and octaues of S. Clare which is not ordinarily granted vnlesse they were patrons or patronesses THE SIXTEENTH CHAPTER Of the life and death of Blessed S. Lewis king of France THis glorious saint was borne of blessed parents to wit of Lewis the 8. king of France and Blancha queene of Castile both holy persons in the yeare 1215. being obtained of almightie God by the intercession of our B. lady For his deuout mother who also was of this third order grieuing that she had no children to succeed in the kingdome was persuaded by S. Dominicke to implore the aide and helpe of the B. virgin and to that end instructed her the manner of saying the Rosarie which had newly begunne Her prayers were not without fruit for she obtained her desire in enioying so blessed an ofspring who at twelue years old was crowned king of France yet remained vnder the protection of his mother who would often incultate these words vnto him My most deare sonne I had rather thou shouldest vndergoe a temporall death than by one mortall sinne offend thy creatour Which words tooke such root in his mind that Gods grace so preseruing him he neuer sinned mortally in his life his mother still instructing him in the way of vertue and procureing alwayes some religious men especially Franciscans and Dominicans to be with him that by their example he might be drawne to vertue and pietie And being now of age fit for marriage she prouided a wife for him to the great ioy and comfort of all his subiects but for three nights after his marriage he still continued in prayer bridling his coniugall desire with the feare of God and euer after liued most chastly with his queene Hee was greatly addicted vnto pietie and deuotion daily saying the canonicall houres and much loued humilitie pouertie charitie patience and other vertues studyeing the workes of pennance and mercy liuing in watchings prayers fastings disciplines and haircloath and continually meditateing on the sacred misteries of the Incarnation and Passion of our Sauiour the principall instruments whereof he from all places procured as that of the crowne of thornes great part of the Crosse the Iron of the lance that opened our Sauiours side with many others He was very deuout in hearing Masse and did communicate often and that with such deuotion that he would allure others to pietie so strong in faith thereto that being one time called to behold an apparition of a most beautifull child when the priest did eleuate the holy Sacrament he refused to goe to see it saying that such signes were for those that did not belieue Out of his great zeale of Gods honour he went forth to make warre with the Sarazens wherein at the first he properously proceeded but in the end God so willing he was taken prisoner but by composition being set at libertie in his returne God by his prayer deliuered both himselfe and his company from shipwracke And as in this he shewed his feruent desire to reduce those infidels to the light of faith so he alwayes did defend the Church against its enemies he loued and maintained all religious orders especially those of the Friar minors and Preachers but was a seuere enemie to all heretickes euen to the houre of his death for on his death bed it was one of his last and greatest charges he gaue to his sonne Fili saith he fis deuotus obediens matri nostrae Romanae Ecclesiae summo Pontifici tanquam Patri spirituali be deuout and obedient to our mother the Romane Church and to the Soueraigne bishop as to a spirituall Father It is reported of him that going in pilgrimage to Rome he passed by Perusia to see Brother Giles one of the companions of our holy Father a man of great contemplation who by reuelation vnderstanding of his comming and meeting the king in a disguised habit for he went in a pilgrimes weed he presently most ioyfully receiued him and both falling prostrate to each other and both rising together after an houres space they went one from another Brother Giles being demanded why he did not speake to the king sith he knew him he answered we saw one anothers hearts so clearely that it was not needfull to speake any thing Omitting many other most excellent things in his life I will conclude with his death which was thus In the yeare 1270. hauing receiued all the Sacraments of the Church with great deuotion and casting himselfe prostrate on the ground with a haire-cloath and ashes vnder him holding his hands stretched forth in the forme of a Crosse he gaue vp the Ghost and afterward shined with many miracles especially that of curing the disease commonly called the kings Euill and as some will haue it from him all the succeeding kings haue that vertue For the great vertues and miracles that God wrought by this saint he was canonised by Pope Bonifacius the 8. in the yeare 1298. And that he was of this third order is manifest by