of their fleshe or to some other body or at least alleaging certaine excuses to cloake and shadowe their sinnes withal that by this meanes they may either seeme none at al or the lesse greeuous a great deale Al which kinde of scuses the humble true and contrite penitent must in any wise eschewe And therfore is it muche better as S. Iohn Climacus saieth to discouer the wounds of thy soule nakedly and plainly to thy confessour he being appointed thy phisition to cure and heale the same saying in this maner I confesse that I haue sinned through mine own fault and no other bodies neither hath the deuil prouoked me therto nor any other man neither my body not anye other creature but onely is it through mine owne fault and wickednes that I haue offended If thou both thinke and say thus thou shalt do according to that the prophete Dauid saieth I wil confesse mine vnrighteousnes against me And if by thus doing thou suffer more confusion and shame beleeue verily that for this temporal shame thou shalt escape eternal and euerlasting shame Thus hauing in this maner made thy confession accept the penaunce and satisfaction which which shal be laide vpon thee procuring to fulfil the same so soone as thou maiest conueniently And if it should so fal out that thou were bound to make restitution of goodes or of good name doo it if it be possible before confession or so soone after as thou canst The like doo I also say of other penance and satisfaction that shal be enioyned thee that thou perfourme the same without delaye CERTAYNE general aduertisementes necessary for suche as minde to serue God sincerely ¶ Cap. 2. HAVING thus made a general confession who so had not as I haue already saide made the same before the soule being now clensed from al mortal sinne it behoueth thee to haue a most stedfâ—st purpose neuer to offende mortally againe but rather to suffer any affliction or worldly contempt yea death it self if nede required For if a chaste wife ought to cary this minde rather to loose her life then to betraye the trouth she hath once plight vnto her husband howe muche more oughtest thou to be of the same minde rather to lose a thousand liues if thou haddest so many theÌ„ to play the traitour towardes God who is thy husbande thy father thy Lord and maker WheÌ„ thou hast once thus fully determined take then a zelous and feruent desire to liue a new hereafter striue to get other new behauiours and to liue far otherwise then thou haste done tofore reputing thy selfe to be nowe a newe man farre changed from that thou erst was sithens al the time thou haste hitherto liued hath beene but lost and as it wer a death For the better doing wherof this shal helpe thee greatly in any wise to eschewe al occasions of sinne especially the compa nie of wicked men but muche more of wemeÌ„ such as mai prouoke thee to naughtines and geue thee loose and lewde example For albeit thou art bound to loue euery one and to pray for euery one as charitie coÌ„mauÌ„deth yet art thou not bound to companie and conuerse with euery one but only such as mai helpe to doe thee good and with their good wordes and vertuous examples serue to edifie thee SECONDLY thou must flye suche places where God is 〈◊〉 offended as be dising houses tauernes daunsing schooles and such like not only foreseing thou do none euil thy selfe but also not to be present there where it is done for looke how much more thou standest aloofe from the fire and so muche the more secure art thou not to be burned therwith THIRDLY thou must take gret hede to be at no time idle for that as the holy scripture telleth many me haue receued much harm through idlenes See therefore thou folowe S. Ieroms cousail saying It behoueth we be alwaies doing of some good that when the fiend shal come to teÌ„pt vs he may find vs wel vertuously occupied FOVRTHLY thou must take hede of al excesse in eating drinking sleping and clothing and indeuour thy self to obserue a mediocritie and temperace in eche of them yea rather to decline to some rigour and austeritie then to any superfluitie and delicate pampering of thy flesh for looke by hawe much the more thou tamest bridelest it and by so muche the lesse shalt thou be troubled with the tentations disordinate desires that procede of it yea so much the more apter shalt thou finde thy selfe to serue God and to perfourme al spiritual exercises As touching corporal punishments and penance as fasting disciplin here cloth and other chastisements herein it behoueth thee to vse good discretioÌ„ taking such as helpe to represse the assaults and temptatioÌ„s of the flesh and leuing others that may be hurtful not yeelding herein to the heats which some nouices are wont to haue in their beginning who thorough indiscrete mortifying and dompting of their fleshe fal into some suche infirmitie as afterwardes they must needes pamper and cherishe it to much It shal be good therfore thou gouerne thy selfe in these things by thy ghostly fathers aduise