but if thou seriously doo thinke of wil put life into thee and make thee beare right patiently any paines whatsoeuer So did Achilles the Abbot finde him-selfe quickned thereby who being asked of a frier why being in his sell be found him-selfe slouthful for that quoth he thou haste neither seen the ioyes we expect nor the torments we dreade for if thou hadst once wel and diligentlye weighed these albeit thy sel were ful of wormes yet wouldest thou abide therein without any idlenes THE THIRD Remedie to redresse this vice and to animate vs not to shrinke at the toiles which we must take in this life to serue and please God with is that the Apostle prescribeth to the Hebrues to wit the oft thinking and rethinking of the life and passion of our Sauiour Iesus Christe sithens if we eftsons did consider howe this good Lorde of ours was from his infancie brought vp in trauaile and how he passed his whole and moste holye life euen from the cribbe vntil his crosse in continual turmoiles troubles these afflictions of his would suffice to ease and lighten ours seemed they neuer so intollerable his droppes of sweate woulde asswage our heates and encourage vs to beare him company woting wel howe vnseemly a thing it is for the seruaunt to be in better estate then the master If he therefore tooke such paines in this life for loue of vs it is not muche that we on th' other side take some paines for his loue and our owne profite This consideration caused the holye Saintes afore-time with such feruoure and diligence to walke in our Lordes waies here-with did they cheerfully passe ouer their toiles troubles fastinges watchinges and al other the lothsome labours of this temporal life and so maiest thou doo in like maner if thou set the same mirrour continuallye before thine eyes THE LAST remedie that shal in this matter helpe thee greatly is to make accoumpt that eche daye is the last daye of thy life which with good cause thou mayest doo and thinke seeing thou art not assured whether the next day shal-be geuen thee or no. Thinke therefore howe thy whole estate for euer dependeth onely of this one dayes behauiour and so animate and cheer vp thy self saying my dolours shal endure but for this day it is not much that I behaue my selfe diligently therin especially knowing the profite that is to ensue thereof REMEDIES against the sinne and temptation of Couetousnes ¶ Cap. 22. THE second enemy that we haue in this life is the world which is meant and vnderstoode by the concupiscence of our eyes conformably to the authoritie of S. Iohn aforesaid sithens the great varietie of thinges that are in this world as riches and other temporal commodities doo ingender in vs a certaine curious desire to see them of seeing groweth a seeking and longing to haue them weening they should be both profitable and pleasant to vs and then hauing once obteined and gotten them foloweth a couetousnes which is a disordinate desire wherwith we loue possesse and enioye them as also an insatiable appetite to haue alwayes more thē that we haue alreadie The which vice for that it is a very daungerous one yea as the Apostle saith The roote of al wickednes is Couetousnes It behoueth therefore we be prouided of good wepons and sufficient remedies to resist the same for feare of being ouercome withal Wherefore the best and most conuenient for this purpose are these aduises folowing FIRST if thou be poore and haue a disordinate loue to riches which loue maketh thee more couetous thē if thou haddest riches and didst not loue them refraine this hurtful desire and content thy selfe with thine estate cōsidering that by thus doing thou shalt haue more securitie more rest and more speedie meanes a great deale to gaine vertue withal then if in deed thou wert rich This did the Philosophers of olde time by natural discourse only vnderstand right wel and for that cause forsook such riches as they had knowing thē to be a let and hinderance to the obteyning of wisdome and al other vertues Nowe if these men guided only by the light of nature made choise of pouertie hauing means to be rich why shouldest not thou being illuminated with a higher light and more glittering brightnes of heauenly grace wel wot the same truth and make a vertue of necessitie contenting thee with that pouertie that God of his great good prouidence hath geuen thee as a very substancial and secure meane for thy saluation Why doo not the examples of others their falles conuince thy foly and their great and greeuous harmes make thee more heedeful Remember how Giezi the prophet Elizeus seruaunt being not contented with his calling but desirous to be riche deserued with his riches to haue a perpetual leprie laide vpon him We reade likewise how Annanias and Zaphiras through a couetousnes they had to retaine some part of the goodes which they had earst begon to renounce were depriued of their corporal liues Thou canst not be ignorant into what a miserable blindnes this couetousnes brought that accursed Iudas as the Scripture yeeldeth testimonie both of these and manye mo such like examples Which if thou consider wel thou shalt thereby discerne howe muche more secure the poore mans estate is being contented with his pouertie then that of the riche man being neuer satiated with al his plentie Thou oughtest not therefore thus greedilye to longe for wealth and worldlye substaunce which might cause thee to fal into so many daungers and perillous tentations SECONDLY consider the perils and difficulties aswel of the bodies as soules of the riche men and suche as with so great anxietie doo seeke after worldlye wealth Sith by this their longing desire after riches they fal into the deuils snares as S. Paule doth testifie Thou seest besides with how great care and pain they be gotten with howe great feare they be kept and with howe great feare they be kept and with howe great grife and sorowe they be lost And when al is done these men can haue but meate and cloth and this shalt not thou want with halfe that care if thou wilt principally seeke for the kingdome of God and the heauenly riches of thy soul like as Christ him selfe hath promised thee THIRDLY consider howe by louing of pouertie and willingly embracing it thou art by that meanes more riche and noble then al the rich gentlemen of this world be for thus art thou an Imitatour of Christe and like to him who so highlye set by pouertie and with so great rigoure from his infancie to the houre of his death obserued and practised it as by discoursing ouer al his life thou maiest right euidently see What greater honour or degree desirest thou then to be of the same estate and conditiō that so high
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
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
