A memoriall of a Christian life Wherin are treated al such things, as appertaine vnto a Christian to do from the beginning of his co[n]uersion, vntil the end of his perfection. Deuided into seauen treatises: the particulars whereof are noted in the page following. Written first in the Spanish tongue, by the famous religious father, F. Lewis de Granada, Prouinciall of the holy order of preachers, in the prouince of Portugall.

Here beginnneth the first Rule of a Christian life: wherein is treated of the victorie ouer sin, & of the generall remedies against the same. THF I. CHAPTER.

HE that desireth earnestly & with all his heart to serue God, and to saue

his soule, must vnderstand, that the princi∣pall, & totall summe of all this so great and waighty busines, (in comparison whereof, •…•…ll other affaires and businesses are of none •…•…ccount, although they concerne the Im∣•…•…eriall gouernement of the whole world,) doth essentially consist in one only thing, which is, to haue in his soule, a very firme and determinate purpose, neuer to com∣mit any deadly sinne, for any thing in the world, whether it be lands, riches, honour, •…•…ife, or any other thing whatsoeuer. And •…•…ike as the honest wife, and the faithfull Captaine, are fully determined neuer to commit any treason, the one against her husband, and the other against his Prince: euen so a good Christian ought fully to determine with himselfe, neuer to commit this kind of treason against almighty God, which is committed by a deadly sinne.

The reason hereof is, because (as S. Paule saieth) the summe of all Christian religion consisteth in Charitie: that is to say, in the loue of God, and of our neighbour, against which precept there is nothing directlie repugnant, but only deadly sin. And ther∣fore he that cōmitteth not this sin, doth es∣sētially fulfil, & obserue the law of charity.

Againe, it appeareth also vnto vs by the

answere, which our Sauiour gaue vnto the young man, that the way & meane to ob∣taine life euerlasting, is the keeping of the Commaundementes. And it is manifest, that euery one keepeth them, that com∣mitteth not any deadly sinne: forsomuch as this sinne is nothing els, but a transgres∣sion and breaking of the Commaunde∣ments. Whereof it may be inferred, that in this onely pointe consisteth (as wee sayed) essentially the fulfilling of the lawe of God, and the saluation of man: that is, to be most firmely, and stedfastly bent, & determined, neuer to commit any deadly sin: the which is committed by breaking any one of the ten Commaundementes of God, or of those which the Church com∣mandeth representing his place, the which Commandements of the Church are com∣monly numbred to be fiue.

And this I say, to the end that the Chri∣stian reader may vnderstand, that those seauen, which are commonly called dead∣ly sins, be not alwaies deadly sins, but whē it so falleth out, that they transgresse some one of the Commandements before men∣tioned. As when the glottony is such, that therby he breaketh any fasting-day com∣maunded by the Church, the vvhich he

is bound to obserue: or the slouth so great, that by reason thereof hee omitteth to heare Masse, vpon Sondayes, and Holie dayes, according to his bounden dutie: or the anger so great, as that therby he come to speake any iniurious, slaunderous, or contemptuous wordes against his neigh∣bour, and so foorth in all the rest.

This is now the summe of all that whch a Christian man is bound to doe, (being comprehended in few wordes,) and this sufficeth for his saluation.

But because to performe his duty fully in this behalfe, is a matter wherein there be great difficulties, by reason of the great snares and perrils, which be in the world, and by reason of the naughty inclination of our flesh, & the continuall cōbats of our enimie the diuel, therefore a man ought to procure many other vertues and exercises also, which to this end may help him very much, in the which consisteth the keye of all this businesse. And of these wee intend now to treate here, & to note brieflly such thinges as may serue vs for this purpose.

THE I. REMEDY.

AMong which, the first is, to consider deeply with himselfe, what a horrible

thing a deadly sin is: For the vnderstand∣ing whereof among many other things, it shall help him especially to consider atten∣tiuely the deformity and malice of sinne, the which appeareth in that it is commit∣ted against such a Lord, as of whome wee haue receaued such & so many inestima∣ble benefits, and to whom wee are somuch b••und for his so many and so great prero∣gati••es, and titles. Forsomuch as hee is the Lord a••d King of all creatures, the begin∣ning and end of all thinges, the vniuersall giuer of all goodnes, the maine Sea of all perfections, the Creator, Conseruer, Re∣deemer, Sanctifier, and Glorifier of man∣kinde. In respect of which titles, and infi∣nite others besides these, we owe vnto him all the bounden duties, that we are possib∣ly able to giue: against all which he offen∣deth, whosoeuer hee be, that committeth any deadly sin: for which cause a certaine Holy Father concludeth, that in one only deadly sin are spiritually contained after a certaine manner the deformities of all the sins in the world. And therefore a deadly sin, saith he, is a kind of spirituall treason: be∣cause thereby a man rebelleth against his King, and Emperour, and yeeldeth vp the keyes of his homage, to wit, his own soule,

vnto the diuel his enimy, & becōmeth his vassal A deadly sin is also after a sort a Sa∣criledge: forsomuch as by committing of it, the liuely temple of our hart is defiled, and prophaned, which was before consecrated, vnto almighty God. It is also after a cer∣taine manner a kinde of Apostacie: for that a man becōmeth therby a runagate, flie∣ing vnto the enimie of God, (which is Sa∣thā,) whose pompes he had renounced be∣fore in the holy sacrament of Baptisme. It is also a spirituall Adultery: for that the soule which was espoused before vnto God in the sacrament of Baptisme, hath brokē her promise & loyalty which she did owe vnto him, & hath rendred herselfe vnto al those worldly creatures, which shee hath loued inordinatly. Moreouer it is a kind of theft: forsomuch as mā being part of Gods Tre∣sure, by so many titles, and prerogatiues, as haue bin declared before, hath therby sto∣lē away out of the seruice of almighty god, vnto whom he did appertaine by so many iust titles. Finally, forsommch as in God a∣lone are al the dignities & titles of honour, that are found in al creatures of what cōdi∣tion soeuer they be (& that exceeding thē al infinitly:) it folowerh, that the offending of god alone cōprehendeth all the wicked∣nes, that can be imagined in all the offences of the

world, yea, and that also infinitely. For which cause with very good reason a holie doctor crieth out against sinne, saying thus O euell vnknowne. O irreuerence of Al∣mighty God. Thou art the despising of his Maiestie, the contempt of his mightie po∣wer, the death of vertue, the enimie of grace, the depriuation of the chiefest fe∣licity, the bereauing of eternal blis, the ob∣scuring of the vnderstanding, the preuari∣cation of the will, the poison of the diuel, the fetters of Hell, the destruction of the world, the waie of perdition, the death of him that sinneth, the seede of Satan, the gate of Hell, the follie of men, the nette to intrappe those that be tempted, the pesti∣lence of soules, the imitation of euel spirits, the horrible darkenes, the intollerable stench, the most beastly filthines, the ex∣treme vilenes, the most raging beaste, the most grieuous domage, and to conclud, the vniuersall cause of all euels.

