restore or hâ—â—le one of thine eies or any other memâ—er that thou lackest The benefite of preseruation howe euery moment The benefit of preseruation he preserueth and keepeth thee which if hee did not thou shouldest foorthwith returne to that nothing which thou wert first made of And this is asmuch as though hee created thee anewe besides thy preseruation he hath made al the other Creatures that be in the vniuersal World whereof some bee to nourish thee some to cloath thee other to yeelde thee honest delight and recreation to all thy sences other to cure thy griefes and sicknesses and finallie al the creatures thou seest vnder the Cope of heauen yea and Heauen it selfe too shalt thou find how God hath created for some vse and seruice of thine Weigh now wel if thou wouldest thinke thy selfe so greatly bound to one that had bestowed some Iewel or other gratious guift vppon thee howe much more art thou to repute thee bound and indebted to him that hath heaped so manie gifts togither vpoÌ„ thee that without any mite of thine own meriting Think afterwards of the benefite of redemption which containeth in it al the things thy sweet Sauiour did and suffered for thy raunsome paying first how he discended from heauen to earth for thee The benefit of redemption and beeing borne was for thee laid in a maunger for thee began he the eight day after his birth to shed his precious blood for thee did hee all his life long endure so innumerable annoiances paines persecutions in going sweating preaching fasting watching praying and finally for thee did hee suffer the most grieuous bitter torments anguishes and ignomious reproches that may be possible rehearsed being obedient euen vnto the death of the crosse If thou ponder these things more particularly and by peece-meal they will yeelde matter enough to enflame thy heart with zeale be it neuer so frozen and prouoke thee to loue him who hath so dearly loued thee and with so great a price redeemed thee Secondly call to mind the particular benefits thou hast receiued chiefly Particular benefits The benefite of vocation that of thy vocation how god through his great mercie hath called thee to his holie faith and baptisme wherein hee bestowed his grace gifts vpon thee whereof an infinite number of other nations neuer tasted Think how many times thou hast lost his grace through thy sinnes and yet God hath forborne and staied for thy repentance yea prouoked thee thereunto by many godly inspirations and after hath receiued thee againe and forgiuen thee Consider also the remedies he hath left thee to recouer keep encrease this grace and spirituall life withall which are the holy Sacraments for the which he deserueth to bee highlie thanked as hauing vouchsafed to leaue vs so great a treasure Thinke also how manie other particular benefites he hath done and doth daylie bestowe vpon thee giuing thee more temporall riches more honour more abilitie more powers more prosperitie then others recuring thine infirmities deliuering thee from many perils relieuing thy necessities with other innumerable and hidden benefits that thou thy selfe art ignorant of Thirdly consider that if thou hadst receyued the aforesayde benefites or any one of them of what man so euer how entirelie thou wouldest haue loued and thanked him and how willinglie thou wouldest haue drudged to do him anie kind of seruice thought no paines too great to haue shewed thee gratefull vnto him howe much more reason is it then thou shewe thy selfe such a one towards thy heauenly Lord and God to whom for his great goodnesse thou art more deepelie indebted and the more woorthie to bee beloued and serued Do that Dauid sayeth Let thy soule blesse the Psal 12. 0 Lorde and neuer forget his so manifolde benefites For if hee see thee thankefull hauing his benefites alwayes in minde and yeelding laudes and prayses to the giuer thou shalt euery day month and yeere receiue more reliefe and new bounties at his most bountifull hand These bee the meditations which thou maist make on Euenings or in an other weeke obseruing alwayes in the beginning and ending of each one what hath beene foretolde thee in the former Chapter Other Meditations wherein the better learned may at other times exercise themselues certaine also for the simpler sort wherein the mysteries of the life of Christ be intreated of Cap. 10. FOrasmuch as this exercise of praier is of so great profite and that wherewith the spirituall life is as it were nourished and sustained I haue thought good as amplie to entreat therof And wil adde somewhat more in this chapter to that which hath beene saide already desiring to satisfie both the learned and the ignorant that is to say both those that bee more capable of this exercise and such as haue not so great capacitie For the first sort wherof the former meditations bee most fit and fruitfull neuerthelesse to the ende they may haue more ample matter to meditate vpon some weeks they may The life of Christ diuided into three parts 1 intermeddle the Meditations of the life of Christ which is diuided into three parts or periods The first is of the incarnation of the son of God vntill his baptisme wherin are contained his incarnation natiuitie circumcision adoration in the Temple flight into Egypt returning to Nazareth and the doctors in the Temple where the blessed virgin had lost him of all the which mysteries S. Luke and S. Mathew write in their first chapters of their Gospels A man may meditate likewise what he did from 12 yeeres vpward vntill his baptisme according to euery one their godly deuotion for that wee find nothing written thereof in the holy Gospel The second part of Christ his life beginneth at his baptisme and continueth vntill his sacred passion wherein are comprehended his baptisme fasting temptation in the wildernesse his preachings and manie miracles hee wrought vntill his last supper whereof the historie of each one may bee gathered out of the holie Gospels The third part comprehendeth his last supper his passion his resurrection and ascention whereof I haue alreadie intreated in the seuenth Chapter These Meditations of the life and myracles of our Lord and Sauiour Iesus Christ may be fitly distributed and meditated in one or two weekes by such as haue ley sure and learning to gather the storie out of the holie Gospell obseruing pardie in all their meditations the aduices and instructions aboue said especially of picking fruitfull notes and doctrine for their soules out of these holie instructions and of gouerning themselues in the beginning and ending of each one as is aforesaid Certaine remedies for such as could not happilie finde sauour or deuotion in the former meditations Cap. 11. WOtting wel as I haue alreadie sayde what great good this exercise of prayer doth purchase to our soules I haue in this respect beene more willing to extende my selfe a little the further in entreating thereof And for the same cause haue thought good