From the library of SIR R. LEICESTER HARMSWORTH BART TO AL THOSE of the Reuerend Societie of the name of IESVS perpetual increase of al vertues from him that geueth them HAVING receaued so singuler benefites from you as needes I must more then to any other earthly creatures acknowledge my selfe indebted to you and hauing from you receued both the copie the counsail and other commodities to translate this woorthie Treatise into our English tongue I could doo no lesse as-wel in respect of your former merits as of the means you gaue me to attempt and finish this worke but make you the Patrones of my smal paines and vowe the cote and simple attire to them who gaue the mould and soueraine subiect to me God graūt my skil haue answered to my wil then shal I without al affec haue translated that into plaine and not impure Englishe which was first written by a woorthy Father of your company in plaine and right pure Italiā Accept therfore Reuerend Fathers and Brethren a birde of your owne broode plucked out of her natural plume and garnished with forreine fether Accept this my seelie trauaile as a testimonie of a reuerent zeale I bear to your whole Socieite and as a 〈◊〉 of further rewarde I owe you which our good God hauing geuen you his worde for me wil furnish you most aboundantlye He preserue increase and strengthen you for euer and graunt me and al others grace to folow your good instructions At Paris the. 20. of June 1579 Your most bounden beadsman and dutiful frende for euer Iamer Sancer THE AVTHOVR to the deuout Reader CONSIDERING the necessitie of many men who hauing a good wil haue not for al that the capacitie or meanes to seeke out and reade such bookes as intreate of the exercises which euery good Christian ought to occupie him-selfe in I haue for this cause thought good to gather in this short Tretise the principal exercises which euery Christian is bound to vse that by spending his time laudably therein he maie haue hope to obtein Gods diuine grace and by meanes thereof come afterwardes to enioye eternal felicitie which is the ende whereto we are created And albeit this Treatise may generally helpe al yet meane I chiefly to speake to those Christians who woting the ende whereto they are created and the rigorous accompt they must render of al their whole life yea of euerie idle worde desire in such sort to spende and gouerne their temporal life as that afterward they maie come to obteine euerlasting life They that are thus affected shal I hope make their auaile of such thinges as I shal here intreat of and wil I doubt not with good wil and plaine meaning receaue that which is with no lesse afforded them A TABLE OF the Chapters conteined in this Booke WHAT thing he ought first of 〈◊〉 to doo that purposeth to beginne a newe life and to spende his time hence-forth sincerely in Gods seruice Fol 1. Certaine general aduertisementes necessary for such as mind to serue God sincerelye 4. Of the particuler order which we ought euery day to obserue in our daily exercises 8. The exercises wherein a good Christian ought to occupy him-self on holy daies 12. Of the profite and necessitie of praier 17 The maner howe to pray mentally and of the preparation we ought to make before it 20. Meditations of the blessed Passion of our Sauiour for euery day in the weeke especially on morninges 23. Certaine particuler aduertisementes touching the Meditations conteined in the former Chapter 38. Meditations to be made on Eueninges or a new weeke 42. Other meditatiōs wherin the better learned may at other times exercise thē-selues certaine also for the simpler for wherin the misteries of the Rosarie are intreted of 57. Certaine Remedies for such as coulde not haply finde sauour or deuotion in the former Meditations 70. Of Confession howe and when we ought to make it 76. Of the vtilitie and profite that is reaped by often receauing the holy Sacrament 82. In what maner we ought to prepare our selues before we come to receaue the blessed Sacrament 87. Of spiritual Receauing 92. Of the temptations which ordinarily offer them selues to such as haue begonne to walke in spiritual way 96. General Remedies to be vsed against temptations 99. A Preamble concerning the Remedies against particuler temptations 104. Remedies against Lasciuiousnes cod Remedies against the second sinne of the fleshe which is Gluttonie 111. Remedies against the troublesom temptations of slouth and Idlenes 116. Remedies against the sinne and temptation of couetousnes 120. Remedies against the temptation of the third enemie to wit the deuil and first against Pride whereto he principally induceth vs. 125. Remedies against the temptations and sinne of wrath 132. Remedies against the sinne and temptation of Enuie 139. Certaine other aduises and Remedies concerning the same matter of temptations 144. What a good Christian ought to doo when he falleth sicke and draweth nigh the houre of death 148. Of the temptations that are commonly felt in the houre of death and of the Remedies against the same 156. A Conclusion and briefe Rehearsal of al that hath bene saide in this litle Treatise and of the thinges that euery good Christian is bound to learne and haue by hart 165. A briefe declaratton of the .12 Articles conteined in the Creede 169. A declaration of the Decalogue or tenn Commaundementes 175. A declaration of the Pater noster 182. An exposition of the Aue Mary 186. A prayer or Meditation whereby the soule is stirred vp to a reuerence and loue of the blessed Sacrament before a man receaueth it 190. An-other Praier or Meditation to be made the day that one hath receaued to stirre him vp through the consideration and knowledge of so great a benefite to geue God thankes therefore and to be grateful for his goodnes 197. A praier for the Translatour 204. A Preface to the Reader 205. A praier to be saide in the morning before al other busines 206. A praier to be saide to bedward applied to the excellent instructions of the. 3. Chapter of this Treatise 207. A praier to be vsed before Sacramental Confession 210. A praier to be saide after Sacramental Confession 211. A very fitt praier to be said before Masse wherin we exercise very fruitfully our faith and prepare our selues to heare it with dutiful attention 213. An-other praier to be saide likewise before Masse 215. An excellent praier and adoration to be made in the presence of the blessed Sacrament 216. A Protestation to be made in time of sicknes 111. A praier to God and to al his holy Saints for al thinges necessary for our selues and our neighbours cod A moste straunge and excellent monument prouing apparantly the reuerend antiquitie of our Catholike Religion found at Rome in Iuly last past in the yere of our Lorde 1578. and is of al wise men beleeued to be the blessed Virgin S. Priscilla her Church-yarde 222. FINIS A
beautie glory and maiestie he rise vp in and howe he appered afterwardes to his blessed mother to good Mari Magdalen with other the deuout women and his Disciples Marke wel here in what glory and ioy we hope one day to rise again after our death whervnto we must by the toiles and troubles of this life atteyne as Christ him-selfe did by the paines of his crosse and bitter passion THE SECOND glorious misterie is of our Lord and Sauiour his Ascēsion Contemplate here how the fortie day after his Resurrection he lastlye of al appered to his disciples being set at table and commaunded thē to get them vp to the mount Oliuet where after he had taken his leaue and louing farewel of his blessed mother and his disciples mounted vp with great glory and triumphe into heauen accompanied with legions of Angels and such Saintes as he earst had deliuered out of Limbo Take out here this lesson that who so hūbleth him-selfe most in this life shal afterwardes be moste exalted in the other as we see in this example of our Lorde and Sauiour Iesus Christe If any desire more ample discourse and consideration of these two glorious misteries and of the fiue dolorous aforesaide let them reade the seuenth Chapter aboue where they are more largely amplified and set out and in that respect be here more briefly spoken of my meaning being in this place to serue their turnes chiefly that haue lesse capacitie and leisure to vse this exercise of meditation THE THIRD glorious misterie is of the comming downe of the holye ghoste vpon the disciples Wherein meditate how both they and the other