Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	holy_a	soul_n	16,669	5	5.2335	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68062	A brief fourme of confession instructing all Christian folke how to confesse their sinnes, [and] so to dispose themselues, that they may enioy the benefite of true pena[n]ce, dooing the woorthy frutes therof, according to th'vse of Christes Catholique Church. Newly translated into English, and set foorth together with certaine other godly brief treatises and praiers, as is to be seene in the side folowing.	More, Thomas, Sir, Saint, 1478-1535. aut; Vives, Juan Luis, 1492-1540. aut; Fowler, John, 1537-1579.; Vaux, Laurence, 1519-1585, attributed name.	1576 (1576)	STC 11181; ESTC S121597	62,758	242

receiuing and eating of his blessed Bodie for a like heinous offense against his Maiestie as he accompteth theirs that wrongfully cruelly killed him And therefore to the intent that we may auoid wel this importable daunger and in suche wise receiue the Bodie Bloud of our Lord as God may of his goodnes accept vs for worthy and therefore not onely enter with his blessed Flesh Bloud sacramentally and bodily into our bodies but also with his holy spirit graciously and effectually into our soules S. Paul in the place before remembred saith Probet seipsum homo sic de pane illo edat de calice bibat Let a man proue himself and so eat of that bread drinke of that cuppe But than in what wise shal we proue our self we may not goe rashly to Gods boord but by a conuenient time taken before We must as I beganne to saie consider wel and examine surely what state our soule standeth in In which thing it wil be not onely right hard but also peraduenture impossible by any possible diligence of our self to atteine vnto the very full vndoubted suretie therof without special reuelacion of god For as the Scripture saith Nemo viuens scit vtrū odio vel amore dignus sit Nomā liuing knoweth whether he be worthy the fauour or hatred of god And in an other place Si oculus meus fuerit simplex non cognoscet hoc anima mea I● mine eye be simple that is to say if mine intent my minde be right that cannot my mind surely know But God yet in this point is of his high goodnes content if we do the diligence that we can to see that we be not in the purpose of any deadly sinne For though it may be that for al our diligence God whose eie pearceth muche more deepe into the bottonie of our heart than our own doth may see therein some suche sinne as we can not see there our selfe for whiche S. Paule saith Nullius mihi conscius sum sed non in hoc iusticatus sum In mine owne conscience I knowe nothing but yet am I not thereby iustified yet our true diligēce done in the search God of his high bountie so farreforth accepteth that he imputeth not any suche secrete lurking syn vnto our charge for an vnworthy receiuing of this blessed Sacrament but rather the strength and vertue thereof pourgeth clenseth that sinne In this prouing examination of our self which S. Paule speaketh of one very speciall point must be to proue and examine ourself and see that we be in the right faith and belief cōcerning the holy blessed Sacramēt it self that is to wit that we verily beleue that it is as in deede it is vnder the forme likenesse of bread the very blessed Bodie flesh bloud of our holy Sauiour Christ him self the very self same Bodie and the very self same bloud that did was shed vpō the Crosse for our syn and the third daie gloriously did arise againe to life with the soules of holy Saincts set out of hel ascended stied vp wonderfully into heauen and there sitteth on the right hand of the Father shall visibly descende in great glorie to iudge the quicke the dead and reward al men after their workes We must I saie see that we firmely beleue that this blessed Sacrament is not a bare signe or a figure or a token of that holy Bodie of Christ but that it is in perpetual remembrāce of his bitter Passion that he suffered for vs the selfe same pretious Bodie of Christ that suffered it by his owne almighty power vnspeakable goodnesse consecrated and giuen vnto vs. And this point of belief is in the receiuing of this blessed Sacrament of such necessitie such weight with them that haue yeares discretion that without it they receiue it plainly to their damnatiō And that point beleeued very ful fastly must needes bee a great occasion to mooue any manne in all other points to receiue it wel For note wel the words of S. Paul therein Qui manducat de hoc