mayest thou much better understand, if thou examine what now resteth, of all that ever thou hast swallowed and swilled all thy whole life time. 
Note well.  What hast thou now left of all thy repasts, and all thy sweet tastes, of all the dainty morsels that ever thou devouredst? what hast thou now extant forth coming of all this? thou seest, how all is quite vanished away, as though there had never been any such: make account therefore, when thou feelest thyself tempted with this vice, that the pleasure is already gone, which so speedily doth pass away. And care not for condescending to thy flesh, in that it thus disordinately may covet an desire.  
Secondly, consider the inconueni 
The 2. Remedy. Amb. lib. de Helia ●● jeiunio ca 12. &, 16. Eccle. 17.  ences that arise of this sin. First, the cost and trouble thou must be at, to satiate this thy gluttony. Secondly, the number of bodily infirmities, that grow by means of surfeiting. Thidly, it dulleth and doth obfuscate the mind, and maketh a man afterwards unfit for spiritual exercise. Fourthly, call to mind that everlasting hunger, and thirst that 
Oseae. 7.  shall be in the next world; where no one drop of water shallbe granted, as we gather plainly by that example of the rich glutton. Remember also, what 
Luk. 6.  a filthy substance, thy tenderly pampered flesh (once being dead) shall be 
Luke. 16  dissolved too.  
The third remedy, is to think on 
The third remedy. Mat. 12. Mar. 2. Luk, 6.  Christ and his disciples abstinence, being forced (through hunger) to pluck off the ears of corn, and eat them; how our Saviour likewise fasted forty days and forty nights, in the desert; 
Our saviours abstinence. Mat. 4. Mark 1 Luke. 4. Mat. 27.  and the gall that was given him in his extreme thirst to drink, being upon the cross, whereof thou oughtest (every time thou art at meat) well to bethink thee.  
The fourth remedy, is eftsoons to 
The 4. remedy. Mat. 22. Luke. 14. Apoc. 19 The plentiful supper in heaven, should cause a spare dinner on earth.  remember that eternal supper of heaven, whereto we are all invited, as our Saviour (by one of his parables) doth signify. Consider, how minding to enjoy this so happy and royal a supper, it behoveth to abstain in the dinner of this life, that by so doing, thou mayst so fill and satiate thee better; like as we see in the world: he that is invited to a sumptuous supper, useth commonly to be moderate, and spare at noon, not to lose the commodity and pleasure of his appetite at night.  
The last remedy, and that a very 
The fift remedy.  secure one, is, so much as thou mayest possibly, to fly all occasions of gluttony; 
Occasions to be eschewed.  as the feasts and iunkettinge of worldly men, where there is so great abundance and variety of viands, so many meats, drinks, delicate & pleasant fruits, amidst the which may very hardly any man keep sobriety, there being so many things to allure him to gluttony. Remember what holy Writ saith of our mother Eve: How She saw the tree, that it was good to eat, 
Genes. 3  and fair and pleasant to the eye, she took of the fruit, and did eat, and gave thereof unto her husband. And thereby was cause of so great a loss, both to herself, and to the whole race of miserable mankind. In like manner mayest thou fall into many miseries, if thou 
Rom. 5  fly not the hazarding thyself in such like dangers.   

Remedies against the troublesome temptations of sloth and Idleness. Cap. 19  
THere is yet another vice of 
Idleness engendered of lasciviousness and gluttony. Ber. ser. 3. at 6. de Ascens. Gre. 3, par. curae pastor. admoni. 16.  the flesh, engendered of the two former, spoken of in the former chapter, & is called sloth and idleness, which is a loathsomeness, & disliking of spiritual things, and a negligence or fainting to begin any good thing, or to finish that which is entered and begun already.  
Against which vice (not a little hurt fulit is convenient likewise to be armed, sith thou shalt not be without this weariness and loathsome temptations, whiles thou art harboured in this fleshly body, which as the scripture saith: doth aggravate & molest the soul. 
Sap. 9  Seeing that many times through attending to our bodily necessities, and the importunities of our flesh, we become slothful, distract and dull, to do any good. Wherefore, to the end thou be not overcome with this domestical enemy: help thyself with these considerations & remedies, that I shall now prescribe thee.  
First, consider the strict account thou 
The first Remedy.  must yield, of the time that God doth grant thee in this life, to work well in, for that as S. Bernard saith: There is no 
Ber. de trip cust manus linguae & cordis.  time given thee in this mortal life, whereof thou must not render a reckoning, how thou hast employed it. For if we be to yield an account of every idle word, as truth himself doth tell us in the gospel) 
Mat. 12.  how much the rather are we to do the same, of time spent idly, an without 
Every moment to be made account of.  any fruit or goodness? The which a devout and spiritual man marking well, every time he heard the clock strike, said thus in his heart. Ah my Lord God, 
P. Ignat, in horas singulas col ligebatsese cap. 1. lib. 5 vitae ipsus.  lo now another hour of my life spent, whereof I am to yield thee a reckoning. And so forced himself withal, to spend the next hour better than the former.  
Secondly consider, how if thou once let slip the time unfruitfullie, that is given thee to fructify and do good in; 
Galath. 6 Time past, is past recovery.  it can never be possibly recovered again, and so must thou needs afterwards lament the loss of so precious a thing, through thy negligence; and yet want means to win it any more, for albeit thou have a meaning to do well hereafter, yet is it uncertain whether thou shalt have time and leisure 
Mat. 24. 25 Apoc. 3.  granted thee to do so. And if thou have it, yet is the good thou shalt then do; due to that present time, and so thou both mightest & oughtest have done before.  
Thirdly consider, how long & painful 
The toil of worldlings, confoundeth the sloth of Christians.  the toils and sweats of worldly men be, to scrape a few riches together, and to purchase some temporal promotion, and how they refuse no pains to satisfy others humours, and to gain their gracious looks and favours. And thus be thou utterly confounded, that they to get vain and transitory things, should be more diligent; then thou to purchase a most precious and everlasting riches. Be ashamed likewise, that they are more 
Luk. 16.  diligent and careful to please men, (but bondslaves of the world) than thou to please God, that celestial and omnipotent monarch.  
The second remedy to make thee 
The second remedy. The hope of gain in heaven ought to make us take pain● in earth.  take pains, and to work well in this life, is, to think eftsoons of the glorious fruit, that these thy good travels and labours will one day afford and yield thee. For if the husband do dig and delve, and till his ground in frost, snow, and the coldest winter winds, that blow, and withal this hardness goeth so lustily away, in hope of summers yield, that sometimes doth deceive him; how much more reason is 
jam. 5.  it, that thou shouldst travail and take pains to serve God in this life: hoping, as thou doest for so plentiful a harvest in the life to come, which never did, nor can possibly deceive us? as both our faith, and all the holy scriptures do assure us. And if the hired servant weigh not the toil of his whole days travail, for joy of the wages he 
Math. 10. Luke 6. 1. Cor. 3.  looketh to receive at night; why dost not thou in like manner animate thyself, to work in this life, remembering the abundant and incomparable hire, that shall be paid thee at night, to wit, after death? Neither can any man attain to so great a reward, but by great pains and travail (as Saint Gregory testifieth.) Cal to mind also, the anguishs, griefs, and infinite torments, that 
S. Gregory  such suffer, and shall do everlastingly, as in this life (through sloth and negligence) refused to take any pains to serve God, and to fulfil his divine 
Mat, 3, 7 ca 21 Luke, 13 john. 15.  commandments, and so be dead, like barren branches, without bearing fruit; which if thou seriously do think of, will put life into thee, and make thee bear right patiently any pains whatsoever.  
The third remedy to redress this vice, and to animat us, not to shrink at 
The third remedy against sloth.  the toils which we must, take in this life, to serve and please God with, is, that which the apostle prescribeth to the Hebrues, to wit, the oft thinking, 
Heb. 12  and rethinking of the life and passion of our Saviour jesus Christ, sithence, if 
Ber. ser. 43 in Can. Our saviours passion ought to make us painful.  we eftsoons did consider, how this good Lord of ours, was (from his infancy) brought up in travel, and how he passed his whole and most holy life, even from the crib to his cross, in continual turmoils and troubles; these his afflictions of this world, suffice to ease and lighten ours, seemed they never so intolerable, his drops of sweats would assuage our heats & encourage us to bear him company; wotting well, how 
Matth. 10 Luke. 6 john. 13 and 15.  unseemly a thing it is, for the servant to be in better estate than the master. If he therefore take such pains in this life, for love of us, it is not much that we (on the other side) take some pains for his love, and our own profit. This consideration caused the holy faints afore time, with such fervour and diligence to walk in our Lords ways: herewith did they cheerfully pass their troubles, fastings, watchings, & other loathsome labours, of this temporal life, and so mayst thou do in like manner, if thou set the same mirror continually before thine eyes.  
The last remedy, that shall in this matter help thee greatly, is, to make 
The Fourth. remedy. Every day to be accounted our dying day. Luke 12. Math. 24. 25. Mark 13  account, that each day is the last day of thy life: which with good cause thou mayst do, and think on, seeing thou art not assured, whether the next day shallbe given thee or no. Think therefore, how thy whole state for ever, dependeth only on this one days behaviour, & so animate and cheer up thyself, saying, My dolours shall endure but for this day, it is not much, that I behave me diligently therein, especially, knowing the profit that is to ensue thereof.   