all the ancient monuments of our order the whole order hauing alwayes celebrated his feast with peculiar right And Paulus 3. in his Bull Cum à nobis petitur 1547. numbers him amongst the saincts of this third order See the Martirologe of the Friar Minors on the 25. of August THE SEAVENTEENTH CHAPTER The life of S. Iuo Patrone of the lawyers BLessed S. Iuo was borne of noble Parents neere Trecore in little Brittaine in the yeare 1258. who at competent age was sent thēce to Paris where hauing past his studies with praise as well in humanitie as Philosophy and diuinitie he departed thence and went to Orleans to study the cannon law where fearing the occasion of place and companie he began to exercise himselfe in the way of mortification and vertue which much encreased his good fame and esteeme of all men and made the Archdeane of Rhemes to choose him for to be his officiall which office he performed with great applause He euer cherished the poore helped orphans and comforted those that were in any affliction he was a great peacemaker neuer giuing sentence or iudgement but with teares accompanying it as vnwilling to displease any one In all things he did shew his great charitie to the poore and singular loue to God for whose sake he despised all the things of this world Which that he might more perfectly effect he tooke the habit of this third order which humble state made him to leaue his office or place although now he were officiall to the Bishop and retire himselfe to a poore little Parish Church where with more freedome he might be attentiue to diuine contemplation And now going in his poore habit vnder which also he did weare a hairshirt with most strict fasts euen in bread and water very frequently did remaine in extasie and sometimes for the space of seauen dayes together He celebrated Masse with exceeding great deuotion as also the diuine office which he said alwayes at midnight very sparing in
order since it came to be a perfect religious state ALthough there haue beene from the beginning of this holy order many that did liue in a claustrall manner the order it selfe euery day encreasing more and more yeelding abūdāce of holy persons who haue professed this holy rule yet it neuer came to its full perfection that is to compleat and perfect state of religion vntill the time of blessed Angeline a diminitiue frō Angela for distinction sake other wise she was also called Angela who from being Countesse of Ciuitella became religious of this order For hauing gathered together many noble yong woemen of the same minde with her selfe shee built a monasterie and dedicated it to S. Anne in the yeare 1397. and entring therein with her associats hauing first made the three vowes of obedience pouerty and chastitie she did with sanctitie perseuer to the end of her life in fasting prayer and other exercises of pennance By her example many other gathering their meanes together in short time did build eight monasteries in diuerse parts of Italy and did liue vnder the habit and rule of the third order which manner of life was approued and confirmed by the Popes Martin 5 Eugenius 4. Not long after by their example many men did also build conuents liuing vnder the same habit and rule with the three vowes of religion as they had done This holy woman died on the day that Christ was borne as our Sauiour appearing on S. Thomas his day had declared vnto her and lies buried in the said monastery of S. Anne where she is worshipped with great reuerence of the people Amongst the disciples of this holy woman were many religious persons famous for sanctitie Iacobellus principally notes three to wit blessed Onuphria sometimes countesse of Aprutia and B. Francis of Burgaria of the house of the Earles of Marsican and blessed Ioane of Fulginea much renowned for pietie vertue regular obseruance and perfection of life who afterward went to Florence and there built the monasterie of S. Onuphrius ending their daies in great sanctitie Blessed Margaret Dominicke was also one of them that tooke the habit from S. Angeline and became a perfect follower of her vertues for she much excelled in prayer humilitie and contēpt of her selfe and did serue euery one as if she had beene their subiect and with a sincere heart and candide mind did reuerence all her sisters her puritie was rather angelicall than humane and her obedience such that without the consent of her superiour she would doe or resolue nothing shewing no lesse respect also to her ghostly Father She tamed her flesh with abstinence fastings and haircloath as being most zealous of her vowes being full of charitie she did helpe any of her sisters that were in necessitie and willingly performe their wills In the end the monasterie of S. Anne being ouer filled with religions the citizens of Fulginea did build another vnder the title of