that which hath beene in this little treatise sette downe and of the thinges that euery good Christian is bounde to learne and haue by heart Cap. 27. IN this little treatise gentle The some of the hole book reader hath beene hitherto as briefely as might bee shewed thee the rules and aduises whereby thou oughtest to guide thy selfe aswell on working as holidaies and howe thou maist exercise thy selfe in prayer and because this mortal life cannot be passed ouer without the tentations and assaults of such our aduersaries as here in this worlde doe enuiron vs there are weapons and remedies giuen thee to vanquish them with and to preserue thee from sinne by meanes whereof thou maiest also atchiue suche vertues as bee needefull for thee Againe forasmuche as this our temporall life is thrall to many infirmities and in fine to dint of death the port perforce we must all of vs passe by for this cause haue I herto annexed two Chapters wherein is shewed thee in what sorte thou must gouerne thy selfe in tyme of sicknesse when it shall please God therewith to visit thee as also howe thou ought to behaue thee in a transe and houre of death when our Lorde through his good prouidence shall thinke meete to bring thee thither This haue I thought and deemed sufficient for thee that if of the giuer of all goodnesse thou hast receaued a good will and desire to amende thy life and to liue like a true Christian thou maiest by perusing this pamplet learne how to attaine thine Intente and to haue a firme truste and confidence to attaine eternall life the onely end whereto thou wast created It remayneth nowe that for the conclusion and knitting vp of this little worke I admonish thee beseech thee and exhort thee asmuch as I can and may possibly that if thou haste once laid hand to the plough to exercise thy selfe in diuine seruice taking Luke 9. the rules and aduices which in this treatise are prescribed thee for thy guide and gouerment that in no wise thou looke backe againe nor let not thy selfe by any trouble and toiles which may crosse thee in this life bee ouercome and vanquished And if at any time it so chanced aswell it may do eftsoones by reason of lets and hinderances thou shouldest be for some time forced to intermitte thine ordinary and wonted exercises be not any deale dismaide therewith but when this time of trouble is once ouer shot renewe againe thy course and followe Mark 13. Mat. 24. Luk. 22. Apoc. 16. it as if thou hadest neuer failed perseuering till the ende as is needefull if thou mind to attaine the crowne and to winne euerlasting happinesse For in doing thus I dare on the behalfe of our Lord Iesus christ assure thee that this perseuerance shall ease thy paine that pincheth at first and looke howe much the more thou doost perseuere and so much more comfort help consolation and heauenly light shalt thou receaue of his most bountifull liberallity See therefore thou content not thy selfe with once reading ouer of this treatise but read it eftsoones ouer for so it is most expedient Forsomuch as the thinges that are here in treated of sith they be the rulers and remembrances which thou oughtest in spirituall life to leuell and guide thy works by it behooueth at all times to reade them when thou purposest to practise them For besides that the bare reading shal be a laudable and good exercise for thee and serue as a parte of prayer the reiterating and frequentation of reading shal helpe thee to learne by heart what in action thou art bound to execute and so maist thou afterwards exercise thee in each point with much more facillity and lesse a doe a great deale And therefore albeit this little labour may profit each one that with a good and godly 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 annex here in the end such things as many of them wotte not and yet are bound to knowe Seeing that euery artisan thinks it meete to knowe such things as belonge vnto his art howe much more is a true Christian bound for to know what appertaineth to his profession an art boue all arts and to be prepared as the apostle Saint Peter saith to yeald accompt of that he beleeueth and hopeth and what it behooueth him to doo to liue according to Gods wil and pleasure and to obtaine euerlasting life withall Wherfore for such as bee in this behalfe blame worthy negligent I haue here set downe such thinges as without daunger of their owne weldooing they neither ought nor can be ignorant of that by reason of those notes and shorte remembrances they may both vnderstand what they want and learn it here commodiously And as for the texts I haue here set thē forth both in Latin and vulgar tongue for euery one to learne them as beste shall like them not respecting so much the wordes as the substance and sap conteined in the same Finis Faults escaped Fol. 12. lin 23. for temptarions read temptations fol. 13. lin 21. for some read read some fol. 34 line 10 for patt part fol. 59. line 20. for sercuitie security fol. 59. line 24. for heart heat fol. 96 li. 1 for doe thou thou doe A briefe meditation on the Lordes praier O our Father High in Creation Sweet in loue Rich in possession Which art in Heauen The spectacle of Eternity The crowne of Maiestie The treasure of Felicitie Halowed be thy name That it may be honie in our mouthes Melodie in our eares Religion in our hearts Let thy kingdome come Sweet without mixture Quiet without trouble Secure without losse Thy will be doon in earth as it is in Heauen That we may hate what thou hatest Loue what thou louest Fulfill al that thou likest A Meditation on the Lords praier Giue vs this day our daily bread Of doctrine Of charity Of life euerlasting Forgiue vs our trespasses Doone against thee Against our neighbors Against our selues As we forgiue thē that trespas against vs In their wordes In their persons In their deedes Lead vs not into temptation Of the world Of the flesh Of the Deuil But deliuer vs from euil That is past That is present That is to come LEt dread of paine for sinne in after time Let shame to see thy selfe insnared so Let griefe conceiued for foule accursed crime Let hate of sinne the worker of thy woe With dread with shame with greefe with hate enforce To deaw thy cheekes with teares of deepe remorce So hate of sinne shall cause Gods loue to grow So greefe shall harbour hope within thy hart So dread shall cause the floud of ioy to flow So shame shall send sweet sollace to thy hart So loue so hope so ioy so sollace sweet Shall make thy soule in heauenly blisse to fleet Woe where such hate doth no such loue allure Woe where such greefe makes no good hope proceed Woe where such dread dooth no such ioy procure Woe where such shame doth no such solace breed Wo where no hate no greefe no dread no shame Doth neither loue hope ioy or sollace frame Finis Imprinted at London by Peter Short for William Leake
goodnes The which a deuout and spiritual man marking well euery time hee heard the clocke strike said thus in his hart Ah my Lord God P. Ignat in horas singulas col ligebatsese cap. 1. lib. 5 vitae ipsus loe nowe another houre of my life spent whereof I am to yeeld thee a reckoning And so forst himself withal to spend the next houre better then the former Secondly cōsider how if thou once let slip the time vnfruitfullie that is giuen thee to fructifie and doo good in Galath 6 Time past is past recouery it can neuer bee possiblie recouered againe and so must thou needes afterwardes lament the losse of so pretious a thing through thy negligence and yet want meanes to win it any more for albeit thou haue a meaning to doo well hereafter yet is it vncertein whether thou shalt haue time and leysure Mat. 24. 