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
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
sweete and comfortable conuersation doing so assure thy self thou shalt be wel paid and contented for his lodging and receaue mercy as Mathew and Zacheus did at such time as they harbored him in their houses Craue also particulerly his ayde for the vanquishing of that vice that moste molesteth thee which thou hast chiefly determined to withstande and fight against And if thou be so disposed thou maiest with this minde saye some vocal prayer yeelding him thākes and begging necessary graces for thy needes For this cause haue I annexed at the ende of this litle Treatise certaine praiers or meditations whereof thou maiest reade eyther al or part as-wel before as after the blessed sacrament foreseing alwaies that the wordes proceede rather from thy heart then from thy mouth Hauing thus occupied thy selfe some time so long as thy deuotion shal continue thou maiest then get thee home and beware that without very vrgent occasion thou spitt not of some pretie space after thou hast receaued and when thou doest let it be in some cleane and decent place pause likewise a while eare thou eate any meat least thou mixe corruptible foode with that deuine and heauenly food which thou so lately receauedst It were very commendable also for him that had the commoditie and means to inuite some poore body to dinner with him that he might so receaue that Lord in his members whom he receaued euen nowe in the blessed Sacrament but who so had not the commoditie to performe this in acte maye in wil and wishe execute the same which our Lord wil repute and take for deede And note howe on that day thou receuest thou art boūd to take greater heede then on other daies of distraction in seculer causes of profane conuersation of playe of immodest laughter of superfluous wordes but much more of dishonest wordes of murmuringes and detractions being a very vnfit thing that forth of that mouth wherin the word incarnat hath so lately entred which thou receauest in this blessed Sacrament shoulde so dissonant wordes proceed and so offensiue to this eternal worde of god Finally take heed of eating and drinking to much and of eche other thing that may let thy deuotion which on this daye thou must indeuour to keepe as diligently as may be by reading of some good booke or making longer praiers hearing of sermons or lessons if there be any or otherwise occupying thy selfe in doing some spiritual or corporal worke of mercy OF SPIRITVAL receauing ¶ Cap. 15. THIS moste holy sacrament of the Aultar wherin is conteined the very real body bloud of our Sauiour Iesus Christe and by the same his passion and dolful death represented vnto vs is of such vertue and excellencie that it not onely profiteth such as with due preparation doo really receaue the same but extendeth also the vertue thereof to those that with fayth and inward zeale desire to receaue albeit sacramentally they doo it not And therfore besides this sacramental receauing whereof I haue intreated in the former Chapter the holy Doctours exhort vs to vse a spiritual receauing of the same For like as there be three kindes of Baptisme defined the first of bloud which is that wher by a Martir is baptised in his owne bloud or rather in the bloud of Christe sith by dying for his sake he maketh it his the second of water which is the first sacrament that ech one receaueth and are al therby made the members of Christe and become Christians The third of the holye Ghoste which is that kinde of Baptisme that such receaue as haue a desire and yet can-not sacramentally be baptised to whom the holye ghoste imparteth the grace of Baptisme albeit he geue them not the sacrament of Baptisme Euen so like-wise be there three kindes of receauing The first is that whereby we are incorporated and vnited to Christe by favth and charitie and hereof is that saying of S. Austins to be vnderstoode Beleeue and thou haste eaten The seconde kinde is the sacramental receauing which is when Christians doo really receaue the consecrated hoste at the priestes handes whereby being wel disposed and prepared they receaue those meruailous graces whereof I haue alreadye spoken The thirde is this spiritual maner which is done through a longing and zealous desire to receaue this Sacrament whereto is in effect the firste kinde of receauing presupposed that a Christian be linked to Christe by faith and charitie and the second in affect to wit that he hartilye desireth to receaue this blessed sacrament The which spiritual kinde of receauing thou maiest frequent by preparing thy selfe therto in maner folowing WHEN thou goest to Masse on such dayes as thou art not sacramentally to receaue vnbethinke thee of the fruites of this sacrament and the meruailous effects it worketh in the soules of suche as woorthely receaue it wherof doo thou with al thy hart desire to be made partaker And thus shalt thou with this desire and purpose come to hear Masse and at such time as the priest beginneth the general confession or a litle