the last Sacrament of Extreme Vnction or anneling with holy oyle and this thou must indeuour thy self to receaue with great faith and deuotion and hauing once receaued it then to make a protestation of the Catholike faith if thou canst it by heart if not to let it be read vnto thee wherin thou protestest to liue and dye beeleeuing and confessing al that our holy mother the Catholike Apostolike and Roman Church confesseth and belecueth And therefore oughtest thou not to driue off the receauing of this last Sacrament vntil the very latter ende as some verye indiscretly doo to th' ende thou maiest be of sound iudgement and haue perfect vse of reason to receaue it deuoutly and to make the foresaid protestation sincerely and aduisedly THE LAST aduise which I haue to geue in this matter is that hauing alreadie performed what hath beene tolde and taught thee in this chapter thou prepare thy selfe to attend the last conflict which is yet behinde in the houre of thy departure arming thy selfe against such temptations as are wont then commonly to assaile vs And to th' ende thou maiest the more manfully resist and vanquishe them and by vanquishing attain the crowne of conquest it shal not be amisse to tel thee before-hand with what temptations the fiends doo ordinarily disquiet the soule at her departure according as we are informed by the holy Doctours that haue writtē vpon this matter See therfore thou mark wel what I shal hereof tel thee in the Chapter next ensuing OF THE tentations that are commonly felt in the houre of death and of the Remedies against the same ¶ Cap. 28. THERE be many anguishes and anieties which the soule doth commonly feele in the perillous trans hour of death this being the moste terrible thing that can happ vnto vs in this life sith at that time the soule doth suffer on euery side and which waye soeuer it turneth doth finde great cause of corsey and extreame annoye First it suffreth in respect of the body frō which it parteth with no smal pain it suffreth like-wise in parting from the temporal thinges which it leaueth here behind and looke howe much more they were in life time loued of it and so much more doo they in that houre of death torment it It suffreth through the great dreade it hath of the straite accompt which it knoweth wel must forth-with be passed to the dreadful Iudge of euerye thing it hath done in al her life time It suffreth through the horrible vision of the deuils which in that houre appere the sight wherof is an intollerable tormēt And much more doth it suffer through the grieuous and bitter assaultes wher-with in that houre they farre more fiercelye set vpon it then euer they did tofore For like as towardes the ende of the world and time of general iudgemēt the prince of darknes shal more terribly and with greater rage and furye assault mankinde as he knoweth better howe smal a time is then remayning for him to doo the same and to infest it any longer In like maner doo the deuils nowe behaue them-selues towardes suche as be at the point of death against whē they bend al their might and maine al their sleightes and subtilties whatsoeuer sith they knowe wel that if the soule in that last houre doo escape their dreadful clookes they lose what they pretended to gaine al her life time in this world for so doo the Doctors commonly saye vpon the sentence of the Apocalips That the deuil descendeth with great rage woting wel that he hath but a smal time left So that the anxietie and bitternes of that houre shal-be so great as no man by wordes can sufficientlye exaggerate And this doo we plainlye see by an example that S. Iohn Climacus reporteth to haue happed in his time to a religious man whom he both saw and knew and saith how this mā hauing liued some-what looselve in his monasterie came on a time to the very poynt of death and then was in such sort rauished in spirite as he saw the dreadful rigour and such thinges as passe in the time of judgement and doome of euery soule and afterwardes comming to him-selfe again hauing through God his diuine and special dispensation obteined a time of penance this holy man saith how the said monke prayed al those that were there present with him amongest whom was the same Iohn Climacus that they would al of thē depart out of his sel wherein he afterwardes remained al alone vntil the houre of his death which was for the space of xij yeres after without going out at any time speaking worde to any man or receauing al that time any other foode then bread and water but continually sitting in this his sel like a man astonished and besides him-selse and hauing his eyes fixed stil in one place he perpetually reuolued in his mind the things which he sawe in his extasie or rauishment and with the memory therof bedewed his cheekes dayly with streames of bitter teares And in this maner did he continue til the houre of his death at what time the saide Iohn Climacus with al the other religious men that liued there-aboutes in the wildernes came to visite him who breaking downe the doore of his sel which he had walled vp and being entred in they al desired him to geue them some good word of edification before his departure to whē he replied this onely I tel you truely fathers quoth he if men wist wel howe dreadful this last transe of death and howe rigorous the sentence of diuine indgement were they durst neuer offend God nor transgresse his moste holy commaundementes Sith therfore it is so we ought eftsons to forethinke this houre and to arme and prepare our selues at al assaies for this so perillous a season Albeit wel may we hope in that most faithful God our Lorde that he wil not permitt vs as S. Paul saith to be tempted aboue our strength and that the Angels shal-be no lesse careful especially euery mans Gardian to succoure and helpe in that houre of such extreme necessitie then the deuils busie to assault and ouerthrowe vs It shal-be notwithstanding greatly profitable as I saye for eche one to fore-thinke in time the suggestions and temptations that shal in that houre be propounded them as also the remedies and wepons to defende and releeue them with that so they may more securely escape so great a peril and gaine the crowne prepared for the valiant conquerour It is therefore to be noted howe THE FIRST and principal temptation wher-with the fiends are wont in that houre to infest those that are redie to geue vp their ghost is of fayth according as S. Ambrose testifieth which is the foundation of al spiritual building that the principal foundation once failing al the whole frame may fal to ruine Their drift is therfore to intrap a man in some