Remedies against the sin and temptation of Covetousness. Chap. 20.  
THe second enemy that we 
The temptations of the second enemy. Ber. Ser. 59 ad soro rem.  have in this life, is the world, which is meant and understood by the concupiscence of our eyes, conformably to the authority of S. john aforesaid; sithence the great variety of things, that are in this world (as riches, and other temporal commodities) do engender in us a certain curious desire, to see them; of seeing, groweth a longing, and seeking to have them, weening they should be both profitable and pleasant to us: and then having once obtained and gotten them, followeth a covetousness, which is a disordinate desire, wherewith 
Covetise defined.  we love, possess, and enjoy them, as also an insatiable appetite, to have always more than that we have already.  
The which vice, (for that it is a very dangerous one, yea, as the apostle saith the root of all wickedness is covetousness:) 
1. Tim. 6  It behoveth therefore we be provided of good weapons, and sufficient remedies to resist the same, for fear of being overcome withal. Wherefore the best and most convenient for this purpose, are these advises following. 
Remedies for the poor man covetous   
First if thou be poor, and have a disordinate love to riches (which love maketh thee more covetous, then if thou hadst riches, & didst not love them) refrain this hurtful desire, and content thyself with thine estate, considering that by thus doing, thou shalt have more security, more rest, & more speedy means (a great deal) to gain virtue withal, then if indeed thou wert rioh, This did the Philosophers of old 
The old philosophers despised worldly wealth. Lact. initio ca 1. lib. 1 divin. Inst. Hier. lib. 3. in cap. 19 Mat.  time, by natural discourse only understand right well; and for that cause, forsook such riches as they had, knowing them to be a let and hindrance to the obtaining of wisdom, and all other virtues. Now if these men, guided only by the light of nature, made choice of poverty, having means to be rich; why shouldst not thou (being illuminated with a higher light) and more glittering brightness of heaven lie grace, welwot the same truth, and make a virtue of necessity, contenting thee with that poverty, that god of his 
To make of necessity virtue.  great good providence hath given thee, as a very substantial and secure mean of salvation? Why do not the examples of other men's falls, convince thy folly; and their great and 
Examples of others harms happened through their covetise. 4. Reg. 5  grievous harms, make thee more heedeful? Remember how Gehezi, the Prophet Elizeus servant, being not contented with his calling, but desirous to be rich, deserved (with his riches) to have a perpetual leprosy laid upon him. We read likewise, how Ananias and Zaphira, through a covetousness they had to retain some 
Acts. 5 Ananias & zaphira  part of the goods, which they had erst begun to renounce; were deprived of their corporal lives. Thou canst not be ignorant, into what a miserable blindness, this covetousness brought that accursed judas, as the 
judas.  scripture doth testify.  
Both of these, and many more such 
Matth. 26 Luke. 22 Mark. 18  examples, if thou consider well: thou shalt thereby discern, how much more secure the poor man's estate is, being contented with his poverty: than that of the rich man, being never satisfied with all his plenty.  
Thou oughtest not therefore, thus greedily to long for wealth & worldly substance, which may cause thee fall into so many dangerous and perilous temptations.  
Secondly, consider the perils and difficulties, aswell of the bodies, as 
Covetous men fall into the devils snares.  souls of the rich men, & such as with so great anxiety do seek after worldly wealth; sith by this their longing desire after riches, they fall into the devils snares, (as Paul saith) Thou s●est beside, 
1. Tim. 6 Berinthia sub fin. Cap. 11. lib. de conuers. ad Cler,  with how great care and pain they be gotten, and with how great fear they be kept, and with how great grief and sorrow they be lost: And when all is done, these men can have but meat and cloth, and this shalt not thou want with half that care, if thou wilt principally seek for the kingdom of God, and the heavenly riches of thy 
Math. 6. Luke 12. 1. Pet. 5. Phil, 4.  soul, like as Christ himself hath promised thee.  
Thirdly consider, how by loving of poverty, and willingly embracing it: thou art by that means more rich and noble, than all the rich Gentlemen of this world be; for thus art thou an 
The contented poor man, more rich than the richest. Ber. ser. 1. de vigil. Nat ser 4. nat. Amb. ca 13, de instit. virg..  imitator of Christ, and like to him, who so highly set by poverty, and with so great rigour (from his infancy, to the hour of his death) observed and practised it, as by discoursing over all his life, thou mayst right evidently see. What greater honour, or degree desirest thou, then to be of the same state and condition, as so high a Lord was of? yea, thou art (withal) most rich, for thus is the kingdom of heaven, and the king and Lord thereof, thine: and so by possessing of him, thou possessest all riches, and much more precious treasures, then may be in this life either attained, imagined or desired.  
Fourthly, another good remedy, 
Covetous men's company to be avoided.  not to fall into the temptation of avarice, is to shun (as much as may be) the haunting of rich men's company, especially if they be covetous, lest (by their consideration) thou be'st smitten with their infection. Take heed in like manner, not to see or deal with much money, riches, or any beautiful or precious things of this world, the sight whereof doth commonly kindle our hearts, to desire and long for them where otherwise, by not seeing them, thou shouldst want this greedy desire of having them. Fly therefore (as much as thou mayest) to touch or to deal with money, which is like to pitch (as is testified in the Scripture) defileth such 
Eccle. 13.  as touch it; it shall help thee also not a little in this matter, to go sometimes 
Money defileth like pitch.  and visit hospitals, and to converse with poor folks; weighing also, how others that be poorer than thou art, bear patiently their wants & penury.  
All these remedies may (in like manner) serve to help the rich, albeit in very deed, there be others, that might (by the considerations following) be more fit for their purpose, to make them withdraw their minds from so greatly sancying of worldly wealth. 
The third remedy against covetousness.  First consider if thou be rich, this will help thee much, for this is the last remedy; be not overwhelmed with avarice, for that is, to force thee (seem it never so painful and grievous) always to be giving good Alms to the 
Alms giving.  poor; assuring thyself, as most certain it is, that thou hast not any so assured riches, as that which in this wise thou distributest to the needy: sith this can neither be robbed by thieves, 
Mat. 6. Luke. 12. 1. Tim. 6.  nor corrupted by time, as the other which is left in deed behind, yea, that which is more, this only will accompany thee, when death doth rob thee of the rest. See therefore thou take this secure way, to lay up treasure in heaven, and encourage thyself to do thus every day, with more cheerful and frank heart than other, considering that what thou bestowest upon the poor and needy, Christ himself 
Mat. 10. 25 Mark. 9 Amb. ho. 6. et 7. varior. arg. et cap 5 lib de Nabuth. D. Thom. 22. 9 32. art, 5.  receiveth it as he affirmeth, who (with this condition) hath given thee what thou hast, that thou shouldest liberally dispense the same to the poor, and taking for thyself that is meet and requisite, to dispose the surplusage amongst thy needy and distressed brethren.   