before examine briefly thy conscience reducing to minde such sinnes and faultes at least the principal wherin thou haste offended since thy last confession or examination and being penitent therefore beseeche God humblye to forgeue thee purposing to confesse them to thy ghostly father as soone as thou maiest conueniently and to amende thy life hereafter Thus maiest thou herein occupie thy selfe whiles the priest is making him readye to saye Masse and reciteth the general confession litle time more or lesse according as thy neede shal require Afterwardes heare Masse behauing thee therein as I tolde thee in the fourth Chapter and at such time as the priest is about to receaue prepare thou thy self in like maner as if thou wert then really to receaue lifting vp thy heart a-new to thy Lord God conteined in that sacrament inflaming thy soul with fresh desires to receue him hauing so done 〈◊〉 him humbly rather with sute of heart then sound of wordes that fithens thou maiest not then sacramentally receaue him yet that of his goodnes it may please him to impart the vertue and fruites of this meruailous sacrament vnto thee in graunting them spiritually as he best can and knoweth howe to doo it Thus hauing made thy sute and humble prayer according as the holy Ghoste may vouchsafe to inspire thee beleue assuredly how that moste bountiful and benigne Lord who desireth nothing more then to comfort vs and geue him-selfe vnto our soules wil satisfie thy longing and gratiouslye graunt thee the giftes and vertues of this sacrament albeit thou sacramentally receaue it not doing therein according to his promise that such as hunger and thirst after righteousnes for suche is this sacrament shul-be satiated His holy mother hath likewise prophecied how he shal fil the hungrye with good thinges for so oughtest thou in hungry wise to be
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
in his handes before he would put it on his head and at length saide openlye in this wise O more noble then happy crown which if any man knewe wel how ful of cares perils and manifold miseries thōu art fraught a lbeit he met thee with his feete yet woulde he not vouchsafe to lift thee vp What this king saide of his crowne maiest thou wel apply to eche dignitie and pretious thing which the ambitious proul after in this life for looke how much higher and more excellent thei be and so much more are they subiect to greter casualties cares more painful griefes See therfore thou take not so great toile for a thing that so quickly fleeteth awaye as doth the wind of pride and vain-glory THE LAST Remedie to shake off pride withal and to purchase that so necessary a vertue of humilitie is to force and accustome thy selfe seeme it neuer so paineful and lothsome to thee to exercise diuers actions of humilitie as to doo the basest offices in the house to conuerse with the meaner sort to sitt in the lowest place to cladd thy selfe in homely attire not so homely though as to geue occasion of being compted singuler sith this should be a pride not to doo or say any thing wherby to make shew of excellencie and preeminence or to cause admiration in other mens eyes finally to cal eftsons to mind our Lord and Sauiour Iesus Christes humilitie as also that of his most holye mother the blessed virgin Marye and of such others as haue liued here in humble and lowly wise REMEDIES against the tentations and sinnes of wrath ¶ Cap. 23. DIVERS of the Remedies that haue beene prescribed thee against pride maye in like maner helpe thee against this sinne of wrath and anger seeing that most commonly such as be proude and hawtie are wont also to be angry and ireful Yet neuerthelesse be there other peculier remedies to be vsed against this vice THE FIRST is to ponder howe farre it is out of al good frame and reason that anye man should be angrye and desire to hurt an-other sith 〈◊〉 brute beastes be they ueuer so fel fight not one with an-other but liue 〈◊〉 peace and vnitie with those of their owne kinde howe much more reason is it that men should doo the 〈◊〉 who are not borne armed as brutishe and sauage beastes be nor prouided of wepons to defende them-selues or to offend others SECONDLY beholde the vgglines and deformitie of an angry man both in his countenaunce gesture wordes and actions in al the which thou shalt at that time see him wonderfully disordered and besides himselfe See thou beware therfore of being angry if thou wilt not fal into those defectes which in others doo so greatly dislike thee THIRDLY consider that whosoeuer he be that hath proffered thee anye wrong or iniurie hath done him self much more harme then thee and if thou growe angry therat and seek reuenge in so doing thou shalt hurt thy selfe much more then thine aduersary for that as S. Chrisostome saith No man is hurt but by him-self which should be no lesse a folye then for a man to kil him-selfe to teare his enemies cote sithens thine enemies body is as his coate which thou meaning to teare in seeking to kil him doest first slea and kil thine owne soule for as S. Austin saith The knife