Sacrament answeringe to the former Considerations the first admonition answeringe to the first the seconde to the seconde and so in order p. 13. A meditation or prayer vpon the Pater noster to be vsed of such as frequent the holie Communion p. 21. A most sweete and louinge conference of God the Father with a deuout soule answeringe to the former petition p. 26. A meditation vpon the Aue Maria fit for such as frequent the B. Sacrament p. 35 Meditations vpon the Creede fitt for those that frequent the B. Sacrament p. 38. An exhortation to such as are often inuited by God to receiue the B. Sacrament that they doe not omâ—â—â—â— p. 47. Other admonitions shewinge how easely they are caried away with vanities and doe loâ—se all tasâ—e of deuotioâ— who omitt to frequent the B. Sacrament p. 54. With what feares Sathan our ghostly enimie is wente to terrifâ—e certaine persons from â—ste frequentinge the B. Sacrament p. 56. Remedies against such idle and vaine feares as our enemie the Diuel would put into vs. p. 59 That al signes and tokens of true and perfeâ—t loue are founde to be in the most B. Sacrament p. 71. How great a treasure the gift of the B. Sacrament containeth p. â—6 After what maner Christ remaineth with vs in the B. Sacrament p. â—â— Of three sinnes that are most opposite to this most B. Sacrament p. â—8 Of venial Sinnes p. â—9 Of the intention we ought to haue when we come to receiue the B. Sacrament pag. â—9 Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis pag. 81. Of Deuotion p. 83. Four thinges which S. Mechtildis did vse to meditate vpon before she came to receiue the B. Sacrament p. 84. How we ought to hunger after this most B. Sacrament p. 85. Of the fruites of the most B. Sacrament p. 85. VVhat we are to thinke vpon when we come to receiue the B. Sacrament p. 87. After thou hasâ— receiued the most B. Sacrament p. 88. Certaine sâ—orte prayers which after we haue receiued the B. Sacrament ether vocally or mentally we may offer vp vnto Almighty God p. 89. VVâ—â— al that come to receiue the B. Sacraâ—â—nt receiue not the sweete heauenly consâ—lations contained therein p. 93. Four thinges to be considered in this most B. Sacrament 94. â—â—â—â—rwayes and directions forth of sundrie authors how we may prepare our sâ—lues to come worthely to receiue the B. Sacrament p. 96. Tâ—ree thinges to be remembrâ—d concerninge the bodie of Christ at such time aâ— we receiue the holie Sacrament out of S. Mechtildis p. 99. What our Sauiour answered againe to this B. woman concerninge hir aforesaied meditation p. 101. Out of S. Gertrude p. 102. Out of Iohannes Tawlerus p. 103 Considerations before Communion out of the same author p. 104 Out of the same Author p. 105 Out of S. Dionysius Areopagita concerninge preparation p. 107. A preparation out of S. Bonauenture p. 108. An other preparation out of the same Author p. 109. A preparation out of the Councel of Trent Ses 13. cap. 7. p. 111 A preparation out of the Roman Catechisme p. 112. Out of S. Thomas and S. Hillarie p. 115. A preparation out of Granatensis p. 116. VVhat the diuel our ghostly enimie endeauoreth chiefly to hinder in vs. p. 123. VVhat impediments the Diuel obiecteth to those that would frequent the B. Sacrament p. 124. Ten seueral temptations where with the diuel our ghostly enimie is accustomed to assaut them principally which doe ofteÌ„ frequent the holy Sacraments p. 128. Necessarie directions touching Confession out of sundrie authors and first out of Petrus Damianus p. 142. VVhat thinges are to be obserued in Confession p. 143. Certaine Admonition to dirct vs to make our Confession a right p. 144. Certaine causes wherein the Confession is voide and of no effect p. 147. VVhat the causes be that hinder many from goinge to Confession p. 148. The fruites of Confession p. 150. A forme of Confession for such as doe often frequent the B. Sacrament p. 151. As for example p. 152. A forme of Confession for such as doubt whether they haue made a perfect and ful Confession p. 154. An other more briefe forme p. 155. As for example p. 155. A rule for such who lately haue bene Confessed especially when as many others are also to be Confessed as it often hapneth on principal feastes p. 156. That he which accustometh to receiue often if for vvant of a Confessor or for that his Confessor doth thinke it expedient he can not be confessed yet he ought not to be troubled or grieued in his minde or refraine to come to the B. Sacrament according to the example of S. Mechtildis p. 157 Remedies and Documents for such scrupulous persons who thinke they neuer haue rightlie confessed their sinnes out of Iohannes Ruisbruchio a deuout and learned Docter pag. 158. Out of the same Author pag. 159. Againe out of the same p. 159. Out of Iohannes Taulerus p. 160. Remedies for such as doubt whether they haue true Contrition or not out of the same Author p. 161. A remedie for such as doubt wether God hath remitted ther sinnes or not p. 162. A