holy women that loued Christe being altogether with his blessed mother in the dining chamber at prayer the holye ghoste came downe in fierie tonges and wonderfully reioyced and comforted them al ministring to them great strength to go and preache abroade as wel appered both by the notable courage and 〈◊〉 efficacie wherewith they preached publiquely without anye feare as also by the multitude of people which were thereby forthwith conuerted whence gather this note that to receaue the holy ghoste thou must be in perfect peace and charitie towardes al men and withal attende diligently to deuout and feruent praier Note furthermore that then shalt thou be strong inough to hazard thy selfe in any peril for Christes cause and thy speeches and spirite shal-be then of force and strenght to stirre vp and inflame others their frosen heartes when thine owne shal firste be perfectlye kindled and inflamed with this heauenly fire which the Apostles receaued as this day THE FOVRTH glorious misterie is of the Assumption of our blessed Ladye Meditate here how the Apostles being nowe departed to preache rounde about the worlde the blessed virgin our Lady remained stil in Ierusalem geuing her-selfe to contemplation and visiting deuoutlye and eftsons those holy places wherin her sacred sonne had earst wrought the misteries of our redemption And being thus occupied wel maye we beleeue she by continual sute of prayers required to be drawen out of this life and conducted thither where she might see her most sweet sonne Who after certaine yeeres condescending to this her sute and humble petition came him-selfe downe accompanied with troupes of holye Angels and tooke with him this moste happye soule carying it into heauen with great ioye and inestimable exultation Marke here what a commendable and verye fruitful exercise it shal-be for thee eftsons in minde to visite these very places where this redemption of ours was wrought meditating deuoutlye the misteries therof as we may right wel suppose the most holy virgin did Note moreouer howe in this life being a vale of toiles and teares thou oughtest to passe the time as in an exile sighing sorowing and desiring to be conducted vp to that heauenly region where the true life is in companye of that moste happy mother and of her derelye beloued sonne Hereby maiest thou likewise vnderstande how greatly this Lord and soueraine Monarche is to be loued and obeyed who both can and wil so highly reward and fauour those that serue and loue him loially as here thou meditatest he hath done towardes his most loial and louing mother THE FIFTE glorious misterie is of the crowning of our blessed Ladye where meditate howe that after her assumptiō according as we right holily doo beleeue that moste happye soule associated with millions of holye Angels came downe to ioyne it selfe to her virginal body which being raised vp became moste beautiful bright immortal and impassible and so with incomparable glory and honour was she crowned of the most sacred Trinitie and placed in a moste pretious throne aboue al the Angels on the right hand of her intierly beloued sonne Here maiest thou cal to minde that albeit in this life thy body be pincht and punished with penance disciplines and other mortifications yet shal it afterwardes rise vp immortal impassible glittering and beautiful like as here thou contemplatest the virginal body of our blessed Lady to haue done Marke here lik ewise what efficacie the praiers of this most soueraine Lady are of being thus highly exalted and beloued of God and therefore oughtest thou to labour al thou canst to be reuerent and deuout towardes her that by so doing it may please her to fauor and helpe thee in thy needes In this wise is the whole Rosary to be said at least once euery weeke and both these and other like profitable lessons to be picked out as God shal vouchsafe by means of thy deuotion to suggest bring thē to thy mind There may also be an-other exercise framed of the Rosarie whereout the simpler sort maye likewise reape good fruite as to laye the picture of Christe before their eyes and at euerye part where he suffered anye torment or gricfe there to say a Pater noster or Aue Mary contemplating the whiles of that griefe and paine In like maner maiest thou doo before the picture of our blessed Ladye calling to minde the ioyes or sorowes she suffred either in seing hearing or touching her sonne as-wel in al his life time as in his passion and painful death Otherwhiles likewise thou maiest offer vp an Aue Mary or Peter noster thinking of the Angels and holye Saintes of both sexe especiallye such as thou hast moste deuotion to recommending thee to their praiers and intercessions and thus maiest thou with great ease gaine great graces of our Lord and blessed Sauiour CERTAYNE remedies for such as could not haply finde sauour or deuotion in the former meditations ¶ Cap. 11. WOTING wel as I haute alreadie saide what great good this exercise of prayer doth purchace to our foules I haue in this respect bene more willing to extende my selfe a litle the further in intreating thereof And for the same some cause haue thought good likewise in this Chapter to annexe certaine remedies to releeue thee with at
turne and satisfie this office I shal therefore briefly geue thee certaine notes wherby for this poynt thou maiest knowe howe to guide and direct thy selfe in matters of Confession And firste concerning the time thereof I say vnto thee that euerye good Christiā ought to prepare him selfe to confession once euery weeke according as both S. Austin and the other holy doctours exhort vs yea suche as in temporal affaires be lesse busied and in spiritual causes better practised may doo it ofter especially being wel battened and exercised in that kinde of prayer I haue alreadye entreated of Such though as are more 〈◊〉 and lesse able to performe that kind of prayer may euery fifteene or twentie dayes confesse them but in no wise would I that any man haue he neuer so muche adoo should faile once euery moneth to doo the same Minding therfore to confesse thee thus ofte let thy preparation thereto be in maner folowing Firste the same day that thou purposest to confesse on see thou gather thy selfe a litle before and craue of God the light of his grace to knowe thy sinnes and faultes without the which neyther can they be knowen nor wel confessed Afterwardes examine thy conscience vnbethinking thee what thou haste done since the time of thy former consession And for the better doing hereof thou mai est runne ouer the commaundementes and the deadly sinnes especially suche as thou art wont moste commonly to fal into How be-it for those that doo more ofte and ordinarilye frequent confession it maye suffice to discourse vpon their thoughtes wordes and omissions or negligences examining in eche one of these pointes wherin they may seme to haue offended And such particuler thinges as thou remembrest to haue transgressed in since thy former confessions those shalt thou chiefely note and confesse thee of be they venial or mortal sinnes for al-be-it we are not bound to confesse our venial sins yet is it both more secure profitable so to doo those specially that be moste notorious and of greatest importance And forsomuch as some doo verye fondly forbeare to receaue and confesse them-selues for lacke of his helpe whom they haue earst chosen for their ghostlye guide and gouernour I deeme it therefore requisite to aduertise thee herein that in suche wise would I haue thee obedient and affected to this thy Confessour thou haste made choise of of whom