This is one of the principal Considera∣tions, that may moue vs to cōceiue a depe hatred & abhorring of sin: to the attaining wherof al the other considerations, which we haue declared before in the second treatise of pennance, may also helpe vs. As to consider, how much is lost by sinne, and

how greatly Almighty God doth abhorre it, and how passing great iniury is done thereby vnto Almighty God, with all the other considerations, which are there set foorth to moue vs to sorrowe, and detesta∣tion of sinne, which serue no lesse for this place, than for that: howbeit we thinke it not needeful to repeate them here, forso∣much as they be there alreadie treated of, and set out at large.

THE II. REMEDY.

THE second helpeth likewise hereun∣to, which is to be wary and circum∣spect in eschewing with wisedome and dis∣cretion, the occasions of sinnes, as gaming, euell companie, daungerouse conuersatiō, much talking, and especially the behold∣ing of women, and familiarity with them, yea, though they be good, and honest. For if a man be become so fraile and weake through sinne, that he falleth of him selfe from his own proper state, & sinneth with∣out any thing that prouoketh him outward¦ly thereunto: what will he doe, when an occasion and opportunity shall plucke him by the sleue, alluring him with the pre∣sence of the thing set before his eies, and with an opportunity of sinne, sith it is a ve∣rie

true saying which is commonly repor∣ted: that the iust man sinneth by reason of the cofer set open before him? wherfore, let him that is the true seruant of God en∣deuour at al times to auoide al these kinds of occasions, holding it an assured ground, that (speaking ordinarily) we are no fur∣ther good, but so far foorth, as we doe es∣chew and auoide the occasions to be euell. Let him remember that Dauid was a verie Holy man, and yet the sight of a woman, and the opportunity he had to sinne, suffi∣ced to throwe him downe into so great wickednes, that he sorrowed, & lamented for it, yea, and that very grieuosly, all the daies of his life. Let him call to mind also his sonne Salomon, who was the wisest of al men, and so greatly in the fauour of God, that he was called by name the beloued of God: and yet euen he likewise vpon the selfe same occasiō was vtterly ouerthrown. For whereas our Lord had commaunded the Iewes, that they should not mary with strange women, because they should not peruert them, & cause them to adore their Idoles, he not withstanding, presuming of him selfe, that he was far of from that dan∣ger, married with many of them: by whose perswasions he was entised to adore

their Idoles, yea, and to build the Tem∣ples, (a thing very horrible to be spo∣ken,) for the which offence both he and his kingdome also came to ruine, and dest∣ruction. Wherefore, sith the occasion of sinne was of such power with these two men the one being so holy, and the other so wise: who is he, that dare assure him selfe vnlesse he do auoid the occasions of sinne?

Auoide therefore, O my Brother, the occasions of sinne, euen as well as the sinne it selfe. And if the desire and appe∣tite of the occasion shall prouoke & allure thee thereunot: then say thus vnto thy selfe: what? If I can not now ouercome the appetite and desire of this occasion: how shall I be able to ouercome the daunger, that will follow thereupon, after that the appetite shalbe armed and fortified with the selfe same occasion? Moreouer, let him consider also that it is a tempting of God, for a man to put him selfe in daūger with∣out any necessitie: and that he is not wor∣thy to haue the help of God that endeuo∣reth not, (so much as for his part lieth in him) to deserue rhe same.

But among these occasions of sinne, one of the most ordinary is the company of lewd persons. For the world frameth so

at this present, that a man can hardly step one foot, but they be still at his elbow: and therefore he that is desirous not to offend God, let him endeuour to eschew the con∣uersation of these companions, sith this is one of the greatest plagues, that is at this day: For surely, neyther doth the madde dogge, nor yet the venimous viper hurt so much, as the company of naughty persons doth. Forsomuch as it is very true, which the Apostle sayeth: that naughty communi∣cation corrupteth good manners. Wherefore, let the seruant of God write that saying of the wise man in his heart, where he sayeth. Hee that keepeth company with the wise shall be wise: and he that loueth fooles shall be a foole, as they be. And againe he saieth: He that touch∣eth pitch shall be defiled therewith: and hee that is conuersant with the proude, shall not be free frō pride. This vertue (of eschewing euill com∣pany) ought to be sought for with all care∣fulnes by all fathers & mothers, in the be∣halfe of their sonnes and daughters: and by schoolemaisters, & maisters for their scho∣lers, & seruants, vnles they will loose their long trauaile and good education of many yeares in a very short time.

THE III. REMEDY.

THE third thing, that helpeth also for this purpose, is to resist in the be∣ginning of temptation vvith very great speed & diligence, & to quench the spar∣cle of the euill thought out of hand, be∣fore it be kindled in the heart. For after this sort a man resisteth with great facility and merite. But in case he make any delay therein, then is the labour in resistance ve∣ry much increased, & he commiteth ther∣by a new sinne, which is at the least a veni∣all sinne, yea, and sometimes a deadly sin. Let him remember, that the flame of fire is easily quenched at the beginning, & that the grasse newly plāted is easie to be pluc∣ked vp by the rootes: But after that the flame is increased, & when the graffe hath once taken root, than will it be very hard to quench the one, and to plucke vp the other. A Cittie may very well be defen∣ded, before the enimies haue made their entry into it: but after that they haue once entred in, & are in possession thereof, then it is very hard to driue thē out of the same. And as a Philosopher sayeth, when a great stone lyeth vpon the top of a mountaine, it is very easie to stay it there from falling.

But after that it beginneth once to role & tumble downe, thē it is a very hard matter to stay the violence and fury of the fall. Whereby it is declared vnto vs, with how much more facilitie an euell thought may be ouercome by a very speedy resistance thereof foorth-vvith in the beginning, than afterwards when wee haue suffered it to take roote, and to be in possession of our hart.

Now the manner and way for the resi∣sting of euill thoughts, is to set foorthwith before the eyes of thy soule the figure of our Sauiour Christ Crucified, with all the anguishes, and painefull passion which hee suffered vpon the Crosse, sprinckling all the parts of his body with streames of his most pretious blood, and abiding so many strokes and woundes, as there were giuen him. And with all to thinke with thy selfe, that all this he suffered to destroy sin: and to say from the bottome of thy heart thus vnto him. O my Lord, that it hath pleased thee to put thy selfe vpon the Crosse, and to suffer death thereupon, to the end, that I should not sin: and yet notwithstanding all that, shall I now offend thee? Alas, suffer not this O my Lord, euen for thine infinite mercy, and for the pretious blood,

which thou haste shed for mee. Help mee now O my God I humbly beseech thee, & doe not forsake me: sith I haue none other to whō I may seek for aid, but only to thee.

Sometimes also it will help very much, when a man is alone, to make vvith verie great speed the Signe of the Crosse vpon his heart, thereby to driue away from him more easily the naughty inwarde thought with this externall signe.