25 Apoc. 3. granted thee to doo so And if thou haue it yet is the good thou shalt then doe due to that present time and so thou both mightest oughtest haue done before Thirdly consider how long painfull The toile of worldlings confoundeth the sloth of Christians the toiles and sweates of worldelie men bee to scrape a few riches together and to purchase some temporall promotion and howe they refuse no paines to satisfie others humors and to gaine their gratious lookes and fauours And thus be thou vtterly confounded that they to get vaine and transitory thinges should be more diligent then thou to purchase a most precious and euerlasting riches Bee ashamed likewise that they are more Luk. 16. diligent and carefull to please men but bondslaues of the worlde then thou to please God that celestiall and omnipotent monarch The second remedie to make thee The second remedy The hope of gaine in heauen ought to make vs take pain◠in earth take paines and to worke well in this life is to thinke eftsoones of the glorious fruit that these thy good trauels and labours will one day affoord and yeeld thee For if the husband doe dig and delue and till his ground in frost snow and the coldest winter windes that blow and withall this hardnesse goeth so lustilie away in hope of sommers yeeld that sometimes dooth deceaue him how much more reason is Iam. 5. it that thou shouldst trauaile and take paines to serue God in this life hoping as thou dooest for so plentifull a haruest in the life to come which neuer did nor can possiblie deceiue vs as both our faith and all the holy scriptures doo assure vs. And if the hyred seruant weigh not the toile of his whol daies trauaile for ioy of the wages he Math. 10. Luke 6. 1. Cor. 3. looketh to receiue at night why dost not thou in like manner animate thy selfe to worke in this life remembring the abundant and incomparable hire that shal be paide thee at night to wit after death Neither can any man attaine to so great a reward but by great paines and trauaile as Saint Gregorie testifieth Cal to mind also the anguishes griefes and infinit torments that S. Gregory such suffer and shall doe euerlastinglie as in this life through sloth and negligence refused to take any paines to serue God and to fulfill his diuine Mat 3 7 ca. 21 Luke 13 Iohn 15. commaundementes and so be dead like barren braunches without bearing fruit which if thou seriouslie doe thinke of will put life into thee and make thee beare right patiently any paines whatsoeuer The third remedie to redresse this vice and to animat vs not to shrink at The third remedy againste sloth the toiles which wee must take in this life to serue and please God with is that which the apostle prescribeth to the Hebrues to wit the oft thinking Heb. 12 and rethinking of the life and passion of our Sauiour Iesu Christ sithence if Ber. ser 43 in Can. Our sauiors passiō ought to make vs paineful we eftsoones did consider howe this good Lorde of ours was from his infancy brought vp in trauell and how he passed his whole and most holy life euen from the crib to his crosse in continual turmoiles and troubles these his afflictions of this world suffice to eaze and lighten ours seemed they neuer so intollerable his drops of sweats would asswage our heates encourage vs to bear him company wotting wel how Matth. 10 Luke 6 Iohn 13 and 15. vnseemly a thing it is for the seruant to be in better estate then the maister If he therfore take such pains in this life for loue of vs it is not much that wee on the other side take some paines for his loue and our own profit This consideration caused the holy faints afore time with such feruour and diligence to walke in our Lords waies herewith did they cheerfully passe their trobles fastings watchings other lothsome labours of this temporall life and so mayst thou doo in like manner if thou set the same mirror continually before thine eies The last remedy that shall in this matter helpe thee greatly is to make The Fourth remedie Euery day to be accoumpted our dying day Luke 12. Math. 24. 25. Marke 13 accompt that each day is the last daie of thy life which with good cause thou mayst doo and thinke on seeing thou art not assured whether the next day shal be giuen thee or no. Thinke therfore how thy whole state for euer dependeth onely on this one daies behauiour so animate and cheere vp thy selfe saying My dolors shal indure but for this day it is not much that I behaue me diligently therein especially knowing the profit that is to ensue thereof Remedies against the sin and temptation of Couetousnesse Chap. 20. THe second enimie that wee The tentations of the secōd enemy Ber. Ser. 59. ad soro rem haue in this life is the world which is meant and vnderstood by the concupiscence of our eies conformably to the authoritie of S. Iohn aforesaid sithence the great variety of things that are in this world as riches and other temporall commodities do engender in vs a certeine curious desire to see them of seeing groweth a longing and seeking to haue them weening they should be both profitable and pleasant to vs and then hauing once obtained and gotten them followeth a couetousnesse which is a disordinat desire wherwith Couetise defined wee loue possesse and enioy them as also an insatiable appetite to haue alwaies more then that we haue already The which vice for that it is a very dangerous one yea as the apostle saith the roote of al wickednes is couetousnes 1. Tim. 6 It behoueth therefore we be prouided of good weapons and sufficient remedies to resist the same for feare of beeing ouercome withal Wherefore the best and most conuenient for this purpose are these aduises following Remedies for the poore man couetous First if thou bee poore and haue
sith herein thou disbasest thy selfe and giuest others occasion to contemne thee perceauing this thy cancared and vile nature which thus dishonestly thou thy selfe discouerest But if contrariwise thou striuest to master thy selfe and to reioyce at thy neighboures welfare as at thine owne then shoulde thine estimation and credyt growe much greater sith euery good man would esteeme thee better and highlye commende this charity and noble mind of thine whereof by thus dooing thou giuest the world an apparant and plaine testimony Thy spirituall profit shoulde herewith bee in like manner greatly increased for either woulde God giue thee the same goods and graces which thou reioysest at in thy neighbor or at leastwise reward thee plētifully for thy charity And therfore doth S. Chrisostome say that the vertue of charity is very greate and maruellous which without spoiling any man dooth rob and Chri. ho. 51 ad pop Antioch Tom. 5. The vertue of charitie robbeth all The 5 re medy against enuy take all sithens by reioycing at other mens welfare and goods wee make them ours winne possession of all that which others do possesse Fiftly all such meanes as help to excite and stirre vp charity towards all shall likewise helpe greatly to subdue and vanquish this vice as for example to thinke how we are all brethren as touching our fleshe descending Gen. 2. from the same parents Adam and Eue and as for the Spirite all created Causes to procure Charity of one Lorde regenerated by one vertue redeemed by one pryce and by the selfe same redeemer Wee haue all of vs one mother the holye Catholike Churche the same faith the same Sacraments and all of vs hope for the same blisse where eache ones good shall bee common to all and that of all to each one Whereas therefore so many and so great causes of vnitie and charitye bee enuy oughte to beare no swaye no griefe at others good no mirth at others miserie yea rather oughte wee to reioice at others weldoings and lament their harmes and euils as if they were our owne perfourming thereby what Rom. 12. Saint Paule prescribeth to reioyce with such as reioyce and to weepe with them that weepe But if happilie all these causes of vnion sufficed not to make thee reckon thy neighbours goods as thine owne hee seeming still a straunger and a forriner neuer did thee anie good but rather harme and iniurie Remember howe thou beeing Psa 49. 