remedie for him that is ouer much oppressed with sorrowe for his sinnes past p. 162. Remedies for such as are troubled with vncleane thoughtes out of sundrie authors and first out of that learned Do tor Henericus Susius p. 163. An other for the sâ—me out of Taulerus 164. A Remeâ—ie for such as are doubtful of them selues for that thâ— haue receiued somâ— litle delighte in vncleane thoughtes out of the samâ— p. 164. Remâ—dies for such as are dâ—ubtful in their mindes whether they haue yealded ful consent to vncleane thoughtes and temptations p. 165. Remedies to driue away vncleane thoughtes p. 166. Why almightie God permitteth vs to be â—râ—ubled with vncleane thoughtes p. 169. Remedies for such as fall often in some imperfections and therby receiue great troublâ— of minde p. 171. A remedie for such as finde some defectes in them selues which they thinke they cannot amende and therein are afflicted p. 172. The cause why some fallinge into particular defectâ—s are ouermuch afflicted thereby with remedies for the same p. 173. An answere to an obiection p. 175. An answere to an other obiection p. 175. An other Remedie p. 178. The Conclusion p. 179. Remedies against particular imperfections p. 179. General remedies against al sortes of sinnes p. 181. Remedies for scrupulous persons taken out of S. Antonius and other learned wryters p. 183. The discription of a scruple p. 183. How many euils doe growe thorough scruples p. 183. VVhence scruples doe growe p. 184. Certaine rules out of S. Antoninus to expel scruples p. 185. Remedies against al kindes of sinnes and first of certaine steppes or degrees to saluation p. 197. Remedies against pride p. 200. Against vaine glorie p. 200. Against Couetousnes p. 201. Against carnal concupiscence p. 202. Against the passion of Anger in our selues p. 203. Against the passion of Anger in others p. 204. Against Enuie p. 204. Against our owne malice or hatred conceiued towardes others p. 205. Against the malice or hatred of others conceiued towardes vs. p. 206. Against Gloutonie p. 206. Against Slouth p. 207. Remedies against afflictions and first that al euils of punishments haue their original from God p. 207. An answeere to a certaine obiection p. 209. Remedies for any afflictions that may happen vnto vs. p. 211. Remedies for such who are grieâ—ed in minde for that they are iniuried and contemned p. 212. Remedies for those that are afflicted in their mindes at such time as they suffer tribulation p. 215. Remedies for such who for humane respectes are ashamed to doe wel p. 216. A remedie for such as the enimie laboureth to driue into dispaire suggesting vnto them that al their good workes are lost and that themselues are damned Out of Taulerus p. 220. Motiues to comfort those that liue vertuously and doe many good deedes p. 221. Remedies against venial sinnes and first certaine sayinges of the Fathers concerning this matter p. 223. VVhether it were lawful to commit on venial sinne to saue the whole worlde p. 225. VVhy we ought to auoide venial sinnes p. 227. That venial sinnes are most dangerous to those that frequent the B. Sacrament p. 229. That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes p. 230. That the reason vvhy vve neglect venial sinnes peoceedeth of vvant of the feare of God p. 230. That the Holie Ghost is contristated by venial sinnes p. 231. The opinio of Ludouicus Granatensis concerning venial sinne p. 231. Similitudes for this purpose p. 233. S. Gertrudes sayinge concerninge venial sinne pap 234. That scrupulous persons may receiue consolation herein but those of large consciences cause of feare p. 234. A question whether a man may liue in this world and commit no venial sinne pap 235. VVhether after a venial sinne be forgiuen the punishment be also remitted p. 236. Venial sinnes are are taken away by these meanes following p. 236. Remedies for auoiding of venial sinnes p. 237. Remedies to comfort those which are afflicted and sorrowful for the death of their frendes out of S. Antoninus p. 238. A remedie for those who feare Death ouermuch p. 241. VVhat we ought to doe daylie to the end we may not feare death p. 246. A remedie for those that feare not death but the paines of death p. 248. A remedie in the time of Sicknes p. 252. Remedies for auoiding the paines of Purgatory p. 254. Remedies against Desperation p. 255. Other remedies for those that dispaire thorough the multitude of ther sinnes pag. 259. Diuers wayes how to say the Pater noster with attentiue deuotion pag. 266. The seconde way how to say the Pater noster p. 272. The thirde way how to say the Pater noster applyinge the seauen petitions therof to so many effusions of the blood of our Sauiour IESVS p. 280. The fourth manner of sainge the Pater noster applyed to the seauen wordes which our Sauiour spake hanginge on the Crosse pap 285. The fifte way how to say the Pater noster applyinge the seauen petitions therof to the seauen order of Sainctes p. 291. FINIS