S. Anne and this holy woman was made Abbesse therof where she instructed her sisters in the best manner and by her friends enlarged the monastery which she most religiously gouerned vntill she was called to Spoletum where she began also another monasterie vnder the title of S. Catharine Which done she was brought home to herformer monasterie where she appeared more feruent excercising her selfe in the workes of holy prayer pennance and mortification whence after the death of B. S. Angeline she was called to succeede in her place and therein began to shine with miracles and there died with incredible patiēce in her infirmitie her body was placed in a shrine neere to the altar in the said monasterie of S. Anne which was long times after found whole and entire yeelding a most fragrant odour and shining with miracles Blessed Lucida was one of the companions of S. Magaret famous for regular obseruance and rare vertues She was much delighted in the memorie of Christs Passion and thereby merited to feele the dolour of the wounds of our Sauiour in her hands Blessed Sanctia Martinez was endowed with great humilitie and perfection of life For after she had builded at her owne charges the monasterie of S. Elizabeth at Arenali in the yeare 1440. and laid a good foundation for the reuenues thereof became her selfe religious of this order being of such examplar life that all did striue to imitate her humilitie being such that although she was borne of nobler parents yet was she not ashamed to carry water vpon her shoulders through the market place And no lesse addicted she her selfe to austeritie and pennance and so died with great opinion of sanctitie Blessed Pyrona of flāders did enter into the monasterie of the third order in Gāt that there she might serue God more purely and more freely giue her selfe to workes of pennance She had the gift of compunction so copiously that her eies were as a red cloth She was very obedient to her superiours flourished in true pouertie and did much labour to conserue her chastitie and keepe her mind and body free from all spot After she had liued thus a long time with great sanctitie she got leaue of her Abbesse to goe and liue in an hermitage within the Church yard of S. Nicholas neere to the towne where she did shine with admirable sanctitie austeritie of life patience and miracles and knew the secret thoughts of the mindes of those that came to her and oftentimes made them knowne She died in the yeare 1472. Blessed Mary Ruiz of Alcarazio despiseing all nuptiall rites tooke the habit of this order and by her example did draw many others to her and together with them by the authoritie of Pope Innocent the 8. did liue after a religious manner changeing her house into a monasterie in the yeare 1486. And liuing vnder the obedience of the Prouinciall of the Friar Minors with abundance of merits and vertues most religiously died hauing before foretold the time of her death About the same time liued Blessed Beatrix Hermosilla who together with her Ant did study to perfection nothing esteeming the world and pompe therof whatsoeuer they could get they did distribute to the poore and by their labours with helpe of the citizens did erect the monasterie of S. Elizabeth in Castile where with other virgins and woemen they made profession of this third order and with great sanctitie of life liued and died therein in the yeare 1485. Her bones were taken vp 47. yeares after being fresh and yeelding a very sweet sent and being translated to a more conuenient place very many miracles were wrought before them which gaue occasion to the people to shew great deuotion vnto them B. Aldonza Lopetia of noble race by the helpe of the cittizens of Arenali in the yeare 1490. began the monasterie of our lady after wards through the sanctitie of the holy woeman called the monasterie of Aldonza for that she was the first Abbesse of this house who had the spirit of prophecie working miracles
and element containeing themselues within the limits of their natures to the vse of man But that which excelles all is that man was made to the image and likenesse of God that he might alwayes tend towards him and conforme himselfe entirely to his holy will nothing being sufficient to content him saue only God So that beholding himselfe he had occasiō to contemplate the maker of all things and consider the dignitie of his owne soule To be briefe Adam had such great prerogatiues in the state of innocency that he was alwayes vnited to God his soule enriched with grace was pleasing to God his appetite without contradiction was subiect to the lawes of reason his body should have beene alwayes vigorous and strong c. Who is he that beholding this well carued image is not rauished and astonished or can refraine from extolling the honour and praise of the workeman Who can behold