being a man practised in spiritual exercises Fiftly it shal greatly profite thee to set before thine eyes the good examples workes and life that other haue led and stil continue in but chiefly of suche as be like to selfe animating thee by their good examples procuring as much as thou maiest to imitate them in euery thing yea forgetting the good thou haste already done thou oughtest to striue euery day to become better then other and alwaies to 〈◊〉 forward in the seruice and feare of God. Sixtly make none accompt of the 〈◊〉 and temptations which those 〈◊〉 feele that beginne first to leade a godly and spiritual life be not thou I say dismayed therwith at al but marche on forwarde and fight manfully against al suche temptations comforting and confirming thy self with this vndoubted truth which thou must haue firmely fixed in thy minde to witt that nowe thou haste taken in hande the highest and most happy enterprise that may be thoght of in this world and howe this is an affaire of more weight and importaunce then any other and whereby more certaine gaine greater aboundance of treasure more honour and dignitie and finally the moste blessed happes of al the happie and good thinges that may be found or desired in this world shal redound vnto thee yea there is no good thing that is good in deede but onely this neither any other important affaire but this alone this being the one only thing our Sauiour him selfe said was necessarye And therefore ought no toiles temptations or disquietnes no backbitinges slaunders and persecutions which may must befal thee in this life seeme any whit greeuous for the gaining of so pretious a perle rare iewel as thou lookest for Herewith must thou eftsons animate and encorage
a Lord was of yea thou art withal moste riche for thus is the kingdome of heauen and the King and Lorde thereof thine and so by possessing of him thou possessest al riches and much more pretious treasures then may in this life be either atteined imagined or desired FOVRTHLY an-other verye good remedie not to fal into the tentatiō of auarice is to shunne as much as may be the haunting of riche mens company pany especially if they be couetous least by their conuersation thou be smitted with their infection Take heede in like maner not to see or deale with much money riches or any beautiful and pretious thinges of this world the sight whereof doth commonly kindle our heartes to desire and long for them where otherwise by not seeing them thou 〈◊〉 want this greedie desire of hauing them This was the holy Abbot S. Anthonies opinion of whom we reade that the diuel hauing laide in the way he was to passe by a great cupp of siluer and an other time a massie wedge of gold yet would this holy man neuer take vp any thing but fled forth-with fro them least by looking theron his fancy might haue been drawen to regard the welth and riches he had alreadie geuen ouer and by that meanes his heart haue been defiled with loue of temporal thinges which he had earst purposed neuer to esteem and set by Flye therfore as much as thou maiest to touch or deale with money which is like to pitche that according to holy writt defileth such as touch it It shal also helpe thee not a litle in this matter to goe som-times and visite hospitals to conuerse with poore folks weighing also howe others that be poorer then thou art beare patiently al their wantes and penurie Al these remedies may in like maner serue to helpe the riche albeit in very deede there be others as might be the considerations folowing more fitt for their purpose to make them with drawe their mindes frō so greatlye fancying of worldly wealth FIRST consider if thou be riche how vncertain and deceitful are al riches renowme and temporal treasure sith we see by dayly experiēce many that were earst welthy very riche Iyenowe plonged in the pit of extreme penurie yea the greatest wealth in the world both may be and eftsons is al lost in one day And albeit it be not thus lost yet must it maulger our heades in th' ende be by death forsaken at what time that doubtful distribution is to be made the bodye be geuen in praye to wormes the goods to thanklesse heires yea many times to foes the soule perhappes to the infernal furies for them to torment in euerlasting paines SECONDLY consider howe riches doo neuer satiate yea look how much thy wealth and substance multiplieth and so muche doth the hunger and greedie desire to haue more increase euen like to a man that hath a dropsie who looke howe much more he drinketh and so much more he swelleth and is lesse satisfied then before Moreouer by thus seeking satietie of that which wil neuer satiate thou losest the true satietie and consolation that God wolde both in this life and in th' other geue thee if thou soughtest for it and therewith onely helde thy selfe contented THE THIRD and last Remedie which being a riche man wil helpe thee much not to be ouerwhelmed with auarice is to force thee seeme it neuer so