euil woman is not at the first peruerted but by degrees is corrupted and becometh naught so by venial sinnes as by steppes and degrees we fall in the end into the greatest euils And againe euen as a garment is not at the first worne olde but is defaced and consumed in tracte of time and as houses decay not and fall downe at once but growe ruinous and olde by continuance so fareth it with men in the exercise of a spritual life if they be not careful of venial sinnes Wherein the olde prouerbe is rightlie verified that if we neglect the nayle we soone lose the shooe losinge the shooe the horse faileth and the horse once failing the horseman perisheth Further he sayeth that no sinne whatsoeuer can be so smale but the contempt thereof is accompanied with great danger Nether ought we to esteeme that thing smale which hath his reference to so highe and end as is the diuine loue of almightie God Whereunto may be compared the saying of our Lord in the gospel He that is faithful in litle thinges Luc. 11. is also faithful in much Similitudes for this purpose EVen as a good childe a louing wife and a faithful seruant wil carefully fore see that in the least degree whatsoeuer they offend not their father husband or maister so ought we most diligently and carefully to prouide that by no meanes whatsoeuer we offend our Lord God Nether to thinke our selues excused by the smalnes of our sinne but to consider the commandement of God which forbiddeth vs to sinne and to remember his greatnes and power who at the latter day of iudgment wil require of vs an exact account of euery idle worde S. Gertrudes sayinge concerning venial sinne OVr Lord God vpon a time reuealed vnto hir that there were two seueral kindes of venial sinnes The one certaine defects which vnaduisedly are committed euen by the most deuoutest persons And these God permiteth vs to fall into that thereby we may haue cause to humble our selues and not to growe proude of any worke of our owne but to labour to perfection by vertuous exercises The other kinde of venial sinnes are such which as thinges of smale account are not regarded and which is worse are often defended as if they were no sinnes at al and thorough such defectes as these doth a man endanger his saluation and he that is subiect vnto them doth profit litlâ— in vertu That scrupulous persons may receiue consolation herein but those of large consciences cause of feare SOme persons are so scrupulous that whatsoeuer they doe they imagin they commit a sinne in doing it and are as much perplexed in a venial sinne as if they had offended mortally their comfort may be that God permitteth such defectes in them for their further good and to teach them humilitie Others there be who make no account of venial sinnes and such men may iustly feare their owne estates A question vvhether a man may liue in this vvorld and commit no venial sinne DVrandus answereth to this question wel and with a good distinction First he saieth that there be certaine venial sinnes which are soddainly and without aduisement committed that is thorough inconsideration ignorance frailtie or such like so that a man neuer obserueth when he falleth into them as when a man eateth or drinketh some litle more then is conâ—enient laugheth speaketh ouer liberally is distracted in prayer whispereth or iestingly telleth some vntruthes without the which in some kinde no man liueth from whence that saying of scripture is taken Seauen times in the day the iust man falleth Other venial sinnes saith he there are which are wilfully committed as when a man wittingly and willingly telleth a lye and from these sinnes a man is especially bound euer to refraine which easily he may doe These be such sinnes which bring with them those mischiefes whereof before we haue sundrie times made mention Whether after a venial sinne be forgiuen the punishment be also remitted IT is answered that it is not except the contrition be so great that thereby the punishment due to the same be also taken away as it was in Marie Magdalen Venial sinnes are taken away by these meanes following 1. FIrst by Contrition 2. By Confession 3. By receiuing the B. Sacrament 4. By saying the Confiteor and Miserere 5. By deuout taking of Holy water 6. By saying the Pater noster 7. By the Bishops benediction 8. By hearing of Masse deuoutly 9. By examining our consciences 10. By entring into consecrated Churches according to Dionysâ—us the Carthusian 11 By knocking our breast sayinge God be merciful vnto me a sinner 12. By exercising the workes of mercie Remedies for auoiding of venial sinnes 1. FIrst in the morning to resolue with our selues that râ—â—â—er we wil die then willingly to commit one venial sinne 2. To auoid al accasions busines and conuersations that may minister matter whereby we may sinne 3. Presently to be sorâ—â— if we fail into venial sinne to craue pardon of God and to purpose an amendment 4. To examin our conscience at night before we goe to rest