I haue already spoken that when thou shouldest haplye want oportunitie to make thy confession to him thou faile not then to confesse thee to an-other And let not this sensual and vndiscrete affection which some but chiefelye women are wont to carye toward their Confessours bereue thee of that libertie which is expedient for thee in this case to haue wanting commoditie of confessing to thy accustomed and wonted Father yea rather set thy minde of the grace which is graunted by meanes of this holye Sacrament being al one then of the priest which geueth thee this Sacrament whereof be manye And in doing thus both thy soule shal-be better prouided for and thou remaine more secure not to fal into suche inconueniences as others haue incurred by too indiscretly addicted them-selues to these their chosen Confessours This being thus presupposed thou maiest discuise thy conscience in maner folowing Concerning thoughts If thou haste had any dishonest vncleane vaine and vnprofitable thoughtes and therein spent the time or any rashe judgementes or suspitions or lewd affections and desires Touching wordes of blasphemous speeches othes lyes murmuringes detractions contentious proude ireful and idle wordes For deedes looke if thou haste done any outwarde worke of sinne which is against any of the cōmaundements About omissions here maiest thou accuse thy selfe of hauing lefte vndone some such workes as thou oughtest to haue done as not to haue heard Masse prayed and receaued the holye Sacrament with such other like good workes or at least to haue done them faintlye and with smal deuotion And if at some time it happen so that thou foundest not thy conscience giltie of any particuler crime whereot thou mightest 〈◊〉 accuse thee then maiest thou confesse thee of certaine general pointes wherin moste commonly at be they neuer so spiritual do faile as not to haue loued God so intierly as thou oughtest of vnthankfulnes for his diuine benefites of smal charitie towardes thy neighbours of to great loue thou bearest to worldly things and to thy selfe wherby thou seekest thine owne profite more carefullye then neede requineth of an ouer weening of thy selfe wherby thou reputest thee to be better then others and desirest to be respected and reuerenced of them of to curious a desire to knowe many matters that profite not nor apperteine vnto thee yea sometimes do greatly harme and hinder thee of not hauing made due resistance against such tentations as assault thee not to haue sied and shunned the occasions of offending nor to haue had such diligent watche and warde ouer thy outward and inward senses as behoued of vnprofitable speeches and thoughtes of euil employing the time wherin thou mightest haue done great good of hauing bene negligent in many such workes as thou wert bound to doo and in those workes thou doest not to haue that puritie and right intention thou art bound to haue sithens thou doest them not purely for Gods sake alone but for some other vain respects and so in euery thing to haue bene moste imperfect not answering nor obeying to suche diuine inspirations as thou feelest in thee nor being constant in such purposes as thou haste already enterprised In these and such like other defectes examining thy selfe wel thou shalt finde thy want imperfectiō wherof or at least som part it is very commendable to confesse thee at such time as thou haste not fallen into any greater giltes But in any waves howsoeuer it is meete thou accuse thee of these and suche like defaultes at least once in a moneth not belecuing them for al that to be mortal sinnes but rather vemal and imperfections This doo I adde because there be some of timorous conscience through the often frequēting of confession that are manye times troubled with diuers scruples which annoye and hinder greatlye their proceeding in spiritual life and exercise who the best remedie they can vse in this case is not to credite that their timorous conscience shal tel them ne ween any thing to be a mortal or deadly sinne which is not against the cōmaundements of God or of the Church our holye mother And to take away rid them quite of the toile and perplexitie which these scruples are wont to bring thē in the soundest counsaile for such to folowe is to let them selues be gouerned by their discrete Confessours and to obey thē in al thinges al-be-it that which they commaunde them shal seeme flat contrary to that their own consciences telleth them aud this waies no doubt but they shal receaue a great deale more helpe and
affected towards this sacrament which is the true satietie And beleue assuredly that if thou haue this feruent desire and want not fayth thou shalt gain great consolatiō profite by this spiritual receauing whiche may likewise be vsed not onely once euery day as is the sacramental but many times if in one day thou happ to hear many Masses yea thou ough test euery time thou seest the hoste consecrated to accustome thee forthwith to haue an eleuation of minde thereto longing to eate thereof and to participate of those pretious fruits that proceede out of it Sithens if by the fight of any straunge and delicate fruites or conserues thou art forthwith prouoked with a longing desire to feede and taste theron how great a shame and confusion shoulde it be to thee if seing this fruit of the virginal wombe conteined in the cōsecrated hoste a much more pretious fruit then that of the tree of life thou shouldest not forthwith feele a longing and great desire to enjoye and receaue it By thus accustoming thy selfe to couet this heauenly fruit and diuine foode with farre greater desire then anye corruptible foode thou maiest with great ease gaine much spiritual treasure and eftsons reape this diuine cōsolatiō by eftsons receauing spiritually as is aforesaide Hauing nowe in this wise receaued yeeld thankes to thy Lorde for this his singuler benefite and in al other thinges behaue thy selfe according to that I haue tolde thee in the former Chapter euē as though thou haddest then receaued sacramentallye And thus maiest thou passe on the time til thou come to receaue sacramentally in deede which thou oughtest not for al this spiritual exercise to omitt but rather at the ordinarye times with great zeale to frequent and vse it for thus must thou needes doo to make thy spiritual receauing so fruitful as I tel thee one of these helping greatly to th' other and as wel th' one as th' other shal turne to great good and comfort of thy soul and to no smal increase of spiritual strength OF THE tentations which ordinarilye offer them-selues to suche as haue begonne to walke in spiritual waye ¶ Cap. 16. HAVING hitherto intreated of the most necessary exercises that euery Christian man minding sincerely to dedicate him-self to diuine seruice and to liue spiritually ought to vse and spende his time in it remaineth that I nowe speake of the incumbrances temptations which ordinarily offer them selues in this spiritual life and of the remedies we are to vse to ouercome and vanquishe them withal For this must needes be presupposed that our life as Iob sayeth is a continual warfare vpon earth the which doth growe so much the greater as a man draweth neerer to Gods seruice and meaneth to abandon this worldly life especiallye in the beginning til suche time as he haue somewhat dompted the passions of the fleshe according to that the wise man doth forewarne vs saying My sonne drawing neere to the seruice of God stande in ighteousnes and feare and dispose thy selfe to temptation For looke how much a man groweth stronger and gaineth more spiritual treasure