paineful and greeuous alwaies to be geuing good almes to the poore assuring thy selfe as most certaine it is that thou hast not anye so assured riches as that which in this wise thou distributest to the needie sith this can neither be robbed by thiefe nor corrupted by time as the other which is lefte behinde yea that which is more this onely wil accompanie thee when death doth robbe thee of the rest See therefore thou take this secure way to store vp tresure in heauen and encorage thy self to doo thus euery daye with more cheerful and franke heart then other considering that what thou bestowest vpon the poore and needie Christ him-selfe receaueth it as he affirmeth who with this condition hath geuen thee what thou hast that thou shouldest hberally dispence the same to the poore and taking for thy selfe what is meet and requisite to dispose the surplusage amongst thy needie and distressed brethren REMEDIES against the tentations of the third Enemy to wit the Diuel and first against PRIDE wherto he principally induceth vs. ¶ Cap. 23. THE third and last enemy against whō we haue to fight in this worlde is the Diuel who in the authoritie of S. Iohn aboue alleged is vnderstoode by the pride of life sith this was that that made him at the very first to be hurled head-long out of heuen into the bottomlesse pit of hel and therefore albeit he induce vs to al other sinnes and tempteth vs with eche one yet is this inducement to pride the most heinous sinne of al principally attributed to him as also the suggestions to wrath and enuie which issue and proceede therout Wherfore like as I haue geuen thee wepons and remedies to resist the rest withal so shal I nowe God willing prescribe thee some preseruatiues against these beginning first with pride which is a disordinate desire and appettite of a man his owne excellencie whereby he seeketh to be singuler aboue al others THE FIRST Remedie therefore which thou art to vse against this diabolical sin shal be to consider how greatly God detesteth pride and how greeuously from the beginning of the worlde he hath punished it as-wel in Angels as also in menne in Angels we see by Lucifer the rest of his adherentes in men by Nabugonosor Antiochus with manye mo as holy writt doth witnes that came to ruine through this vice and were moste seuerely chastised The same doth like-wise eftsons testifie how singulerly he hath alwayes loued and exalted the humble wherof both our Sauiour and the blessed Ladye his holy mother doo bear sufficient testimonie THE SECOND remedie is the consideratiō of thine own selfe sith as S. Bernard saith thine estate being wel examined shal teach thee what thou wantest and prayer shal obteine thee that thou want it not For God loueth the soule that diligently discusseth it selfe and that after due discussion doth without flattery and partialitie iudge it selfe Confider therefore what thou art both in body and soule and so shalt thou finde more causes of confusion and shame then of hawtines arrogancie Touching thy body vnbethinke thee what a filthie substance it was ingendred of and howe nowe it is a sacke ful of dirt and donge and shal ere longe be made the praye of wormes and as for thy soule it is fraught with heapes of folies errours ignorance feares fancies anxieties that which is worst of al of so many monstrous
and death were causes of our life and yeeld great consolation to al such as sincerely doo loue and serue him THE FIFT Article openeth to vs howe Christe our Redeemer being thus deade on the roode his most sacred soule vnited to his diuinitie discended downe to hel to fetche thence those holye Fathers that so many yeres had looked for him And afterwardes triumphing ouer death as he had alreadie done ouer the deuil and hel did rise vp the third daye by his owne power and vertue and so issued out of his Sepulchre immortal and most glorious This his example geueth hope to eche one beleeuing sinceerly in him that they shal in th' ende rise like-wise vp immortal and right glorious THE SIXT Article instructeth vs howe our Lorde and Sauiour Iesus Christe the fortie daye after his Resurrection did with exceeding triumph ascend vp to heuen and sitteth there on the right hand of his Almightie Father that is to say in the self-same glory power and Maiestie with the Father enioying al the blisse his Father doeth and gouerning al thinges with him This glorious Ascension of Christe our head yeeldeth confidence to his true members that if they obey their head and heauenlye captaine they shal one day ascende also and reigne in heauen with him THE SEVENTH Article telleth vs of the second comming of Christe our Lorde which shal-be at the last day when he shal in humane fleshe come with great power and Maiestie accompanied with al his holye angels to iudge the vniuersal world as-wel those that be at that time liuing in erth as also al those that haue beene dead since the worlde was first created thē shal he yeeld reward to ech one according