and sometimes to take some voluntarie penance 5. Often to commend our selues vnto God and to frequent the holie Sacraments REMEDIES TO COMFORT those vvhich are afflicted and sorrovvful for the death of their frendes out of S. Antonynus 1. FIrst we must consider that it pleaseth God to haue it so and then why should we resist his blessed wil Why doe we say daylie Thy vvil be done and yet not conforme our selues vnto his wil For which cause the Master of the Sentences sayeth Let that thing please men which pleaseth God and therfore let it please men because it pleaseth God 2. To remember that al thinges created are the creatures of God and therfore we ought not to grieue if God take from vs that thinge which he hath lent vs. For S. Hierom sayeth He taketh away nothing of thine who hath but lent thee that which is his owne And S. Augustine sayeth He that loueth God truly is neuer grieued for the death of any one wherupon blessed Iob sayed at the death of his children Our Lord gaue me them and our Lord hath taken them away as it hath pleased our Lord so be it done the name of our Lord be blessed 3. Consider that it is ordayned by God that al men of what degree or condition soeuer shal once dye And if God haue not spared his only deare Sonne as S. Bernard noteth why should we looke that he should spare others For which cause S. Ambrose sayeth What can be more absurde then to lament for a thing that is common to al men 4. Remember that death doth free vs from many miseries Cap. 6. Wherupon Ecclesiastes sayth Al the dayes of man are ful of miseries and sorrowes nether by night findeth he rest For this cause our Sauiour Christ reioyced in the death of Lazarus saying to his disciples Iohn 11. Lazarus our frend
Luc. 2. and the breath of dumbe beastes to keepe him warme 6. Suffered vnder Pontius Pilate Who suffered The verie Sonne of God What suffered he Innumerable stripes vnspeakable reproaches incredible torments For whom did he suffer them For me knowinge how vngrateful I would be in time to come By whom did he suffer By the most abiect and cruel wretches that euer liued Why did he suffer Therby to purchase my redemption and saluation 7. Crucified For my sake was he crucified And who was he that was crucified The only SoÌ„ne of God With whom was he crucified In the midest betwene two theeues Where was he crucified Vpon the mount Caluarie a most infamous and loathsome place At what time of the yeare When the whole world should repaire to Hierusalem In what maner was he crucified Naked and set as is seemed to be scorned of al men O most doleful and lamentable spectacle 8. Dead He died thoroughe thirste that he mighte as it were make vs drunke with his blood Lost hâ—s owne life to ransome ours euen he that giues life vnto al men O my soule what thinkest thou what canst thou answere hereunto 9. And buried For my sake his most pretious body became a dead coarse O matter of amazement And fortie howerâ— remayned in the Sepulcher A thinge neuer enough admired 10. He descended into hel For me he descended into hel that thereby he mighte deliuer me from the bitter torments of hel How oft alas had I fallen headlong thither if he had not of his great mercie houlden me back How often hath he with his omnipotent hand pulled me out from thence as it were by violence 11. The third day he rose againe from the dead For me the third day he arose from death conuersing with those few that were his faithful frendes comforting them and eatinge amongst them and shewinge vnto them his most sacred body neuer remembring the iniuries done vnto him finally cherishing and cheeringe them by al meanes possible he him selfe hauing no necessitie of their indeuours 12. He ascended into heauen For my saluation he ascended into heauen there to receiue for me the possession of Paradise where being accompanied with the whole fellowship of heauen he expecteth me with an incredible desire that there deuoide of al feare I freely may enioy the presence of the holie Trinitie conuerse and liue with the most noble and blessed spirites â—nd for euer abound with al ioy peace iubilie And for this cause hath he created vs and for this would he be present for vs wretched sinners in the most B. Sacrament 13. Sitteth at the right hand of God the Father For vs and our saluation he sitteth at the right hand of God the Father hauing vs continually in his memorie A most sweet memorie a most holie memorie a memorie ful of all consolation euer without intermission speaking to his Father for vs. And what doth he obtaine Peace râ—coÌ„ciliaâ—ion remission of our offences In our behalfe he sheweth daylie his woundes to his eternal Father offering vp his sâ—cred death life and passion The mother sheweth to â—ir Sonne to obtaine mercie for vs the breast where with she gaue him sucke And the Sonne againe sheweth to his Father his woundâ—s and scarres which he suffered for vs. What can the Sonne denie to such a Mother Or what can the Father