Remedies against the temptation of the third enemy, to wit, the Devil: and first against pride, whereto he principally induceth us. Cap. 21.  
THe third and last enemy, against whom we have to fight in this world, is, the Devil: (who in the authority of Saint john, above alleged) is understood by the pride of life, sith this 
john 2.  was that, made him at the very first, to be hurled headlong out of heaven, into 
Isai. 14.  the bottomless pit of hell. And therefore albeit he induce us to all other sins, and tempteth us, with each one; yet is this inducement to pride, (the most heinous sin of all) principally attributed unto him, as also the suggestions to wrath and envy, which issue and proceed thereout; wherefore, like as I have given thee weapons and remedies, to resist the rest withal; so shall Enough (God willing) prescribe thee some preservations against these; beginning first with pride, which is a disordinate desire, and appetite of a 
Pride what it is.  man his own excellency, whereby he seeketh to be singular above all other.  
The first remedy therefore thou art to use against this diabolical sin, shallbe 
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 consider, how greatly God detesteth pride, and how grievously (from the beginning of the world) he hath punished it, aswell in angels as also in men; in angels we see by Lucifer, and the rest of his adherents; in men, by Nabucadnezzar, Antiochus, with many more, (as holy Scripture doth witness) that came to ruin through this vice, and were most severely chastyced. The same doth eftsoons likewise testify, how singularly he hath always loved and exalted the humble, whereof both our Saviour, and the blessed virgin his mother, do bear sufficient testimony.  
The second remedy, is the consideration of thine own self, sith (as S. Barnard testifieth) thine estate being well examined, shall teach thee what thou wantest, and prayer shall obtain thee that thou want it not. For God loveth the soul, that diligently discusseth with itself, and that after dew discussion, doth without flattery and partiality judge itself. 
The ● remedy against pride.   
Consider therefore what thou art, both in body and soul, and so shalt thou find more causes of confusion and shame, then of haughtiness and of arrogancy: touching thy body, bethink thee what a filthy substance it was engendered of, dirt and dung: 
The misery of man's estate.  and shall ere long be made a prey for worms. And as for thy soul, it is fraught with heaps of follies, errors, ignorance, fears, fancies, anxieties, (and that which is worst of all) of so many monstrous crimes, it hath committed, against that divine and dreadful majesty. Finally look how much better thou shalt know thyself, and so much more plainly shalt thou perceive, thee to be such as job describeth, saying. A man borne of a woman, living but a small time, is full of many miseries, who springeth up like a flower, and 
job. 14.  withereth quickly, and vanisheth as a shadow, and never continueth long in one estate. For presently thou shalt see him merry, and by and by sad, now whole then sick, now rich, now poor, now quiet, now troubled: 
The mutability of man's nature.  in fine, not in the main seas, be there so many waves and diverse mutations to be seen, as man (by daily proof) findeth contrary changes and alterations in himself. Who so therefore, considereth these things and thoroughly weigheth them, as they be; shall find much more cause to be confounded, and to accuse himself: then to be a boasting bragger, or any ways proud and insolent and when he thinketh thus basely of himself, then is he best of all at ease, and most of all contented.  
Thirdly, if thou find thyself puffed up 
The third remedy against pride.  with any wind of vain glory, which thy companion hath not, shun them with all speed and means possible: for if happily thou canst fast more than thy friend, yet hath he more humility, more patience, more charity, and more several graces than thou hast. See therefore thou consider the virtues of others, sooner than their vices; see not more motes in their eyes than there remaineth beams in thine own: but weighing each case to thy own good, think (without dissimulation) thee to be most infamous of all other: thus humbling thyself before thy Lord and God he shall exalt thee everlastingly.  
Fourthly, if good deeds be in thy 
The 4 remedy against pride 1. Cor. 4 Ephe. 2. We ought not to be proud of that is not our own.  remembrance which thou haste done, or any such commendable part in thee consider all is but received from God: and therefore oughtest thou not to glory in any such thing, but rather think that by the Lord (for any such vain thought or work of pride) all shall be taken away from thee, and thou after be contemned of them, that before commended thee.  
Fiftly, to beat down all vain glory 
The 5. Remedy against pride.  and boasting, which men are commonly wont to have (through the credit and worldly wealth they enjoy in this life,) it is very good to weigh well; how vain and transitory all things are, like as man's life itself is very short, and most uncertain. Therefore consider, 
S. August.  if thou vaunt of any thing, thou art but mortal, dust and earth, & shortly shalt come to earth. Where be those generals, and chief Captains of Armies, and other proud minded monarchs, of much more moment? all 
Note well.  turned to earth, dust and ashes. Now is the memorial of their lives contained in few lines, they are passed, thou to come, to be food (to day or to morrow, yea, in a moment) for the worms of the earth. Then humble thyself down proud devil, to fire eternally; or crouch to him before thy time, and attain joys everlastingly. Thou canst not (if thou ponder these and sundry other things) be proud and vainglorious of any earthy thing whatsoever.  
Sixtly, it shall greatly help to make 
The 6. Remedy against pride.  thee detest all pride, to consider, how highly God hateth such as be infected with it, who (as the scripture witnesseth) doth resist the proud, and giveth grace unto the lowly. This kind of people is likewise abhorred of other men, who can by no means away with their loathsome and disdainful conversation; yea, to themselves are they also very noisome and tedious, in seeing themselves environed with so many dangers, dreads and suspicions; having every one to malice and lie in wait for them, to gainsay and cross them in all their enterprises.  
Whereupon, it is reported of a certain holy king, who having a marvelous rich and precious crown given unto him, to be crowned withal; held it (musing a pretty while in his hands) before he would put it on his head: at length he said openly on this wise. O more noble than happy Crown, which if any man knew well how full of cares, perils, and manifold miseries thou art fraught; albeit he meet thee with his feet, yet would he not vouchsafe to lift thee up. What this king said of his crown, mayest thou well apply to each dignity and precious thing: see therefore thou take not so great travail and toil, for a thing, that is so hard to hold, and nothing so soon fleeteth away, as doth the wind of pride and vainglory.  
The last remedy to shake off pride 
The 7 remedy against pride  withal, and to purchase that so necessary a virtue of humility, is to force and accustom thyself, (seem it never so painful and loathsome to thee) to exercise divers actions of humility, as to do the basest offices in the house, to converse with the meaner sort, to sit in the lowest place, to clad thyself in Homlye attire, not so homely though, as to be taken or accounted singular sith that shall be esteemed a pride likewise: not to do or say any thing, whereby to make show of excellency and pre-eminence, or to cause admiration in other men's eyes. And finally to call eftsoons to mind, our Lord and Saviour jesus Christ's humility, and also that of his holy saints.   