to the deedes and workes they shal haue wrought This article admonisheth vs to liue with so much more vigilant care and watchfulnes as we knowe more certainlye that al our woordes woorkes and thoughtes are to be examined and discussed of this moste dreadful Iudge before whose tribunal seate we must needes al of vs appere THE EIGHT Article sheweth vs the third person of the moste sacred Trinitie which is the holy Ghoste who proceedeth from the Father and the sonne and is with them the selfe same God eternal and omnipotent And therfore are we bound with the selfe same honour faith and dutiful obeisance to reuerence adore him This is the comforter and spirite of truth that illuminateth teacheth and sanctifieth vs and according to his diuine pleasure departeth his giftes to euery one IN THE ninth Article we confesse that there is a holye Catholike Church to wit an vniuersal congregation of the faithful which haue the very self-same faith doctrine and Sacramentes And this Church is HOLY because it is sanctified by Christ the head therof and gouerned by the holye Ghost and is CATHOLIKE that is to say vniuersal for that it embraceth al the faithful that in euerye place and time haue helde and doo holde one selfe same faith of Christe We confesse like-wise in this Article that in this holye and vniuersal Churche or congregation there is a communion of Saintes that is to say that al those that dwel in this Churche doo as in the house of God al of them communicate one with an-other such giftes as they receaue and doo one of them helpe an-other both spiritually and corporally like members al of one body THE TENTH Article propoundeth to vs the remissiō and forgeuenes of our sinnes which is obteined in this holy Catholike Church aboue saide by the vertue of Christes passion operating by meanes of such holy Sacramentes as he left in this same Churche Hence are sinners to gather a singuler comfort sithens if they be truely penitent for their trespasses and haue a ful purpose neuer after to offende their maker they haue then a redy means to recouer Gods grace again which by their vngratiousnes they had so lewdly lost THE ELEVENTH Article testifieth the vniuersal resurrection of al men who eche one of them iust or vniust shal rise againe in the last day of iudgement with their owne bodies and shal stand before the tribunal of Christes iudgement there to receaue doome in their bodies according to the good or euil they shal haue wrought in this life So that the elect that haue done good shal arise with bright and beautiful bodies to the resurrection of life and perpetual blisse and happines And the damned that haue done euil with moste horrible and vggly bodies to the resurrection of damnation and euerlasting tormentes both in their soules and bodies THE TWELFTH Article promiseth vs an euerlasting life which shal succeede after this transitorye life wherin the good rising vp in bodies and soules shal reigne eternally and enioye the inestimable treasures of blessed happines exempted from al miseries and toils that in this temporal life doo eftsons trouble vs And the wicked being also in body and soule resuscitate shal dwel in perpetual paines and abide more terrible tormentes then any mans tonge can tel This article geueth good Christians cōfort to abide al aduersitie with patience considering that eternal life we looke and hope for where being exempt from al euil we shal enioy al good thinges and reigne in euerlasting happines This worde Amen annexed to the end sheweth the most certain and infallible truth of the christian fayth confessiō conteined in this Creede THE DECALOGVE or tenne Commaundementes of the lawe of God 1. NON ae habebis Deos alienos coram me 2. Non assumes nomen Domini Dei in vanum 3. Memento vt diem Sabathi sanctifices 4. Honora patrem tuum matrem tuam 5. Non occides 6. Non moechaberis 7. Non furtum facies 8. Non loqueris contra proximum falsum testimonium 9. Non concupisces domum proximi tui 10. Non desiderabis vxorem eius 1. Thou shalt haue none other Gods but me 2. Thou shalt not take the name of thy Lorde God in vaine 3. Remēber that thou keep holy the Saboth day 4. Honour thy father and thy mother 5. Thou shalt not kil 6. Thou shalt not committ aduoultry 7. Thou shalt not steale 8. Thou shalt not beare false witnes against thy neighbour 9. Thou shalt not couet thy neighbours house 10. Thou shalt not desire thy neighbours wife A DECLARATION of the Decalogue or tenn Commaundements ¶ Cap. 31. LIKE as we haue alreadie seene in the Creede what we are bound to beleeue euen so in these tenn commaundementes are we taught by our Lorde God what his wil is that we doo to gaine euerlasting life withal Wherefore the summe of his first precept is this to beleeue in one true and onely God which is the Father the Sonne and the holy Ghoste as is aforesaide in the declaration of the Articles and that to him alone we geue adoration honour and reuerence louing this our God aboue al things with al our heart with al our soule and