so noble a creature not magnify the Creatour who hath made man the ornament of the world the epitomie of the grand vniuerse the loue of heauen the terrour of the diuell cōpaniō of angels sonne of God and brother of Christ Iesus what shall I say more It is impossible to conceiue much harder to declare the preheminence dignity and nobility of man in the state of Innocence when as he was cloathed with that royall robe of originall iustice whereby man was subiect to God all the inferiour powers to reason But alas this did not long continue as is to be seene in the following chapter THE 23. CHAPTER Declaring mans fall from the state of Innocency HOmo cum in honore esset non intellexit comparatus est iumentis insipientibus similis factus est illis Psal 48. Man when he was in honour did not vnderstand he was compared to the foolish beasts and became like to them Adam did not know his excellency and dignity but he became like an irrationall creature without iudgement and transgressed the commands of God by eating of forbidden fruit and so by his disobedience did as it were make a massacre vpon all mankind which thus piously S. Augustine deplores vpon S. Paules epistles O durus durior casus c. ô cruell and more than cruell fall alas what is it that man hath lost what is it that he hath found he hath lost the beatitude whereunto he was created he hath found death from whence he was exempted O infortunate Adam thou hast chased vs out of our country thy sinne hath banished vs into this troublesome desart of cursed earth and from immortall as we were we are become mortals O miserable seruitude inestimable losse insupportable paine and most grieuous torment ô vnfortunate Adam what hast thou done wherefore last thou so soone forgotten the commande of thy creatour transgressed the precept of thy master and trodden vnder foot the law of thy God what disorder what passion what intemperance hath seased on thee that thou couldest not be contented with so great abundance of all good but must needs eat of forbiddē fruit whereas thou mightest at thy pleasure eat of all the rest S. Chrysostome in his homily de Adamo in the person of God doth the same Vbi imago meaprimum for mosa c. where is my image that I haue created so beautifull where is that most pretious ornament of Paradise where is the chiefe worke of my hands where is the liuely heire of my kingdome where now is my familiar friēd O vnfortunate sinne that hath depriued mankind of so great good made him to be cast out of paradise and to be condemned to teares labours griefes and death both in himselfe and all his posteritie No sooner then had man disobeyed God but concupiscence began to raigne and domineere ouer the spirit and the inferiour powers to rebell against reason He who euen now was the most noble and most perfect of all sensible creatures is now become of all the most miserable and because he had rebelled against his God he finds a continuall rebellion within and against himselfe being as the Apostle S. Paule saith Rom 7. venundatus sub peccato sold vnder sinne and he his posteritie deliuered vp to the slauery of originall sinne and tyrannie of concupiscence The flesh is become a remora to the spirit in its course to heauē whereof each one may iustly complaine in himselfe saying I see another law in my members repugning that is rebelling to the law of my minde and captiuating me in the law of sinne making me subiect to the law of sinne that is my concupiscence In so much that vnwillingly and with reluctation I am forced to feele its vitious inclinations and I cannot escape its snares Well hath the wise man sayd Eccl. 40. Great trauell is created to all men and an heauie yoake vpon the children of Adam from the day of their comming forth of their mothers wombe vntill the day of their burying into the mother of all In their whole life they are to suffer many infirmities wants griefes lamentations mournings cares anguishes labours contradictions persecutious wearinesses iniuries rapines slaughters temptations and other innumerable troubles and afflictions in so much that life seemeth no other than a long and continuall death a prolonged death or decaying life I will conclude omitting many yea innumerable euills that haue proceeded from this sinne of Adam and only set downe the ten effects of originall sinne which Cardinall Bellarmime in his booke de amiss gra doth assigne to wit Ignorance in the vnderstanding malice in the will concupiscene in the flesh calamitie labour and paine in the members death in the body anger and wrath of God captiuitie vnder the diuell strifes debates brawlings seditions and warres with our neighbours enmitie and rebellion of irrationall creatures and innumerable euils comming from the heauens and elements O grieuous yoake of mankind THE 24. CHAPTER Declaring how we may reduce