Remedies against the temptations and sins of wrath. Chap. 22.  
divers of the remedies, that have been prescribed thee against pride, may in like manner help thee against this sin of wrath and anger, seeing that most commonly such as be proud and haughty, are wont also to be angry and ireful; yet nevertheless be there other 
The proud manireful.  peculiar remedies to be used against this vice.  
The first is, to ponder, how far it is 
The first remedy against anger.  out of all good frame and reason, that any man should be angry, and desire to hurt another: sith if brute beasts, be they never so fell, fight not one with another, 
The unity of brute beasts convinceth the malice of mankind  but live in peace and unity with those of their own kind; how much more reason is it, that men should do the like, who are not borne armed as brutish and savage beasts be, nor provided of weapons to defend themselves, or to offend others?  
Secondly, behold the ugliness and 
The 2. Remedy against anger.  deformity of an angry man, both in his countenance, gesture, words and actions: in all the which thou shalt at that time see him wonderfully disordered, and besides himself: see thou beware therefore of being angry, if thou wilt 
An angry man be side himself.  not fall into those defects, which in others do so greatly dislike thee.  
thirdly consider, that whosoever, he be that hath proffered thee any 
The third remedy against anger.  wrong or injury, hath done himself much more harm than thee: and if thou grow angry thereat, and seek revenge, in so doing thou shalt hurt thyself, much more than thine adversary, for that as Chrysostom saith, No man is hurt but by himself. Which should be no less a folly, then for a man 
Mark well.  to kill himself, to tear his enemies cote; sithence thine enemies body is as his coat, which thou meaning to tear, in seeking to kill him, dost first kill and slay thine own soul. For as saint Augustine sayeth: The knife 
S. August.  pierceth the heart of the persecutor, before the body of the persecuted. Strive therefore to master thyself, and to vanquish thine ire, and so shalt thou gain greater honour and victory; then if thou haddest subdued a mighty City, and by this means, in not seeking thyself to take revenge, God shall take it for thee, as he himself hath promised thee.  
Fourthly, if the devil (to stir thee up 
Deut. 32 Eccles. 28 Rom. 12 Heb 9 The 4. remedy against anger.  to wrath) do aggravate thine injury received, and make it greater: do thou (contrariwise) what thou canst to lessen it, and to make it smaller: thinking thus, how he that in this manner hath injured thee, is at that time overcome with some passion, or indiscretion, or else call to mind some good turns he hath erst done thee, or how thou hast otherwise done him the like injury, or some other, which he then did tolerate at thy hands, and therefore is it meet, thou bear likewise with him. If thou canst not withhold, call to mind, how God hath forgiven thee many thousands, and borne them all at thy hands: for his sake forget such kind of sudden injury, and let him be a just recompense for al.  
Fiftly consider, that such like crosses 
The fift remedy against anger.  are sent from above, as scourges for thy sins. Take now his chastisement on earth, lest the last coming pay for al. Believe then, that by the bearing patiently of all villainies and injuries that shall be said and done against thee, it will (by the Almighty) be disposed and turned to thy exceeding benefit, and comfort of thy soul.  
Sixtly, if thou feel thyself overcome 
The 6 remedy against anger.  with anger, take heed than thou speak nor do any thing, whereby this sudden indignation bring further sin upon thee, than thou wouldst after wish it had near been done. For the Devil, who eggeth thee thereto, stands ready to betray thee to utter darkness, and bring thy soul to confusion: then pacify thyself, and meditate on him that will be avenged, referring all to his will; then think Satan banished, by mighty and invincible conquest of patience and prayer.  
And beware the sun never go down upon thine anger, according as saint Paul admonisheth: that is to 
Ephe, 4  say, that thou expel it quickly, and 
Aug. epist. 149. ad profutur.  suffer it not long to sojourn in thy soul: for so might it turn to hatred, and become more dangerous and harder to be healed.  
These remedies mayest thou at such time put in ure, when thou perceivest 
Ambiguity cap. 21. lib. 1. of ex. Rom. 12. Gen. 27 jacob fra●ri indignā●i consil.  thyself offended towards others. But if thou contrariwise, see another offended and angry with thee: then frame thyself to do one of these two things, either covertly (in the best manner thou canst) to wind thyself out of his company that is angry, until the Wrath he hath conceived be worn over; or else (wanting opportunity 
Basil. hom. de ira var. arg. 10.  to do thus) force thee to overcome evil with good, according to the Apostles counsel, seeking to 
Rom. 2  appease him with some fair and humble speeches, sith (as the wise man sayeth) A mild answer assuageth 
Pro. 15. and 25.  anger, and hard speeches kindle fury and rage.  
But if thou shouldest want means to do either of these: take such order (at leastwise) as to be silent, whilst thou seest him in those fretting fumes, and in thy heart to pray to God for him, for that as saint Gregory saith: It is a 
d. Gre. 3 pa●. r past. cur. ad 17  great deal more glorious to shun wrath by silence, then to subdue it by answering.  
Lastly, that if the anger or impatience, 
The last remedy against anger:  which thou feelest in thee, proceed not of any injury or wrong done to thee by any person, but through the adversities and tribulations that befall thee, in this life: then shall it be a very good remedy to remember the examples of such perfect and holy men, as have endured with great patience 
Ber. ser. 16. ad soro. de mo. be. viu.  far greater tribulations and calamities, than thine be. Remember that invincible patience of job, who 
Examples of patience.  with so stout courage sustained so many losses, so many sores, such infinite number of griefs, corsies and harte-breakes, as happened to him in one instant; neither did he amongst 
job. 2.  all these millions of miseries, once droop, or show by word or deed, any sign of blame worthy impatience, as the holy Scripture testifieth: Think also of that holy man Tobyas, his rare patience, who 
Tob. 2.  in his blindness, poverty and all his other annoys, had continually a constant mind, and conformable to the will of God. Consider also that mildness and marvelous patience, of the holy Prophet Moses, whom 
Exo. 15, 16 Num. 14.  not all the continual troubles, and murmurings of that ingrateful people, which he had brought out of Egypte, could suffice to disquiet or move to anger. The like patience and mildness, mayest thou note in that 
2, Reg. 16.  holy King David, amongst all the manifold persecutions and afflictions he suffered, through the whole course and period of his life, the which may enforce thee to endure all things very patiently.  
Thou mayest also (in this case) apply 
A good consideration against anger.  another remedy, by considering the great commodity thou shalt reap, by these temptations and tribulations which thou sufferest. This consideration 
S. Gregory.  (as saint Gregory affirmeth) doth mitigate the force of the whip and scourge.  
Think therefore, God sends to thee (like a Father) that loveth thee 
1. Pet. 1 Sap. 3. Prou. 17 Heb. 12 Apoc. 3 Prou. 3  as his dear child, and by chastising thee, doth purge and purify thee: whereas if thou lackest this discipline, and his holy rod of correction; thou wouldst not deserve to be called by the title of his son.  
All these things if thou consider very well, as these and sundry others have done: thou wilt not only abide patiently all such painful tribulations now present, but yield thyself to God, with thanksgiving to him, who hath so singularly loved thee, as to sand them for thy benefit, and to the enriching 
jam. 1. Tim. 2. 4, Apoc. 2. Tob. 3.  of thy crown; knowing that it was not possible to come by so great a reward as we look for, without great pains and travail. And truly great reason is it, that Christians (like good soldiers should) follow their Captain Christ; tracing his steps, and walking the same way he went before, and so entered into his glory.   