S. Bernarde writeth of a Religious Nunne in his time, that was accustomed very often to make the Signe of the Crosse, foorthwith so soone as any euill thought did beginne to molest her, and many yeares after that she had bin buried, her graue being opened, they found, that that finger, wherewith she vsed to make the Signe of the Crosse vpon her hart was whole, and no thing at all pe∣rished, all the rest of the body being rottē & cleane consumed. An other holy father writeth, that there died in the Citie of Ar∣gentine a Prior of a Monasterie of the order of S. Dominicke, who had vsed this very same de∣uotion: & his graue being opened many yeres afterwards, they found as it were en∣grauē vpon his breast bone the Signe of the Crosse, & that in such sort, that the foot of the CROSSE was plainely pointed, and

the three vppermost partes of the Crosse ended in three flower de luces. Whereby our Lord gaue vs to vnderstand by this fi∣gure, that the puritie and chastity of that holy soule was preserued in the same, through the vertue of the memorie and signe of the Crosse, which he had made often times vpon his brest, to driue away frō him the tēptations of the enimie. And the same Doctor, that wrote this, saieth moreouer, that he him selfe had seene this wonderfull thing with his owne eies, and that he had trauailed more than fourtie miles onley to see it. Wherfore sith our Lord would giue vs to vnderstand by these two so great wonders, how much he honoureth thē that doe honour his dishonours, we ought all to take example hereby to doe the like, that so we may by this meane obteine the fa∣uour of this same Lord.

THE IIII. REMEDY.

IT helpeth likewise very much for a mā to examine his conscience euery night before he sleep, and take his rest, and then to cal to minde, wherein he hath sinned that presēt day in work, word or thought, or els in any other maner. And let him con¦sider particularly, in what kinde of words,

or Communication, he hath offended that daie: if he haue spoken anie vntruth: if he haue offered the creatures of God vnto the deuell: if he haue cursed or spoken any slaūderouse, vnsemely, or vnhonest words, or any like thing, as touching his thoughts let him cōsider, with what speed he resist∣ed his euel thoughts, or if he staied, & con∣tinued in them, not banishing them imme∣diatly away from him, as the sparcles of Hell fire. Let him consider also, if he haue fufilled his bounden dutie, according as his state, vocation, and degree requireth: and whether he haue had also due regard vnto his house, and family, and to such other thinges, according as he is bound of dutie thereunto. This counsaile hath bin often∣times commended vnto vs by many saints and so doth Eusebius Emissenus in one of his Homilies in these wordes. Let euery man (sai∣eth he) laie out his conscience euery day before the eies of his hart, and let him say to himselfe af∣ter this sort. Let mee see, if I haue passed this day without sinne, without enuie, without contention, and without displeasing of any persons. Let me see, if I haue done any thing in the same, that is either for mine owne profit, or for the edifying of others. Well, I remember, that this day I haue tolde a lie, or haue sworne, or haue suffered my selfe to be

ouercome with anger, or with some disordered ap∣petite: and that I haue not done this day any good at all: neither giuen so much as one sighe for feare of the euerlasting tormentes in Hell. Who is able to bring to passe, that this day might beginne again with me, which now I haue thus consumed in vaine trifles, and idle, and hurtfull thoughts. Af∣ter this sort, O my brethren, let vs repent, accuse, and condemne our selues before Almighty God, in the secret places of our houses, & of our harts. He∣therto are the wordes of Eusebius Emissenus.

But yet a man ought not altogether to content himselfe with this: but he must be∣sides this diligence, adde, and appoint to him selfe some special penance for these kinde of sinnes, to the end, that by this meane he may be the more maister ouer him selfe, and more fearefull, and wary af∣terwardes to commit the like faults againe. I knewe a certaine man, the which exami∣ning him selfe at night, and finding, that he had exceeded his boundes in speaking rashly some cholerick, & vnsemely words, vsed for penance to put a gagge for a cer∣taine space in his mouth. I knewe an other also that vsed likewise to giue vnto him∣selfe sharpe discipline, as wel for that fault, as for any other defect, wherein he had of∣fended. And so by this meane, besides the

satisfaction for the offence: the soule re∣maineth more chasticed, and fearefull, and dareth not to commit the same offence againe.

It shall also profit very much to get eue∣ry weeke the maistery of some particular vices, & to cary about him for this purpose some sharpe pricking remembrancer, that may cause him to be the more mindfull of this his intēt: as to guird his flesh with some kinde of thing, that may paine him some∣what and thereby put him continually in mind of his determinatiō, & prouoke him to be wel aduised in his doings, and not to be vtterly carelesse of him selfe.

And let him not be dismaied, how often soeuer he fall: but rather, if he should fall a thousand times in the day, let him arise a thousand times againe, and put his affiance in the superaboundant goodnes of Al∣mighty God. Neither let him vex him self if he se, that he is not able forthwith whol∣ly to ouercome such passions: for many times that vice is conquered at the end of many yeares, which long time before could not be ouercome. The which com∣meth so to passe, that we may the better vnderstand, to whome the victory is to be ascribed, and some tmes also our Lord will

haue some Iebusites to remaine in the land of promise, (I meane some passions or tēp∣tations to remaine in the lād of our soule) as well for the exercise of vertue, as also for the preseruation of humility.

And besides this, in the morning when hee riseth, let him arme and fortifie him∣selfe with praier, and with a new determi∣nation neuer to offend any more in such, and such sinnes, as he feeleth himselfe most inclined vnto, and let him endeuour to re∣sist such sinnes especially to the vttermost of his power. And let him there make the greatest prouision, and defence, where hee perceaueth the greatest danger to be.

THE V. REMEDY.

IT helpeth also very much to eschew (so much as is possible) veniall sinnes, because they doe prepare, and dispose the way vn∣to deadly sinnes: For in like manner, as those that be fearefull of death, doe pro∣uide with all possible diligence to preserue their health, and to escape from such dis∣eases, as doe dispose to that end: euen so al∣so ought they that desire to escape dead∣lie sins, (which are the death of the soule,) to eschew likewise (so much as is possible,)

the veniall sins, which are the diseases, that doe set open the way for the deadly sinnes to enter in.

I am of this opinion, and doe holds it clearely as an assured ground, that (speak∣ing ordinarily) there was neuer any iuste man, that liued well for any long time, & perseuered in grace, which afterwards did fall into any deadly sinne, vnles hee were negligent in hauing a due regarde to him∣selfe, & were careles in falling into a num∣ber of veniall sinnes: whereby hee weake∣ned the vertue and force of his soule, and deserued that almighty God should some∣what take away frō him his helping hand, and so afterwards he might easily be ouer∣come, when soeuer any temptation came vpon him: For (speaking ordinarily,) no man doth sodainely either mount vp very high, or fall downe very low: but both good∣nesse and malice doe increase by little and little.

And therefore it is written in Iob, that be∣fore the presence of the enimie commeth pouerty: because first of all the soule is im∣pouerished, and weakened with the mul∣titude of negligences, and veniall sinnes: whereby it commeth to fall afterwards in∣to deadly sinnes.

It is also well knowne, that (as our Saui∣our

saieth,) he that is carefull, and faithful in a little it is to be presumed, that he will be likewise faithful in much: and that he, that vseth diligence to eschewe the lesser euils, shalbe the more secure frō the grea∣ter. And by veniall sinnes we do vnderstand in this place, idle talke, inordinate laugh∣ing, eating, drinking, & sleeping more thā is necessary, and others the like: the which although the hurt they doe vnto vs be not great, yet is the goodnes they hinder vs frō very great: forsomuch as they doe hinder deuotion & that feruour of Charity, which maketh a man to liue careful, and diligent, in the seruice of Almighty God.

THE VI. REMEDIE.