towardes thee seing he might so many times so iustly haue throwen thee downe headlong into hel as he hath done others and yet hath not done so to thee but forborn thee and preserued thee from sundry and manifold dangers especially frō the douils whose wil thou fulfilledst in sinning and both woulde and coulde haue hailed thee to hel had not his mightie hand defended thee Finally he hath geuen thee many good inspirations and inuited thee to penance besides many mo great benefites bestowed on thee which no father would haue done to a moste tenderly beloued sonne Being then stirred vp with suche like considerations and moued with compunction reputing thy selfe a moste abhominable caytiff prostrate thy selfe filled with shame and confusion at our Sauiour his feete as did that publike sinner the blessed Magdalene and with great sorowe and humblenes pray him to pardon thee those infinite sinnes and abhominations thou haste cōmitted purposing fully for the time past to do penance to lead a new life in time to come And here note that when thou vnbethinkest thee of thy former sinnes it shal not be needeful ne conuenient to stand vpon suche particularities as might procure alteratiō in thy fleshe which often happeth in carnal sins but generally to consider howe ofte thou hast cōmitted these carnalities and beastlines through thy whole life being sorowful for them in general without staying to discourse any particuler maner or circumstāce in such crimes for therby do cōmonly ensue very daungerous alterations TVESDAY 2 ON TVESDAY meditate thy present faultes and such wicked inclinations as thou nowe findest in thee which daily cause thee to commit diuers disorders and weigh withal the manifold miseries this present life is subiect to that so what by the former meditation knowing thy life past fraught ful of filth and sinne seing the sundry staines thou art now presently defiled with thereby thou maiest humble thy self and force thee to amend such faults as thou findest in thee and withal beginne to hate this life so ful of calamities and dangers wherin for the better and more orderly proceeding consider these three pointes folowing EXAMINE firste the sundry imperfections which thou presently fin dest in thee howe first thou lackest a pure and right intent in moste of thine actions doing them for the world or for some worldly interest where in deede thou oughtest to doo them purely for god Thou maiest find likewise thine inclinations to be disordred being wholly bent to the vaine and transitorie thinges of this worlde The like disorder shalt thou perceaue and finde in al thy senses thoughtes wordes and workes sith there is no true vertue to be sounde in thee which by the examination thereof thou shalt wel perceaue as first for charitie which thou wātest as also humilitie patiēce chastitie tēperance and so through al the rest about the which thou maiest discusse particulerly howe ofte thou vsest to offende in eche one falling into such vices as be opposite and contrarye to the saide vertues SECONDLY consider howe smallye thou haste profited since it pleased God to helpe thee with his grace and geue thee these good motions and purposes to amend thy life and how many times thou haste left such workes vndone as thou purposest to doo and howe often thou haste fallen in relapse of thy former folyes which thou determinest in any wise to abstein from Thinke withal how muche better others haue behaued them-selues in this time and profited more in vertue then thou haste done and here oughtest thou to purpose firmely to imitate them and to seeke newe remedies and meanes of amēdment humbly crauing grace of God to execute the same THIRDLY weigh what smal affection thou oughtest to beare toward this wicked world and present life fraught ful of suche 〈◊〉 and greuous miseries and wherin no true satietie or contentation is to be foūd yea that which is worst of al wherin are so many rocks to reele against and so infinite occasions to offende that soueraine Lorde who so woorthely deserueth to be honoured loued and moste dutifully obeyed WEDNESDAY ON WEDNESDAY thy meditation shal-be of death a thing greatlye profitable to eschewe sinne And this must thou meditate euen as though that houre were nowe arriued Imagining therefore it is so and howe thou art nowe come to that latter time of so great griefe and frighting fear discourse vpon these articles folowing FIRST howe in that houre ther is a seperation and deuorce to be made betwixt the soule and body by meanes wherof the soule shal not onely be seperate from the body but also from al other thinges it loued in this life and howe thou must needes leaue here behinde thee wife riches kinsfolkes and al thy other deere frendes with eche other thing be it neuer so wel beloued neither shalt thou carye any thing away with thee but onely the good and euil workes thou hast wrought in this world CONSIDER secondly what we suffer in this sundring of our soules and bodies the agonies temptations and sightes the visiō of deuils which in terrible and dreadful shew appere vnto vs the perils that pinch the soul on euery side the anxietie it receaueth imagining what shal become both of it selfe and of the withered and consumed body THIRDLY thinke how thy soule thus parting from the body with ineffable griefe the body shal then be buried and yeelde foode to wormes neither shal any one iote of al the riches rest with it but only that poore peece of winding-sheete it shal-be wrapped in and that smal circuit of earth wherin it is interred Nowe the soule it shal-be presented before Christe the dreadful Iudge to whō it shal yeeld a most strict and narrowe reckning of al her life and shal receue according to her desertes an euerlasting doome Weigh wel here what the soule shal feele whiles it waiteth for this doome not woting on which side it shal-be sent Out of these considerations 〈◊〉 these right profitable lessons be picked to wit how smal trust and confidence we ought to haue in this life wherein deathe may euery daye and hour assaile vs as also to riches kinsfolkes and frendes who can-not anye waies helpe vs at that time yea al abandon and forsake vs on thother fide what contentation we shoulde then receue by hauing liued wel and gained certaine faithful frendes who might in that houre helpe and greatlye succour vs See therefore thou indeuour thy selfe nowe to doo that which thou wouldest in that houre haue done and force thee to please those true frends in deede which are Jesus Christ his holy virgin mother the Saintes and blessed Angels that they may succoure thee in that houre of so apparant peril THVRSDAY ON THVRSDAY thy meditation shal-be of the last day of iudgement which we according to our beleefe doo certainly look for and shal come without faile yea perhaps in thy dayes concerning the which thou shalt meditate these three poyntes
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
victory and conquest wherof dependeth the victory and conquest of the rest Whervpon those holy auncient fathers that liued earst in the wildernes end euoured them-selues al they might to dompt and suppresse this vice woting wel that but if this wer firste fullye vanquished the other could very hardly be subdued Yea experience teacheth this for truth howe the deuil most commonly beginneth to geue his first on-set with this temptation Witnesses hereof are our first Parents Adam and Eue yea the very first teptation he propouded to our Lord and Sauiour Iesus Christe was of this sort Wherfore to defende thee from this so venemous a vice being one that doth hatch and breed so many other apply these remedies and aduises folowing THEFIRST is that in thy eating thou seeke to obserue fiue thinges that preserue thee from fiue sundrye sortes of gluttony wherof S Gregorie doth in one of his bookes make mention The first is concerning the time when a man eateth before his ordinary houre which thou must beware of forbearing and forcing thy selfe not to take aboue two repasts a day to wit thy dinner and supper and that at such conuenient and accustomed houres as they keepe that gouerne them-selues most orderlye more thē at which times thou oughtest not to eate without some notable necessitie If therefore thou finde thy selfe at any time tempted to infringe this rule and without sufficient cause to anticipate thine houre thou must fight and make a forcible resistance