pane bibit de calice indignè iudicium sibi manducat bibit non dijudicans corpus Domini He that eateth of this bread and drinketh of this cuppe vnworthily eateth drinketh iudgement vppon him selfe in that he discerneth not the Bodie of our Lord. Lo heere this blessed Apostle wel declareth that he which in any wise vnworthily receiueth this most excellent Sacrament receiueth it vnto his owne damnation in that he wel declareth by his euil demeanour toward it in his vnworthy receiuing of it that he discerneth it not nor iudgeth it nor taketh it for the very Bodie of our Lord as in deede it is And verily it is hard but that this point depely rooted in our breast should sette all our heart in a feruour of deuotion toward the woorthy receiuing of that blessed Bodie But surely there can be no doubt on the other side but that if any man beleeue that it is Christes very Bodie and yet is not inflamed to receiue him deuoutly thereby that man were likely to receiue this blessed Sacrament very coldly and farre from al deuotion if he beleued that it were not his Bodie but onely a bare token of him in stede of his Bodie But nowe hauing the full faith of this point fastly grounded in our heart that the thing whiche we receiue is the very blessed Bodie of Christ I trust there shal not greatly neede any great information farther to teach vs or any great exhortation farder to stirre excite vs with al humble maner and reuerent behauiour to receiue him For if we wil but consider if there were a great worldly Prince which for special fauour that hee bare vs would come visite vs in our owne house what a busines we would then make and what a woorke it would be for vs to see that our house were trimmed vp in euery point to the best of our possible power and euery thing so prouided and ordered that he should by his honorable receiuing perceiue what affection we beare him in what high estimation we haue him we should sone by the comparing of that worldly Prince and this heauenly Prince together betwene whiche twaine is farre farre lesse comparison than is betwene a man a mouse infourme and teach our self with how lowly mind how tender louing heart home reuerent humble maner we should endeuour our selues to receiue this glorious heauenly King the King of al Kinges almightie God himselfe that so louingly doth vouchsafe to enter not only into our house to which the noble man Centurio acknowledged him self vnworthy but his pretious Bodie into our vile wretched carcas his holy spirit into our poore simple soule What diligence can here suffice vs What solicitude can wee thinke heere enough against the comming of this almighty King comming for so special gratious fauor not to put vs to coste

attend vnto him he wil not faile with good inspirations to speake suche things to vs within vs as shal serue to the great spiritual comfort and profit of our soule And therfore let vs with Martha prouide that all our ourwarde busines may be pertaining to him in making cheere to him and to his companie for his sake that is to witte to poore folke of whiche he taketh euery one not onely for his Disciple but also as for himself For himself saith Quic quid vnī ex istis fecistis in nomine meo mihi fecistis That that you haue donne to one of these in my name you haue done it to my self And let vs with Marie also sitte in deuout meditation and hearken wel what our Sauiour being now our geast wil inwardly saie vnto vs. Now haue we a special time of praier whiles hee that hath made vs he that hath bought vs he whom we haue offended he that shall iudge vs he that shall either damne or saue vs is of his great goodnes become our geast and is personally present within vs that for none other purpose but to be sewed vnto for pardon and so thereby to saue vs Let vs not leese this time therfore nor suffer this occasion to slippe whiche we can litle tel whether euer wee shall get it againe or neuer Let vs indeuour our selfe to keepe him stil let vs saie with his twoo Disciples that were going to the Castell of Emaus Mane nobifcum Domine tarie with vs good Lord and then shall we be sure that he wil not goe from vs but if we vnkindely put him from vs. Let vs not plaie like the people of Genazareth whiche praied him to depart out of their quarters bycause they lost their hogges by him when in stede of the hogges he saued the man out of whom he cast the legion of Diuels that after destroyed the hogges Let not vs likewise rather put God from vs by vnlawfull loue of worldly winning or