our selues to the state of Innocency HAuing thus briefly shewed what the state of innocence was and what we haue lost by Adams sin it is now time to explicate the Popes words afore cited and see how we may be reduced to the state of Innocence The light and Doctour of the Gentils Rom. 5. saith If in the offence of one death reigned by one much more they who receiue abundance of grace and of donation and of Iustice shall reigne by one Iesus Christ Therfore as by the offence of one vnto all men to condemnation so also by the iustice of one vnto all men to iustification of life As if he should haue sayd If by the fault of Adam all his posteritie did incurre the guilt paine of death know that Christ hath exhibited a farre greater benefit for Christ by his grace hath giuen vs greater gifts than Adam by his sinne hath taken from vs. For saith he not as the offence so also the gift For if by the offence of one many died much more the grace of God and the gift in
hell which they had merited and wherein they had fallen if God by his assistance had not with drawen them Wherfore one of the Fathers answered to one who asked him how he should comport himselfe Consider what thou hast bene the first day when thou didst depart from the world and when thou wast received into the Cloister and remaine the same alwayes Let them consider how filthy a thing it is in a Cloister to become tepide and sloathfull to be deceived vanquished by the enemie whence it is said in the Apocalipse cap. 2. I haue against thee because thou hast left thy first charitie And cap. 3. because thou art luke warme I will begin to vomit thee out of my mouth And the vessel of Election hath said Heb. 10. If we sinne willingly after the knowledge of the truth received now there is not left an host for sinnes 2. Let them be alwayes on their guard least they be besieged by the enemies Yea let them endeavour alwayes to be armed prepared to the conflict against all tentatiōs being alwayes feare full according to what shall be said hereafter which is also the counsell of S. Peter Be sober and watch because your adversarie the diuell as a roaring lion goeth about seeking whom he may devoure 3. Let them keepe themselues from all rash iudgements and contempt of any one as also take heede that by the examples of those who comport themselues negligently they be not deceived and so become sloathfull but let them seeke the discourse and conversation of those who may more edefie them and then endeavour to ioyne themselues to their company in the meane time let them not be so bold as to iudge of others but leaue them to their iudges 4. Let them take heede that they be not deceived by some apparence of good for the most maligne enemie seeing that he cānot en trappe the fervent spirits by any evident euill doth endeavour to deceiue them by things which appeare good and are not so wherfore let thē discouer themselues their suggestions secret tentations of their hearts to men that are capable to discerne them as shal be said hereafter 5. Let them take heed that their observance be reasonable discreet and not presently breake themselues by watchings abstinences and other such like excercises that they cannot continue the way of their religious Pilgrimage 6. Let them consider that the cause which they haue in hand with God is vnspeakably great and weigh profoundly that in short time they shal be iudged by him For it is altogether necessarie that during the time of this short and uncertaine present life they should acquire meritoriously the eternall beatitude or incurre infernall damnation so that if they duely consider and weigh this they will patiently and willingly remaine in the Cloistre in their cell although they should be vp to the necke in vermine Lastly for to maintaine defend profite themselues as it is convenient let them not cease to invocate God and let them not faile to loue honour and supplicate the Blessed Virgin Advocate of Mankinde as also other Saints according to their devotion to this end I haue here beneath translated the prayers which are vsed at their cloathing that they may with the more devotion be attentiue vnto them in that act as also vse them during the time of their Novice ship But first I will giue out of the same author certaine Rules against temptations because ordinarily the diuell troupes of sinnes passed customes doe assaile and make warre against Novices so that in them the common saying is verified Iob 7. the life of man on earth is but a continuall tentation or warre Whence commeth that many Novices overcome in the combat doe yeeld and fall for want of instruction of the manner and meanes to make resistance Many profitable things haue bene written both of generall and particular remedies against tentations I will briefely speake of some of them Briefe Rules against Temptations