by leaning to God and leauing the world and so much more doth our ghostly enemies the deuils malitious rage increase and with more violence doo they force them-selues by sundrye tentations to afflict vs yet are not we to trouble our selues thereat nor to growe faint hearted or geue ouer the race we haue so haplye begonne yea rather ought we to fight valiantly and to be ioyful considering that al the temptations and persecutions wherwith our aduersaryes may any waies afflict vs if we force our selues to fight and manfullye to withstand them shal occasionate our greater gaine For by meanes of these temptations our soule is proued and purified the pride of man repressed from growing insolent through Gods giftes or his own good works wrought through Gods grace whiles by these temptations he seeth his owne weaknes and miserable frailtie They make vs also more wary and diligent to exercise prayer and other good deedes that so it maye please God continually to defend and keep vs Finally they be occasion of diuers and sundry great benefites And for this cause is it that our Lord suffreth vs to be thus tempted and yet not aboue that our strength maye wel beare Let vs thinke therefore as S. Iames saith that then is great matter of reicysing offred vnto vs when diuers tentations doo assault vs. as-wel for the meede and spiritual fruit we may reape therby as also for the apparant testimonie it geueth vs that we are not in slauerie and bondage to the deuil who vexeth not ne striueth in this wise with those he hath already vnder his dominion but with such as be deuided from him and folow the foresteppes of Iesus Christe our souerain Lord captaine In consideration wherof we read of diuers Saints that being greuously long time tempted would neither pray thē-selues nor suffer any other to pray to God for their deliuerance and the taking away of these temptations but verye willinglye to geue them ayde and strength couragiously to withstande them NOWE therfore good brother if hauing begonne to folowe this thy Captaine his steppes thou feele thy selfe afflicted with diuers temptations and crosse ouerthwartes be not dismaide therwith but plucke me vp a good heart not beleuing for al this but that thou walkest rightly and in our Lordes way Thinke how in like maner the same happed to him he vouchsafing to be tempted for our example and consolation whom if thou imitate rightly in resisting and fighting manfully against them thou shalt afterwardes by trial finde that true which is written Happy is the man that susteineth temptation Who being by this meanes proued shal receaue the crown of life which is not geuen but to those that coragiously do fight the Thus being both counsailed and incouraged by this good consideration take vp such wepons and brandishe them before hande wherewith thou must fight and resist thine enemies at al times when any neede shal require and vrge thee And for-so-much as the temptations and assaultes which assaile vs in this life be manifold and much different like as our enemies be manifolde and much different I shal firste appoint thee certain wepons and remedies generally to withstande and redresse al what so-euer and afterwardes shal I set thee downe others that are particuler according to the particuler kinde and qualitie of eche tentation Howbeit first wil I here before I go any further aduertise thee of one thing that albeit temptations be so profitable to our soules as is aforesaide and that they maye yeeld thee matter of so great profite when God permitteth them to come vpon thee yet art not thou for al that to craue seeke or intrude thy selfe into them sith this shoulde be a farre greater temptation and then might it wel happen vnto thee aceording as is
this grace is most plentiful and certaine when it is sought for by meanes of these moste holy Sacramentes besides the counsaile and comfort eche one maye receaue of his ghostly father to whom he shal humbly vnfolde in confessiō al his whole daunger and vexation In like maner if it should so fal out which God forbid as being ouercome by tentation thou fel into anye sinne see thou presently applye and vse this remedie of Confession not permitting thy self for neuer so smal a while to remaine in mortal sinne as S. Gregory saith The sinne which is not washed away with the water of penance draweth vs downe with the weight thereof and maketh vs fal into an-other It behoueth therfore with like diligence to procure a present saulue for this spiritual sore as we would doo for a corporal disease though lesse daungerous a great deale TEE LAST general and right soueraine remedie not onely to vanquishe tentations but not to be troubled with them is to shun and carefully eschewe the occasions whence they commonly doo proceede as be superfluous riches idlenes profane conuersations lewde companies tumult of people places and times where and when sinnes are committed and finally al such daungers and occasions whereby thou remembrest thee to haue earst fallen into sinne or at least into tentation A PREAMBLE concerning the Remedies against particuler tentations ¶ Cap. 18. ALBEIT the particuler sinnes as also the tentations which induce vs thereto be very many yet are they al reduced vnto seuen which are commonly called Capital as being the heads rootes and fountaines whence the others are deriued With these seuen sinnes be there three enemies that assault vs the Fleshe the World and the Deuil according as is gathered out of that saying of S. Iohn the'uangelist Euery thing that is in the world is concupiscence of the fleshe concupiscence of the eyes and pride of life The flesh doth tempt and induce vs to three sins Lasciuiousnes gluttony and slouth The world to couetousnes and carke of temporal things in it The deuil doth suggest and allure vs principally to pride wrath and enuye I shal therefore according to this order intreate of the wepons which we are to weelde against these three sworne enemies of ours and of the remedies we must vse to preserue vs from such sinnes as they induce vs to Of al other temptations those of the fleshe be the most difficult and daungerous as rising of a domestical and verye importunate aduersarye And therefore doth it herein behoue vs to vse greatest diligence and circumspection REMEDIES against lasciuiousnes ¶ Cap. 19. THE first remedie a man is to take against lasciuiousnes is with al diligence to flye occa sions suche as commonlye vse to inflame our flesh with disordinate concupiscence as is the conuersing with such persons as either are wont or at least wise might prouoke and kindle such fire and a fixed viewe and curious regard of others comelines sith as S. Isidore saith The firste dartes of lust are the eyes which Ieremie said had geuen his soule in praye And to make vs vnderstād this danger the better S. Gregory saith how it is not lawful for vs to fixe our eye on that which is not lawful for vs to desire seing that deth is wont comonly to enter into vs by the windowes of our eyes and other senses And therefore must thou take heede in like maner of vttering anye dishonest and ribald wordes which corrupt good maners as the Apostle saith as also of listning to them or of reading bookes wherin such lasciuious and 〈◊〉 wordes are written But muche more oughtest thou to shunne the touching of such persons as may occasionate a carnal alteration in thee and neuer to be in their company alone sithens this fire is wont with solitarines and oportunitie soonest to be kindled For this cause doth S. Ierome write these wordes to Neapotian If through thy office and function of