denie to such â— Sonne 14. From thence shal he come to iudge the quiâ—k and the dead For vs and for our greater glorie he shal come most glorious at the day of iudgment to praise and extoll vs in the presence of the whole worlde and in great honor and triumphe to carrie vs glorified to raigne with him in his kingdome thereby to exalt vs who here haue bin humbled there to glorifie vs who here haue contemned glorie 15. I beleeue in the Holie Ghoste For vs and for our saluation he sent downe the Holie Ghoste the Spirit of loue the Spirit of peace the Spirit of deuotion and of al sweetnes and consolation that we might alwayes loue him alwayes reioyce with him alwayes be linked and vnited with him in a most sweete bond of loue and charitie alwayes be holie like as the children of a most holie Father that our soules being replenished with the Holie Ghoste we may lead our liues in al sanctitie and holines and in the end enioying the company of the glorious Angels may singe incessantly Holie Holie â—olie 16. The Holie Catholike Church For vs and as euerie one may say for me and my saluation he first planted the Holie Catholike Church which as a most louing mother might weane me with the sweete milke of the worde of God and after might feede me with hir holie Sacraments and sometimes by one meanes sometimes by an other might moue and stirre me vp to praise loue and serue him that in the end for euer I might liue and raigne with him 17. The communion of Saintes For my sake hath he suffered his blessed Saintes and Martyrs to be wearied mortified and afflicted with torments that he might make me partaker of their singular meritts and that I might offer them vp as myne owne vnto the eternal Father And not only the meritts of al the holie Saintes but euen his owne meritts who is the holie of al holies to present them to his heauenly Father as myne owne patrimony and inheritance 18. The forgiuenes of sinnes For my sake amongst other thinges he first instituted the Sacrament of Pennance that thereby I might euer haue in store a medecine to purge me from al filthe of sinne and so to perseuer and continue euer in his grace And to this end he came into the worlde liued died and was buried descended rose againe and ascended into heauen 19. The resurrection of the flesh For me and for my greater glorie he will raise at the latter day my flesh that euen as with it I haue serued God so likewise with the same I may enioy the kingdome of heauen Thrice happie be they that so can chastice their flesh in this world that it may for euer after raigne with him in glorie Matt. 22. 2. If our Lorde reproued those who being inuited yet refused to come to the mariage what wil he doe to such who once hauing tasted the delightes of this heauenly banquet doe after thoroughe slouth or necligence absent them selues from it 3. By how much the gift of some noble Prince bestowed on a priuate person is of the more price and estimation by so much the greater is the offence and iniurie if such a gift be ether had in litle regard or any way contemned 4. If kinge Assuerus refused to accept hir for his wife who at his sendinge neclected to come vnto his table and maryinge with an other commanded forth with al the iewels and ritch ornaments to be taken from the first and in his sighte to be brought and deliuered to the second what wil God doe vnto him that
is dead and I am glad in your behalfe But when he raised him from death then did he weepe because he raised him to the miseries of this life Wherupon S. Augustine in a book which he wrote of the visiting of the sicke sayeth O death most to be desiered O death the end of al miseries that this world bringeth forth O death the end of al euil and the begining of al good 5. To thinke that God doth know and vnderstand al things and therfore seeth vvhat is most necessarie for man For happely if such a man had not them died he might haue bene damned whereas now he is saued Or else by liuing longer he might haue growen worse To which purpose Sap. 4. Sâ—lomon sayeth of a certaine person He was taken out of the world lest malice might haue changed his vnderstanding or imaginations haue deceiued destroied his souleâ— 6. To consider that superfluous sorrow doth hurt thee and nothing benefit thy frend which is dead So we reade that king Dauid wepte bitterly so long as his sonne lâ—y sicke 2. Reg. 12. but so soone as he was dead he ceased to mourne yealding thankes to God began to eate and being asked him why he did so he answered that before the death of his sonne he lamented if happely thereby he might haue obtained his life but being once dead he ceased to mourne acknowledging it was the wil of God to haue it so 7. To call to mind that excessiue sorrow hurteth both thee and thy frend departed because thereby thou canst not haue thy minde free to pray for thy selfe or for him that is dead For this cause the wise man sayeth Ec. 38. Yeald not thy hart to sorrow but driue it far from thee