Remedies against the sin and temptation of envy. Cap. 23.  
IT now remaineth to set thee down some remedies against the temptations of envy and malice, wherewith the fiend (in like manner) is wont to assault and tempt us; for as the holy 
Sap. 2. Gen. 3.  Scripture doth witness: Through the malice of the Devil death first entered into the world. This made the jews 
Mat. 27.  to seek our Lord and Saviour his death, 
1. Gen, 4. Sap. 14. joh. 5.  and by this vice have many murders and innumerable wicked acts been committed in the world.  
This is also that most cruel beast, 
jacob. 3. Gen. 37. 44.  which jacob said had devoured his son joseph; and therefore must thou carefully foresee, that this venomous viper begin not at any time, to nourish herself in thy soul; but forthwith (at the very first brunt) to kill and cast her out, using these just rudiments or instructions (for that purpose) following. First consider, how this sin of malice 
Aug. lib. 11 de Genes. ad lit. 14  or envy (which is according to S. Austen, a grief and sorrow at others felicity) is more hurtful and unprofitable, than any of the other, for albeit other sins do hurt the soul; yet afford 
The first remedy against envy.  they (I know not in what kind of miserable estate) some taste and pleasure to the flesh; but this wild vice doth both hurt the soul, and afflict the flesh: sith it scaldeth the heart, pineth the body, withereth the face, appaleth the countenance and comely sanguine hue. Briefly it tormenteth and overthroweth, the whole man, being like unto the Worm that consumeth the Wood whereof she cometh. And hence is it, that the envious man findeth himself in the worst case, and most wretched, when the other whom he maliceth, 
The 2. Remedy against ●nuie.  is best at ease and happiest.  
Secondly consider, how by shaking off this so fettering and fruitless a vice, & by being in the state of God's grace, thou art a partaker of all such things as others do possess: sith charity doth 
Gregor. past. curae● 3. ad. 11.  make them thine, and therefore oughtest thou to be joyful, that other enjoy such goods and live so happily, rather than to be sorrowful, or any whit grieved thereat.  
For by rejoicing in charity, thou art 
Charity. maketh each one partakers of others happiness.  made happy in their happiness, and by maliciously repining thereat, thou losest thy part, and they remain still with their prosperity, which albeit they lost, yet shouldest not thou recover it.  
thirdly, whatsoever helpeth against pride, doth likewise help against envy, as proceeding (for the 
The 3. remedy against envy. Pride the mother of envy.  most part) out of the other: sithence the proud man bearing impatiently, that any other should be his better or fere, and fellow with him, he maliceth those, whom (in any respect) he deemeth to be his betters, or more happy than he is. See therefore do thou endeavour thyself, to pluck this poisoned root out of thee, and not to set thy love upon the temporal things of this world, which are so miserable, spare, and scant; and if thy neighbour have them, thou must go without them, and many times must look that which another might conveniently leave. But if on the other side thou set thy mind on spiritual or heavenly things, no man can bereave or bar thee from them, yea look how much the number of such is greater, that enjoy and possess the same 
Gre. lib. 5. moral. cap. 34.  goods thou dost, and so much shall thy happiness increase, and grow the greater: and by this means shalt thou be so far of from malicing of any man, as thou shalt heartily desire, that each one might gain the goods which thou possessest, woting well, that so should thy riches and bliss be not a little multiplied.  
Fourthly, if the desire of thine own 
The 4 remedy against envy.  excellency, make thee malice thy neighbour, for being thine equal, or more high in dignity than thou art: consider, that in doing thus, thou losest that thou so greatly seekest for; sith herein thou disbasest thyself, and givest others occasion to contemn thee, perceiving this thy cancared, and vile nature, which thus dishonestly thou thyself discoverest. But if (contrariwise) thou strivest to master thyself, and to rejoice at thy neighbours welfare, as at thine own; then should thine estimation and credit grow much greater, sith every good man would esteem thee better, and highly commend this charity and noble mind of thine, whereof (by thus doing) thou givest the world, an apparent and plain testimony. Thy spiritual profit should herewith be in like manner greatly increased, for either would God give thee the same goods and graces which thou rejoicest at, in thy neighbour: or at leastwise reward thee plentifully for thy charity.  
And therefore doth S. chrysostom say, that the virtue of charity is very great and marvelous, which (without spoiling any man) doth rob and 
Chri. ho. 51 ad pop. Antioch. Tom. 5. The virtue of charity robbeth all. The 5 remedy against envy.  take all: sithence by rejoicing at other men's welfare and goods, we make them ours, win possession of all that which others do possess.  
Fiftly, all such means as help to excite and stir up charity towards all, shall likewise help greatly to subdue and vanquish this vice; as for example, to think how we are all brethren as touching our flesh, descending 
Gen. 2.  from the same parents Adam and Eve, and as for the Spirit, all created 
Causes to procure Charity.  of one Lord, regenerated by one virtue, redeemed by one price, and by the self same redeemer. We have all of us one mother, the holy Catholic Church, the same faith, the same Sacraments, and all of us hope for the same bliss, where each ones good shall be common to all, and that of all to each one. Whereas therefore so many and so great causes, of unity and charity be; envy ought to bear no sway, no grief at others good, no mirth at others misery; yea rather ought we to rejoice at others welldoings, and lament their harms and evils, as if they were our own, performing thereby what 
Rom. 12.  Saint Paul prescribeth, to rejoice with such as rejoice, and to weep with them that weep.  
But if happily all these causes of union sufficed not, to make thee reckon thy neighbour's goods as thine own, he seeming still a stranger and a forriner, never did thee any good, but rather harm and injury. Remember how thou being 
Psa. 49. 15. Mat. 14.  a greater stranger, and far more unwoorrhie, Christ hath bestowed so many and so great benefits upon thee, whereof he will have thee to make a recompense, with other benefits not done to himself (sith he standeth in no need of thy good 
Mat. 10. 15 Mark. 9  turns) but bestowed upon thy neighbour, seem he never so unknown and unworthy to thee: for look what good thou dost to such a one, and this Lord will accept it, as done unto himself.  
Sixtly, consider how to vanquish this vice of envy, the law of nature 
The fixed remedy against envy.  (common to all) ought at least to move thee, which teacheth us, to do to others as we would be done to ourselves. As therefore thou wouldst not that others should be grieved at thy 
Tob. 4. Mat. 7. Luk. 6.  good: so oughtest not thou to be offended at others welfare, for otherwise shouldst thou show thyself a senseless creature, and without all reason, yea, well may we say by the malicious man, that he hath lost his reason and natural judgement sith he would not stick to make choice of his own loss, if by that means he might procure harm to those he hateth. Like as 
A pretty example declaring the cancar of a malicious mind.  we read of a certain King who meaning to make a proof of the cankered nature, of an envious person, & a covetous wretch; caused two such to be called unto him, to whom he made this proffer; to crave of him whatsoever they would, for willingly it should be given them: provided that the second should have double that the first did ask, these twain being now at great contention, which of them should first begin, least the other might gain the double; the King being constrained to take up the matter, commanded the malicious man to speak first, who requested this, that one of his eyes might be put out, that the other might have both his put out, choosing rather his own harm then good, that the other (whom he hated) might by receiving the double, according to the offer, be the more harmed. The which story, if it were true, declareth plainly, to what blindness this vice bringeth him, that letteth himself be lewdly overcome with it.  
The last remedy which (feeling thy 
The 7 remedy against envy. Mat. 5, 8. Luk. 6, 23 Act. 7  self tempted with this vice) I have to prescribe thee, is, to force thyself continually to pray for him whom thou malycest, and bearest envy too, as also to speak well of him to others, yea, (occasion so serving) to do him some service, albeit thou seem to do it feignedly, and against thy stomach fith for this force and violence, which thou shalt use in mastering thyself, and breaking of thy will; no doubt but God will give thee the gift of charity, whereby thou shalt be perfectly healed of this detestable vice, and mayest afterwards love all thine enemies, one and other whatsoever.   