priesthood neede vrge thee to visite any widowe or virgin see thou enter not alone into her chāher but take such a companion with thee as by his presince thy soule may be preserued Take heede also of the receauing any letters or tokens from such parties being absent as also of sending anye to them sith these thinges are but stickes to kindle and keepe in this wicked fire Finally this vice as S. Austine saith is much better vanquished by flying then by fighting and therefore behoueth it thou alwais flye the peril not to perish in it In this respect too beware of being idle at any time and of too muche pampering vp thy fleshe with disordinate diet in eating and drinking with to sumptuous effeminate attiring with sleeping in too softe and easie bedding Brieflye beware of al such like delicacies which are al of thē incēsiues prouokers of this brutish appetite For otherwise no doubt but experience shal testifie that a moste true saying of holy writt that Who so nourisheth his seruaunt too daintslye shal finde him afterwardes obstinate and rebellious It shal therefore be greatly profitable for suche as be yonge and of sanguin complexion to vse nowe and then some kinde of discipline hear-cloth fasting watching and other like corporal austerities wherewith the brodes of our fleshe are bridled and it made obedient and subiect to the spirite For if S. Paule did in this wise chastise his body as he witnesseth him-selfe he did much more ought he to doo the like who standeth in greter need of this medicine besides that eche of these chastisements shal make thy meede increase sith they are al of them the works of penance which others doo of mere free wil only to occasionate their greater merite and to please God their souerain Lorde withal SECONDLY thou must be meruailous heedy and circumspect to expel these wicked thoughtes presently after they begin once to solicite and trouble thy minde and to tickle thy flesh forcing thy selfe al thou maiest not to geue them any entrance but in lieu therof to occupie thy minde in some other good and godly cogitations And thus must we like-wise behaue our selues in ech other temptation and suggestion but specially in this of the flesh For looke by how much the more thou sufferest suche thoughts to enter in and perseuerest in them and by so muche the more wil they fortifie them-selues with greater difficultie be driuen out againe which would neuer hap if at the verye beginning thou diddest shake them off and oppose thy selfe manfully to bear off their first bruntes Wherevpon a holy father saide right wel that the thought of fornicatiō if we resist it in the beginning when the deuil doth first put it in our heartes is as brittle as a bul-rush and may right easily be broken but if we receaue it with delight and pleasure and linger any time therein then doth it become as hard as yron
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
doth sende them for thy benefite the enriching of thy crown knowing that it is impossible to come by so great a reward as we look for without great paines and trauail And truelye great reason is it that Christians like good souldiers should folow their 〈◊〉 Christe tracing his steps and walking the same waye he went before and entred into his glorye REMEDIES against the sinne and tentations of Enuye ¶ Cap. 25. IT NOWE remaineth to set thee downe some remedies against the temptations of enuie or malice wherewith the fiende is in like maner wont to assault tempt vs For as holy writt doth witnes Through the malice of the deuil death first entred into the world This made the Iewes to seeke our Lorde and Sauiour his death and by this vice haue manye murders and innumerable wicked actes been committed in the world This is also that moste cruel beast which Iacob said had deuoured his sonne Ioseph And therefore must thou carefully foresee that this venemous vipre beginne not at any time to nourishe her-selfe in thy soul but forth-with at the very first brunt to kil and cast her out vsing for that purpose these instructions and aduises folowing FIRST consider howe this sinne of malice or enuie which is according to S. Austin a griefe and sorowe at others felicitie is more hurtful and vnprofitable then any of the other for albeit other sinnes doo hurt the soul yet afforde they I knowe not what kinde of miserable taste and pleasure to the fleshe but this vrle vice doth both hurt the soule and afflict the fleshe sith it sealdeth the heart pineth the body withereth the face appaleth the countenauce and comelye sanguine hewe briefly it tormenteth ouerthroweth the whole mā being like to the worme that consumeth the wood whereof she commeth And thē is it that the enuious mā findeth him-self in worst case most wretched whē th' other whō he maliceth is best at case and happiest SECONDLY consider howe by shaking off this so fretting and fruitlesse a vice and by being in the sta'e of Gods good grace thou art a partaker of al such good things as others doo possesse sith charitie doth make them thine and therefore oughtest thou to be ioyful that others enioye goodes and liue so happilye rather then to be sorowful or any whitt greeued therat For by reioysing with charitie thou art made happye in their happines and by malitiouslye repining therat thou losest thy part and they remaine stil with their prosperitie which albeit they lost yet shouldest not thou recouer it THIRDLY what-soeuer helpeth against pride doth like-wise helpe against Enuie as proceeding for the most part out of the other fithens the proude man bearing impatientlye that any other should be his better or pheere and felowe with him he maliceth those whom in any respect he deemeth to be his betters or more happy then he is See therfore thou indeuoure thy selfe to plucke this poisoned roote out of thee and not to set thy loue vppon the temporal thinges of this world which are so miserable spare and scant that if thy neighbour haue them thou must goe without them and many times must lacke that which an-other might conueniently leaue But if on other side thou set thy minde of spiritual and heauenly things no man can bereaue or barre thee of them yea looke howe much the number of suche is greater that enioye and possesse the same goodes thou doest and so much shal thy happines increase and growe the greater And by this meanes shalt thou be so farre off frō malicing of any man as thou shalt hartilye desire that eche one might gaine the goodes which thou possessest woting wel that so should thy ri ches blisse be not a litle multiplied FOVRTHLY if the desire of thine owne excellencie make thee malice thy neighbour for being thine egall or more high in dignitie then thou art consider that in doing thus thou losest that thou so gretly seekest for sith herein thou debasest thy selfe geuest others occasiō to cōtēne thee perceuing this thy cankred vile nature which thus dishonestly thou thy selfe discouerest But if contrari-wise thou striuedst to master thy self to reioyce at thy neighbours wel-fare as at thine owne then shoulde thine estimation and credite growe muche greater sith euery good man woulde esteeme thee better and highly commend this charitie and noble minde of thine wherof by thus doing thou geuest the world an apparant and plaine testimonie Thy spiritual profite should herewith be in like maner greatly increased for either wold God geue thee the same goodes and graces thou reioysest at in thy neighbour or at least wise reward thee plentifully for the merite of thy charitie And therfore doth S. Chrisostome saye that the vertue of charitie is very great and