pearceth the heart of the persecutour before the body of the persecuted Striue therefore to master thy selfe and to vanquishe thine ire and so shalt thou gaine greater honor and victory then if thou haddest subdued a mightie Citie and by this meanes in not seeking thy selfe to take reuenge God shal take it for thee as he him-selfe hath promised thee FOVRTHLY if the deuil to stirre thee vp to wrath do aggrauate thine iniurie receued make it greter doo thou contrariwise what thou canst to lessen it and to make it smaller thinking thus howe he that in this maner hath iniuried thee is at that time ouercome with some passion or indiscretion or els cal to minde some good turnes he hath earst done thee or how thou hast other-whiles done him some iniurie which he then did tolerate at thy handes and therefore is it meete thou beare nowe likewise with him And if thou canst not this waies finde any sufficient plaister to heale thy paine withal cal then to minde how God hath borne many iniuries at thy handes that in like maner thou shouldest beare patientlye thy neighbours imperfections FIFTLY consider howe both this iniury which is now done vnto thee and al other losses that light vppon thee wherby thou feelest thy self incensed and prouoked to anger are al by Gods diuine dispensation sent vnto thee that by these scurges thou shouldest in this life be chastised for thy sinnes and by bearing patiently this chastisement come to obteine his grace and celestial benediction Thus did that holye king Dauid thinke who flying the furye of his sonne Absalon mett with that wicked man Simei in the high way who reuiled him with vilanous and reprocheful speeches and threw stones at him whereby one of his captaines being bent to cutt off his head in reuenge of so outragious an iniurie and crime cōmitted against his sacred ma iestie this patient most mild king did forbid him saying let him curse and raile vpon me for so hath our Lorde commaunded him and it may be our Lord wil by this means looke vpon mine afflictions and geue me good for the euil which this man doth wishe me In like maner maiest thou beleeue that by bearing patientlye the villanies and iniuries that shal-be saide and done against thee God wil so dispose that al shal turne to thy greater benefite and comfort of thy soule SIXTLY if thou feele thy selfe alreadie ouercome with anger take heede in anye wise thou neither doo nor speake then any thing whereby this inward indignation thou feelest may burst forth in outward shewe but force thee al thou maiest to bridle and represse it and get thee out of his company whom thou art thus offended with busie thy mind also about some other affairs vntil this fire flaming within thee be some-what quēched suspecting ech thing which thou then thinkest meete to be done or spoken yea seeme it neuer so honest and reasonable for afterwardes when this angry heate is throughlye cooled then maiest thou a great deal more miturely examin whether that thou thoughtest of before be conuenient to be done or spoken And by thus doing shalt thou within a smal while see this angry blast blowne ouer and be thy selfe greatly contented and comforted by hauing ouercome thy temptation and perceaue the deuil who egged thee therto to be fled with vtter confusion Thus reade we in the liues of holy Fathers that Isaac the Abbot did who being demaunded by an-other father why the fiendes did feare him so made
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
the last Sacrament of Extreme Vnction or anneling with holy oyle and this thou must indeuour thy self to receaue with great faith and deuotion and hauing once receaued it then to make a protestation of the Catholike faith if thou canst it by heart if not to let it be read vnto thee wherin thou protestest to liue and dye beeleeuing and confessing al that our holy mother the Catholike Apostolike and Roman Church confesseth and belecueth And therefore oughtest thou not to driue off the receauing of this last Sacrament vntil the very latter ende as some verye indiscretly doo to th' ende thou maiest be of sound iudgement and haue perfect vse of reason to receaue it deuoutly and to make the foresaid protestation sincerely and aduisedly THE LAST aduise which I haue to geue in this matter is that hauing alreadie performed what hath beene tolde and taught thee in this chapter thou prepare thy selfe to attend the last conflict which is yet behinde in the houre of thy departure arming thy selfe against such temptations as are wont then commonly to assaile vs And to th' ende thou maiest the more manfully resist and vanquishe them and by vanquishing attain the crowne of conquest it shal not be amisse to tel thee before-hand with what temptations the fiends doo ordinarily disquiet the soule at her departure according as we are informed by the holy Doctours that haue writtē vpon this matter See therfore thou mark wel what I shal hereof tel thee in the Chapter next ensuing OF THE tentations that are commonly felt in the houre of death and of the Remedies against the same ¶ Cap. 28. THERE be many anguishes