remember the last things forget them not for after death there is no returning and thy sorrow shal not benefit thy freÌ„d departed but therby thou shalt hurt thy selfe 8. Thinke that many haue bene damnned for the inordinate loue which they haue borne to their children their husbandes their wiues kinsfolkes and frendes Then againe considering it is vncertaine whether thy childe or frend might haue bene cause to thee of thy damnation if he had liued thou hast no cause to lament hâ—s death 9. Remember that thy frend departed shaâ— rise againe and that thou shalt see hâ—m Wherupon S. Paulâ— sayeth Be not 〈◊〉 to the 〈◊〉 which haue no hope 1. Thes 4. Ec. 22. And Ecclesiasticus Lament litle for those thâ—t are â—â—parted 10. Consider that thy frend whose death thou bewaylest is perhappes in a place of ioy and then oughtest thou to be gâ—ad because he may pray for thâ—e A remâ—diâ— for thoâ—â— who feare Death ouermuch THere are many that can hardly endure to heare others talke of death and are terrified euen wâ—th the thought thereof Which cometh ether for that they are clogged with many enormious sinnes which they wil not forsake or because they haue litle confidence in the happines of the worlde to come or else by reason they are ouermuch wedded to the pleasures of this life whereof they would not willingly be depriued therfore is the memory of death most grieueous vnto them considering that death wil seperate them from these delightes whether they wil or no. First therfore let vs free our selues from this seruitude of sinne let vs shake of this inordinate loue of the world and then shal we soone be deliuered from this feare of death yea we shal willingly desire it ioyfully embrace it A good remedie also againâ—t the feare of death is often to thinke and meditate vpon death For contraries are expelled by contraries and the more oftner we set death before our eies the more easily and the sooner doe we remoue al such occasions as may make it fearful to our apprehension S. Auâ—ustine sayeth That an euil death neuer followeth a good life Labour therfore to dye to thy selfe and the world and to liue to God and death wil neuâ—r be fearful vnto thee A certaine learned Father writeth that the diuel laboureth al that he can to keepe from our mindes the remembrance of death thereby to make vs carelesse how we liue and after at the hower of our deathes to deceiue vs. Therfore ought we euer to set death before our eies and so carefully and vertuously to spend our liues to the honor of God that when death shal approach our ghostly enimie may haue no power ouer vs. An other sayeth Euen as he that wil drawe a toothe out of his head doth first cause the flesh to be loosened round about it and after to be stirred and moued vntil with two fingers it may easily be pulled out for if he should attempt at one pull with the instrument to drawe it out he must needes put him selfe to exceeding paine so they who doe often meditate on death doe neuer finde it so terrible vnto them as they who neuer thinke thereon vntil it assault them A certaine Doctor sayeth As Princes pallaces or other weightie affaires are not begun and finished at once so death being a thing which doth most concerne vs which once we must vndergoe can neuer be wel finished except by often meditation thereof we make it familiar vnto vs. There are two thinges of importance one to die and that is common to al men an other to die wel and that proper to few and only to such as feare God and hould them selues but bannished men whilst they liue in this world and continually haue the memorie of death fixed before their eies 1. Cor. 7. S. Paule counceâ—leth that those that haue wiues should liue is if they had no wiues and those that are conuersant in the affaires of this world should cary them selues as men exempted from thâ— world As if he should say that we ought nâ—t to giue our selues to the world and least that we should be addictâ—d to it that we should often meditate on the hower of death For this day we line and to morowe hapily we may die this lay spend our time in the vanities of the world and to morowe in our graue without any further memorie of vs. Death should be fearful only to Infidels and to such as care not to liue in the feare of God and those be such as neuer would heare that they must die but say that to thinke on death maketh men fooles and subiect to melanchâ—ly These men neuer remember how they contradict God Ac. 7. saying Remember thy laâ—â—en's emongst which death is one where note how necessary that remembrance is vnto vs when our Sauiour addeth and thou shalt not sinne Hence it followeth that by remembring death men be admonished to refraine from sinne and therein no fooles but men endued with the truest wisdome yea he that wil not indure to thinke on death sheweth him selfe therin most fâ—olishe forsaking God and receiuing the diuel refusing heauen and imbracing the earth he â—â—eth from vertue and folâ—â—weth â—iâ—e