meruailous which without spoyling any man doth rob and take al sithens by reioysing at other mens wel-fare and goodes we make them ours and winne possessiō of al that which others doo possesse FIFTLY al such meanes as help to excite and stirte vp Charity towards al shal likewise help greatlye to subdue and vanquishe this vice as for example to thinke howe we are al brethren as-touching our flesh descending from the same parentes Adam and Eue and as for the spirite al created of one Lord regenerated by one verrue redeemed by one price and hy the selfe same Redeemer We haue al of vs one mother the holye Catholike Churche the same faith the same Sacramentes and al of vs hope for the same blisse where eche ones good shal-be common to al and that of al to eche one Wheras therfore so many so great causes of vni tie charitie be enuy ought to beare no griefe at others good no mirth at others miserie yea rather ought we al of vs to reioyce at others their weldoinges and lament their harmes and euils as if they were our owne perfourming therby what S Paule prescribeth to reiovce with such as reioyce and to weepe with them that weepe But if haply al these causes of vnion sufficed not to make thee recken thy neighbours goodes as thine owne he seeming stil but a stranger and a forener in thine eye how he neuer did thee any good but rather harme and iniurie Remember howe thou being a greater straunger and farre more vnwoorthy Christe hath bestowed so many so gret benefits vpon thee wherof he wil haue thee to make a recompence with other benefites not done to him-selfe sith he standeth no neede of thy good turns but bestowed vpon thy neighbour seeme he neuer so vnknowen and vnwoorthye to thee for looke what good thou doest to such a one and this Lorde wil accept it as doone vnto him-selfe SIXTLY consider howe to vanquishe this venemous vice of enuie the lawe of nature common to al ought at least to moue thee
to waxe colde in good works fixe thine eye vpon those feet so cruelly nailed to the crosse which were neuer weried with wandring and seeking for thy wel-fare Finally in this thy Lorde and Sauiour thus crucified if thou seek in time to him thou shalt finde sufficient remedies against al kind of temptations wherwith in this life thou maiest be anye wayes assailed It resteth now to admonishe thee of one only thing touching this matter that whē at any time thou shouldest either with this or any other of the fore-saide remedies repulse thine enemie and resist his suggestions yet must thou not thinke thy selfe secure as though the battel were ended and the fielde fully fought and wonne sith this is the propertie of the diuel when he is ouercome in one temptation to arme him-selfe forth-with and to make preparation for an-other like as he did to our Sauiour in the wildernes whom when he could not one wayes ouercome he assailed and set vppon an-other waies And therfore albeit thou ween thy selfe to be at some rest and findest the fiende to haue taken truce with thee for a while after he is vanquished yet beware thou trust not too much to him for when thou suspectest least then wil he returne to make a fresh assault to molest thee with newe temptations and if he thē happ to finde thee vnarmed and vnprouided of meanes to encounter and withstand him easily wil he subdue and conquere thee and the aduauntage which thou hadst before woon honorably he wil then make thee lose dishonestlye Take heede therfore thou neuer lay thy weapons aside but alwayes be prouided and in readines for the combat neither be thou tired with his importunate infestations wherby he for the moste part ouercommeth those that waxe wery to with-stand him but like as he is importunate in tempting thee be thou importunate and constant in resisting him and by this meanes shal thy crowne be so much the more riche and pretious as the temptations which by Gods helpe thou ouercommest be more irksome and importunate WHAT a good Christian ought to doo when he falleth sicke and draweth nigh the houre of death ¶ Cap. 27. AL SVCH thinges as I haue hitherto intreated of wil helpe thee during the time it pleaseth God to graunt thee health and strength of bodye But because this temporal life of ours is subiect to many infirmities and in th' ende no remedie but al of vs must needes once dye according to God his good ordinance and appoyntmēt I haue for this cause thought good in this Chapter to adde certain aduises and instructions to teache thee the better howe to gouerne thy selfe both in time of sicknes and in the houre of death Neither oughtest thou with worse wil to reade these nor with lesse diligence to execute them in their time then the former Neuertheles these aduises shal principallye profite those that in their health did employ their time in such exercises as haue beene heretofore spoken of in this litle Treatise preparing them-selues continuallye to death as al good and faithful christiā people are bound to doo For such as prolonge their properation and conuersion vntil the houre of death hauing liued loosly and without the feare of God al the time of their health albeit they be not to dispaire but to make the best shift they can for their poore soules in the smal time that is left behinde yet are they in great daunger no doubt and in a verye perillous estate these being they whose saluatiō S. Austin doubteth of Let vs therefore as S. Paule fore-warneth vs doo wel whiles we haue time continually watching and preparing our selues to death according to our Sauiours counsaile sith we neither wott the day nor houre therof Neuerthelesse when thou suspectest that houre to be alreadye come then oughtest thou to be more curious and careful in thy preperation THE FIRST aduise therfore whiche in this matter thou shalt take let be this that so soone as euer thou fallest sicke albeit the sicknes seem not greatly daungerous to be careful for phisiking thy soule first before thy bodye and therfore take order that thy spiritual phisitiō come to purge thy soul by confession eyther before or assoone as the other to cure thy body by potion and expect not til the bodily phisition doo bidd thee to doo thus as he is bound to doo if he desire to obeye that the sacred Canons doo commaunde him Where this moste true sentence is also written that God doth many times sende sicknes of bodye for the sinnes of the soule And therefore it maye be that the cause once ceassing to witt sinnes the effect shal also ceasse to witt sicknes NOWE if hauing vsed this remedie of confession thy sicknes doo stil continue then take this for a second aduise to accept it with a cheerful willing minde as a gift which thy heauenly father hath for thy soules health with singuler loue sent to thee offring vp thy selfe to suffer for his sake what-soeuer his diuine prouidence shal ordeine and laye vppon thee and see thou purpose fully in al thinges to conforme thy self wholly to his moste holye wil. But because mans frailtie is great and feeling the gripes of greeuous and painful sicknes it shal-be a very hard matter to haue that patience and conformitie to his diuine wil which were meete and requisite for to haue LET THIS be therefore the third aduise to make thy humble prayers to God for the obteining of such graces as thou wantest and he know eth to be needful for thee Procure like-wise that others praye for thee folowing therin S. 〈◊〉 the Apostles counsaile who saith If any man amongst you finde him-selfe sicke let him cause the priests to come that they may pray for him And wel maiest thou hope that their prayers made with fayth shal-be no smal helpe to mittigate thy pains grieuous sicknes THE FOVRTH aduise is that as in thy health either thou diddest or at least wise oughtest to haue endeuoured thy selfe to edifye and geue good example to those thou diddest conuerse withal that nowe in time of sicknes thou be careful to doo the same obeying those that keepe thee taking willingly the medicines and what-soeuer for thy health shal-be geucn thee be it neuer so lothsome and painful to thee In like maner to shewe none anger or impatience in thy speeche especially to such as attend vpon thee and to geue gratious aunsweres to those that visite thee not complayning too much of the pain thou feelest but recommending thy selfe in humble and lowly wise to their good deuotions And so in al other thinges art thou with suche good discretion and mildnes to gouerne thy selfe as al those that see thee or deal with thee may be wel edified by thee and consequently take greter compassiō of thy griefes and help thee more willingly