VVE are also much holpen hereun∣to by the seuere and sharp trea∣ting of the flesh, as well in eating, & drink∣ing, as also in sleeping, & clothing, and in all the rest. Forsomuch as the flesh be∣ing a fountaine & prouoker of inordinate passions, and appetites, the more feeble, and weake it is, the more feeble, and weak shall the passions also be, which shall proceede of it. For like as the drie, and barren ground bringeth foorth plants, that be likewise weake and barren, and of small substance, but contrarywise.

the battefull, and fertile ground (especial∣ly that, which is well watered, and doun∣ged,) bringeth foorth trees, that be very great, greene, and mighty: euen so the pas∣sions, and appetites, which doe proceed from weake bodies, that be weakned and mortified through Abstinence, are of litle force and strength, and therefore be more easie to be subdewed: and contrariwise those passions, and appetites, which do pro∣ceed from fatt and delicate bodies, such as are continually glutted with aboundance of meates, and drinkes, are much mightier and harder to subdue. Wherefore he that mindeth to weakē & subdue these naugh∣ty affections, must take great pains to wea∣ken the causes from whence they proceed.

It is also manifest, that the greatest eni∣mie, & resister, that vertue hath, is this our flesh, the which with the force of her ap∣petites, & with a desire she hath to be de∣licately cherished, & much made of, doth hinder vs from all good exercises, as vvell of praier, reading, silence, close recollectiō of the minde, fasting, watching, as in all o∣thers: wherefore, in case we do accustome our selues to yeeld, & giue place vnto our appetites, vndoubtedly the passage vnto al good exercise wil be stopped vp against

vs. And contrariwise, if wee doe vse our selues to resist, and gainesay our flesh, and to fight against all the vicious inclinations therof, (this victorie being once obteined, and an habite made thereof, through the continuall vse & practise of this combat,) we shall finde no resistance at all in vertue: For vertue of it selfe is neither hard nor difficult to be obteined, but the difficulty thereof proceedeth from the corruption of our flesh. Now the salt and remedy, that must be vsed, to keepe our flesh from pu∣trifying, and to preserue it from breeding of filthy wormes of inordinate appetites, is the vertue of abstinence, or fasting, which doth cure, and drie vp the same, and mak∣eth it obedient to the spirit: For (as a Ho∣ly Father saieth,) abstinence chasticeth the flesh, it lifteth vp the spirit, it tameth the passions, it satisfieth for sinnes, and (that which is more to be meruailed at,) it cut∣teth away the roote of all euils, which is couetousnes. Forsomuch as that mā, which is contented with a little, hath no cause to desire much. And this vertue of abstinence doth not only deliuer vs from other euils, but also from all the cares, phantasies, imagina∣tions, & disquietnes, which are incident of necessity vnto al such, as liue delicately, &

doe make much of themselues. And so by abstinence a man remaineth free and at li∣berty, to giue himselfe wholly to the ser∣uice of GOD. And for this cause were those Holy Fathers of Egipt so much giuen to this vertue: with whom agreed very wel the spirit of the holy father S. Francis, who commended very much the pouerty both of body and spirit: for all tendeth in the end to one conclusion, both the austeritie of the one, and the pouerty of the other.

Now for this cause the true louer of God ought neuer to cease, nor giue rest vnto his eyes, vntill such time, as hee hath attained vnto this degree of vertue: that hee doe handle his body, eyther as a great enimie, and tyrant, (for so it is indeed,) or els as a slaue, a theefe, and as one of euill proper∣ties, which must be fed (according to the Prouerbe) with bread & stripes: or at the least, as a Sonne brought vp vnder a ver∣tuous, and discreet Father, not with anie manner of wantonnes, and delicacy, but with all rigour, & seuerity: to whom the fa∣ther neuer sheweth any cherefull counte∣nance, but rather enforceth his naturall af∣fection herein, for the benefit & commo∣ditie of his child. Now after this sort ought the seruant of God to deale with his body:

and vntill he thus doe, let him not thinke, that he hath greatly profited in the way of vertue. Happie is he, that hath atteined hereunto, that treateth his body after this sort, that keepeth it thus weakned, weried, and tamed, not giuing it his fill of sleepe, & sustenance that constraineth it by force to be obedient vnto the spirit, and that hath with this manner of discipline con∣quered euen nature her selfe. For he that doth thus, liueth not now according vnto flesh, and bloud, but according vnto the spirit of Christ: neither fighteth he now vnder the laws, and seruices of nature cor∣rupted, forsomuch as he is become Lord ouer the same: neither yet may he be wel tearmed a mere man, forsomuch as by this meane he is become more thā a man. And this being so, thou maiest therby perceaue the destructiō & ruine of the world at this day, which is bent to none other thing, but to procure by all meanes possible all kinds of pleasures, and delights, & to cherish and pamper vp the bodie with all manner of wantonnes, and delicacie: which is a thing directlye repugnant vnto the spirit of Christ, and to the perfection of a Christian life.

THE VII. REMEDY.

IT helpeth also very much for this pur∣pose, to be very diligent in taking a strait accoūt of our tongue: for this is a part of our body, wherewith we doe offend al∣mighty God more often, than with any o∣ther part: For the tongue is a very slippery member, which slippeth very quickly into many kindes of filthy cholericke, boasting, and vaine wordes: yea, and sometimes also into lying, swearing, cursing, slaundering, flattering, and such like. For which cause the wise man saieth, that in much commu∣nication there cannot want offence. And that death, and life are in the power of the tongue, and therefore it is a verie good counsaile, that whensoeuer thou shalt haue occasion to talke in such matters, and with such persons, as whereby thou haste cause to doubt of some perill, that may ensue thereof, eyther of wrangling, quarrelling, slaundering, bragging, lying, or of vaine glory, &c. thou doe first of all lift vp thy eyes vnto Almighty God, and commende thy selfe vnto him, and say with the Pro∣phet after this sort: Pone Donune custodiam o∣ri meo, & ostium circunstantiae labiis meis. That is to say. Appoint O Lord, a keeper vnto my mouth,

& a doore of circumstance vnto my lips. Moreo∣uer whilest thou art in communication, be well aduised in placing thy wordes, (as he that passeth ouer a riuer vpon the toppe of some slippery stones, which are laied ouer∣thwart the same,) that thou slippe not into any of these perils. But because this matter is very copiouse, it shalbe treated of here∣after more at large in his proper place.

THE VIII. REMEDIE.

IT helpeth also very much to this end, not to suffer thy minde to be entangled with ouermuch loue of visible things whe∣ther they be honours, landes, goodes, chil∣dren kinsfolke, or frindes &c. Forsomuch as this kinde of loue is a great occasion in a manner of al the sinnes, cares, fantasies, vex¦ations, passions, temptations, and disquiet∣nes that be in the world. And thou maiest behold this as an assured ground, that as Saint Gregorie saieth very well) like as one of the most principall rules of the foulers is, to knowe, to what kind of meate the birdes which they intend to catch, are most aff∣ectionated, and therewith to prepare a traine to catch them in the net: euen so the chiefe care of the deuels, our aduersaries is to vnderstand, vnto what kind of thinges

we are most affectionated. For they know that (as the Poet saieth) euery one carieth with him his affection, and delight: & that they may best entrappe vs there, where our hartes are most fixed. I know right wel that men haue reason to gouerne them selues withall: but yet (to speake general∣ly) all doe for the most part followe their affections: which are therefore called the feete of the soule: because they carry her whether soeuer they list. And in this sence S. Aug. saieth, that loue is the poyse of the soule, and that whether soeuer this poyse draweth, thither draweth the soule also. So that if the loue be of Heauē, then the soule draweth also vnto heauē: but if the loue be of the earth, thē doth the soule incline vn∣to the earth. To conclud, looke as the poi∣ses, and counterpoises be in the clocke, so are the affections in our hart: the which as they be of greater or lesser force, so doe they moue our hart more, or lesse. And therefore in like manner as he that will set a clocke in order, and frame, must haue his counterpoises in such iust proportion, that they neither be too heauie, nor yet too light, but according as the space betwene hower, and hower requireth: euen so he that will lead his life rightly ordered, and

gouerned, must endeuour to keepe all his affections in a iust counterpoyse, and measure, making an estimate of each thing according as they be, & louing them pro∣portionably vnto the same. And when he hath learned this lesson, let him thinke thē for certaine, that he hath attained to the highest degree of vertues. Forsomuch as it is euident, that the greatest part of them is employed in weighing and moderating these affections with this manner of mea∣sure, and proportion.