as did that monke which is written of in the liues of holye fathers who on a time being tempted to eate in the morning before his accustomed houre beguiled him-selfe in this maner saying Tarye a while vntil the thirde houre which is at nine a clocke in the morning and then wil we eate And when this houre was come go too let vs worke a while vntil the sixt houre to witt noone afterwardes nowe let vs saye a fewe prayers or psalmes nowe let vs lay our bisquit to steepe and thus passed on the time til his ordinarye howre was come which was at the ninth hour to wit three a clocke at after-noone by this means was he perfectly deliuered from this vice THE SECOND kind of gluttonie 〈◊〉 in the qualitie I meane in eating of too daintie and pleasaunt meates wherof thou must take great heede contenting thy selfe with such meates as may suffice to susteine and 〈◊〉 fleshe and not to delite and 〈◊〉 it according to that S. Bernard doth exhort thee and but if they seeme course and vnsauourye apply that saulce which he 〈◊〉 to 〈◊〉 hunger 〈◊〉 that shal cause them to seem sauourie ynough Remember thee also of that singuler abstinence of the auncient fathers of Egipt who deemed it superfluous to eate any sodden meates as S. Ierome telleth vs Let therefore this their rigoure shame and confounde thy riot and make thee refraine eating of delicate and sweete meates for feare thou be like to those amongst the people of Israel that desired flesh in the desert and thereby prouoked the wrath and indignation of God against them THE THIRD kinde of gluttonye concerneth the quantitie that is of eating more then sufficeth to sustein nature wherof foloweth as S. Ierome saith that looke by how much the more the bellye is filled and by so much the more is the soule made feeble Thou must therefore shun such excesse sith meate is according to S. Austins counsail to be taken in maner of a medicine whereof we vse not to receaue anye great quantitie Take heede then of ouercharging thy heart with too much meate and drinke as our Sauior doth admonish vs that by this meanes thou maiest escape his future indignation and a million of mischiefes that proceede out of this vice THE FOVRTH kinde of gluttonye respecteth the maner When a man eateth his meat too greedily and with too great a feruour which appereth wel by his hastie and disorderly feeding and when he is too muche bent and affectionate vpon his meate Thisvice doth the wise man in these wordes reprehend saying Long not after euery kind of meate nor eate not greedilye vpon euery dishe Whose counsaile see thou endeuour thy self to folow minding not so seriouslye thy corporal foode and nutriture whiles thou eatest but either listen to the lesson if there be any read or lift vp thy mind to God with some good thought or enterlace som praier or psalm amōgst that by thus doing both thy soule body may be fostred sed together THE FIFT and last kinde of gluttonie is an excessiue eare and thoght to seek out 〈◊〉 of cates new-fangled tasts which thou oughtest as a very blame-worthy thing greatlye to eschewe and beware of for feare of being like to those the Apostle speaketh of that make their belies their God seeking with as great care to serue and satisfie it as were requisite for discharge of their dueties to God-ward For remedie both of these and al other kindes of gluttony these considerations folowing shal greatly helpe which thou maiest take for a seconde remedie FIRST consider howe much the ouercharging and heuines that remaineth in thy stomack after hauing surfeted doth more hurt trouble thee thē the diuersitie of delicate sweete meates can delite do thee good the tast plesure wherof lasteth no longer thē whiles the meat is passing frō the mouth vnto the throte neither af ter it is once thus gone is ther any me morial or signe of this delite remai maiest thou much better vnderstand if thou examine what now resteth of al that euer thou hast swalowed and swilled al thy whole life time What hast thou nowe left of al the repasts of al the sweet tastes of al the daintie morcels that thou euer deuouredst What hast thou now extant forth comming of al this Thou seest how al is quite vanished away as though there had neuer been any such Make accompt therfore when thou feelest thy selfe tempted with this vice that the pleasure is already gone which so speedily doth passe away And care not for condescending to thy fleshe in that it thus disordinately may couet and desire SECONDLY consider the inconueniences that rise of this sinne First the cost and trouble thou must be at to satiate this thy gluttony Secondlye the number of bodily infirmities that growe by meanes of surfeting Thirdly it dulleth and doth obfuscate the mind and maketh a man afterwardes vnfit for spiritual exercise Fourthly cal to minde that euerlasting hunger and thirst that shal-be in the next world wher no one drop of water shal-be graunted as we gather plainly by that example of the riche glutton Remember also what a filthie substance thy tenderly pampered fleshe once being dead shal-be resolued too THE THIRD Remedie is to thinke of Christe and his Disciples abstinence being forced
through famine to plucke of the eares of corne and eate them how our Sauiour likewise fasted fortie dayes in the desert and the gaule that was geuen him in his extreme thirst to drinke being vpon the froode wherof thou oughtest euerye time thou art at meate to vnbethinke thee THE FOVRTH remedie is eftsons to remember that eternal supper of heauen wherto we are al inuited as our Sauiour by one of his parables doth signifie Consider how minding to enioye this so happye and royal a supper it behoueth to absteine in the dinner of this life that by so doing thou maiest then fil and satiate thee the better like as we see in the world he that is inuited to a sumptuous sup per vseth commonly to be moderate and spare at noone not to lose the cōmoditie and pleasure of his appetite at night THE LAST remedie that a very secure one is so much as thou maiest possibly to flye al occasions of gluttony as be the feastes and iunketings of worldly mā where there is so great abundance and varietie of viandes so many meats drinkes and delicate and plesant fruites amidst the which very hardly may any man keepe sobrietie being so many thinges to allure him to gluttony Remēber what holy writt saith of our mother Eue how she saw the tree that it was good to eate and fayre and pleasant to the eye she tooke of the fruit did eate and gaue thereof vnto her husbande and thereby was cause of so great a losse both to her-self to the whole race of miserable mankinde In like maner maiest thou fal into many miseries if thou flye not the hazarding thy selfe in such like dangers REMEDIES against the troublesome tentations of slouth and idlenes ¶ Cap. 21. THERE is yet an-other vice of the fleshe engendred of the two former spoken of in the former Chapters and is called Slouth or Idlenes which is a lothsomnes and disliking of spiritual things and a negligence or fainting to beginne anye good thing or to finishe that which is entred and begon alreadye Against which vice not a litle hurtful it is conuenient likewise to be armed sith thou shalt not be without this wearines and lothsome temptations whiles thou art harboured in this fleshly body which as the scripture saith doth aggrauate and molest the soule seing that many times through attending to our bodily necessities and the importunities of our fleshe we become slouthful distract and dul to doo any good