SONNET so the Christian Reader AChilles neuer durst at once With monsters two to fight And yet at once this booke shows thee How three to put to flight The Deuil the World the Fleshe and more To conquere Death and sinne And howe to liue and howe to dye And howe the heauens to winne It is a path to Paradise A port to heauenly blisse It treats of truce and bringes the peace That euer during is Then reade and reape the fruites therof And thanke thou for thy gaines The God aboue who raisd vp those That tooke for thee the paines Conuertantur qui oderunt Sion MILITI CHRISTIANO TETRASTICHON QVO tibi iam de te parias certamine palmam Et docet hic paucis praebet arma liber Sedulus hunc ergo si nocte dieque reuoluas Corpore victus eris menteque victor eris ¶ CARMEN in Natiuitatem Christi CVR petis humanas puer ò 〈◊〉 me sedes A superis factus sedibus exul Amo. Cur tua panntculos molles quibus implicet artus Non habet in tali tempore Mater Amo. Cur geminas inter pecudes decumbis vdas Lachrimulas madido lumine fundis Amo. Cur rigidae 〈◊〉 paleae mordacibus vrunt Et tenerum ledunt frigora corpus Amo. Cur stabulis sacris 〈◊〉 robora membris Et lapis heu 〈◊〉 asper Amo. Pauca modo patior sed post qua adoleuerit at as Verbera 〈◊〉 vepres 〈◊〉 alt a feram Nascitur iacet in staebulo qui torquet Olympum Pastorum Superum cantibus antra sonant Behold O thanklesse wretch behold Howe to repaire thy fall The God that rules the rouling skies Lieth borne in brutish Stall Hocce tuo nunquam labatur pectore nomen Quod decus est Diuum quodq salus 〈◊〉 Al praise and due renowne O Lord Geue to thy holy name And not to vs most wretched wights Doo thou impart the same What thing he ought first of al to 〈◊〉 that purposeth to beginne a newe life and to spende his time henceforth sincerely in Gods seruice Cap. 1. FOR that as S. Austine saieth it is not possible for ani man to beginne a newe and laudable life but if he firste forsake and vtterly detest his former loose and lewd life who so therefore mindeth to amende his former maners and to indeuour him selfe sincerely to serue God the first thing he ought to doo is to clense and purge his soule that so it may please the holy ghoste to dwel and remain therin as in his holy temple who wil not as holy scripture telleth enter into the soule of the wicked nor be harboured in the body thral and captiunte vnto sinne It behoueth therfore to folow the prophetes counsaile first to sequester thy selfe from sinne and so shalt thou become a fit instrument to doo good The which sequestration from sinne and purging of thy soule is procured by true and lowlye confession wherwith it is very expedient thou firste begin preparing thy selfe therto with great diligence and contrition yea it shal be both profituble for thee and right commendable too if already thou hadst not made a general confession of thy whole life nowe to make the same calling to minde very diligently and with inward hartie sorow the whole time thou haste hitherto liued and al thy yeres past so lewdly and disorderly bestowed This general confession shal helpe greatly aswel to cancel and cleere al old reckonings of thy former life being fully bent henceforth to liue a newe and to 〈◊〉 a newe booke as also to take awaye the scruples which are wont to molest the soule wheras through the more plentiful light of Gods good grace we see now the imperfections and defectes of our former confessions which perhaps were not vailable either for want of contritiō or for hauing left some notorious and deadly sinne or necessary circumstance vntolde whether it were through shamefastnes or blame worthie negligence or some suche other like default which we were not in the darke time of our former daies aware of and now through the grace and heauenly light we haue since thē receaued doo plainly and manifestly perceaue them Ioyning therfore due diligence to this heauenly light we are nowe to supply al former wantes that our soule mai be set at rest and ridde of suche remorse which els wold continually gnaw wouud it This general confession shal profit muche in this wise to to moue and prouoke God thorough the 〈◊〉 and shame we suffer in making it to graunt vs greater aboundance of his grace and more strength with other vertues necessary for the better leading of our life hereafter Nowe to make this confession rightly and as it ought to be we must first craue of God in al humilitie his grace and fauour to haue due knowledge of those greeuous sinnes which we haue cōmitted against his diuine Maiestie throughout all our former life and that it may plese him to geue vs sincere and hartie sorowe for the same This being done take a day or 〈◊〉 yea more if neede be wherein thou must retire thy selfe frō company and examine at leasure thy whole life beginning at the time thou firste began to haue vse of reason and so running ouer al thy yeres according to the chaunge of time and places where thou haste liued and