15. Mat. 14. a greater straunger and farre more vnwoorrhie Christ hath bestowed so manye and so greate benefits vpone thee whereof hee will haue thee to make a recompence with other benefites not donne to himselfe sith hee standeth in no neede of thy good Mat. 10. 15 Mark 9 turnes but bestowed vpon thy neighbor seeme he neuer so vnknowne and vnworthie to thee for loke what good thou dost to such a one and this Lord will accept it as donne vnto himselfe Sixtly consider howe to vanquish this vice of enuy the lawe of nature The fixt remedy against enuy common to all oughte at least to moue thee which teacheth vs to doe to others as we would be don to our selues As therfore thou wouldest not that others should bee greeued at thy Tob. 4. Mat. 7. Luk. 6. good so oughtest not thou to bee offended at others welfare for otherwise shouldst thou shewe thy selfe a senselesse creature and without al reason yea well may we say by the malicious man that he hath lost his reason and naturall iudgement sith he would not sticke to make choise of his owne losse if by that meanes he might procure harme to those he hateth Like as A prety example declaring the cancar of a malicious mind wee reade of a certeine King whoe meaning to make a proofe of the cancard nature of an enuious person a couetous wretch caused two such to be called vnto him to whom he made this proffer to craue of him whatsoeuer they would for willingly it shuld bee giuen them prouided that the second should haue double that the first did aske these twaine being nowe at greate contention which of them should firste beginne leaste the other might gaine the double the King being constrained to take vp the matter commaunded the malicious man to speake firste who requested this that one of his eies might be put out that the other might haue both his put out chosing rather his owne harme then good that the other whome hee hated might by receauing the double according to the offer bee the more harmed The which story if it were true declareth plainely to what blindnesse this vice bringeth him that letteth himselfe bee lewdly ouercome with it The last remedy which feeling thy The 7 re medy against enuy Mat. 5 8. Luk. 6 23 Act. 7 selfe tempted with this vice I haue to prescribe thee is to force thy selfe continually to praye for him whome thou malycest and bearest enuy too as also to speake well of him to others yea occasion so seruing to doe him some seruice albeit thou seeme to do it fainedly and against thy stomacke fith for this force and violence which thou shalt vse in mastring thy selfe and breaking of thy wil no doubt but God will giue thee the gift of charity wherby thou shalt bee perfectly healed of this detestable vice and maiest afterwards loue all thine enemies one and other whatsoeuer Certaine other aduises and remedyes concerning the same matter of tentation Chap. 24. BEsides these tentations spoken Tētations of infidelity blasphemy and desperation of in the former Chap. wherewith the Diuell doth most commonly tempt vs there be diuers other meanes whereby hee vseth to molest and trouble vs by propounding otherwhiles temptations of infidelity doubts againste our beleefe and faith or suggestions of blasphemy yea sometimes he bringeth vs into such a mase and perplexity as whither soeuer we turne vs or whatsoeuer we say or do yet seeme we still to be caught and intangled An other time he indeuoreth to bring vs to desperation and thus doth he with these and diuerse other vexations disquiet and greeuously assault vs. Againste all the which his craftes A singular doctrine against the aforesaid tentations and subtilties take this for a generall rule neuer to stay to dispute or talke with the Diuell of sette purpose for if thou doe thou art like to bee ouercome as Eue was for hauing donne the same It is therefore muche Gen. 3. more secure not to stande reasoning or listening to that the Diuell shall tell thee but forthwith to flye the tentations in the verie beginning by thinking on some other matter quite The diuel is not to be disputed with contrary to that which hee woulde haue thee As for example if hee propound thoughts of infidelity saying howe is it possible that this mistery shoulde be thus and thus make none accoumpt to answere him by shewing any reasō of that truth which thou beleuest but say
I beleeue as god A remedy against infidilty hath taught me in his worde neither descend to any other particularities thus likewise must thou do if in case he molest thee with temptations of blasphemy saying Thy blasphemy be to thy perdition for I adore and loue my Lord Against blasphemy God With this or some such like short speech maist thou set thy mind at rest intending to some other businesse different cogitations neither let these his suggestions dismay or troble thee any whit for all of them shall not make thee lose any iot of grace and Gods fauour yea by dooing as I tell thee thou shalte greatly increase thy rewarde If likewise hee goe at any time about to bringe thee in any perplexities scruples or other obscuryties whereby thou wotest not A refuge in time of perplexity well on which side to turne thee accoumpte not of them but conuert thy selfe wholely to God saying I will my Lorde my God both in this and eache other thinge whatsoeuer thou wilt neither doo I will or yeelde cōsent in any thing that may displease thee And thus maiest thou with this saying be in quiet and in great securitie In like manner if he induce thee to Against desparation desperation laying before thee the multitude and enormity of thy sinnes behold Christ thy iudge nailed vppon the crosse in whome thou hast more goodnesse without all comparison then in thy selfe thou canst haue euils And thus putting all thy confidence Christ crucified ought to be our cōmon refuge in him maiest thou despise and defie all the deuils and not onely in this but in al other thy temptations woulde I haue thee make Iesus Christ crucified a familiar defence buckler for thee sith that like as Moses gaue to the children of Israel being stung in the desart or bit of venemous serpents that serpent of brasse raised vppe on an high peece of wood whereon who so looked Num. 22. fixedlie and with faith were cured of their greefes in like manner and much better al such as with faith consider and behold our Lord and Sauior Christ crucified and heaued vppe on The brasē serpent a figure of Christ crucified the wood of the crosse whom the serpent of brasse did in figure represent shall be healed of all their bitinges and stinges of trespasses and temptations At such time therefore as thou feelest the serpent assault and bite thee with the sinne of pride behold Christ Against pride Phil 2. humbled on the Crosse and obedient euen till death If with couetousnesse behold that Couetousnes pouertie and nakednesse wherewith he hangeth thereon in such extreame Mat. 8. distresse as he hath not where to rest his head If thou finde thy selfe assailed with the delights of lust beholde Carnall lusts his brused and beaten fleshe fraught full of extreame anguish and how for thy sake hee hangeth on the Crosse all wounded from toppe to toe and afflicted with moste greeuous torments If thou feele thy selfe prouoked to Gluttony gluttony looke vppon him fastened to the Crosse who being extreamely pained with drought hadde gall and Math. 27 vineger giuen him to drinke If thou perceiue thy selfe stirred vppe to Anger Anger beholde that inuincible patience of our Sauiour in abiding all those his