Wherfore to th' end thou be not ouercome with this domestical enemie helpe thy selfe with these considerations and remedies that I shal now prescribe thee FIRST consider the strict accompt thou must yeelde of the time that God doth graunt thee in this life to worke wel in for that as S. Bernarde saith There is no time geuen thee in this mortal life wherof thou must not render a reckning 〈◊〉 thou hast employed it For if we be to yeeld an accompt of euery idle word as truth him-selfe doth tel vs in the holy Gospel howe much the rather are we to doo the same of time spent idely and without any fruit or goodnes The which a deuout and spiritual man marking wel euery time he heard the clocke strike saide thus in his heart Ah my Lord God loe now an-other houre of my life spent wherof I am to yeeld thee a reckning and so forced him-self withal to spend the next houre better thē he had done the former SECONDLY consider howe if thou once let slip the time vnfruitfully that is geuen thee to fructifie and doo good in it can neuer be possibly recouered againe and so must thou needes afterwardes lament the losse of so pretious a thing through thy negligence and yet want meanes to winne it any more for albeit thou haue a meaning to doo wel hereafter yet is it vncertain whether thou shalt haue time and leisure graunted thee to doo so and but if thou haue yet is the good thou shalt then doo due to that present time and so both mightest and oughtest thou haue done tofore THIRDLY consider howe long painful the toils and sweats of worldlye men be to scrape a few riches together and to purchase some temporal promotion and howe they refuse no paines to satisfie others humours and to gaine their gratious lookes fauors and thus be thou vtterly confounded that they to get vaine and transitorie things should be more diligent then thou to purchace moste pretious and euerlasting riches Be ashamed likewise that they are more diligent and careful to please men but bond-slaues of the world then thou to please God that celestial and omnipotent Monarche Thus reade we of a holye Father in the liues of Saintes who on a time hauing marked the curious attire and tricking vp of a lewde losel beganne to bedew his cheekes and say Pardon me O my Lorde and omnipotent God who see that one dayes trimming vp of this strumpet surpasseth the pains I haue al my life longe bestowed to deck and beautifie my soul. The like is al-most writtē of the Abbot Pambus who hauing seene in Alexandria a woman of no lesse curious attire thē th' other fel of weeping and being asked the cause his aunswere was that he wept as-wel for the losse of that woman as also for that he employed lesse care and studie to please God then she to please men THE SECOND Remedie to make thee take paines and to worke wel in this life is to thinke estsons of the glorious fruite that these thy good trauailes and labours wil one day afforde and yeelde thee for if the husband-man doo digge and delue and til his ground in frost sknow al the colde winter winds that blow and withal this hardnes goeth so lustily away in hope of summers yeeld that some-times doth deceaue him howe much more reason is it that thou shouldest trauail and take pains to serue God in this life hoping as thou doest for so plentiful a haruest in the life to come which neuer did nor can possibly deceaue vs as both our faith and al the holye scriptures doo assure vs And if the hired seruant weigh not the toil of his whole dayes trauaile for ioye of the wages he looketh to receaue at night whye doest not thou in like maner animate thy self to worke in this life remembring the aboundant and incomparable hire that shal-be paide thee at night to wit after thy death Neither can any man attaine to so great a rewarde but by great pains and trauaile as S. Gregory testifieth Cal to minde also the anguishes griefes and infinit torments that such suffer and shal do euerlastingly as in this life through slouth and negligence refused to take any pains to serue God and to fulfil his diuine commaundementes and so be deade like barreine braunches without bearing fruit Which
crimes it hath committed against that diuine and dreadful Maiestie Finally looke howe much better thou shalt knowe thy selfe and so much more plainely shalt thou perceaue thee to be such as Iob describeth saying a Man borne of a woman liuing but smal time is ful of manye miseries who springeth vp like a floure and withereth quickly and vanishesh as a shadowe and neuer continueth long in one estate for presently thou shalt see him mery and by and by sad now whole then sicke nowe riche nowe poore nowe quiet now troubled in fine not in the main seas be there so many waues and diuers mutations to be seene as man by dayly proofe findeth contrary changes and alterations in him-self Who so therfore considereth these things and throughly weigheth thē as they be shal finde much more cause to be confounded and to accuse him-selfe then to be a boasting bragger or anye wayes proud and insolent and when he thinketh thus basely of him-selfe then is he best at ease and moste of al contented Wher-vpō we read in the liues of holy fathers howe an Abbot being asked on a time whether it wer better dwelling alone and solitarye then abroade in the world and in cōpany with others his auswere was that but if a man knewe him-selfe wel he might securely ynough dwel wheresoeuer him listed but if he wer vainglorious and proude he shoulde neuer finde any quietnes whersoeuer he liued Whence thou maiest gather this note that the disciphering of thy selfe is a meanes to make thee lowlye and humble and to liue in rest and great tranquilitie THIRDLY if thou finde thy selfe puffed vp with any winde of vaine glorye weening thee to be indued with certaine vertues that thy companion hath not thinke yet howe he passeth thee farre in many good partes thou lackest For if thou haplye canst fast more and take greter pains thē an-other yet hath he more humilitie more patience more charitie then thou haste and these be muche more pretious vertues in the sight of God then are thine Finally see thou folow this aduise to consider others vertues sooner then their vices in thy self to weigh rather thy vices thē vertues being more diligent to note in others such vertues as thou lackest rather then any vertues in thy selfe others are deuoyde of This consideration shal keepe thee in humilitie and inflame thy heart with desire to aduaunce from good to better and by this meanes shalt thou be preserued from the boistrons blasts of Northern windes to wit of ambition and vaine glory which eftsons staye the dewes of diuine influence and blowe ouer the shours of heauenly consolations FOVRTHLY consider that if thou remembrest thee of any good deedes thou hast done or perceauest any cōmendable part in thee consider I say howe al this whatsoeuer it is thou hast receaued it from God and therfore oughtest thou not to glory anye more therin then in a thing of an other bodies yea rather oughtest thou to feare least for thy pride al this be taken from thee and thou by that means be contemned of such as earst commended thee But if in case thou art not vainglorious and proude of thy good works but of thine honour riches and other temporal profites which thou possessest Remember how these things are also geuē thee of his heauenly liberalitie to th' end that by meanes therof thou shouldest be occasioned to loue reuerence better the good geuer benefactour which if thou doo not al these thinges whereof