FIrst let them endeavour to accomplish that of the wiseman Eccl. 2. Sonne comming to the seruice of God stand in iustice and in feare and prepare thy soule to tentation And know that as S. Paule saith 2. Tim. 2. None are crowned but those who fight manfully and that the elect Act 14. By many tribulations must enter into the kingdome of God Wherfore the first common remedie against temptations is to know their imperfections frailtie and insufficiencie and confidently to haue recourse to Gods assistance vncessantly ardently invocating his aide in saying Deus in adiutorium meum intende And so they must continually hope in God and neuer presume of their proper forces or merits The second remedie is to hūble misprise themselues profoundly yea to esteeme themselues as nothing in all things before God for he cannot be held by the diuell who is so little and as nothing in his owne estimation but presently he slips out of his clawes and is receiued by God who exalts and comforts those who are so humbled The third remedie is alwayes to consider the presence of God almightie principally his iudgement and aboue all to consider prudently and greatly feare the eternall sentence The 4. is to consider clearly what the tētatiōs are what are the enemies of the elect what they seeke wherto they tend what they incessantly machinate truly they are most cruell most cautelous most envious and finally seeke no other thing than the eternall damnation of men that in the meane time they may be withdrawen from God depriued of all grace and vertue made subiect to them and sullied with all vices They neuer cease to invent prosecute such things after a thousand wayes and practises wherfore by how much more they know these more assuredly by so much more foolishly they shall doe if they consent to them and doe not resist them with all their force affections Would any one enter into a wood of theeues of whom he knew he should be strangled The 5. to thinke diligently what domage they incurre by giving way to temptation for by this they loose their soueraigne God and only good they are despoyled of all charitie grace and precedent merits They cease to be the daughters servants friends souldiers heires members of their God Creatour and Saviour and consequently become his enemies and adversaries c. The 6. is to behold continually how victoriously excellently the servants of God haue resisted temptations and what glorie they haue gotten by such triumph in reading the liues of the holy Fathers S. Antony S. Hilarion S. Benedict S. Francis they may be more fully instructed The 7. is to contemplate God almightie his holy-Angels and all the heauenly citizens beholding their conflict against temptations ready to assist them ioyfull of their resistance and victory and on the other side consider how much the malignant spirits doe rejoice together and mocke at their fall and transgression according to that of the
Psalmist Psal 12. They that troubled me will reyoice if I be moved O doe not offend leaue and misprise God who is your Creatour and Saviour Doe not contristate his B. mother most ready to helpe you and most zealous of your saluation doe not dishonour your Angel Guardian who most sincerely loues you keepes you most carefully and admonishes you most faithfully rather to follow and hearken after the suggestions of the diuell than to the most wholsome exhortations of the Angels Doe not make your selues odious and contemptible to the triumphant Church of the celestiall court Doe not yeeld your selues to be a shame mokquerie prey to the most envious most cruell enemies But rather pray with the wise man Eccl. 23. O Lord Father and dominatour of my life leaue me not in their counsell least I fall in the fight of mine adversaries and mine enemies rejoice The 8. is presently to resist in the beginning of the tentation principally in the tentations of the flesh from which as from their obiects occasions incitations and subiects they are incontinently to turne the eies of the spirit and of the body the imagination fancy memorie and convert them to behold and consider some holy and compunctiue things as beholding the crucifix and the Passion the last endes weighing also the breuitie and incertitude of this present life Moreouer they ought to be magnanimous and laudably vindicatiue that so they may afflict the diuells their enemies by so much more earnestly and vncessantly addicting themselues to all workes of vertue principally of profound humilitie Obediēce Charitie by how much more they endeavour to withdraw them from their saluation say with the true warrier Psal 17. I will pursue mine enemies and ouertake them And I will not returne till they faile I will breake them neither shall they be able to stand they shall fall vnder my feete The 9. is to ponder the basenesse impietie and turpitude of tentation