most villainous blasphemies and incomprehensible tormentes If thou beest vexed with the venemous vice of malice consider that most feruent Malice charitie wherewith our sauiour shed his bloud on the crosse for all and prayed for his persecutors that crucified him Luk. 13. Sloth If sloth or idlenesse cause thee to waxe cold in good workes fixe thine eie vppon those feete so cruellie nayled to the Crosse which were neuer wearied with wandering and seeking for thy welfare Finally in this thy Lorde and sauiour thus crucified if thou seeke in time to him thou shalt find sufficient remedies against all manner of temptations wherewith in this myserable life thou mayest bee any wayes assayled It resteth now to admonish thee of one onely thing touching this matter A necessary aduertisement that when at any time thou shouldest either with this or any other of the aforesaid remedies repulse thine Enemye and resist his suggestions yet must thou not thinke thy selfe to bee secure as though the battell were ended and the field fully fought won The malice of the feend sith this is the propertie of the deuill when he is ouercome in one tentation to arme himselfe forthwith and to make preparation for another Like as he did to our Sauiour in the wildernes whom when hee could not one waie Matth. 4 Mark 1 Luke 4 ouercome he assailed and set vppon another And therefore albeit thou weene thy selfe to be at some rest and findest the feend to haue taken truce with thee for a while after hee is vanquished yet beware thou trust not too The Deuils truce not to bee trusted much to him for when thou suspectest least then will he returne to make a fresh assault and to molest thee with new tentations And if he then hap to find thee vnarmed and vnprouided of meanes to encounter and withstande him easilie wil he subdue and conquer thee and the aduantage which thou hadst woon before honorably he will then make thee lose dishonestly Take heed therfore thou neuer lay thy weapons aside but alwaies bee prouided and in readinesse for the combat neither bee thou tired with his importunate infestations whereby he for the most part ouercommeth those that waxe wearie to withstand him but like wise as he is importunate in tempting thee bee thou as constant and importunate in withstanding and resisting him And by this meanes shall thy crown be the more rich and precious A per ser 61. de mo ben ven de Tent. as the temptations which by Gods helpe thou ouercommest bee more irkesome and importunate What a good Christian ought to do when he falleth sicke or draweth nigh the houre of death Cap. 25. ALl such thinges as I haue hytherto intreated of will helpe thee during the time it pleaseth God to grant thee health and strength of bodie but because this temporall life of ours is subiect to manie infirmities and in the end no remedie but all of vs must needes once die according to God his good ordinance Heb. 9 27 and appointment I haue for this cause thought good in this chapter to adde certeine aduises and instructions to teache thee the better how to gouerne thy selfe both in time of sicknesse and in the houre of death neither oughtest thou with worse will to read these nor with lesse diligence Note wel to execute them in their time then the former Neuertheles these aduises shal principally profite those that in their health did employ their time in such exercises as haue bin heretofore spoken of in this little Treatise preparing themselues continually to death as all good and faithfull Christian
to God-ward who wel wotteth what thy spirit doth craue and long for These darting praiers with the sentences sighes and speeches abouesaid shall likewise helpe such greatly as lack conuenient leysure to perfourme this exercise in such maner as I haue heretofore declared The fourth remedie which may be vsed The 4. remedie is the reading of some godly bookes at such time as thy distraction were greater then that the former aduises could suffize to call thy minde home and to cause attencion then mayest thou haue recourse to reading whereto shall be verie expedient thou be prouided of some godly booke full of good deuotion and sound doctrine and theron to read with leisure fair and softly not lightly running ouer manie leaues but pawsing at euery period sentence to chaw the same to picke thence som profit fruitful deuotion staying therin so long as attention serueth thee which once wāting proceed then on forward to another sentence doing likewise in that and thus mightest thou by meanes of such wordes as thou readest vse those speaches sighs and inflamed desires whereof I lastly spake in the thirde remedie sith no doubt but they are very vailable and of great force to retire thy minde home and to kindle in it a deuotion and feruent loue to Godward The fitst books for this purpose are such as stirre vp a man to pietie and deuotion and that withall giue good instructions for life and maners the books of Iob Psalms the Prouerbes Preacher the Epistles of Saint Paule c. In these and such like bookes maist thou occupy thy self now reading now meditating on thē and alwaies committing some spiritual point to memorie which thy soul may amongst other thy busines nourish and comfort it selfe withall The last remedie thou art to take concerning this matter is to force thy selfe to perseuer in praier howe distract and frozen soeuer thou shalt The fift remedie against distraction is perseuerance finde thee for that who so shall thus force and straine himself to endure the tedious toile and pain of praier whiles thus he feeleth himself frozen and caried away with diuers forrein thoughts and fancies well may he beleeue that at the end of his praier he shall for the most part receiue comfort contentation and that as it happened to our Sauiour whom the angell came and comforted in the garden after his long perseuerance in praier which he made three seuerall times euen so shal it likewise in the end befall to him And as in other workes experience teacheth vs that custome taketh away the toyle which we feele at the beginning thereof euen so shall custome and continuance in this exercise not slacking or neglecting it at any time cut off the toile and trauaile thereof and cause a conquest of all such difficulties as in the beginning seemeth right painfull to vs. Of the auoiding of lewd company Cap. 12. TO conclude this first duty of him that intendeth to leade a spirituall life let this suffice that there is nothing more pernitious vnto a spirituall man than euil companie for that hath drawen many a man from the way of our Lord and Sauiour Christ For the Apostle 1. Cor. 15. citeth to that intent the verse of Menander an Ethnicke Comedy writer Mores bonos colloquia corrumpunt mala Euill talke corrupteth good maners he cannot be good which delighteth in euil companie for no man speketh euill vnlesse he be before corrupted and depraued in his heart against the puritie of Euangelicall doctrine as euery man is and thinketh so doth he speake For the speech of a man is the truest witnesse of his heart for as our Sauiour sayth The mouth speaketh Luk. 6. of the aboundance of the hart Therefore if he which speaketh euill bee not good wee must take heed of all them which delight in euill talke and scurility and wicked speeches whose mouth doth alwaies sound out filthy thinges neuer talk of godlines Filthy speech is a signe of an vnchast heart although no outward work do follow Therfore a christian man which in his baptisme hath promised to forsake the Deuill and al his workes and consequentlie those that bee his