thou nowe braggest shal for thine ingratitude occasionate thy greater punishment and condemnation Thou art not therefore to vaunt and be proude of these thinges but rather to be more humble and to stande in greater feare and awe FIFTLY to beate downe this vain glory and boasting which men are commonly wont to haue through the credite and worldly wealth they enioye in this life it is a very good remedie to weigh wel howe vaine caduke and transitory al these thinges are like as mans life it selfe is verye short and most vncertain And therfore marke wel the wordes that Saint Austine writeth to this purpose If thou vaunt thee of thy riches saith he and of the nobilitie of thine auncestors if thou glory in thy country thy cōlines of body the renowm which the worlde respecteth thee with consider with thy selfe howe thou art 〈◊〉 earth and shalt bee come earth Beholde where those are nowe that eaist enioyed the same titles and stiles which thou art presently puft vp with where be they that so ambitiously desired to rule gouerne countreys where be these insuperable and vnuanquished Emperours where be the Generals and chiefe captains of armies where be those that erst ridd so proudly moūted on their stately palfreys where be they that tooke plesure in their pompes and ceremonies now is al turned to earth and ashes now is the memorial of their liues conteined in fewe lines Looke nowe into their graues and see if thou canst knowe the master from the man the poore felowe from the peni-father Discerne now if thou canst the bondslaue from the king the strong man from the weak the comly personage from the deformed criple The same doth S. Iohn Chrisostome in a maner say and addeth Drawe nigh to eche ones graue and beholde their naked asshes their stinking fleshe and offal of wormes foode and remember how this must be the end of al our carcases be they neuer so curiously intreated in this life and passe they their dayes in neuer such iolitie delicacie and exile of al annoies yea I would to God saith he al this matter came in the end but to ashes and wormes sith these losses should be but smal the condition of our nature might easily excuse thē But nowe remoue thine eyes from their toumbes and asshes and lift vp thy minde to that dreadful Tribunal of diuine iudgement where ther shal be weeping and gnasshing of teeth where shal-be outward darknes and the worme that neuer dieth and the fire that neuer quēcheth Thou canst not if thou ponder these thinges throughly be proude and vainglorious of any earthly thing whatsoeuer SIXTLY it shal greatly helpe to make thee detest al pride to consider howe highly God hateth such as be infected with it who as the Scripture witnesseth doth resist the proude and geueth grace vnto the lowly This kinde of people is likewise abhorred of other men who can by no meanes awaye with their lothsome and disdainful conuersation yea to them-selues are they also very noisome and tedious in seing them-selues enuironed with so many daungers dreads and suspitions hauing euery one to malice and lye in waite for them and to gain-say and crosse them in al their enterprises Whervpon it is reported of a certaine holy king who hauing a meruailous rich and pretious crowne geuen him to be crowned withal helde it musing a pretie while
and so ought to reioyce for hauing done so many good deedes in his life-time wher-by ful wel may he hope that a great glory shal-be geuen him in heuen and that by this meanes he maye securely without any feare or dreade depart this life With this temptatiō is he wont chiefly to assaile good religious men or other spiritual persons such as haue laudably gouerned them-selues throughout the whole course periode of this their worldlye pilgrimage Against the which diabolical deceipt and trecherie this shal-be a very profitable remedie to haue such authorities of holy scripture in readines as serue to beat down this vaine pleasing and disordinate confidence in our selues as is that saying of the wise man That no man liuing knoweth whether he be woorthy of loue or hatred that of Esay Al our righteousnes is a defiled cloth and that which our Sauiour him-selfe saide When you haue done al that is commaunded you saye ye we are vnprofitable seruauntes That also of the psalmist Thy iudgementes are a great and inscrutable depth and that sentence of the Apostle How incomprehensible are the iudgementes of God. By these and manye moe authorities shalt thou wel knowe how smally thou oughtest to please thy selfe or to growe secure by reason of such good workes as thou supposest to haue done sith they may haply be distained with many imperfections and by that meanes be litle grateful or acceptable to god In doing thus thou shalt remaine betweene feare and hope the most assured path to passe to heauen by fering by reason of thy manifold sinnes and imperfections and hoping through the infinite goodnes and mercye of God so that looke at what time the diuel goeth about to make thee proud and to presume of thy selfe see thou depresse and throwe thee downe with the memorie of suche causes as thou hast to make thee fear and when on th' other side he would driue thee to dispaire doo thou animate thy selfe with the remembrance of such thinges as iustly may moue thee to haue confidence in our Lord and moste merciful Sauiour THE FIFT temptation is of impatience through the pains griefes that sicknes bringeth especially if it be of longe continuance This vice must thou vanquishe by persuading thy selfe that whatsoeuer it be thou hast done or doest now presently suffer God doth with singuler loue for the wel-fare of thy soule sende it to thee that by meanes of such affliction and paines it maye be purged here and escape the other farre more greeuous tormentes which it shoulde other-wise endure in the world to come as also that by means of these paines and pinching griefes in this earthly pilgrimage thy merite might increase aboue and thy future glory growe farre greater in heauen Besides these temptations alreadie mentioned wel may we weene that the wicked spirites doo with diuers other molest the soule of man in this houre of transe and time of so great distresse It shal neuerthelesse suffice I hope to haue set downe the chiefe and most daungerous together with such remedies as are most fitt to be applied against them wherby what with them thine owne good prayers and those of thine assistantes who shal doo very wel to sprinkle holye water eftsons vpon thee as also by embracing the crucifix and calling vpon that moste sugred and sweete name of IESVS with faith and feruour forcing thee to wrap and wind thy selfe into his woundes wel mayest thou I say vsing al these means hope to be holpen by God and his blessed Saintes and Angels and so most happily to gaine a conquest of these and al other temptations that may assaile thee and at length arriue most fortunately to that port of eternal rest and quietnes A CONCLVSION and briefe rehearsal of al that hath beene saide in this litle Treatise and of the thinges that euery good Christian is bound to learne and haue by hart ¶ Cap. 29. IN THIS litle Treatise Christian Reder haue been hitherto as briefly as might wel be shewed thee the rules and aduises wherby thou oughtest to guide thy selfe as-wel on working as holye dayes and howe thou maiest exercise thy selfe in prayer and frequent verye profitablye the Sacramentes of Confession and receauing And because this our mortal life can-not be passed ouer without the tentations and greeuous