And for the better performance hereof, let him endeuour to goe at all times wari∣ly in his affaires, with a speciall carefulnes, and attention, and neuer to suffer his heart to fix, and cleaue ouermuch vnto the loue of visible things: but let him rather plucke it backe alwaies with the bridle, when he perceaueth, that it rangeth abroad fanta∣stically: and let him not esteeme things to be of more value, than they deserue to be esteemed: that is to say, hee must esteeme them, as thinges of small account, as fraile, vncertaine, & such as passe away in a mo∣ment: and let him remoue his heart from them, and fix it wholly vpon the chiefest, only, & true felicity. Hee that shall loue temporall things after this sort, will neuer

dispaire for thē, when hee wanteth them, neither will he be dismaied, when they are taken from him, nor yet will hee commit such sins as are dayly committed, either to obtaine them, or to encrease them, or else to defend thē. Herein consisteth the keye of all this businesse: for vndoubtedly, hee that hath renoūced the loue of this world, is well armed against all the craftie assaults of our common enimie: But hee that hath not renounced it, hath not begun as yet to be a true follower of Christ. And this is that, which our Sauiour Christ teacheth vs very deepely, & profoundly by S. Luke saying. Who is he that beginneth to build a tower, and doth not first cast an account, what his charges will amount vnto, to see whether he be able to finish it, that hee be not afterwards laughed to scorne of such as will say: This man hath begun to build, and now is not able to finish it? Or what king goeth to war against another king, & doth not first examin whether he may en∣ter into battaile with 10000. against his e∣nimy, which bringeth with him an armie af 20000. For if he see, that this cannot be done, then will hee endeuour out of hand to send his Ambassadours vnto him, & to treate vvith him for an accorde of peace.

Euen so in like manner (saith our Sauiour) he that wil not renounce all that he hath, can not be my disciple. But ye will say, to what purpose is this application made with this comparison? For at the first sight it see∣meth, that they stand not well together, to wit, to gather riches, and armies and to renounce all that we possesse, the one be∣ing a gathering together, and the other a dispersing abroad. But al this notwithstan∣ding the comparison serueth aptly to our purpose. For this heauenlie maister knewe right well, that as the greatnes of an army importeth him much, that wil giue bataile: and as aboundance of monie is necessary for him that will build: euen so doth po∣uerty, and forsaking of all worldly goods import verie much towards the spirituall building, & warrfaire. For like as a King, the greater army he hath, the greater saf∣ty he is in from the force of his enimie: e∣uen so the poorer a man is, and the greater want he hath of the goodes of this world, the streighter passage hath the enimy of mankind, and the lesse able he is to assault him. For which cause the blessed Holy man Saint Frauncis, and many other Saints, liued in this world in such pouertie, & na∣kednes, to the end, that refusing al worldlie

goods, they haue nothing to do with the world, nor the world with them. But con∣trariwise, if a man be affectionated with o∣uermuch loue vnto any thing of the world, forthwith the deuel setteth for him a thou∣sand snares. For if the thing, which he lo∣ueth so exceedingly be either promoti∣ons, lands, goods, offices, or such like: the deuil representeth vnto his mind a thousād waies, & meanes, whereby he may attaine to that thing, which he loueth. Yea, and af∣terwards, when he hath obteined it, then the deuill sheweth him also as many moe waies, and deuises, whereby he may aug∣ment and increase the same: of the which meanes, and waies, some shalbe lawfull, & some vnlawfull. But the force and vehe∣mencie of his loue shall so blind him with the very passion thereof, that it will cause him to account them all as lawfull, and to procure them all through the furie of his passion. And if peraduenture in the pro∣secuting of these meanes there doe chaūce (as it doth commonly) some impediments competitors, or sutors, which doe pretēd them selues to sue for the same thing, that he is about to obteine, or doe withstand him in his sute, thē there ensueth foorth∣with, anger, enuie, rācour, disdaine, malice,

sutes in the law, brawlings, reuengements, fighting, to be short, the waues & stormes of all disquietnesse, and cares which doe spring out of this fountaine. So that in the first motion, (I meane, in the loue and de∣sire of worldly things,) is moued that part of our soule, which we call concupiscible, with all the traine of her affections: and in the second motion, is mooued the part called irascible, with all the traine of her affecti∣ons: which irascible part is (as the Philoso∣phers affirme) the reuenger of such iniu∣ries, as the part concupiscible hath recea∣ued, and with these violent winds are stir∣red vp such raging tempestes, and great stormes in our soules, that they are there∣by turmoiled, & ouerthrowen into a thou∣sand shipwracks, and daungers: for which cause the Apostle saith, that couetousnes is the roote of all euils. The which is veri∣fied not only in the coueting after money, but also in any other kind o•• couetousnes, when it is excessiue: forsomuch as it is the cause of all these euils, yea, and of many o∣thers also. This very thing is signified vn∣to vs by the parable of the Gospell, which treateth of the guests, that were bidden vnto the mariage feast of the kings son, & came not. Of whō one made his excuse, for that he must looke to his houshold, & an∣other,

for that hee had busines: giuing vs thereby to vnderstand, that the inordinate loue of worldly things, plucketh & haleth our heart in such sort after them, as that it maketh vs to neglect & despise al heauen∣ly thinges. Whereby it appeareth, how good cause our Sauiour had to say, that he vvhich had not renounced the loue of worldly thinges, was not his true Disciple. Let a mā therfore loue al these things with a moderatiō, & (as the Prophet sayeth) if riches abound with him, let him not set his hart vpon thē. Let him put his whole affi∣ance in Almighty God, & let him expect of him, as of a true father, for help & reme∣dy of all his things. Let him be contented with whatsoeuer almighty God shall send him, & with his state, & degree, wherin he hath placed him, and let him not desire to be in better state, than the will of God is, that he should be. And as for such as doe follow their owne appetites, and doe not obserue this rule, let them be well assured, that they shall neuer obtaine, that vvhich they desire: neyther shall they enioy it, al∣though they obteine it. Yea, and besides al this, they shall fall into many sinnes, and so shal loose not only the benefits of this life, but also euen those of the life to come: For

which cause Salomon saied. Lift not vp thine eyes vnto riches, which thou canst not obtaine: for they will make themselues winges, as it were of an Egle, and flie vp to heauen.