foule filthy lust rather than for the profit of our soule to forbeare it For sure may we be that whan we waxe suche ▪ God wil not tarie with vs but we put him vnkindly from vs Nor let vs not doe as did the people of Hierusalem whiche on Palme Sōdaie receiued Christ royally and ful deuoutly with Procession and on the Fridaie after put him to a shameful passion On the Sondaie cried Benedictus qui venit in nomine domini Blessed be he that commeth in the name of our Lord and on the Fridaie cried out Non hunc fed Barrabam Wee wil not haue him but Barrabas on the Sondaie cried Ofanna in Excelsis on the Fridaie Tolle tolle crucifige eum Surely if we receiue him neuer so wel nor neuer so deuou●ly at Easter yet when so euer we fal after so such wretched sinful liuing as casteth our Lord in such wise out of our soules as his grace tarieth not with vs we shew our selfe to haue receiued him in suche maner as those Iewes did For we do as much as in vs is to crucifie Christ againe Iterum saith S. Paul crucifigentes Filium Dei. Let vs good Christian Readers receiue him in suche wise as did the good Publican Zacheus which when he longed to see Christ bycause he was but lowe of stature did clym vp into a tree our Lorde seeing his deuotiō called vnto him said Zachee come of come doune for this daie must I dwel with thee And he made haste came doune very gladly receiued him into his house But he not onely receiued him with a ioy of a light soone sliding affection but that it might wel appeare that he receiued him with a sure earnest vertuous minde he proued it by his vertuous workes For he foorthwith was contented to make recompense to al men that he had wronged and that in a large maner for euery penie a groote yet offered to geue out also foorthwith the tone half of al his substance vnto the poore men that foorthwith also by by without any longer delaie And therefore he said not Thou shalt here that I shal geue it but he saied Ecce dimidiū bonorū meorū do pauperibus Lo looke good Lorde the tone halfe of my goodes I doe geue vnto poore men With such alacritie with such quicknes of spirite with suche gladnesse and such spiritual reioysing as this man receiued our Lorde into his house our Lord geue vs the grace to receiue his blessed Bodie Bloud his holy soule his almighty God head both into our bodies into our soules that the fruites of our good woorkes may beare witnesse vnto our cōscience that we receiue him worthily and in such a ful faith and such a stable purpose of good liuing as we be boundē to do And than shal God geue a gracious sentence and saie vppon our soule as he said vpon Zacheus Hodie salus facta est huic domui This daie is health saluation come vnto this house which that holy blessed persō of Christ which we verily in the Blessed Sacrament receiue through the merite of his bitter Passiō wherof he hath ordeined his own blessed Bodie in that blessed Sacramēt to be the memorial vouchsafe good Christian Readers to graunt vnto vs al. FINIS CERTAINE Deuout Praiers and GHOSTLY MEDITATIONS made and collected also by the said Sir Thomas Moore whiles he was prisoner in the Tower of London Pater noster Aue Maria. Credo O Holie Trinitie the Father the Sonne and the Holy Ghoste three equal and coeternall Persons one almighty God h●ue mercie on me due abiect abhominable sinful wretc●● me●kely knowledginge before thine high Maiestie my long continued sinfull lyfe euen now my very chilhood hitherto In my childehood in this point and that point c. After my childhoode in this point and that point c. and so forth by euery age Now good gracious Lord as thou geuest me thy grace to knowledge thē so geue me thy grace not in woorde onely but in heart also with very sorowful contrition to repent them vtterly to forsake thē And forgeue me those syns also in which by mine own default through euil affectiōs euil custome my reason is with sensualitie so blinded y I can not discerne thē for syn And illumine good Lorde mine heart geue me thy grace to know thē to acknowledge thē And forgeue me my sinnes negligently forgotten bring them to my minde with grace to be purely confessed of them Glorious God geue me from hencefoorth the grace with litle respect vnto the worlde so to set firmely fixe mine heart vpon thee that I may say with thy blessed Apostle S. Paule Mundus mihi crucifixus est ego mundo Mihi viuere Christus est mori lucrum Cupio dissolui esse cum Christo. Geue me the grace to amende my life and to haue an eye to mine ende