assaultes of suche our aduersaries as here in this world doo enuirone vs there are wepons and remedies geuen thee to vanquish them with and to preserue thee from sinn by means whereof thou maiest also atchieue such vertues as be needful for thee Againe forsomuch as this our temporal life is thral to many infirmities and in fine to dint of death the port we must per-force al of vs passe by for this cause haue I in this seconde impression annexed twoo Chapters more then there was before wherein is shewed thee in what sort thou must gouerne thy selfe in time of sicknes when it shal please God there-with to visite thee as also howe thou oughtest to behaue thee in transe and houre of death when our Lorde through his good prouidence shal thinke meet to bring thee thither This haue I thought and deemed sufficient for thee that if of the geuer of al goodnes thou hast receaued a good wil and desire to amende thy life and to liue like a true Christian thou maiest by perusing this pamphlet learne howe to attaine thine intent and to haue a firme trust and confidence to obteyne eternal life the onely ende whereto thou wast created IT RESTETH nowe that for conclusion and knitting vp of this litle woorke I admonishe thee beseeche thee and exhort thee as much as I can and possibly maye that if thou haste once laide hande to the plough and begon to exercise thy self in diuine seruice taking the rules and aduises which in this Treatise are prescribed thee for thy guide gouernment that in no wise thou looke backe againe nor let not thy selfe by any troubles and toiles which maye crosse thee in this life be ouercome and vanquished And if at any time it so chaunsed as wel it may doo estsons that by reason of letts and hinderances thou shouldest be for some time forced to intermitt thine ordinarye and wonted exercises be not any deale dismaide therewith but when this time of trouble is once ouershot renewe againe thy course and folowe it as if thou haddest neuer failed perseuering til the ende as is needful if thou minde to attaine the crowne and to winne euerlasting happines for in doing thus I dare on the behalfe of our Lord and Sauiour assure thee that this perseuerāce shal ease the paine that pincheth at firste and looke how much the more thou doest perseuer and so much more cōfort helpe consolation and heauenly light shalt thou receaue of his moste bountiful liberalitie See therefore thou content not thy selfe with once reading ouer of this litle Treatise but reade it eftsons ouer
earth are called lordes as hauing a certaine superioritie geuen them and rule ouer some men yet are they but seruauntes and the creatures of this one onely Lorde who hath of himselfe al soueraintie and absolute authoritie ouer al menn This Lorde was therefore with our blessed Lady sith he deliteth to dwel in the soule ful of grace as hers was And therefore who so desire to haue this Lorde harbour with them let them first procure to haue his grace without the which he wil neuer enter or soiourne in their soules It foloweth Blessed art thou amongst wemen or aboue al other wemen By which speeche the Angel shewed how much our Lady passed al other wemen in the giftes and priuiledges that were bestowed vppon her Blessed amongst wemen or amongst al wemen for that she was both a virgin and a mother together which prerogatiue neither euer hath beene nor shal-be graunted to anye other woman Blessed also amongst women sith she was exempted from the commō curse and malediction laide vpon al women to bring forth their children with dolour and paine where the blessed virgin contrari-wise as she conceaued her childe without corruption or any detriment at al to her most pure virginitie so did she bring forth her childe without anye paine or griefe at al yea with inspeakable ioye seing her selfe the mother of such a sonne and withal before birth in birth and after birth a moste pure and immaculate virgin Blessed againe is she amongst al women because of al wemen and men she hath beene hitherto in al ages continuallye blessed and shal-be of al generations exalted euerlastinglye THE SECOND part of this salutation is Blessed is the fruit of thy wombe which wordes S. Elizabeth greeted our Lady with at such time as being conceaued with the sonne of God she came to visite her The which speech right woorthely apperteineth to our blessed Lady for that of suche a tree expedient was it that suche fruit should proceede Blessed is the mother but much more the sonne who was cause of his mothers blessednes Blessed is the tree that brought vs forth the fruit of life but much more blessed is the fruit of life wherby at such time as we eate it woorthelye we are made blessed and receaue the true and perfect life And to make vs vnderstande the better what this blessed fruit of the virgins wombe is the Churche addeth this worde Iesus our Sauiours moste holy name which is a moste sweete hony-combe in the mouth of him that pro nounceth it a most melodious musike in the eares of him that heareth it a soueraine ioye and inestimable consolation in his heart that deuoutlye doth contemplate it The holy Church addeth a thirde part to this salutation Holye Mary mother of God pray for vs sinners nowe and in the houre of our death These wordes are a short praier and petition wherby we recommend our selues to this moste sacred Lady her protection agnising and confessing the efficacie and puissaunce of her prayers to God-warde and how we being wicked wretches stand great neede of her prayers being innocent and pure from al spott of sinne whom if in our distresses we inuocate with faith feruēt deuotiō wel may we hope how greatly soeuer we haue offēded to find relief and succour at this mother of mercies handes as al sinners haue euermore by trial proued true that in their necessities made their recourse vnto her The last word Amen may be vnderstood as is afore-saide in th' ende of the Creede or Pater noster These thinges thus explaned as thou seest be the pointes which at least euery good Christian is bounde to haue by hart to th' ende he know what he ought to beleeue and doo and in what maner to make his praiers to gaine Gods fauour and diuine grace therby afterwardes to obteine euerlasting glory and celestial blisse HERE foloweth a prayer or Meditation wherby the soule is stirred vp to 〈◊〉 reuerence and loue of the blessed Sacrament before a man receaueth it MOST high and dreadful most sweete and bountiful Lord and Sauiour Iesus Christ who art really conteined in this most miraculous Sacrament which I both desire purpose to receaue beholde howe I come fraight with feare and hope vnto thee to be visited fedde and comforted of thee I feare considering the incomprehensible highnes of thy most infinite Maiestie and the inspeakable basenes of my moste wretched miserie I thinke Lorde what thou art and what I am Thee I acknowledge to be my maker maker of al things omnipotent eternal infinite ful of al wisdome vertue incomprehensible holines Thou art he before whose face al the pillers and celestial potentates doo quake againe and whom al the Angelical quires yeeld adoration and due reuerence to I contrari-wise knowe my selfe to be a most vile and filthy creature a contemptible caterpiller a wretched worme a vessel of corruption one ful of al miseries conceued and borne in sinne vnable to doo any good inclined to al wickednes Howe may then so abiect and abhominable a caitiff present him-selfe before so great a king What hath mire and filth to doo with celestial