members must eschew the company of wicked men and euermore auoid them that speak wickednesse and vncleannesse We must euer remember the saying of the Wise man Hee that toucheth pitch defileth his fingers and he that kepeth company with the proud shal put on pride Gregory sayeth Those that bee weak must eschew euil company least the faults which they daily see and bee not able to amend become pleasaunt vnto them And S. Chrysostome If a good man company with a wicked man either they become equal or else the one is quickly separated from the other For friendship either dooth require or make men to be equal that is to say of one minde For so is the nature of things that as often as a good man is ioyned with a bad man the good mā is not made the better for it but is rather defiled ther by for contrary things can neuer haue concorde and wicked company hath allured many As one diseased sheep infecteth the whole flock so one peruerse and wicked christian is cause of a great number of transgressions in the church For S. Paule sayth 1. Cor. 5 That a little leauen sowreth the whole lumpe of dough so weake Christians that conuerse with obstinate sinners which doo professe perfection are quickly infected with their euill conditions It is Written Blessed is the man which hath not walked in the counsell of the wicked nor hath stoode in the way of sinners nor satte in the seate of the skornefull That is of all them who are not pleased or contented with other mens dooing but skorne euery man but themselues they alwaies open their mouthes against the humble man they loue brawling and tatling in other mens matters their Counsell shal not prosper and if they bee aloft they shall fall suddenlie their pride is hated of God because beeing fooles they boast themselues to bee wise and learned their foolishnesse shall be disclosed and a greeuous destruction shal fall vpon their heads their harts think on foolishnesse and there is no peace in their circuit They shal be hated of their kinsfolke and neighbours and no faithfull friend shall know them they leade their life in hypocritical dissimulation and by their foolishnesse they draw many out of the way They hate peace they loue discord they shall bee taken in the sluggishnes of their mind and none shall haue compassion vpon them They shall bee brused with double affliction the Deuill hath made his neast vnder their toong sathan hath pitched his tentes in their mind therfore there is no Christian loue in their heart because they seeke to set discord betweene christian and christian They boast that they are the friends of God yet vnderstand not what is the waie of humilitie They open not their mouthes to spirituall edification
hee is too much bent affectionate to his meat Eccles 37 This vice dooth the wise man in these wordes reprehend saying Long not after euery kind of meate nor eat not greedily vpon euery dish Whose counsell see thou endeuor thy selfe to follow minding not so seriously thy corporall food and nutriture whilest thou eatest but eyther listen to good conference if there bee any vsed or lift vp thy minde to God with some good thought or enterlace some praier or psalme amongest that by thus doing both thy soule and body may be fostered and fed togither The fift and last kind of gluttony is The fift kind of gluttony an excessiue care and thought to seeke out diuersitie of cates and new fangled tastes which thou oughtst as a blame A curious desire of strange tastes worthy thing greatly to eschewe and beware of for feare of beeing like to those the Apostle speaketh of that Phi. 3. Rom. 10. Make their bellies their God seeking with as great care to serue and satisfie it as were requisite for discharge of their duties to God warde For remeie both of these and all other kindes of gluttonie these considerations following shall greatly helpe which thou mayst take for a second remedy First consider how much the ouercharging The 1. Remedie heauines of thy stomach or that remaineth therein hauing after surfetted doth more hurt and troble thee then the diuersity of delicate and sweet meats can delight and doo thee good the tast and pleasure wherof lasteth no longer then whiles the meate is passing from the mouth to Tast how smally it tarrieth the throte neither after it is once gone is there any memoryial or signe of this delight remaining This mayest thou much better vnderstand if thou examine what nowe resteth of al that euer thou hast swallowed and swilled al thy whole life time Note wel What hast thou now left of all thy repasts and all thy sweet tastes of all the dainty morsels that euer thou deuouredst what hast thou now extant forth comming of al this thou seest how al is quite vanished away as though ther had neuer bin any such make account therefore when thou feelest thy selfe tempted with this vice that the pleasure is already gone which so speedily dooth passe away And care not for condiscending to thy flesh in that it thus disordinately may couet an desire Secondly consider the inconueni The 2. Remedy Amb. lib. de Helia â—â— ieiunio ca. 12. 16. Eccle. 17. ences that arise of this sin First the cost and trouble thou must be at to satiate this thy gluttony Secondly the number of bodily infirmities that growe by meanes of surfetting Thidly it dulleth and doth obfuscate the mind and maketh a man afterwardes vnfit for spiritual exercise Fourthly call to minde that euerlasting hunger and thirst that Oseae 7. shall bee in the next worlde where no one drop of water shal be graunted as we gather plainely by that example of the rich glutton Remember also what Luk. 6. a filthy substance thy tenderly pampered flesh once being dead shall be Luke 16 dissolued too The third remedie is to thinke on The third remedy Mat. 12. Mar. 2. Luk 6. Christ and his disciples abstinence beeing forced through hunger to plucke off the eares of corne and eate them how our Sauiour likewise fasted forty daies and forty nights in the desert Our sauiors abstinence Mat. 4. Marke 1 Luke 4. Mat. 27. and the gall that was giuen him in his extreame thirst to drinke being vpon the crosse whereof thou oughtest euery time thou art at meat well to bethinke thee The fourth remedie is eftsoones to The 4. remedy Mat. 22. Luke 14. Apoc. 19. The plentifull supper in heauen shuld cause a spare dinner on earth remember that eternall supper of heauen whereto we are all inuited as our Sauiour by one of his parables doth signifie Consider how minding to enioy this so happy and royal a supper it behooueth to absteine in the dinner of this life that by so dooing thou mayst so fill and saciate thee better like as we see in the world he that is inuited to a sumptuous supper vseth commonlie to be moderate and spare at noone not to loose the commodity and pleasure of his appetite at night The last remedie and that a verie The fift remedy secure one is so much as thou maiest possiblie to fly all occasions of gluttonie Occasions to be eschewed as the feastes and iunkettinges of worldly men where there is so great abundance and variety of viandes so many meates drinks delicate pleasant fruites amidst the which may very hardly any manne keepe sobrietie there being so many thinges to allure him to gluttonie Remember what holy Writ sayth of our mother Eue How She saw the tree that it was good to eat Genes 3 and faire and pleasant to the eye she took of the fruite and did eat and gaue therof vnto her husband And thereby was cause of so great a losse both to her selfe and to the whole race of miserable mankind In like manner mayest thou fall into