and anieties which the soule doth commonly feele in the perillous trans hour of death this being the moste terrible thing that can happ vnto vs in this life sith at that time the soule doth suffer on euery side and which waye soeuer it turneth doth finde great cause of corsey and extreame annoye First it suffreth in respect of the body frō which it parteth with no smal pain it suffreth like-wise in parting from the temporal thinges which it leaueth here behind and looke howe much more they were in life time loued of it and so much more doo they in that houre of death torment it It suffreth through the great dreade it hath of the straite accompt which it knoweth wel must forth-with be passed to the dreadful Iudge of euerye thing it hath done in al her life time It suffreth through the horrible vision of the deuils which in that houre appere the sight wherof is an intollerable tormēt And much more doth it suffer through the grieuous and bitter assaultes wher-with in that houre they farre more fiercelye set vpon it then euer they did tofore For like as towardes the ende of the world and time of general iudgemēt the prince of darknes shal more terribly and with greater rage and furye assault mankinde as he knoweth better howe smal a time is then remayning for him to doo the same and to infest it any longer In like maner doo the deuils nowe behaue them-selues towardes suche as be at the point of death against whē they bend al their might and maine al their sleightes and subtilties whatsoeuer sith they knowe wel that if the soule in that last houre doo escape their dreadful clookes they lose what they pretended to gaine al her life time in this world for so doo the Doctors commonly saye vpon the sentence of the Apocalips That the deuil descendeth with great rage woting wel that he hath but a smal time left So that the anxietie and bitternes of that houre shal-be so great as no man by wordes can sufficientlye exaggerate And this doo we plainlye see by an example that S. Iohn Climacus reporteth to haue happed in his time to a religious man whom he both saw and knew and saith how this mā hauing liued some-what looselve in his monasterie came on a time to the very poynt of death and then was in such sort rauished in spirite as he saw the dreadful rigour and such thinges as passe in the time of judgement and doome of euery soule and afterwardes comming to him-selfe again hauing through God his diuine and special dispensation obteined a time of penance this holy man saith how the said monke prayed al those that were there present with him amongest whom was the same Iohn Climacus that they would al of thē depart out of his sel wherein he afterwardes remained al alone vntil the houre of his death which was for the space of xij yeres after without going out at any time speaking worde to any man or receauing al that time any other foode then bread and water but continually sitting in this his sel like a man astonished and besides him-selse and hauing his eyes fixed stil in one place he perpetually reuolued in his mind the things which he sawe in his extasie or rauishment and with the memory therof bedewed his cheekes dayly with streames of bitter teares And in this maner did he continue til the houre of his death at what time the saide Iohn Climacus with al the other religious men that liued there-aboutes in the wildernes came to visite him who breaking downe the doore of his sel which he had walled vp and being entred in they al desired him to geue them some good word of edification before his departure to whē he replied this onely I tel you truely fathers quoth he if men wist wel howe dreadful this last transe of death and howe rigorous the sentence of diuine indgement were they durst neuer offend God nor transgresse his moste holy commaundementes Sith therfore it is so we ought eftsons to forethinke this houre and to arme and prepare our selues at al assaies for this so perillous a season Albeit wel may we hope in that most faithful God our Lorde that he wil not permitt vs as S. Paul saith to be tempted aboue our strength and that the Angels shal-be no lesse careful especially euery mans Gardian to succoure and helpe in that houre of such extreme necessitie then the deuils busie to assault and ouerthrowe vs It shal-be notwithstanding greatly profitable as I saye for eche one to fore-thinke in time the suggestions and temptations that shal in that houre be propounded them as also the remedies and wepons to defende and releeue them with that so they may more securely escape so great a peril and gaine the crowne prepared for the valiant conquerour It is therefore to be noted howe THE FIRST and principal temptation wher-with the fiends are wont in that houre to infest those that are redie to geue vp their ghost is of fayth according as S. Ambrose testifieth which is the foundation of al spiritual building that the principal foundation once failing al the whole frame may fal to ruine Their drift is therfore to intrap a man in some