puritie darknes with light the sinner of al sinners with of al holies the holiest If that holy man S. Iohn Baptist one sanctified in his mothers wombe durst not touch thy most sacred head when thon camest to be baptised of him howe shal I presume not onely to touche but to receaue thee in this holy Sacrament fraight with filth and wallowing in al wickednes euen from my very infancie The faith which that deuout Cōturion had in thee made him repute him-selfe vnwoorthy for thee to enter into his house howe then shal I with much more feeble faith and deuotion receaue thee into my vnclean and vnwoorthy habitation If so great puritie and holines wer required for the eating of the shewbreades of the old lawe which were but a shadow of this most souerame Sacrament how shal I eate the bread of Angels being so impure and estraunged from al holines how may so heynous an offendour as I am presume to approche hearing the prince and chiefe of al the Apostles cry out Goe further from me Lorde for I am a sinful creature I languishe Lord and tremble whē I consider thy highnes thy dignitie and what thy holy Saintes haue saide and done vnto thee but muche more am I confounded calling to mind my malice and ingratitude al my yeres consumed in sinne blindnes iniuries and crimes committed against thy diuine Maiestie without any feare of thy threates and punishmentes anye regard or thankfulnes for thine infinite benefites yea rather renewing in most impudent wise not once but eftsons thy cruel tormentes and most painful passion crucifying that Lord a-freshe with so manye greeuous abhominations who with so great charitie vouchsafed earst to be crucified for my redemption Wherefore moste righteous Lorde if thou looke vpon mine
him afterwardes in an-other maner in his euerlasting kingdome Happy eke are al those that shal dispose them-selues to repaire to this most gratious banquet wherein is found al sweete tastes and sauours al riches and renowme and al the things that haply be to be desired yea what is it that man may long for that is not here afforded him If he desire delightes and pleasures here be the sincerest the chastest and the sweetest If he wishe for wealth beholde here the treasure that enricheth both heauen and earth If state and soueraintie be sought for beholde here the highest dignities that can be possiblye atchieued sith by meanes of this most venerable Sacrament the soule is vnited to God and resteth associated and reuerēced with quires of Angels that assist about it Wherefore Oye blinde beguiled children of Adam what other pleasure and profite doo you proule for why doo you as Esay saith spende your money and not vpon breade why employ you your trauail not in things that may satiat and content you why loose you such satietie such sweetnes and such treasure as is here conteined in this gifte Doo not thou so O my soule doo not thou so be not thou henceforth anye more blinde see thou seeke not any carnal contentations hauing meanes to be a partaker of this mere spiritual and celestial delight Take no more taste and pleasure in the foode of death wherof thou earst didst feede hauing this breade of life geuen and graunted to thee Regarde not the pompes and moste vaine vanities of this worlde seing thou maiest enioye in this Sacrament the true happines and good things which in the world can-not possibly be attained Embrace and keepe this treasure which sufficeth to make thee truely happy possesse this good which exceedeth al good Content and quiet thy selfe in this repose which may abundantlye satiate thy desire And be not ingrateful to this thy benefactour but yeeld him hartie thankes as-wel for this as al his other benefites heretofore from the beginning bestowed vpon thee Howbeit my gratious and merciful Lorde how can I yeeld thee worthy thankes the debt I owe thee being so great and my abilitie to discharge the same so smal with al my heart and with al my might and power I thanke thine infinite liberalitie for hauing created me to thine owne likenes and similitude and for hauing for my conseruation created like-wise so great varietie of other creatures and much more doo I laud and blesse thee for that with thy pretious bloud thou haste redeemed me but aboue al doo I with al my bowels and powers of bodye and soule thanke thee blesse thee and adore thee for hauing left vs this miraculous and most woorthye Sacrament and for geuing me miserable wretche the grace eftsons to receaue it that eftsons I may therby be made partaker of the fruit of thy redemption And because these my thankes and praises be slender weake and vnworthy of such giftes as I haue receaued I beseeche al the Angels and holye Saintes to supply my want thy Angels vouchsafe to sound perpetual peals of praises for me the Archangels vouchsafe euerlastingly to adore thee for me the celestial potentates doo reuerence thee for me and al the whole court of heuen offer thee continual sacrifice of thanks-geuing for me And yet for that al this is finite and is not correspondent to the valew of the benefite I haue this daye receaued being infinite those moste holy and grateful thanks which thou Lorde gauest to thy father minding to graunt vs this so mestimable a gift euen those same which are infinite doo I offer both to him and thee together for verily beleeue I that for this cause diddest thou yeeld them that so incomparable a gift shoulde not be destitute of condigne graces and thanks-geuing And now doo I humbly beseeche thee of thy moste bountiful clemencie that seing it hath pleased thee to satiate and honour me with thy most worthy presence in this venerable and redoubted Sacrament thou wilt also vouchsafe to graunt me thy graces to be alwaies grateful and to answere woorthely to this most happy visitation This hath alwayes been thy wont my Sauiour and Redeemer that wher through thy goodnes thou hast vouchsafed to enter there hast thou departed of thy blessinges moste aboundauntlye heaping grace vpon grace and mercie vppon mercye Thou entredst into Mathewe the Publicane his house and from a publican thou madest him thy Disciple and an Apostle Thou entredst into Zacheus house when by and by he was changed from his old custome and health was geuen to al his housholde Thou entredst into Simon Peters house and draue away the ague from his wiues mother in lawe leauing her whole and comforted Eftsons diddest thou enter into Martha and good Mary Magdalens house and what tonge can tel the spiritual riches thou gauest to that hous and the ineffable graces thou endowedst those two sisters with Thou entredst after thy holye and doleful death into Limbo and immediatlye with thy visitation diddest illuminate and blesse those holye Fathers Finally the figure of this Sacramēt to witt the Arke of the olde Testament because it entred into Obededon his house was cause that thy bles singes were powred vpon him and al his paying plentifully for the harbour that in that house was afforded thee Wherfore O most sweete and welcome gest seing through thy goodnes thou hast vouchsafed this day to enter into my poore cotage sende downe withal thy holye blessinges thereon by meanes whereof I maye woorthely aunswere to this thine incomparable mercy Clense and fine this house Lorde from al the filth thou seest in it Repair and doo some cost on it least it decay and fal to ruine driue out the darknes in it with the glittering beames of thy light adorne and decke it vp with the vertues and graces of the holye Ghost that being thus clensed repaired adorned and illuminated it may please thee to dwel therein and neuer to depart Tary stil with me O Lorde my comforter the night draweth nigh and without thee I shal remaine in darknes and so be sore endaungered Thou hast affirmed O eternal truth howe thy whole delight is to dwel with the sonne of man and howe thou standest knocking at the dore readie to enter and suppe with such as shal open and let thee in Beholde howe I haue geuen thee free entraunce into me and thou of thy goodnes hast admitted me to the sweete supper of thy moste sacred bodye Abādon me not therfore my soueraine Lorde ne depart thou from me draw me after thee knitt and tye me to thee yea drawe me quite out of my selfe sith I am much better in thee then in me in thee I liue in me I dye in thee I remaine firme and constant in me I decay and come to nought Renew me therfore O my Sanctifier and through loue transforme me into thee and graunt me so to liue in thee