the exercises and trades thou haste bene practised in running ouer likewise the ten maundementes of God and those of his Churche the seuen deadly sinnes the senses of the body and powers of the soule Al the which thou mayest doo much better and with more facilitie a great deale if thou reade ouer some briefe and learned Confessionarye as there be many or if so thou canst not reade thy self to cause some other to reade it to thee And whē at any time thou shalt be put in minde of any crime whatsoeuer it be thou haste committed force thy selfe to haue a particuler griefe and sorowful repentaunce as wel of it as al other whereof thy conscience may pleade thee giltie Hauing vsed this diligence and necessary preparatiō seeke then the best learned and most vertuous confessor thou maiest possibly find out to who I wish thee aswel now as hereafter to make thy confession to and by his counsail to gouerne the whole course of thy life and al thine actions wherin no doubt but thou shalt find a notable helpe for the better seruing of God and more secure walking in his waie as I shal hereafter more at large let thee vnderstand in the. Xij. Chapter of this litle Treatise When thou hast thus made choise of such a Confessour then shalt thou with al humilitie shamefastnes and sinceritie ope al thy sins vnto him declaring what is necessarie and omitting that is superfluous accusing thy self and no other body of the sinnes thou hast comitted neither excusing thee as some doo very naughtily attributing the cause of their sinnes to the deuil the frailtie
this grace is most plentiful and certaine when it is sought for by meanes of these moste holy Sacramentes besides the counsaile and comfort eche one maye receaue of his ghostly father to whom he shal humbly vnfolde in confessiō al his whole daunger and vexation In like maner if it should so fal out which God forbid as being ouercome by tentation thou fel into anye sinne see thou presently applye and vse this remedie of Confession not permitting thy self for neuer so smal a while to remaine in mortal sinne as S. Gregory saith The sinne which is not washed away with the water of penance draweth vs downe with the weight thereof and maketh vs fal into an-other It behoueth therfore with like diligence to procure a present saulue for this spiritual sore as we would doo for a corporal disease though lesse daungerous a great deale TEE LAST general and right soueraine remedie not onely to vanquishe tentations but not to be troubled with them is to shun and carefully eschewe the occasions whence they commonly doo proceede as be superfluous riches idlenes profane conuersations lewde companies tumult of people places and times where and when sinnes are committed and finally al such daungers and occasions whereby thou remembrest thee to haue earst fallen into sinne or at least into tentation A PREAMBLE concerning the Remedies against particuler tentations ¶ Cap. 18. ALBEIT the particuler sinnes as also the tentations which induce vs thereto be very many yet are they al reduced vnto seuen which are commonly called Capital as being the heads rootes and fountaines whence the others are deriued With these seuen sinnes be there three enemies that assault vs the Fleshe the World and the Deuil according as is gathered out of that saying of S. Iohn the'uangelist Euery thing that is in the world is concupiscence of the fleshe concupiscence of the eyes and pride of life The flesh doth tempt and induce vs to three sins Lasciuiousnes gluttony and slouth The world to couetousnes and carke of temporal things in it The deuil doth suggest and allure vs principally to pride wrath and enuye I shal therefore according to this order intreate of the wepons which we are to weelde against these three sworne enemies of ours and of the remedies we must vse to preserue vs from such sinnes as they induce vs to Of al other temptations those of the fleshe be the most difficult and daungerous as rising of a domestical and verye importunate aduersarye And therefore doth it herein behoue vs to vse greatest diligence and circumspection REMEDIES against lasciuiousnes ¶ Cap. 19. THE first remedie a man is to take against lasciuiousnes is with al diligence to flye occa sions suche as commonlye vse to inflame our flesh with disordinate concupiscence as is the conuersing with such persons as either are wont or at least wise might prouoke and kindle such fire and a fixed viewe and curious regard of others comelines sith as S. Isidore saith The firste dartes of lust are the eyes which Ieremie said had geuen his soule in praye And to make vs vnderstād this danger the better S. Gregory saith how it is not lawful for vs to fixe our eye on that which is not lawful for vs to desire seing that deth is wont comonly to enter into vs by the windowes of our eyes and other senses And therefore must thou take heede in like maner of vttering anye dishonest and ribald wordes which corrupt good maners as the Apostle