Certain other advises and remedies concerning the same matter of tentation. Chap. 24.  
BEsides these temptations, spoken 
temptations of infidelity, blasphemy and desperation.  of in the former Chap. wherewith the Devil doth most commonly tempt us; there be divers other means, whereby he useth to molest and trouble us by propounding otherwhiles, temptations of infidelity, doubts against our belief and faith, or suggestions of blasphemy, yea sometimes he bringeth us into such a maze and perplexity, as whither soever we turn us, or whatsoever we say or do: yet seem we still to be caught and entangled. another time he endeavoureth to bring us to desperation; and thus doth he with these and diverse other vexations, disquiet and grievously assault us.  
Against all the which his crafts 
A singular doctrine against the aforesaid temptations.  and subtleties, take this for a general rule, never to stay to dispute, or talk with the Devil of set purpose: for if thou do, thou art like to be overcome as Eve was, for having done the same. It is therefore much 
Gen. 3.  more secure, not to stand reasoning or listening to that the Devil shall tell thee, but forthwith to fly the temptations in the very beginning, by thinking on some other matter, quite 
The devil is not to be disputed with.  contrary, to that which he would have thee. As for example, if he propound thoughts of infidelity, saying: how is it possible that this mystery should be thus and thus: make none account to answer him, by showing any reason of that truth which thou believest, but say; I believe as god 
A remedy against infidilty.  hath taught me in his word, neither descend to any other particularities. thus likewise must thou do, if in case he molest thee with temptations of blasphemy, saying. Thy blasphemy be to thy perdition, for I adore and love my Lord 
Against blasphemy.  God. With this, or some such like short speech, mayst thou set thy mind at rest, intending to some other business, & different cogitations, neither let these his suggestions dismay or trouble thee any whit, for all of them shall not make thee lose any jot of grace and God's favour, yea, by doing as I tell thee, thou shalt greatly increase thy reward. If likewise he go at any time about to bring thee in any perplexities, scruples, or other obscuryties, whereby thou wottest not 
A refuge in time of perplexity.  well on which side to turn thee, account not of them, but convert thyself wholly to God saying: I will my Lord my God, both in this and each other thing whatsoever thou wilt, neither do I will or yield consent, in any thing that may displease thee. And thus mayest thou (with this saying) be in quiet and in great security.  
In like manner if he induce thee to 
Against desperation.  desperation, laying before thee, the multitude and enormity of thy sins; behold Christ thy judge nailed upon the cross, in whom thou hast more goodness (without all comparison) then in thyself thou canst have evils. And thus, putting all thy confidence 
Christ crucified, aught to be our common refuge.  in him, mayest thou despise and defy all the devils: and not only in this, but in all other thy temptations, would I have thee make jesus Christ crucified, a familiar defence & buckler for thee, sith that, like as Moses gave to the children of Israel, being stung in the desert, or bit of venomous serpents, that serpent of brass raised up on an high piece of wood, whereon who so looked 
Num. 22.  fixedlie and with faith, were cured of their griefs: in like manner, and much better, all such as with faith consider and behold, our Lord and Saviour Christ crucified, and heaved up on 
The brazen serpent a figure of Christ crucified.  the wood of the cross (whom the serpent of brass did in figure represent) shall be healed of all their bitings and stings, of trespasses and temptations. At such time therefore, as thou feelest the serpent assault and bite thee with the sin of pride, behold Christ 
Against pride. Phil, 2.  humbled on the Cross, and obedient even till death.  
If with covetousness; behold that 
Covetousness.  poverty and nakedness, wherewith he hangeth thereon, in such extreme 
Mat. 8.  distress, as he hath not where to rest his head. If thou find thyself assailed with the delights of lust: behold 
Carnal lusts.  his bruised and beaten flesh, fraught full of extreme anguish, and how for thy sake he hangeth on the Cross, all wounded from top to toe, and afflicted with most grievous torments.  
If thou feel thyself provoked to 
Gluttony.  gluttony: look upon him fastened to the Cross, who being extremely pained with drought, had gall and 
Math. 27  vinegar given him to drink. If thou perceive thyself stirred up to Anger, 
Anger.  behold that invincible patience of our Saviour, in abiding all those his most villainous blasphemies, and incomprehensible torments. If thou be'st vexed with the venomous vice of malice: consider that most fervent 
Malice.  charity, wherewith our saviour shed his blood on the cross for all, and prayed for his persecutors that crucified him. 
Luk. 13. Sloth.   
If sloth or idleness, cause thee to wax cold in good works: fix thine eye upon those feet, so cruelly nailed to the Cross, which were never wearied with wandering, and seeking for thy welfare.  
Finally, in this thy Lord and saviour thus crucified, if thou seek in time to him, thou shalt find sufficient remedies against all manner of temptations, wherewith in this miserable life thou mayest be any ways assailed.  
It resteth now to admonish thee, of one only thing touching this matter; 
A necessary advertisement.  that when at any time thou shouldest, either with this, or any other of the aforesaid remedies, repulse thine Enemy, and resist his suggestions: yet must thou not think thyself to be secure, as though the battle were ended, and the field fully fought & won, 
The malice of the fiend.  sith this is the property of the devil, when he is overcome in one tentation, to arm himself forthwith, and to make preparation for another. Like as he did to our Saviour in the wilderness, whom when he could not one way 
Matth. 4 Mark. 1 Luke. 4  overcome, he assailed, and set upon another. And therefore, albeit thou ween thyself to be at some rest, and findest the fiend to have taken truce with thee, for a while after he is vanquished; yet beware thou trust not too 
The devils truce not to be trusted.  much to him, for when thou suspectest least, then will he return to make a fresh assault, and to molest thee with new temptations. And if he then hap to find thee unarmed, and unprovided of means to encounter and withstand him; easily will he subdue and conquer thee, and the advantage which thou hadst won before honourably, he will then make thee lose dishonestly. Take heed therefore, thou never lay thy weapons aside, but always be provided and in readiness for the combat: neither be thou tired with his importunate infestations, whereby he (for the most part) overcometh those that wax weary to withstand him, but like wise, as he is importunate in tempting thee, be thou as constant and importunate in withstanding and resisting him. And by this means shall thy crown be the more rich and precious, 
A per ser. 61. de mo. been. ven. de Tent.  as the temptations, which (by God's help) thou overcommest, be more irksome and importunate.   

What a good Christian ought to do, when he falleth sick, or draweth nigh the hour of death. Cap. 25.  
ALl such things as I have hitherto entreated of, will help thee, during the time it pleaseth God to grant thee health and strength of body: but because this temporal life of ours, is subject to many infirmities, and in the end (no remedy) but all of us must needs once die, according to God his good ordinance 
Heb. 9, 27  and appointment: I have for this cause thought good in this chapter, to add certain advises and instructions, to teach thee the better how to govern thyself, both in time of sickness, and in the hour of death: neither oughtest thou with worse will to read these, nor with less diligence 
Note well.  to execute them in their time, than the former. Nevertheless, these advises shall principally profit those, that in their health did employ their time in such exercises, as have been heretofore spoken of in this little Treatise, preparing themselves continually to death, as all good and faithful Christian people ought to do. For such as prolong their preparation and conversion, until the hour of death, having lived loosely, and without the fear of God all their time of health: albeit they be not to despair, but to make the best shift they can for their poor souls, in the small time that is left behind: yet are they in great danger no doubt and in a very perilous estate. These 
The wicked liuer● dying to be doubted.  being they whose salvation saint Augustine doubteth of. Let us therefore as saint Paul warneth us, (Do well whiles we have time) continually watching 
Galath 6  and preparing ourselves to death, according to out saviour's council: 
Mat. 24  Sith we neither wots the day nor hour thereof: therefore watch, and with care prepare thyself.  
First, see thou cleanse and purge thy soul with wholesome prayer and exhortation 
The first advise in time of sickness.  either before or in thy sickness, especially before the purging of thy body. For God many times sends sickness to the body for the sins of 
The soul to be purged before the body.  the soul, And therefore it may be, the cause once ceasing, to wit, sins, thy sickness also, being the effect, shall also cease. 
The body afflicted for the sins of the soul.   
Now, if having used this remedy, thy sickness continue, then take this second advise: accept it with a willing mind, as a gift which thy heavenly father, for thy soul's health, to forward thee, look to the safeguard of the same, with consideration of the singular love he beareth thee, so unworthy a member, think therefore to conform thyself to his will, that thy painful pilgrimage, may be passed over, to his glory, and the usual health of thy soul and body.  
These and such like advises, for thy troubled body, thou mayest use, during such time as God shall put thee in such remembrance by visitation, to escape and be cured of. But if thy malady be mortal and no remedy, but this temporal life must be determined, and ended by it, than over and above take these advises following.  
The first is, perceiving sickness increase that thou most vigilantly awake and rouse up thyself, to dispose both of thy temporal and spiritual affairs, as if then these words were spoken unto thee, delivered by the prophet Esay, to king Ezechias: Dispose of thy house, for thou shalt die and not live. Dispatch therefore and make perfect thy Will, which every good Christian ought to do in the time of health, when he may with better ease, sounder judgement, and more mature advise, perform and do the same, and not to drive it till the last hour, when all these commodities do fail him, sith daily experience doth inform us, how through the lets and encumbrances of sickness, the Wills that are made in that time, be very rawly performed, and many times unperfectly drawn and penned. Having therefore, I say, thy Will in a readiness by thee, with thy satisfaction therein contained, thou mayest then as shall seem best unto thee, alter or add thereunto, any thing by way of council: but if thou hast been heretofore negligent in this matter, then mayest thou amend with wisdom such wilful oversight, either by advisement of thy friend, or how thou wilt dispose it, to thy contentment.  
The second is, when that is fully finished 
The second advise in time of death.  (touching temporal causes I mean) then to occupy thy mind with heavenly matters, forgetting the World, as if it were not, but as if thou 
A forgetting of worldly affairs.  hopedst to enjoy a glorious kingdom above: and give thyself over to thy Lord and Saviour most willingly, lest thou be in thy conscience otherwise afflicted.  
The third is to give warning, that thou be'st not troubled with any household matters whatsoever. And see this chiefly done, when death is at thy door, and thy life draweth fast to an end; let this advise be most carefully executed, lest the sight or hearing of such matters, might then with draw thy affection to them, quite from Divine and heavenly things, which at such time thou must & oughtest to be in love withal.  
The fourth is, that some devout 
The 4. advise.  man being called, if thou chance to fall in those terms, and confer with him, upon other matters, belonging to thy soul's health, considering thy body is not but earth: and passing the time in godly conference and prayer, thy soul may lift and elevate itself 
The death of Christ a help in death, & our sweetest comfort.  to heavenly and spiritual joys, celestial and most glorious, thinking especially on the passion of Christ jesus, for thy better resolution of thy fixed faith. And thus pray with them, in the best manner that thou canst.   