many miseries if thou Rom. 5 fly not the hazarding thy selfe in such like dangers Remedies against the troublesom temptations of sloth and Idlenesse Cap. 19. THere is yet another vice of Idlenes engendred of lasciuiousnes and gluttony Ber. ser 3. at 6. de Ascens Gre. 3 par curae pastor admoni 16. the flesh engendred of the two former spoken of in the former chapter is called sloth and idlenesse which is a lothsomnes disliking of spiritual things and a negligence or fainting to begin any good thing or to finish that which is entred and begun already Against which vice not a little hurt fulit is conuenient likewise to bee armed sith thou shalt not bee without this wearinesse and lothsome temptations whiles thou art harbored in this fleshlie body which as the scripture saith doth aggrauate molest the soule Sap. 9. Seeing that many times through attending to our bodily necessities and the importunities of our fleshe we become slothful distract and dul to doe any good Wherfore to the ende thou be not ouercome with this domestical enimy helpe thy self with these considerations remedies that I shal now prescribe thee First consider the strict account thou The first Remedy must yeeld of the time that God doth grant thee in this life to work well in for that as S. Bernard saith There is no Ber. de trip cust manus linguae cordis time giuen thee in this mortal life wherof thou must not render a reckoning how thou hast employed it For if we bee to yeeld an account of euery idle word as truth himself doth tel vs in the gospel Mat. 12. how much the rather are we to do the same of time spent idlie an without Euery moment to be made accompt of any fruit or
the Diuell who in the authoritie of Saint Iohn aboue alleadged is vnderstood by the pride of life sith this Iohn 2. was that made him at the very first to be hurled headlong out of heauen into Isai 14. the bottomlesse pitte of hell And therefore albeit hee induce vs to all other sinnes and tempteth vs with each one yet is this inducement to pryde the most hainous sinne of all principally attributed vnto him as also the suggestions to wrath and enuy which issue and proceed therout wherefore like as I haue giuen thee weapons and remedies to resist the rest withall so shall Inowe God willing prescribe thee some preseruations against these beginning first with pride which is a disordinate desire and appetite of a Pryd what it is man his owne excellencie whereby hee seeketh to be singular aboue all other The first remedy therefore thou art to vse against this diabolicall sin shal be 1. Remedy against pride Eccl. 10. Isa 14. Apoc. 12. Dan. 4. 1. Mac. 1. 2. Mac. 9. Mat. 18 20. 23. Lu 14. 18 Mat. 12. 21 Phil 2. Heb. 2. Luke 1. Ber. ser 1. in dieâ—s Andreae eâ— ser 6. in Psa 90 Qui habitat to coÌ„sider how greatly God detesteth pride and howe grieuously from the beginning of the world he hath punished it aswell in angells as also in men in angells we see by Lucifer and the rest of his adherents in men by Nabucadnezzar Antiochus with many mo as holy Scripture dooth witnesse that came to ruyne through this vice and were most seuerely chastyced The same doth eftsoones likewise testifie how singularly hee hath alwaies loued and exalted the humble whereof both our Sauiour and the blessed virgin his mother do beare sufficient testimony The second remedy is the consideration of thine owne selfe sith as S. Barnard testifieth thine estate being well examined shall teach thee what thou wantest and prayer shall obtaine thee that thou want it not For God loueth the soule that diligently discusseth with it selfe and that after dewe discussion dooth without flattery and partiality iudge it selfe The â— remedie against pride Consider therefore what thou art both in body and soule and so shalte thou finde more causes of confusion and shame then of hawtinesse and of arrogancie touching thy bodie bethinke thee what a filthy substance it was ingendered of durt and doung The misery of maÌ„s estate and shall ere long bee made a prey for wormes And as for thy soule it is fraughte with heapes of follies errors ignoraunce feares fancyes anxieties and that which is worste of all of so many monstrous crimes it hath committed againste that diuine and dreadfull maiestie Finally looke howe much better thou shalte knowe thy selfe and so much more plainely shalte thou parceaue thee to bee such as Iob describeth saying A man borne of a woman liuing but a smale tyme is full of many miseries whoe springeth vppe like a flower and Iob. 14. withereth quickly and vanisheth as a shadowe and neuer continueth longe in one estate For presently thou shalt see him merry and by and by sad now whole then sicke nowe riche nowe poore nowe quiet nowe troubled The mutability of mans nature in fine not in the maine seas bee there so many waues and diuerse mutations to bee seene as man by dayly proofe findeth contrary chaunges and alterations in himselfe Who so therefore considereth these things and throughly weigheth them as they bee shall finde much more cause to bee confounded and to accuse himselfe then to bee a bosting bragger or any waies proude and insolent and when hee thinketh thus basely of himselfe then is hee best of all at ease and most of all contented Thirdly if thou find thy selfe puft vp The third remedy againste pride with any winde of vaine glory which thy companion hath not shunne them with all speede and meanes possible for if happelie thou canst faste more then thy friend yet hath he more humility more patience more charitie and more seuerall graces then thou hast See therefore thou consider the vertues of others sooner then their vices se not more motes in their eies theÌ„ there remaineth beames in thine own but weighing each case to thy owne good thinke without dissimulation thee to be most infamous of all other thus humbling thy selfe before thy Lord and God he shall exalt thee euerlastingly Fourthly if good deedes be in thy The 4 remedy against prid 1. Cor. 4 Ephe. 2. We ought not to be proud of that is not our owne remembrance which thou haste don or any such commendable part in thee consider al is but receaued from God and therfore oughtest thou not to glory in any such thing but rather thinke that by the Lorde for any such vaine thought or worke of pride all shall be taken away from thee and thou after bee contemned of them that before commended thee Fiftly to beate downe all vaine glory The 5. Remedy against pride and boasting which men are commonly wont to haue through the credite and worldly wealth they enioy in this life it is very good to weigh wel how vaine and transitory al things are like as mans life it selfe is very shorte and most vncertaine Therefore consider S. August if thou vaunt of any thing thou art but mortall dust and earth shortlie shalt come to earth Wher be those generals and chiefe Captaines of Armies and other proude minded monarches of much more moment all Note wel turned to earth dust and ashes Now is the memoriall of their liues conteined in few lines they are past thou to com to be food to day or to morrow yea in a moment for the worms of the earth Then humble thy selfe downe proude deuill to fire eternally or crouch to him before thy time and attaine ioyes euerlastinglie Thou canst not if thou ponder these and sundry other things bee proud and vaine-glorious of any earthy thing whatsoeuer Sixtly it shal greatly helpe to make The 6. Remedy against pride thee detest all pride to consider howe highly God hateth such as be infected with it whoe as the scripture witnesseth dooth resist the proud and giueth grace vnto the lowly This kind of people is likewise abhorred of other men who can by no means away with their loathsome and disdainefull conuersation yea to themselues are they also verie noysome and tedious in seeing themselues enuironed with so manie daungers dreades and suspicions hauing euerie one to malice and lie in waite for them to gaine-say and crosse them in all their enterprises Wherevpon it is reported of a certeine holy king whoe hauing a maruellous rich and precious crowne giuen vnto him to be crowned withall helde it musing a pretty while in his handes before he would put it on his head at length he said openly on this wise O more noble then happie Crowne which if any man knew well how full of cares perils and manifold miseries thou art fraught albeit