moste holy table Alas for me wretche For I haue receiued this moste venerable Sacrament to to vnworthily Lorde haue mercy on me Lorde forgeue me I commend that whiche I haue done vnto thy Diuine heart there to be amended to be made perfect Receiue I beseche thee Lorde these most holy mysteries of thy blessed Body which I haue receiued to the euerlasting glory of thy holy name to the honour of thy moste swete Mother the Virgin Marie to the honour of thy blessed Saint N. to the honour of all thy blessed and holy Saintes and Angels of heauen for my soule health and for the soule health of al Christē people quicke and dead Receiue good Lord this most excellēt Sacrament in full amendment purgation satisfaction for all my sinnes and negligences and for the sinnes of all the world Restore by it and make vp againe al my ghostly ruines decaies and supplie my needy pouertie Mortifie by it in me what so euer doth displease thee make me one according to thy heartes desire By it make my spirite my soule and my body conformable to the spirite the soule body of thy holy Humanitie lighten me altogether with the light of thy Diuinitie Graunt by it that I may be stablished in thee that I perfetly with perseuerance loue thee that I may be incorporate vnto thee most nerely vnited vnto thee and that I may be chaunged all whole into thee to the laude of thy blessed name COnuert Lord miserable sinners call againe heretikes and schismatikes Lighten the infidels that know not thee helpe al that be in any necessity trouble helpe all them that haue commended themselues or desired to be commended vnto my praiers Haue mercy vpon my parentes and benefactours Haue mercy vpō al them for whom I am bound to pray and that thou would●st be intreated for Haue mercy on this place and companie Graunt that here be alway humilitie peace charitie chastitie and puritie Graunt that we all may worthily amend correcte our selues that we may feare thee and serue thee faithfully that we may loue thee please thee I commend vnto thy mercy all our businesses and all our necessities Lord be merciful vnto all people for whom thou hast shedde thy precious bloude Graunt vnto the quicke forgeuenes and grace vnto the faithful departed reast and life euerlasting AMEN Another Praier after receauing of the Sacrament THankes be vnto thee O holy Father God almightie that thou diddest vouchesafe of thy great pitie to sende thy only Sonne frō thy high Throne into this vale of wo and miserie here to take our nature and shape in the same to suffer most sharp paines bitter deth to bring our soules to thy kingdome and to leaue that precious Bodie here to be our strength cōfort I thanke thee most mercifull Lorde Iesu with all the mighte strength that thou hast geuen me I offer to thee thanks that thou this day hast fed me with thine own precious Body by whiche I hope to haue health of soule euerlasting life with ioy when I depart hence O holy Ghost come good Lorde enflame my hart with thy brenning beames of loue and make me with vertuous swetenes continually to yelde acceptable thankes to the holy and glorious Trinitie O ye three Persons one God glorie laude and honor with all reuerence be offered to you of all creatures without ende Amen Here folowe certaine Praiers taken out of the Treatice vpon the Passion of Christ made by Sir Tho. More Knight while he was prisoner in the Tower of Londō 1534. Ecce Homo Behold the Man. The first Praier or Meditation of the fal of the euil Angels and confirmation of the good O Glorious blessed Trinitie whose iustice hath damned vnto perpetuall paine many proud rebellious Angels whom thy goodnes had created to be parteners of thine eternal glory for thy tēder mercy plant in mine heart such mekenes that I so may by thy grace folow the motiō of my good Angel so resist ●he proud suggestions of those spiteful spirites that fel as I may through the merites of thy bitter Passiō be partener of thy blisse with those holy spirites that stoode now confirmed by thy grace in glorie shal stande for euer The ij Praier or Meditation of the Creation and fall of Mankind ALmightie God that of thine infinite goodnes diddest create our first parents in the state of innocēcie with present wealth hope of heauē to come til through the diuels traine their foly fel by sinne to wrechednes for thy tender pity of that Passion that was paide for their our redemptiō assist me so with thy gracious helpe that vnto the subtil suggestions of the Serpent I neuer so encline the eares of mine