Of the temptations that are commonly felt in the hour of death, and the remedies against the same. Cap. 26.  
THere be many anguishes, and anxieties, which the soul doth commonly feel, in the perilous trance and hour of death, this being the most terrible thing, that can happen unto us in this life, sith at that time the soul doth suffer on every side, and which way soever it turneth, doth find great cause of corsie and extreme annoy.  
First, it suffereth in respect of the 
The extreme anguishes of the soul, in the time of death.  body, from which it parteth with no small pain. It suffereth likewise in parting from temporal things, which it leaveth here behind: and look how much they were in life time loved of it, and so much more do they in that hour of death torment it. It suffereth through the great dread it hath of the strict account, which it knoweth well must forthwith be passed to the dreadful judge, of every thing it hath done in all her life time. It suffereth through the horrible visions of Devils, which in that hour appear; the sight whereof is an intolerable torment. And much more doth it suffer, through the grievous and bitter assaults, wherewith in that hour, they far more siercelie set upon it, than ever they did before. For like as towards the end of the world, and time of general judgement, the prince of darkness, shall most terribly, and with greater rage and fury, assault mankind, as he knoweth better, how small a time is then remaining for him to do the same, and to infest it any longer. In like manner do the devils behave themselves, towards such, as be at the point of death, against whom they bend all their might and main, all their sleights and subtileties whatsoever; sith they know well, that if the soul, in that last hour, do escape their dreadful clookes, they lose what they pretended to gain all her life time, in this world. For so do the Doctors commonly say, upon the sentence of the Apocalypse. That 
Apoc. 2  the devil descendeth with great rage, wotting well that he hath but a small time left. So that the anxiety and bitterness of that hour, shallbe great, and no man by words shall exaggerate.  
Therefore, it is good to remember that hour before, and arm ourselves to prepare us to a joyful meeting of our redeemer, at this so perilous a season. And although we persuade ourselves, so loving a God will not permit us to be tempted at such time, above our strength; yet must we busy ourselves in the defending of such batteries as the enemy will otherwise prefix against us: that being avoided, than the more happy and blessed shall we be, in the eyes of the omnipotent, for that Satan is busy to overthrow us. Mark then the manner of his temptations, and the sure defences for the same, that so thou mayest the more securely escape so great a peril, and gain the Crown prepared for the valiant conqueror.  
The first, as S. Ambrose testifieth, is 
The first tentation. Ambrose.  the devils very drift, to take us in some error of our belief, to which temptation, thou canst not resist better, than as I told thee before in the 26. chapped. 
The devil is to be despised.  to wit, by despising and scorning, both the answer to him, & it. But if of force thou must answer something; let it be this. I believe firmly, what God in his word hath taught me to believe, and that which the holy Apostles have believed and taught, whose faith and doctrine almighty GOD, (whom none can deceive) hath confirmed with innumerable miracles, and for the confession whereof hath so much blood of Martyrs been spilled. Stick fast unto this answer, and care not to his other objections, or to answer them. Thus then behaving thyself, no doubt but thou shalt be conqueror.  
The second suggestion, is blasphemy: 
Blasphemy the 2. tentation.  persuading at that hour, some indecent thing of our blessed Saviour. Hereto mayest thou resist, by returning this answer to the devil himself, that propoundeth it, in this manner.  
I am more than assured, that my Lord God is infinitely good, and worthy of all sovereign praise, and love, 
A retorting of the fiends suggestion  and that all his holy saints are most perfect, and replenished with all virtue, & therefore thou art most abominable, and for these blasphemies to be utterly despised and abhorred. Then turning to thy maker, giving all praise and glory, with humble blessings of his holy name. So shalt thou cast and shake off the devil.  
The third temptation, is despair of 
The third tentation.  forgiveness of thy sins, which is most grievous at that time to us, by considering divine justice, whereto it belongeth, not to suffer any one sin unpunished: and then his persuasions is, to make thee think, that all in vain is repentance at that hour.  
The remedy for this, is to humble thyself in the sight of God, and to invocate 
The remedies against despair.  his divine Clemency, calling to mind his passion, whose most grievous and bitter wounds, thou must offer up to his father, for all thy sins and transgressions whatsoever: saying as followeth.  
A prayer against desperation.  
I Know my Lord God, that although my sins be great, enormous, and innumerable, yet is the satisfaction, which thy most obedient son, my Saviour jesus Christ, hath given thee, both for these of mine, and all the world, far greater, more precious, and more infinite. I know likewise, that thy incomprehensible mercy and pity, doth far surpass all my misery, and impiety: and therefore will not I despair, as Cain and judas did, 
Mar. 27. Act. 1.  especially knowing how this should be, to add a greater offence to my former trespasses, sith despair is that which most of all displeaseth, dishonoureth and offendeth thee; yea rather will I hope in 
Psal. 1. 50  the multitude of thy mercies, which thou hast used towards other most unworthy sinners, and sure I am that thine eternal truth and infallible word, neither can, nor will ever deceive, whereby thou hast promised to pardon and receive such as hope in thee, call upon thy mercy, and unfeignedly turn to thee, being contrite and sorrowful for their sins, which grant us all to be for thy dear sons sake jesus Christ our Lord Amen.  
This is the Anchor whereto thou must cleave fast, and never forsake thy hold, albeit the Devils never forsake to drown thee: as is aforesaid. 
The forth temptation is too great security.   
The fourth temptation is quite opposite and contrary to the former: this being a rash and fond security, the Devil buzzeth in our ears of our too rash resolution, how we are beholding to the Lord for such a constant perseverance and driving us to such a vain glory that he will take us tardy after desperation is overcome by ourselves to bring us by fawning with us to his subtle enticements, by the great content we find to please our minds withal. But the remedy for this is, to have such authorities of holy Scriptures in 
A remedy against vain security and pleasing of ourselves. Eccle. 9 Esay. 64. 1. Luk. 17. Psal. 55. Rom. 11.  readiness, as serve to beat down this vain pleasing and disordinate confidence in ourselves, as is that saying of the wise▪ man. That no man living knoweth whether he be worthy of love, or hatred. And that of Esay, All our righteousness is a defiled cloth. And that which our Saviour saith, and when ye have done all that is commanded you, say ye, we are but improfitable servants. That also of the psalmist, Thy judgements are great & an inscrutable depth. And that sentence of the apostle, how incomprehensible are the judgements of God. By these and diverse other authorities thou seest how smally thou oughtest to please thyself, or grow secure by reason of good works; think thus therefore and never resolve securely for fear of a fall. In doing this thou shalt 
The best way to heaven lieth between fear and hope.  remain between fear and hope, the most assured path to pass to heaven, and look when the Devil doth puff up thy mind to presume of thyself, throw thyself down with the memory of such causes, with a sure hope and confidence in the Lord, our most merciful Saviour.  
The fift tentation if it be in long 
The 5 tentation is impatience.  continuance of sickness is impatience, this must thou vanquish, by thinking God of his omnipotency visiteth thee with his love, to chastise thee so favourably on earth, giving him eternal praise therefore lest he increase thy torments, and give thee more punishment for thy obstinacy, which if with patience thou withstand, the Devil shall have no power over thee; but thy reward shall increase the greater in heaven.  
Besides these already mentioned, the wicked spirits do with divers other molest the souls of men in this hour; but continuing in this hope and wrapping thyself in the wounds of our Saviour; thou shalt overcome them all, and so most happily gain a conquest, of these and all other temptations that may assail thee, and at length arrive at that most happy port of eternal rest and quietness.   