and vice and so presently with an indignation turne themselues as from a stinking most detestable carron Euen as a marchant would with indignation refuse iron or dung that the buyer should giue him for gold or balsome so when for our Lord God eternall infinit most worthy and for the most pretious guift of his grace glorie the world the flesh the diuell should propound vaine filthy and base things let them answere with great contemptand not vouchsafe to behold or hear ken to those who suggest such things nay rather according to that which the standard bearer of Christ Iesus Blessed S. Francis hath tought vs let them say to the tempter Open thy mouth and I will cast dong into it The 10. remedie is to discover aswell in confession as out of it what passeth is hidde in they spirit to discreet good and charitable men and humbly obey to their counsells and instructions The tēpter doth seeke meanes to deceiue vs propounding false and perverse things vnder the species of true and good and doth lay snares and guiles wherfore he feares to be discovered For according as Christ hath said in the Gospell Ioan. 3. Euery one that doth ill hateth the light and commeth not to the light that his workes may not be made manifest Wherfore a man hath then almost vanquished the diuell and discouered all his deceits and trecheries when he hath declared all the secrets of his heart to men of iudgement It is also and act of humilitie and discretion in such sort to discouer the interiour and to desire to be wel instructed therein and therfore let them overcome thus the pride of the diuell Many other things may be added as to haue recourse to our B. Lady to the Saincts towards whome they haue particular devotion And principally to haue a serious consideration of the Passion of our Saviour For Christ hath giuen great power and inestimable vertue to his Passion death wherby he hath redeemed humane kind It contayneth in it selfe an infinit merit because by a soveraigne and most ardent charitie most perfect Obedience most profound humilitie most firme patience most strong constancy and most mild spirit he hath submitted himselfe to it his divinitie added to his humanitie did giue to it an immense efficacy of merites wherfore by how much more a man is ioyned to Christ by more humble ardent and strict charitie by so much more abundantly he may participate of his vertues and merits If then they be tempted with any difficulty or rigour of the Order and of its observance as of the hardnesse and austeritie of Religion that it theeme greeuous and painfull to carrie the Crosse and follow Christ let them consider diligently what he hath suffered for them how in his agony for horrour of death he hath shed a bloudy sweat and was sadde euen to death and carrying vpon his owne shoulders the heauie gibbot of the crosse he was most ignominiously ledde to the place of Calvarie If they be tempted with the delights of the flesh or with the desires of pleasure dissolution play sport vnmeasured laughter let them consider the griefe that he suffered for vs when his most delicate flesh was torne even to the opening of his sides and most cruelly rent with the blowes of scourges when his hands and feete were transpierced with rough and great nailes of Iron when his head was crowned with thornes and beaten with a reede If they be tempted with ambition let them consider how for our sakes he became reproch of men and out cast of the people He was mocked with a white garment derided in purple bespitted on his face blasphemed and despiced handled and slaine as the most base and the most wicked amongst men for those who did see him did mocke at him saying Mat. 27. If he be the king of Israel let him now come downe from the Crosse c. If the rigour of abstinence or of fasting be troublesome and painfull to them if they be tempted with more delicate meat or drinke let them remember that they gaue him gall for his meate and in his thirst they gaue him vinagre to drinke Psal 68. If the motion of Pride the impetuositie of impatience or anger assault them because some haue done them iniuries or other contrarieties let them consider how most patiently he hath endured all things when he wa◠carried before Pilate with a mos◠mild heart not saying one word when he was most enormously accused If rancour or motion of envie strike them let them remember how he fastened to the Crosse already environed with anguish and prickings of death and more interiourly transperced did pray for those who crucifyed him If sloath assault them let them call to mind with what ardēt charitie he hath procured our saluation Briefely in all temptations let them interiourly consider what and how great things he hath vndertaken excercised and suffered for our saluation with what most bitter and most cruell death he was slaine and most violently