heart but that my reason may resist them and master my sensualitie refraine me from thē The iij. Praier of the determinatiō of the Trinitie for the restauratiō and Redemption of Mankind O Holy blessed Sauioure Iesu Christ which willingly didst determine to die for mans sake mollifie mine harde heart and soupple it so by grace that thorowe tender compassion of thy bitter Passiō I may be partener of thine holy redemption The iiij Praier for the fruteful reading or hearing of the Gospel of Christes Passion GOod Lorde giue vs thy grace not to reade or heare this Gospel of thy bitter Passion with our eyen our eares in maner of a passe-time but that it may with compassiō so sinke into our heartes that it may stretche to th' euerlasting profite of our soules The v. Praier for the true receauing of the spiritual Paschal Lambe the very blessed Body of Christe GOod Lord whiche vpon the sacrifice of the Paschal Lambe didst so clearely destroy the first begotten childrē of the Egiptians that Pharao was thereby forced to let the children of Israel depart out of his bondage I besech thee geue me the grace in such faithful wise to receiue the very swete Paschall Lamb the very blessed Body of our swete Sauiour thy Sonne that the first suggestions of syn by thy power killed in myne heart I may safe departe out of the danger of the moste cruel Pharao the diuel The vi Praier for to end this life wel GOod Lorde geue me the grace so to spend my life that when the day of my death shal come though I feele paine in my body I may feele comforte in soule with faithfull hope of thy mercy in dewe loue toward thee charitie toward the world I may through thy grace part hence into thy glory The vij Praier against the following of euil counsel GRacious God geue me thy grace so to consider the punnishment of that false great counsail that gathered together against thee that I be neuer to thy displeasure partener nor geue mine assent to folow the sinful deuise of any wicked counsell The viij Praier against Couetice and for setting the world at

vinegre giue me to taste of thy swete Spirite and haue mercy vpon vs. By all thy holy Wordes by thee pronounced both vpon the Crosse and in al thy whole life haue mercy vpon vs. By the weeping crie in the whiche thou didst commend thy Spirite to thy Father that our soules may be commended to thee haue mercy vpon vs. By the separation of thy holy Soule from thy blessed and diuine body haue mercy vpō vs. By the enclining of thy holy Head vpon thy breast encline swete Iesus vnto vs and haue mercy vpon vs By the huge dolefulnes of thy death and intolerable brusinges in whiche thy heart was broken haue mercy vpon vs. By the opening of thy side and the read wound of it and the precious Bloode good Lorde pearce our hearte with the speare of thy loue and haue mercy vpon vs. By the precious Bloode and water that ranne out of thy holy 〈◊〉 wash and make vs cleane in the same holy Water and Blood from all our sinnes and haue mercy vpon vs. By the mercy that thou shewedst on the Crosse to the Centurio and al the mercy that euer thou shewedst to mā haue mercy vpon vs. By the descending of thy holy Soule to Limbo Patrum haue mercy vpon vs. By the vertue of thy holy soule wherewith thou brakest vp the gates of hel and deliueredst out the soules of thy friendes haue mercy vpon vs. By the taking down of thy holy Body from the Crosse the solēne Sepulture of it the lamēting of the Virgin thy Mother Marie Magdalen other of thy frinds haue mercy vpō vs. By al the labour wearines sorow heauines that thou suffredst from the daie of thy Natiuitie vnto the houre of the departing of thy holy Soule from thy bodie haue mercy vpon vs. By thy glorious vertuous resurrection in Body Soule haue mercy vpon vs. By the ineffable ioye of thy Mother other of thy frindes and the glorie of thy Resurrection haue mercie vpon vs. By the grace that thou apperedst to Marie Magdelen and other women to thy Disciple in thy impassible body after thy resurrection haue mercy vpon vs. By thy m●ruelous glorious ascēsiō cōfort vs Lord in al our nedes haue mercy vpon vs. By the diuine cōsolation and sending of the holy Ghost into thy Disciples glad vs sanctifie vs strēgth vs in faith hope charitie haue mercy vpon vs. By thy glorious diuine maiestie and the vertue of thy holy name kepe vs gouern vs now euer haue mercy vpon vs. By the Sonne in thy holy Godhed together in thy Manhod hiddē haue mercy vpō vs. By thy selfe and al goodnes and merites that in thee and