A conclusion and brief rehearsal of that which hath been in this little treatise set down, and of the things that every good Christian is bound to learn and have by heart. Cap. 27.  
IN this little treatise (gentle 
The some of the hole book.  reader) hath been hitherto as briefly as might be showed thee, the rules and advises, whereby thou oughtest to guide thyself aswell on working as holidays; and how thou mayst exercise thyself in prayer, and because this mortal life cannot be passed over, without the temptations and assaults of such our adversaries, as here in this world do environ us, there are weapons, and remedies given thee to vanquish them with, and to preserve thee from sin, by means whereof thou mayest also achieve such virtues, as be needful for thee. Again forasmuch as this our temporal life is thrall to many infirmities, and in fine to dint of death, (the port perforce, we must all of us pass by) for this cause have I hereto annexed two Chapters, wherein is showed thee, in what sort thou must govern thyself, in time of sickness, when it shall please God therewith to visit thee, as also how thou ought to behave thee in a transe and hour of death, when our Lord through his good providence, shall think meet to bring thee thither. This have I thought and deemed sufficient for thee, that, if of the giver of all goodness, thou hast received a good will and desire to amend thy life, and to live like a true Christian, thou mayest by perusing this pamplet, learn how to attain thine Intent, and to have a firm trust and confidence to attain eternal life the only end whereto thou wast created:  
It remaineth now that for the conclusion, and knitting up of this little work, I admonish thee, beseech thee, and exhort thee, as much as I can and may possibly, that if thou haste once laid hand to the plough, & to exercise thyself in divine service, taking 
Luke. 9  the rules and advices which in this treatise are prescribed thee, for thy guide and government; that in no wise thou look back again, nor let not thyself by any trouble and toils, which may cross thee in this life, be overcome and vanquished. And if at any time it so chanced, aswell it may do eftsoons by reason of lets and hindrances, thou shouldest be for some time forced to intermit thine ordinary and wont exercises, be not any deal dismayed therewith, but when this time of trouble is once over shot, renew again thy course and follow 
Mark. 13. Mat. 24. Luk. 22. Apoc. 16.  it, as if thou haddest never failed persevering till the end, as is needful if thou mind to attain the crown, and to win everlasting happiness. For in doing thus I dare on the behalf of our Lord jesus christ, assure thee, that this perseverance shall ease thy pain, that pincheth at first; and look how much the more thou dost persevere; and so much more comfort, help, consolation and heavenly light shalt thou receive of his most bountiful liberality. See therefore thou content not thyself with once reading over of this treatise, but read it eftsoons over, for so it is most expedient.  
Forsomuch as the things that are here in treated of, sith they be the rulers and remembrances, which thou oughtest in spiritual life, to level and guide thy works by, it behoveth at all times to read them, when thou purposest to practise them. For besides that, the bare reading, shall be a laudable and good exercise for thee, and serve as a part of prayer, the reiterating and frequentation of reading, shall help thee to learn by heart, what in action thou art bound to execute, and so mayst thou afterwards exercise thee in each point with much more facility, and less a do a great deal. And therefore albeit this little labour may profit each one that with a good, and godly intent will vouchsafe to read it, yet was it principally intended for the simple, and more ignorant sort, and for that cause have I thought good to annex here, in the end such things, as many of them wot not, and yet are bound to know. Seeing that every artisan thinks it meet to know such things as belong unto his art, how much more is a true Christian bound for to know, what appertaineth to his profession? (an art 'bove all arts) and to be prepared as the apostle Saint Peter saith, to yield account of that he believeth, and hopeth, and what it behoveth him to do: to live according to Gods will and pleasure, and to obtain everlasting life withal. Wherefore for such as be in this behalf blame worthy negligent, I have here set down such things, as without danger of their own weldooing, they neither ought nor can be ignorant of, that by reason of those notes and short remembrances, they may both understand what they want, and learn it here commodiously. And as for the texts, I have here set them forth, both in Latin and vulgar tongue, for every one to learn them, as best shall like them, not respecting so much the words as the substance and sap contained in the same.  
Finis.   

Faults escaped.  
Fol. 12. lin. 23. for temptarions, read temptations. fol. 13. lin. 21. for some read, read some. fol. 34 line 10, for patt, part. fol. 59 line. 20. for sercuitie, security. fol. 59 line 24. for heart, heat. fol. 96, li. 1 for do thou, thou do.   

A brief meditation on the lords prayer.  

O our Father 

High in Creation,  
Sweet in love,  
Rich in possession.     

Which art in Heaven. 

The spectacle of Eternity,  
The crown of Majesty,  
The treasure of Felicity.     

Hallowed be thy name. 

That it may be honey in our mouths,  
Melody in our ears,  
Religion in our hearts.     

Let thy kingdom come. 

Sweet without mixture,  
Quiet without trouble,  
Secure without loss.     

Thy will be done in earth as it is in Heaven. 

That we may hate what thou hatest,  
Love what thou lovest,  
Fulfil all that thou likest.      

A Meditation on the Lord's prayer.  

Give us this day our daily bread. 

Of doctrine.  
Of charity.  
Of life everlasting.     

Forgive us our trespasses. 

Done against thee.  
Against our neighbours.  
Against ourselves.     

As we forgive them that trespass against us 

In their words.  
In their persons.  
In their deeds.     

Led us not into temptation. 

Of the world.  
Of the flesh.  
Of the Devil.     

But deliver us from evil. 

That is past.  
That is present.  
That is to come.      


LEt dread of pain for sin in after time,  
Let shame to see thyself ensnared so:  
Let grief conceived for foul accursed crime,  
Let hate of sin the worker of thy woe,  
With dread, with shame, with grief, with hate enforce:  
To dew thy cheeks with tears of deep remorse.   

So hate of sin shall cause God's love to grow,  
So grief shall harbour hope within thy heart:  
So dread shall cause the flood of joy to flow,  
So shame shall send sweet solace to thy heart.  
So love, so hope, so joy, so solace sweet  
Shall make thy soul in heavenly bliss to fleet.   

Woe where such hate doth no such love allure,  
Woe where such grief makes no good hope proceed:  
Woe where such dread doth no such joy procure,  
Woe where such shame doth no such solace breed.  
Woe where no hate, no grief, no dread, no shame,  
Doth neither love, hope, joy or solace frame.   
Finis.   

Imprinted at London by Peter Short, for William Leake.