THE IX. REMEDY.

THE reading of good bookes is also a great help thereunto, as the reading of naughty bookes is a great hinderance, and impediment: for the worde of God is our light, our medicine, our foode, and our guide. It is that, that filleth our will vvith good desires, and thereby we be also hol∣pen to recollect our mind, when it is much distracted, and to stirre vp our deuotion, when it is most fluggish, and drowsie. Be∣sides all this it putteth idlenesse to flight, which is the mother of all vices, as hereaf∣ter shall be declared. To conclude, like as the corporall meate is necessary for con∣seruation of the naturall life: euen so is the word of God necessarie to sustaine the spi∣rituall life: for which cause S. Ierome saieth, that the foode and sustenance of the soule, is to meditate vpon the law of God both day, and night. For with this exercise the vnderstanding is fed with the knowledge of truth, and the will is also fedde with the loue, and tast of the same. And forsomuch

as these two be the principall wheeles of this clocke, (which is a wel gouerned life:) looke when these two are duely set in or∣der, and reformed, then shall all the rest, that depend of them, be well framed, and reformed. Moreouer by reading of God∣ly bookes, a man seeth his owne defects, he cureth his scruples, findeth remedy against his temptations, learneth many instructi∣ons, attaineth vnto the knowledge of ma∣ny misteries, and is encouraged to followe the examples of vertue, when he readeth the fruites that doe proceede thereof. Wherefore, Salomon in his Prouerbs com∣mendeth the same verie much vnto vs, saying: O my Sonne, obserue the Com∣maundements of thy Father, & refuse not to follow the lawes of thy Mother. Carrie them alwayes bound in thy hart, and as a pretious iewell hanging about thy necke. When thou shalt walke abroad, let them also walke with thee. And when thou go∣est to sleepe, haue them for thy gard. And when thou shalt awake, talke with them: for the Commaundement of Almightie God is a candle, and his law is a light, and the chasticement of discipline is the waie vnto life.

But here it is to be noted, that this rea∣ding

(if we intend to take profit thereof) must not be a sleighty or negligent care∣les running ouer of bookes: without due weighing of the same, & muchles for only curiosity sake: but contrariwise it must be ioyned with humilitie, and a desire to take profit thereby: for this kinde of reading of Holy bookes, is very like vnto Meditati∣on, sauing that Meditation maketh a lon∣ger stay in thinges, in searching & digest∣ing thē a longer space of time. The which he that readeth, may and ought also to do: and so shall he take in a manner not much lesse profit by the one, than by the other: forsomuch as the light of the vnderstand∣ing, which by reading of holy bookes is receaued, descendeth foorthwith vnto the will, and vnto all the other powers of the soule, euen as the vertue and motion of the first heauen descendeth vnto all the other celestiall spheares, Loue therefore the rea∣ding of holy and deuout bookes: but yet remember withall, to preferre praier be∣fore reading. Reade not many thinges at one time, least with ouermuch reading thou doe wearie thy spirit insteede of re∣creating it. Receaue the word of God al∣waies with a spirituall hunger, out of what Catholike Preachers mouth soeuer it shal pro∣ceede:

yea, though hee pronounce, and vtter it both grosely, & rudely. And when thou perceauest, that thou doest heare the same without any taste, then humble thy selfe, and lay the blame, rather vnto thine own tast, than to the rudenes of the prea∣cher, perswading thy selfe, that through thine owne default thou art not worthy to heare it preached after a better sort.

THE X. REMEDY.

IT is also a great help for this purpose, to walke in such sort, as though wee were alwaies in the presence of Almighty God: that is, to behold him present before our eyes, as a witnes of our doinges, a iudge of our life, and a helper of our weakenes: de∣siring him alwaies (in such sort, as is meete for such a Lord,) with deuout and short praiers, to help & succour vs with his grace that we swarue not in any point out of our way: for thus doth the Prophet Dauid sig∣nifie vnto vs, that he did, when he sayed. I haue mine eyes alwaies fixed vpon our Lord, be∣cause he will deliuer my feet out of the snare. And in another place: I haue (saith hee) set our Lord alwaies before mine eyes: for hee is at my right hand, that I be not mooued. True it is, that this so continual attentiō ought to be had, not only vnto Almighty God, but also to

the ordering & gouernment of our life: & that in such sort, that we may alwaies haue one eie fixed vpon him, for to reuerence him, and to desire him of his grace, and the other vpon our busines, which we haue to doe, to the end, that we omit not our du∣ty in any one thing. And this maner of at∣tention and watchfulnes is one of the prin∣cipal gouernours and bridles of our life.

But here it is to be noted, that this maner of attention is especially needfull for vs to vse, whensoeuer wee shall goe about anie perillous affaires, whereby we are in daun∣ger to fall into sinne. As when a man lea∣ueth to dwell solitarilie alone with him∣selfe, and goeth to talke, or to haue anie thing to doe with contentious and wrang∣ling persons: and likewise when we goe to dinner, or supper, or to performe our duty in hearing Masse, or other diuine Seruice, (where there is daunger, least this should not be done with such attention and care∣fulnes, as is requisite.) for in euery one of these it importeth very much to goe with a minde prepared, and disposed, to preuent such dangers as may happen. And therfore, like as the passengers, when they come to any foule, and dirty waies, doe prepare themselues before hand thereun∣to,

and doe tucke vp their garments about them, and doe practise with another man∣ner of diligence, and care, than they were wont to doe ordinarily in plaine, and faire waies: euen so is it also expedient for vs to prouide with an other manner of attenti∣on, and praier, when these occasions are ministred vnto vs, than when wee are not troubled with them. And this is likewise seene by experience, that that man is more temperate and modest at the table, that armeth himselfe before hand, against the prouocations of gluttony, than he that sit∣teth downe without thinking anie whit of the matter. This is an aduertisement, which if it be diligentlie obserued, may cause vs to eschew many sins: according as we are taught in E••clesiasticus, when he say∣eth, that before the disease, wee ought to prouide a medicine: meaning hereby, that we ought to prouide and arme our selues against daunger, before that the daunger happen vnto vs.

THE XI. REMEDY.

VVEE must also flie idlenesse, and slouth, the mother of all vices: the which is so clearely true, that among the foure causes noted by the Prophet E∣zechiel,

whereby Sodoma fell into the extre∣mitie of all euils, this he aleadgeth for one. It is also a lesson of those Holie Fathers which liued in the wildernes, that a Monke occupied in some kinde of exercise hath but one onely temptation: but the idle Monke hath very many: because through the gate of idlenes the diuell findeth an o∣pen way for all temptations to enter in: So that this matter being well considered, idlenes hath two thinges, for the which it ought greatly to be abhorred of all good men. The one is, for that (as wee haue de∣clared) it openeth the gate vnto all iniqui∣ty: and the other is, for that it shutteth it a∣gainst all goodnes: for sith that no good thing in the world can be gotten without trauaile, and paines, whether it be vertue, science, honour, or riches, it followeth that in that a man is an enimy to trauaile, and labour, he depriueth himselfe of the gene∣rall instrument, whereby all good thinges are obteined. The which being so, who will not abhorre that vice, which bringeth with it, two such great inconueniences as these two are? What greater inconueni∣ences can there be in a Citie, than to haue two gates: the one seruing for the receite of all good things, & the other for all such

things as are noysome, & hurtfull, & that the first gate should be alwaies fast locked, & the second stand cōtinually wide open? What thing can more liuely resemble the state of those, that are damned in the deep pit of hel? Now in such plight is the soul of an idle person, that hath his gate euermore wide open to receaue all naughtines, and shut vp against all goodnes: forsomuch as nature would not, that any thing that is good, should be obteined without taking of pains, whereof the idle person is a dead∣ly enimie.