for so is moste expedient forsomuch as the thinges that are here intreated of sith they be the rules and remembrances which thou oughtest in spiritual life to leuel and guide thy worke by it behoueth at al times to reade them when thou purposest to practise thē For besides that the bare reading shal-be a laudable and meritorious exercise for thee and serue as a part of prayer the reiterating and frequētation of reading shal helpe thee to learne by heart what in action thou art bound to execute and so maiest thou afterwardes exercise thee in ech point with much more facilitie and lesse adoo a great deale And therfore albeit this litle labour maye profite eche one that with good and godlye intent wil vouchsafe to reade it yet was it principally intended for the simple and more ignorant sort and for that cause haue I thought good to annexe here in the end such thinges as many of them wot not and yet are bound to knowe Seing that if euerye Artisan thinke it meete to knowe such thinges as belonge vnto his Art howe much more is a true Christian bound to knowe what appertaineth to his profession an Arte aboue al Artes and to be prepared as the Apostle S. Peter saith to yeeld accompt of that he beleeueth and hopeth and what it behooueth him to doo to liue according to Gods wil and pleasure and to obteine euerlasting life withal Wherefore for such as be in this behalfe blame-woorthye negligent I haue here set downe such thinges as without daunger of their owne wel-doing they neither ought nor can be ignorant of that by reading these notes and short remembrances they may both vnderstande what they want and learne it here commodiously without further seeking of other bookes And as for the textes I haue here set them foorth both in the latine and vulgar tonge for euery one to learne them as best shal like thē not respecting so much the wordes as the substance and sapp conteined in the same SIMBOLVM APOSTOLORVM which in vulgare tonge is called the Creede 1. CREDO in Deū Patrem Omnipotentem Creatorem coeli terrae 2. Et in Iesum Christum filium eius vnicum Dominum nostrum 3. Qui conceptus est de Spiritu Sancto natus ex Maria virgine 4. Passus sub Pontio Pilato crucifixus mortuus sepultus 5. Descendit ad inferos tertia die resurrexit à mortuis 6. Ascendit ad coelos sedit ad dextram Dei Patris Omnipotentis 7. Inde venturus est iudicare viuos mortuos 8. Credo in Spiritum Sanctum 9. Sanctam Ecclesiam Catholicam Sanctorum Communionem 10. Remissionem peccatorum 11. Carnis Resurrectionem 12. Vitam aeternam Amen 1. I beleeue in God the Father Almightie Maker of heauen and earth 2. And in Iesus Christ his onely sonne our Lord. 3. Which was conceaued by the holy Ghost born of the virgin Marye 4. Suffred vnder Pontius Pilate was crucified deade and buried 5. Descended into hel the third day he rose againe from the deade 6. Ascended into heauen sitteth on the right hand of God the Father Almightie 7. From thence he shal come to iudge both the quicke and the deade 8. I beleeue in the holy Ghoste 9. The holy Catholike Churche the Communion of Saintes 10. The forgeuenes of sinnes 11. The Resurrection of the bodye 12. And the life euerlasting Amen A BRIEFE declaration of the. 12. Articles conteined in the Crede ¶ Cap. 30. FOR thy better remembring of these xij Articles conteined in the Creede aforesaid wherin the whole summe of our holy Catholike fayth is comprehended I haue thought good in this second impression to adioyne a briefe declaration as-wel thereof as also of such other thinges as be needful for thee to haue by hart Wherby thou maiest easily learn not onely to rehearse the bare wordes but to sucke out the sense and sapp also of that which thou beleeuest con fessest and witnessest or at least wise oughtest to doo in al thy life and actions It is therfore for declaration of this Creede or Simbole to be noted howe God being one in substance three in person al the three persons of the most sacred and souerain Trinitie are in this Creede especified and vnto eche one of them their peculier and proper Articles assigned THE FIRST Article sheweth vnto vs the first person of the Trinitie to wit the Father vnto whom is attributed the creation of heauen earth and of al things visible and inuisible al the which as he for vs hath by his Omnipotencie created of nothing so doth he forovs through his wisdome and goodnes still mainteine and gouerne them whereby we are done to wit what great loue we are bounde to beare towarde this our so good a father who hath for vs created and kept so manye thinges What trust we may also repose in him and howe greatly we ought to dreade the offending of so omnipotent a Father THE SECOND Article declareth vnto vs the second person of the sacred Trinitie which is the Sonne who touching his diuinitie is from al eternitie ingendred of his Father of the self-same substaunce with his father and coequal to him This one only and eternal sonne of God as he tooke humane nature and fleshe vppon him is called Iesus Christe that is to saye Sauiour annointed IESVS which signifieth Saurour for that he came to saue and redeeme his people from their sinnes and CHRISTE which is as much to say as annointed for that he was annointed by the holye Ghoste ful of grace and truth He is also called MESSIAS whom God had erst promised to sende into the worlde a KING BISSHOP and LORDE for that he bought vs with his most precious bloud and thereby is geuen vs to vnderstande howe much we are bound to honour loue and reuerence him THE THIRD Article teacheth vs the incarnation and temporal natiuitre of this our Lord for that being as God eternally engendred of his father without mother he for our loue descended frō heauen and tooke humane fleshe vpon him and was as man conceaued without father or operation of man in that most sacred vessel the virginal wombe of the euermore virgin Mary and was afterwardes borne in Bethlcem of this his blessed mother she remayning euermore a virgin By this incarnation of the 〈◊〉 of God we are al of vs regenerated of carnal that we were made spiritual and the children of God in Iesus Christe THE FOVRTH Article doth informe vs of the Passion death and burial of our Lord and Sauiour Iesus Christe who hauing preched and done many miracles for the space of three yeres the Iewes of meere spite and malice accused him to Pontius Pilate their Iudge who albeit he wist wel his innocencie and cleernes frō any crime yet did he adiudge him to suffer death vpon the Roode and so was he by that means crucified dead and buried whose holy wounds passion Crosse