Therefore it is good to remember that houre before and arme our selues to prepare vs to a ioiful meeting of our redeemer at this so perillous a season And although we perswad our selues so louing a God will not permit vs to bee tempted at such time aboue our strength yet must we busie our selues in the defending of such batteryes as the enemye will otherwise prefixe against vs that being auoyded then the more happy and blessed shall wee bee in the eies of the omnipotent for that Sathan is busie to ouerthrow vs. Mark then the manner of his temptations and the sure defenses for the same that so thou mayest the more securely escape so great a perill and gaine the Crowne prepared for the valiant conquerour The first as S. Ambrose testifieth is The first tentation Ambrose the deuils very drift to take vs in some error of our beleefe to which temptation thou canst not resist better than as I told thee before in the 26. chapt The deuil is to bee despised to wit by despising and scorning both the answer to him it But if of force thou must answer somthing let it bee this I beleeue firmly what God in his word hath taught me to beleeue and that which the holye Apostles haue beleeued and taught whose faith and doctrine almightye GOD whome none can deceaue hath confirmed with innumerable myracles and for the confession whereof hath so much bloud of Martyrs beene spilt Sticke faste vnto this aunswere and care not to his other obiections or to aunswere them Thus then behauing thy selfe no doubt but thou shalt be conquerour The second suggestion is blasphemie Blasphemy the 2. tentation perswading at that houre some indecent thing of our blessed Sauiour Heereto mayest thou resist by returning this aunswere to the deuill himselfe that propoundeth it in this maner I am more than assured that my Lord God is infinitely good and worthy of all souereigne praise and loue A retorting of the feends suggestion and that all his holy saints are most perfect and replenished with al vertue therefore thou art most abhominable and for these blasphemies to bee vtterly despised and abhorred Then turning to thy maker giuing all praise and glory with humble blessinges of his holy name So shalt thou cast and shake off the deuill The third temptation is despaire of The third tentation forgiuenesse of thy sinnes which is most greeuous at that time to vs by considering diuine iustice whereto it belongeth not to suffer any one sinne vnpunished and then his perswasions is to make thee thinke that all in vain is repentance at that houre The remedie for this is to humble thy selfe in the sight of God and to inuocate The remedies against despaire his diuine Clemencie calling to mind his passion whose most greeuous and bitter woundes thou must offer vppe to his father for all thy sins and transgressions whatsoeuer saying as followeth A praier against desperation I Knowe my Lorde God that although my sinnes bee great enormous and innumerable yet is the satisfaction which thy most obedient sonne my Sauiour Iesus Christ hath giuen thee both for these of mine and all the worlde farre greater more precious and more infinite I know likewise that thy incomprehensible mercy and pitty dooth farre surpasse all my misery and impiety and therefore will not I dispare as Cain and Iudas did Mar. 27. Act. 1. especyally knowing howe this should bee to adde a greater offence to my former trespasses sith dispaire is that which moste of all displeaseth dishonoreth and offendeth thee yea rather will I hope in Psal 1. 50 the multitude of thy mercies which thou hast vsed towards other moste vnworthy sinners and sure I am that thine eternall truth and infallable worde neither can nor will euer deceaue whereby thou haste promised to pardonne and receaue such as hope in thee call vpon thy mercie and vnfainedly turne to thee being contrite and sorrowfull for their sinnes which graunt vs all to be for thy deere sons sake Iesus Christe our Lorde Amen This is the Anchor wherto thou must cleaue fast and neuer forsake thy hold albeit the Diuels neuer forsake to drowne thee as is aforesaid The forth temptation is too greate securitie The fourth temptation is quite opposite and contrary to the former this being a rashe and fonde securitie the Diuell buzzeth in our eares of our too rash resolution how we are beholding to the Lord for such a constant perseuerance and driuing vs to such a vaine glory that hee will take vs tardy after desperation is ouercome by our selues to bringe vs by fauning with vs to his subtill entisements by the greate content we find to please our minds withall But the remedy for this is to haue such authorities of holy Scriptures in A remedy against vaine security and pleasing of our selues Eccle. 9. Esay 64. 1. Luk. 17. Psal 55. Rom. 11. readinesse as serue to beate down this vaine pleasing and disordinate confidence in our selues as is that saying of the wise man That no man liuing knoweth whether hee bee worthy of loue or hatred And that of Esay All our righteousnesse is a defiled cloath And that which our Sauiour sayth and when yee haue donne all that is commanded you say ye wee are but improfitable seruants That also of the psalmist Thy iudgments are great an inscrutable depth And that sentence of the apostle how incomprehensible are the iudgements of God By these and diuerse other authorities thou seest howe smally thou oughtest to please thy selfe or grow secure by reason of good works thinke thus therefore and neuer resolue securely for feare of a fall In doing this thou shalt The best way to heauen lieth betweene feare and hope remaine betweene feare and hope the most assured path to passe to heauen and looke when the Diuell doth puffe vp thy minde to presume of thy selfe throw thy selfe down with the memory of such causes with a sure hope and confidence in the Lord our most mercifull Sauiour The fift tentation if it bee in longe The 5 tentation is impatience continuance of sicknes is impatience this must thou vanquish by thinking God of his omnipotency visiteth thee with his loue to chastise thee so fauorably on earth giuing him eternall praise therefore least hee encrease thy torments and giue thee more punishment for thy obstinacy which if with patience thou withstande the Diuell shall haue no power ouer thee but thy rewarde shall encrease the greater in heauen Besides these already mentioned the wicked spirits do with diuers other molest the soules of mē in this houre but continuing in this hope and wrapping thy selfe in the woundes of our Sauiour thou shalte ouercome them all and so most happely gaine a conquest of these and all other tentations that may assaile thee and at length ariue at that most happy port of eternal rest and quietnesse A conclusion and breefe rehersall of