saith as also of listning to them or of reading bookes wherin such lasciuious and 〈◊〉 wordes are written But muche more oughtest thou to shunne the touching of such persons as may occasionate a carnal alteration in thee and neuer to be in their company alone sithens this fire is wont with solitarines and oportunitie soonest to be kindled For this cause doth S. Ierome write these wordes to Neapotian If through thy office and function of priesthood neede vrge thee to visite any widowe or virgin see thou enter not alone into her chāher but take such a companion with thee as by his presince thy soule may be preserued Take heede also of the receauing any letters or tokens from such parties being absent as also of sending anye to them sith these thinges are but stickes to kindle and keepe in this wicked fire Finally this vice as S. Austine saith is much better vanquished by flying then by fighting and therefore behoueth it thou alwais flye the peril not to perish in it In this respect too beware of being idle at any time and of too muche pampering vp thy fleshe with disordinate diet in eating and drinking with to sumptuous effeminate attiring with sleeping in too softe and easie bedding Brieflye beware of al such like delicacies which are al of thē incēsiues prouokers of this brutish appetite For otherwise no doubt but experience shal testifie that a moste true saying of holy writt that Who so nourisheth his seruaunt too daintslye shal finde him afterwardes obstinate and rebellious It shal therefore be greatly profitable for suche as be yonge and of sanguin complexion to vse nowe and then some kinde of discipline hear-cloth fasting watching and other like corporal austerities wherewith the brodes of our fleshe are bridled and it made obedient and subiect to the spirite For if S. Paule did in this wise chastise his body as he witnesseth him-selfe he did much more ought he to doo the like who standeth in greter need of this medicine besides that eche of these chastisements shal make thy meede increase sith they are al of them the works of penance which others doo of mere free wil only to occasionate their greater merite and to please God their souerain Lorde withal SECONDLY thou must be meruailous heedy and circumspect to expel these wicked thoughtes presently after they begin once to solicite and trouble thy minde and to tickle thy flesh forcing thy selfe al thou maiest not to geue them any entrance but in lieu therof to occupie thy minde in some other good and godly cogitations And thus must we like-wise behaue our selues in ech other temptation and suggestion but specially in this of the flesh For looke by how much the more thou sufferest suche thoughts to enter in and perseuerest in them and by so muche the more wil they fortifie them-selues with greater difficultie be driuen out againe which would neuer hap if at the verye beginning thou diddest shake them off and oppose thy selfe manfully to bear off their first bruntes Wherevpon a holy father saide right wel that the thought of fornicatiō if we resist it in the beginning when the deuil doth first put it in our heartes is as brittle as a bul-rush and may right easily be broken but if we receaue it with delight and pleasure and linger any time therein then doth it become as hard as yron
to waxe colde in good works fixe thine eye vpon those feet so cruelly nailed to the crosse which were neuer weried with wandring and seeking for thy wel-fare Finally in this thy Lorde and Sauiour thus crucified if thou seek in time to him thou shalt finde sufficient remedies against al kind of temptations wherwith in this life thou maiest be anye wayes assailed It resteth now to admonishe thee of one only thing touching this matter that whē at any time thou shouldest either with this or any other of the fore-saide remedies repulse thine enemie and resist his suggestions yet must thou not thinke thy selfe secure as though the battel were ended and the fielde fully fought and wonne sith this is the propertie of the diuel when he is ouercome in one temptation to arme him-selfe forth-with and to make preparation for an-other like as he did to our Sauiour in the wildernes whom when he could not one wayes ouercome he assailed and set vppon an-other waies And therfore albeit thou ween thy selfe to be at some rest and findest the fiende to haue taken truce with thee for a while after he is vanquished yet beware thou trust not too much to him for when thou suspectest least then wil he returne to make a fresh assault to molest thee with newe temptations and if he thē happ to finde thee vnarmed and vnprouided of meanes to encounter and withstand him easily wil he subdue and conquere thee and the aduauntage which thou hadst before woon honorably he wil then make thee lose dishonestlye Take heede therfore thou neuer lay thy weapons aside but alwayes be prouided and in readines for the combat neither be thou tired with his importunate infestations wherby he