in thy Mother thou didst behold haue mercie vpon vs. By thy celestial Ministers Michael Gabriel keepers deputed to me al other thy heauenly Spirits haue mercy vpō vs. By the intercession merites of S. Peter S. Paule S. Iohn the Euangelist other of thine Apostles haue mercy vpon vs. By the merites intercession of thy holy Martyrs S. Stephan and S. Laurence and all other haue mercy vpon vs. By the vertues merites of the holy Fathers Confessours S. Augustine S. Hierome S. Chrysostome S. Ambrose and al other haue mercy vpon vs. By the merites praiers of holy S. Anne S. Katherin S. Barbara all other holy Virgins holy widowes chaste women haue mercy vpon vs. By the merits praiers of al thy holy chosen Saintes that are were are for to come in heauē in earth haue mercy vpon vs. Succour vs sweete Iesu in the trembling and strait daie of Iudgemēt graunt vs in this exile trāsitory life those things that be necessarie to the helth of our bodie soule and after this life to liue in ioy with the euerlastingly without end Amen Lorde heare graciously my praiers and let my crie come to thee c. Praie we LOrd giue to the quick grace to the dead rest in especial to thē that I am boundē N. and to the Churche holines peace concord And that thou wilt vouchesafe to take this praier to the honour glorie of thy holy name that thou wilt vouchesafe to haue mercy vpon vs to forgiue vs al our syns graunt euerlastingly that we may perseuer in all goodnes that we may serue thee And after this life we may deserue to raigne with thee in euerlasting glory and life without end FINIS Prou. 24. 1. Ioan. 1. Psal. 140. Matth. 5. Psal. 36. Concil Trident. Sess. 5. cap. 19. x. Cor. 13. Heb. 6. 1. Ioan. 2. Prou. 8. Iohan. 13. Matth. 28. Mat. 8. Mar. 5. Luc. 8. Cap. 11. ● Cor. 11. Eccles. 9. 1. Cor. 4. 1. Cor. 11. Iacob 1. Mar. 9. Luc. 17. Mat. 8. Luc. 1. Psalm 54. Mar. 14. Mat. 21. Mar. 11. Luc. 19. Iohn 12. Heb. 6. Luc. 19. Luc. 19. Gal. 4. Phil. 1. Apocal. 9. Luc. 12. 1. Pet. 4. Actor 7. 1. Petr. 5. Heb. 12. Iacob 4. Esai 31. Apocal. 9. Luc. 12. 1. Petr. 4. 1. Pet. 5. Hebr. 12. Iacob 4. Psalt 5. Psalt 5. Psal. 7. Psal. 4. Psal 9. Psal. 12. Psal. 15. Psal. 16. Psal. 15. Psal. 21. Psal. 24. Psal. 26. Psal. 27. Psal. 29. psal 30. Psal. 33. Psal. 35. Psal. 37. Psal. 38. Psal. ●9 Psal. 41. Psal. 45. Psalt 50. Psal. 54. Psal. 61. Psal. 62. Psal. 66. Name the Sainte of that daie Iohan. 6. Iohan. 6. Name the Sainte of that daie

the enuie is against the goods of the bodie it goeth against the fift Commaundement when it is in the goods of fortune it goeth against the seuenth and when it is against the prosperitie of good name it goeth against the eigth But when it is in the goodes of grace then it is a diuelish sinne which is against the holy Ghost The Penitent must looke wel what he can accuse himself of herein and the Confessour likewise what he may enquire of touching the same Of the remedie of this sinne and the curing thereof with the power and vertue of Grace THE wickednesse of this more diuelish then humaine sinne whiche doth so muche abase and corrupt the bountie of mans hart is cured with the vertue of Charitie the moste principal vertue emong al vertues and the which most of al doth make vs like vnto God and doth truely make him that hath it the true scholer of Christes schole the which vertue is none other thing but a certaine heauenly fire and heate whiche enflameth the harte of man being capable of God to the loue of God for his owne sake and of our frindes and enemies and al other things for him This vertue whereas it is the most principal frute of the holy Ghost we ought as wel for the hauing as for the preseruing of it to craue the same of God himself with often sighes feruent desires and continual praiers saying alwaies hartily vnto God Adueniat regnum tuum Let the kingdome O Lord of thy holy Ghost come into vs For thy kingdome doth wholly stand and consist in the possessiō of this holy vertue Charitie the which doth make that no other wil remaineth nor raigneth in vs but the wil of God maketh vs apte and able vnto al goodnes For by it we suffer al we beleue al we passe ouer and endure al with quietnes and finally through it we haue al that euer is hid and reuealed in the holy Scriptures as blessed S. Augustine doth saie without it al the rest that remaineth seme it neuer so much is worth nothing at al in deede for any right that it hath to heauen Of Leacherie LEacherie is an inordinate desire about bodily pleasures namely the pleasures of touching