Wherefore, for this cause let euery mā endeuour to frame his life, and dispose the times of the day in such sort, that he be not at any time vnoccupied. Such as be poore artificers, & of low degree, let them keep themselues occupied in their labours, and handie craftes: but such as cannot keepe themselues occupied in such wise, (as gen∣tlemen, studentes, schollers, and such o∣thers,) they can haue no exercise more sweet, more profitable, or more durable, (next after their cōference by praier with almighty God, and gouernment of theyr houshold,) thā to bestow the rest of theyr time in reading of good deuout Catholike books Cassianus writeth of those ancient ho¦lie

Fathers, which liued in wildernesse, that they esteemed this point to be of so great importance for the perseuerance in the obseruation of vertue, and religion, that when some of the Monkes liued solita∣rie apart from the companie of men, in such sort, that their labours were nothing profitable vnto them, yet did they not therefore giue ouer their labors: and in the end of the yeare they set fire on all such thinges, as they had wrought, to ridde their Celle thereof, and so beganne to worke anewe. He saieth moreouer, that such handie labour hindered nothing at all the vse of their inwarde praier. For with their handes they did worke, and with their hartes they praied vnto Almightie God.

THE XII. REMEDY.

THE twelft remedy is Solitarines, which is the garde of innocency: forsomuch as it cutteth off at one blow the occasions of all sinnes, and remooueth also from our eyes and senses, both the prouocations, & the obiects of th••m. This is a kinde of re∣medie, which was commended from Hea∣uen to the blessed Holy Father Arsenius, who heard from aboue a voice saying vnto

him. O Arsenius, flie, keepe silence, and be quiet. By this example wee may perceaue, that the seruant of God ought to procure to be solitary with himselfe alone, and to ende∣uour to shake off from him by little & lit∣tle, (so much as is possible,) all visitations, conuersations, complements, and dealings with the worlde: For ordinarily these are neuer without detraction, murmuring, ly∣ing, flattering, and other things, which al∣though they be not sinnes, as these be, yet doe they alwaies leaue the soule voyde of deuotion, and full of fantasies, and imagi∣nations, about such thinges as he hath ey∣ther heard, or seene: which at the time of praier doe represent thēselues againe vnto him, & doe hinder the purity of his praier.

And if for want of these visitations, and courtisies, any of his friendes shall com∣plaine, and note him as vnciuill, let him suffer this patiently for the loue of God: For it is a lesse inconuenience, that men should be angrie with him, than that Al∣mighty God should be angry with him. And sithence the blessed Matyrs & all o∣ther Saints haue done & suffered so many things for the kingdome of heauē, it is not much for vs to suffer this small trouble for the selfesame cause, especially if we do well

examine the matter, wee shall finde, that the paine we haue by omitting these visi∣tations, is very small, & the daunger, which otherwise may ensue vnto vs by them, would be very great: for in this corrupt age the world is in such an euill plight, and such is the ordinary talke, and communi∣cation, which men doe generally vse, that thou shalt hardly keepe company, or talke with them, without endangering thy selfe to fall into some deadly sinne.

THE XIII. REMEDY.

AND for the better confirmation of this last remedy, I doe adioyne this other which is, that a good Christian must resolue with himselfe vvholly to breake with the world: forsomuch as no man can be ioyntly the friend of God, and of the world, neyther can he please God and the world together, sith their waies, their or∣ders, their workes, and their intentions be so cleane contrary, and repugnant the one to the other. The bed is strait, saieth the Prophet, and cannot conteine two there∣in, and the mantle is narrow, & is not able to couer two, to wit, God & the world: for this cause it behoueth, that the seruant of God doe resolue with himselfe, to breake with the world, and abandon it, and not to

intermeddle with it at all: not forcing what shall be talked of him: sith that here∣by hee of himselfe giueth no actiue scand∣all, or offence, to any person: for if all these feares, and respects be duely examined, & weighed in equall ballance, they wil proue in the end to be but blastes of winde, and bugge-beares to feare young Children withall, which are afraide of euery shadow To conclude therefore, he that maketh a∣ny great account of the world, cannot be the true seruant of almighty God. And therefore the Apostle sayeth: If I should please men, I were not the seruant of Christ: For a man is seruant vnto him, whom hee hath a desire to content, and whose will hee desi∣reth to fulfill.

THE XIIII. REMEDY.

BEsides these generall remedies, (which are of great efficacy,) there be other three of no lesse force thā these are: which be, the vse of the Sacraments, Praier, and Almes-deedes: for the principall remedy that is against sinne, is (as the Apostle sai∣eth) the grace of God. And these three kindes of vvorkes are moste effectuall meanes to obteine this grace: although their manner of obteining be diuers. Be∣cause ordinarily the Sacraments doe giue

grace, Praier demaundeth it, and Almes∣deedes doe merite it: Howbeit it is not Almesdeedes only, that doe merite it, but manie other workes with all, although we doe attribute it particularly to Almes∣deedes, because it is a rewarde, that an∣swereth vnto the mercie, which we haue shewed vnto our poore Neighbours, whereby we doe also finde mercie in the sight of Almighrie God. And thus doe Almesdeedes serue, not only to make Sa∣tisfaction for sins past, but also to helpe, that wee doe not commit other new sins. And therefore Ecclesiasticus saieth, that the Almes-deedes of a man, are like vnto a purse of monie, that he carrieth about him, which will preserue the grace of a man, as the light of the eyes, and shall fight against his enimies, more than the launce and the shield of the mighty.

Now as touching the Sacraments, who seeth not, that they are certaine heauenlie medicines, which Almighty God hath or∣deyned against sinne. They be remedies of our frailty, prouokers of our loue, stirrers vp of our deuotion, releeuers of our mise∣ries, and treasures of the grace of God.

Of euery one of these three things there is much to be sayed: but because we haue

trea∣ted already of the Sacramentes in the se∣cond and third Treatise of this Memori∣all, and of praier we intend to treate in the fift Treatise, & of almes-deedes wee haue treated among the three partes of Satisfa∣ction, as being one of them: at this present therefore I will say no more, but referre the Christian reader vnto those places, & aduertise him, that for this purpose one of the most principal petitions, that he ought to make alwaies vnto our Lord in his prai∣ers should be, that it may please him ra∣ther to take him cleane out of this life, & wholly to doe his will and pleasure with him, than to suffer him to fall into anie deadly sinne. And for the greater confir∣mation hereof, let him demaund in all his praiers, three loues, and three hatreds: that is to say, the loue of GOD, the loue of paines taking for his sake, and the loue of vertue. Let him in like manner demaunde of him, hatred against sin, hatred against his owne will, and hatred against his owne flesh: (so farre foorth, as these two are the causes of sinne, when they are loued inor∣dinately.) And to mortifie this euill loue, hee ought to require instantly this holie hatred, and to procure that his workes, & seuere disciplining of himselfe may speake

together with his petition, for herein con∣sisteth the key of all. But of this matter we will treate more at large in the end of this booke.