for the moste part ouercommeth those that waxe wery to with-stand him but like as he is importunate in tempting thee be thou importunate and constant in resisting him and by this meanes shal thy crowne be so much the more riche and pretious as the temptations which by Gods helpe thou ouercommest be more irksome and importunate WHAT a good Christian ought to doo when he falleth sicke and draweth nigh the houre of death ¶ Cap. 27. AL SVCH thinges as I haue hitherto intreated of wil helpe thee during the time it pleaseth God to graunt thee health and strength of bodye But because this temporal life of ours is subiect to many infirmities and in th' ende no remedie but al of vs must needes once dye according to God his good ordinance and appoyntmēt I haue for this cause thought good in this Chapter to adde certain aduises and instructions to teache thee the better howe to gouerne thy selfe both in time of sicknes and in the houre of death Neither oughtest thou with worse wil to reade these nor with lesse diligence to execute them in their time then the former Neuertheles these aduises shal principallye profite those that in their health did employ their time in such exercises as haue beene heretofore spoken of in this litle Treatise preparing them-selues continuallye to death as al good and faithful christiā people are bound to doo For such as prolonge their properation and conuersion vntil the houre of death hauing liued loosly and without the feare of God al the time of their health albeit they be not to dispaire but to make the best shift they can for their poore soules in the smal time that is left behinde yet are they in great daunger no doubt and in a verye perillous estate these being they whose saluatiō S. Austin doubteth of Let vs therefore as S. Paule fore-warneth vs doo wel whiles we haue time continually watching and preparing our selues to death according to our Sauiours counsaile sith we neither wott the day nor houre therof Neuerthelesse when thou suspectest that houre to be alreadye come then oughtest thou to be more curious and careful in thy preperation THE FIRST aduise therfore whiche in this matter thou shalt take let be this that so soone as euer thou fallest sicke albeit the sicknes seem not greatly daungerous to be careful for phisiking thy soule first before thy bodye and therfore take order that thy spiritual phisitiō come to purge thy soul by confession eyther before or assoone as the other to cure thy body by potion and expect not til the bodily phisition doo bidd thee to doo thus as he is bound to doo if he desire to obeye that the sacred Canons doo commaunde him Where this moste true sentence is also written that God doth many times sende sicknes of bodye for the sinnes of the soule And therefore it maye be that the cause once ceassing to witt sinnes the effect shal also ceasse to witt sicknes NOWE if hauing vsed this remedie of confession thy sicknes doo stil continue then take this for a second aduise to accept it with a cheerful willing minde as a gift which thy heauenly father hath for thy soules health with singuler loue sent to thee offring vp thy selfe to suffer for his sake what-soeuer his diuine prouidence shal ordeine and laye vppon thee and see thou purpose fully in al thinges to conforme thy self wholly to his moste holye wil. But because mans frailtie is great and feeling the gripes of greeuous and painful sicknes it shal-be a very hard matter to haue that patience and conformitie to his diuine wil which were meete and requisite for to haue LET THIS be therefore the third aduise to make thy humble prayers to God for the obteining of such graces as thou wantest and he know eth to be needful for thee Procure like-wise that others praye for thee folowing therin S. 〈◊〉 the Apostles counsaile who saith If any man amongst you finde him-selfe sicke let him cause the priests to come that they may pray for him And wel maiest thou hope that their prayers made with fayth shal-be no smal helpe to mittigate thy pains grieuous sicknes THE FOVRTH aduise is that as in thy health either thou diddest or at least wise oughtest to haue endeuoured thy selfe to edifye and geue good example to those thou diddest conuerse withal that nowe in time of sicknes thou be careful to doo the same obeying those that keepe thee taking willingly the medicines and what-soeuer for thy health shal-be geucn thee be it neuer so lothsome and painful to thee In like maner to shewe none anger or impatience in thy speeche especially to such as attend vpon thee and to geue gratious aunsweres to those that visite thee not complayning too much of the pain thou feelest but recommending thy selfe in humble and lowly wise to their good deuotions And so in al other thinges art thou with suche good discretion and mildnes to gouerne thy selfe as al those that see thee or deal with thee may be wel edified by thee and consequently take greter compassiō of thy griefes and help thee more willingly