deformed sinner vnto this thy diuine borde not for mine owne sake but for the merite and honour of thy deere frende and most sweete sonne Iesus Christe our Sauiour and our Father who with such griefes and tormentes did on the roode regenerate vs whose passion and most pretious death is represented eche time that this most grateful Sacrifice is offered vp vnto thee And thee againe my most louing Lorde and king Iesus Christe which art in this holy banquet both the foode it selfe and he that doth inuite vs to it I humbly begg of thee albeit most vnwoorthy that it may plese thee to ad mit me to satiate me and to make me partaker of the graces and innumerable gifts which thou art wont to bestowe vpon such thy seruantes as doo woorthely receaue thee Suffer me not to depart fasting from thee least I faint in the way like as thou sufferedst not the great multitude of people that folowed thee with so great zeale to heare thy sugred wordes in the desert whom thou moued with pitie vouchsafedst not onely spiritually but corporally also to satiate least haply they might haue fainted and miscaried in their iourney Wherefore seing this most sacred Sacrament is the food of this our pilgrimage much more am I to desire and to teceaue it to th' ende I faine not in the way but like an-other Elias may by force of this foode passe out and arriue at length to the moūt of euerlasting happines Let me in therefore O Lorde seing I knocke at the gate of thy mercy as a famished poore and feeble creature that being filled by thee enriched by thee and cured by thee I may reioyce in thee geue thankes to thee and yeeld perpetual peales of praises to thee with the Angels that here attende about thee with whom I laude and blesse thine eternal fathers infinite charitie who hath vouchsafed to graunt vs this pledge of future and euerlasting glory Amen ANOTHER praier or meditation to be made the day that one hath receaued to stirte him vp through the consideration and knowledge of so great a benefite to geue God thankes therfore and to be grateful for his goodnes BLESSE thy Lorde O my soule and al my entrals laud his most holy name Forgett not O my soule the infinite mercies and continual benefites receaued of his most liberal hande amongst the which wel maiest thou recken that which hath beene this day geuē thee that so infinite a Maiestie shoulde vouchsafe to visite thee to enter into thy homely habitation and with surpassing clemencie whollye to geue him-selfe to thee in this moste meruailous Sacrament O thou incomprehensible God no lesse pitiful then puissant what shal I say seing the depth of thy bottomlesse lesse mercies hath vouchsafed to impart it selfe to the deapth of my inspeakable miseries What thanks can I yeeld thee for so great kindnes and loue who wott right wel that if al the members and muscles of my bodye were turned into tounges yet could I not condignely thanke thee for the least of al thy benefites howe much lesse able shal I then be with one tounge to laude and thanke thee for this present gift being of so great and inestimable a value If the mother of thy for-runner S. Iohn Baptist being visited of thy most sacred virgin mother when she perceaued thy presence illuminated with the holy Ghoste was so astonished therat as she cried out aloud and said Whēce haue I this that the mother of my Lord doth come vnto me how much more iustly am I to be astonished and to cry out Whence haue I this that not the mother of my Lorde but my Lorde him-selfe and Lorde of al the Angels of heauen and earth and of al the creatures of the world hath visited me entred into me honoured me fostred me and filled me in this most woorthy Sacrament Whence haue I this that a Lord so high so puissant so woorthye of al woorshipp hath vouchsafed to come to me a moste wretched worme to me the most heinous sinner of al sinners to me that haue so many times offended him to me that with my lewdnes and abhominations haue so oft banished and expelled him out of me Woorthelye did the holy prophets Iob and Dauid wonder at thy diuine clemencie at what time they sayde What is man that thou so greatlye magnifiest him ' what is the sonne of man that thou thus visitest him but much greater reasō haue we most wretched caitiffs to say the same in these our dais What is man that thou hast thus extolled him as for man to make thy selfe man and to geue thy selfe in foode to man wherwith he may euery day be visited and refreshed And albeit al men may meruail at this thy diuine clemencie vsed towards man muche more yet maye I meruaile which of al men am the basest and vnwoorthiest If Dauid when king Saule woulde haue chosen him for his sonn in law reputed him-selfe vnwoorthy and saide What am I or what is my life or my fathers lignage that I should be a sonne in law to a king howe much more cause haue I nowe to say the same seing the king of al kinges hath admitted me to so high a dignitie what am I or what is my fathers ofspring what other am I then a vessel of corruption a sacke of donge and filth engendred of a most vile and stinking matter touching my fleshe which ere long shal yeeld foode to woorms and am concerning my soule al soiled with sinn fraught with ignorance and forgetfulnes with many mo defectes and wicked inclinations what other is my life thē a vanitie a pufle of wind a smoake and shadowe that quicklye vanisheth a confusion and disorder a continual exercise of sinne and transgressions of thy commaundements Such hath my life mine exercises and mine inclinations beene such also is my father Adams ofspring and al his auncient familie sith al that discend of him are generally born thus blemished thus bent and al like children of a traitour as he was adiudged to suffer death Wherefore O most puissant prince and dreadful King aboue al kinges thou knowing me and my life to haue been such and much worse thē I either knowe or can imagine haste vouchsafed to receaue me not for a in lawe but for thine owne sonne yea and as a yonger one right tenderlye beloued for such are fathers accustomed most of al to cherishe as now thou hast cherished and fed me with this Angels bread wherin is founde al sauor and al diuine delight S. Luke reporteth howe one of those gestes that were at table with thee in a prince of the Pharises house shoulde saye Blessed are those that shal eate the breade of life in the kingdome of heauen but much more happye am I if I can knowe it and gather fruite out of it which in this life eate the breade wherein is the selfe-same God conteined and ther-with receue a pledge to eate
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