THE XV. REMEDY.

THOV hast now here, good Christian Reader, these generall remedies a∣gainst all deadly sinnes: which is a verie great part of the Christian Philosophie) es∣pecially ordained for this purpose. There be other particular remedies also against particular vices: whereof at this present, (for that I intend to be briefe) I thinke it nothing needfull to speake: but for con∣clusion, and better obseruation of all the premisses, thou oughtest alwaies to set be∣fore thine eyes, and to haue a singular care & remembrance of foure points: to wit, to discipline thy body, to refraine thy tonge, to mortifie thy appetites, and to haue al∣waies thy spirit closlie recollected, & fix∣ed in God: for somuch as with these foure thinges the foure principal partes of a man are reformed, which be, the flesh, the tong the harte, and the vnderstanding: the which being reformed, and set in good order, the whole man is fullie reformed. And so shall wee cease from offending

Almightie God, which is the marke, that we doe set before vs in this Treatise.

Notes

• The foun∣dation of good life, is to haue a firme pur∣pose neuer to commit any deadlie sinne.
• Mat. 22.40
• Mar. 12.33 Rom. 13.10 1. Cor. 13.1 Gal. 5.14. Col. 3.14. 1. Tim. 1.5. 1. Pet. 4.8.
• Deadly sin is directly repugnant to Charity. Mat. 19.17. Si vis ad vitam in∣gredi serua mandata.
• How deadly sins are com¦mitted.
• A Rule to discerne a deadly sin.
• How horri∣ble a thing deadly sinne is.
• In one dead¦ly sinne are spiritually contein••d the def••r∣mities of all sins.
• Deadlie sin is a spi∣rituall trea∣son.
• Deadlie sin is sacriledge
• Deadly sin is a kinde of Apostacy.
• Deadlie sin is a spiritu∣all adulte∣ry.
• Deadlie sin is a kinde of theft.
• What sin is
• Occasions of sinnes are to be eschewed
• Dauid.
• 2. Reg. 11.2.
• Salomon.
• 2. Esdras 13 26. Exod. 34.15. 3. Reg. 11.2 Let all Ca∣•…•…holickes •…•…ake heede •…•…y this ex∣•…•…mple from •…•…arrying •…•…ith an •…•…ereticke •…•…hich is a •…•…adlie sin.
• 3. Reg. 11.5.7. & 8.
• Occasion of sinne is as well to be es¦chewed as the sinne it selfe.
• Lewd com¦pany is to b•…•… eschewed.
• 1. Corinth. 15.33. Cor∣rumpunt bo¦nos mores colloquia mala. Pro. 13.20. Eccl. 13.1. •…•…ide Psal. 7.26.27. •…•…um sanctus •…•…is, & cum •…•…iro inno∣•…•…nte inno∣•…•…ns. Et cum •…•…ecto ele∣•…•…us eris, & •…•…m peruer∣•…•… peruerte∣•…•….
• Resistance of temptati∣ons at the first begin∣ning before they take strength in the heart.
• Resistance may easilie be made against an euel thought in the begin¦ning.
• The maner how to re∣sist and ex∣pell euill thoughts.
• A prayer a∣•…•…ainst euill •…•…houghts.
• The signe of the Crosse made vpon the hart helpeth a∣gainst euill thoughts.
• S. Bernard.
• The exami∣nation of the consci∣ence euerie night before a man to goe to rest.
• Wordes.
• Wordes.
• Thoughts.
• Workes.
• Eusebius Emissenus.
• How a man ought to dis¦cipline him selfe for his sinnes.
• We must not be dismaid how often soeuer we fal but we must ende∣uour to rise againe.
• Many times a vice is o∣uercome af∣ter long time which could not before be ouercome Iosuet 15.63. Iudic. 1 21. God some¦times suffe∣reth passion and tempt••••¦tions to re¦maine in 〈◊〉〈◊〉 in vs, for exercise of vertue, and for preser∣uation of humility.
• Veniall sins doe dispose vs to deadly sinnes.
• Summa. S. Thom. 1 2. quest. 88. Artic. 3.
• Luke. 16.10.
• Which be ve¦niall sinne.s
• Discipli∣ning, and subdewing of the flesh helpeth much vnto vertue.
• Our flesh is a great eni∣mie vnto vertue.
• Abstinence the salt to keepe our flesh from putrifying, and bree∣ding of in∣ordinate ap¦petites in it. The fruites •…•…f absti∣•…•…ence.
• The tongue is a very hurtfull member.
• Pro. 10.19 Pro. 18.21.
• Psal. 140.
• The ouer∣muh loue of visible-thinges hin∣dreth the spi¦rituall life very much.
• S. Gregorie
• Trahit sua quemque voluptas.
• The affecti¦ons are the feete of the soule.
• Saint Au∣gustine.
• Wee must keepe our affections in a iust counterpoise and mea∣sure.
• •…•…ow tempo∣•…•…all thinges •…•…re to be •…•…eeemed.
• Hee that hath not re∣nounced the loue of this world, hath not yet be∣gun to be a louer of Christ. Luke. 44.28.29.
• How much p••uertie im¦porteth to a Christian man.
• Tbe effectes of Ambitiō.
• 1. Tim. 6.
• Couetousnes the roote of all euils.
• Mat. 22.2.
• Luk. 14.33
• Psal. 16.11 Diuitiae si affluant, nolite cor appponere. Good coun∣saile for mē of the world
• Prouerb. 23 vers. 5.
• The reading of good bookes.
• Idlenes is the mother of all vices.
• S. Ierome.
• The effect•…•… of reading of godlie bookes.
• Pro. 6.20.21.22.
• How wee ought to read good bookes to take profit thereof.
• Praier is to be pre∣ferred be∣fore rea∣ding.

  Hereticall Preachers expounding the Holie Scriptures contrarie to the appro∣ued inter∣pretation of Christes Catholicke Church, doe preach the word of the diuel, & not the word of God: be∣cause they be directed therein with the spirit of the diuel, & not with the spirit of God.
• To repre∣sent almigh¦tie God euer before our eyes.
• Psal. 24.15 Psal. 15.8.
• Eccl. 18.20
• Idlenes is the mot••er of all vices.
• Ezech. 16.49.
• No good thing can be gotten without tra¦uaile.
• Cassianus.
• Solitarines is the garde of innocen∣cie.
• Arsenius.
• It is lesse in conuenience to be noted of inciuili∣ty, than to be corupted with lewde conuersati∣on, and so thereby of∣fend God.
• Mat. 6.24.
• Wee cannot please God and the world toge∣ther.
• Esay. 28.20
• Gal. 1.10. Rom. 6.16.
• Other reme∣dies against sinnes.
• Rom. 5. Almesdeeds doe dispose vs & make vs apt to receaue to receaue the grace of God: and when we be in his grace, then our Almesdeeds doe merite increase of grace.
• Eccl. 29.16 17.18.
• The Sacra∣mentes are heauenly medicines ••rdeined a∣gainst sin.
• We ought to desire of God three loues, and three ha∣treds.