In the sixt Cōmaundement we haue at large spokē of this sinne and of al the branches and remedies of the same Of Glotonie GLotonie is an inordinate desire about the pleasures of the taste Suche folke doe offend herein that put ouermuche care and diligence in seeking and prouiding for meates and drinkes Likewise such as eate and drink more than is necessarie for their good health according to their custome bringing vp suche as eate and drinke more than is mete for their estate qualitie Also they that eate drinke for some inordinate purpose as for carnal pleasure or doe seeke for exquisite delicates to fil their delicious appetite hauing no neede of the same Also such as feed with vnhonest vncomly or foule gestures fasshions mocking scoffing toying and suche like maners It is sinne also to mingle any thing in meates that may make other to be distract and byside themselfe and to be a meane or cause that some other do any of these things also to breake the fasting daies Vigils whereof we haue already spoken before Of Temperance and Christian fasting which are the due lauful remedies of this sinne his felow which is Leacherie THis beastly sinne and the sinne of Leacherie that foloweth withal may both be expelled by their contrarie which is the vertue of Temperance which cōsisteth in the moderate vse of eating and drinking of other things of the taste hauing respect to good helth and disposition of the bodie custome estate age abilitie according as reason good discretion and wisedome shal teache without any notable excesse or fault Of Christian Fasting ALso both these sinnes are orderly expelled with the exercise of Christian fasting whiche consisteth in chastening bringing low the whole and lustie bodie with abstinence of meates by good discretion and without superstition making the flesh subiect to the spirite that it rebel not to the same Of the sinne of Auarice or Couetousnes AVarice is an inordinate desire of getting keeping mony other worldly goods Herein do offend Simoniacal persons theeues and robbers Churchrobbers men that vse wicked and vnlauful trades of vniust gaines as vsurers bandes and such like they that withhold that that is another mans they that borow paie not againe when they can they that keepe backe or deceiue any body of a thing laid to pawne or pledge or a thing lost or laid to keepe and put in trust with any man against the wil of the owner Also they that doe not spend in due time maner as is mete for their estate They that are not liberal toward the poore in due order of charitie they that put their whole mind studie in getting or keeping these casual goods of the world forgetting their owne soules God. The rest that toucheth this sinne we haue mencioned in the seuenth Commaundement This sinne is auoided by the exercise of three moral ver●ues Iustice Liberalitie and Mercie or Pitie By Iustice or righteousnes which is the vertue that giueth to eche man that which is his and withholdeth nothing that is anothers By Liberalitie which is the vertue by which these temporal goods are bestowed and spent when and how and to suche as is conuenient By the vertue of pitie or mercie which is a certaine hartie compassion of the necessities and miseries of our neighbour Whereby the hardnes of the minde of the couetous man is mollified and at last moued drawen not to sette his minde on these worldly goods in getting or keping of them in suche wise that he leese God who is our true good and treasure but so to vse them as they are ordeined which is to spend them as is conuenient to the seruice of God and the profit of our selues and of our neighbours Of the sinne of Slouth SLouth is a slackenes or lothing in beginning and pursuing the things that belong to walke in the waie of God. In this sinne doe offend the dul weake sprited which euer finde lettes and inconueniences in good things Also such as are cold luke warme negligent in despeire the wretches that wil put themselues to no labour nor to nothing that good is the slacke delaiers who walke from day to daie differring good things such as haue no regard of the good name of a Christian nor of the duety of their owne vocation in the way and seruice of God especially in praier Also they that put away from them inspirations good motions and contemne the good counselles of God and the Gospelles and the examples of the Saintes and do not that which God and his Spiritual Officers do commaund for and at suche time as they commaund the same Also they that leese and