and so ought to reioyce for hauing done so many good deedes in his life-time wher-by ful wel may he hope that a great glory shal-be geuen him in heuen and that by this meanes he maye securely without any feare or dreade depart this life With this temptatiō is he wont chiefly to assaile good religious men or other spiritual persons such as haue laudably gouerned them-selues throughout the whole course periode of this their worldlye pilgrimage Against the which diabolical deceipt and trecherie this shal-be a very profitable remedie to haue such authorities of holy scripture in readines as serue to beat down this vaine pleasing and disordinate confidence in our selues as is that saying of the wise man That no man liuing knoweth whether he be woorthy of loue or hatred that of Esay Al our righteousnes is a defiled cloth and that which our Sauiour him-selfe saide When you haue done al that is commaunded you saye ye we are vnprofitable seruauntes That also of the psalmist Thy iudgementes are a great and inscrutable depth and that sentence of the Apostle How incomprehensible are the iudgementes of God. By these and manye moe authorities shalt thou wel knowe how smally thou oughtest to please thy selfe or to growe secure by reason of such good workes as thou supposest to haue done sith they may haply be distained with many imperfections and by that meanes be litle grateful or acceptable to god In doing thus thou shalt remaine betweene feare and hope the most assured path to passe to heauen by fering by reason of thy manifold sinnes and imperfections and hoping through the infinite goodnes and mercye of God so that looke at what time the diuel goeth about to make thee proud and to presume of thy selfe see thou depresse and throwe thee downe with the memorie of suche causes as thou hast to make thee fear and when on th' other side he would driue thee to dispaire doo thou animate thy selfe with the remembrance of such thinges as iustly may moue thee to haue confidence in our Lord and moste merciful Sauiour THE FIFT temptation is of impatience through the pains griefes that sicknes bringeth especially if it be of longe continuance This vice must thou vanquishe by persuading thy selfe that whatsoeuer it be thou hast done or doest now presently suffer God doth with singuler loue for the wel-fare of thy soule sende it to thee that by meanes of such affliction and paines it maye be purged here and escape the other farre more greeuous tormentes which it shoulde other-wise endure in the world to come as also that by means of these paines and pinching griefes in this earthly pilgrimage thy merite might increase aboue and thy future glory growe farre greater in heauen Besides these temptations alreadie mentioned wel may we weene that the wicked spirites doo with diuers other molest the soule of man in this houre of transe and time of so great distresse It shal neuerthelesse suffice I hope to haue set downe the chiefe and most daungerous together with such remedies as are most fitt to be applied against them wherby what with them thine owne good prayers and those of thine assistantes who shal doo very wel to sprinkle holye water eftsons vpon thee as also by embracing the crucifix and calling vpon that moste sugred and sweete name of IESVS with faith and feruour forcing thee to wrap and wind thy selfe into his woundes wel mayest thou I say vsing al these means hope to be holpen by God and his blessed Saintes and Angels and so most happily to gaine a conquest of these and al other temptations that may assaile thee and at length arriue most fortunately to that port of eternal rest and quietnes A CONCLVSION and briefe rehearsal of al that hath beene saide in this litle Treatise and of the thinges that euery good Christian is bound to learne and haue by hart ¶ Cap. 29. IN THIS litle Treatise Christian Reder haue been hitherto as briefly as might wel be shewed thee the rules and aduises wherby thou oughtest to guide thy selfe as-wel on working as holye dayes and howe thou maiest exercise thy selfe in prayer and frequent verye profitablye the Sacramentes of Confession and receauing And because this our mortal life can-not be passed ouer without the tentations and greeuous assaultes of suche our aduersaries as here in this world doo enuirone vs there are wepons and remedies geuen thee to vanquish them with and to preserue thee from sinn by means whereof thou maiest also atchieue such vertues as be needful for thee Againe forsomuch as this our temporal life is thral to many infirmities and in fine to dint of death the port we must per-force al of vs passe by for this cause haue I in this seconde impression annexed twoo Chapters more then there was before wherein is shewed thee in what sort thou must gouerne thy selfe in time of sicknes when it shal please God there-with to visite thee as also howe thou oughtest to behaue thee in transe and houre of death when our Lorde through his good prouidence shal thinke meet to bring thee thither This haue I thought and deemed sufficient for thee that if of the geuer of al goodnes thou hast receaued a good wil and desire to amende thy life and to liue like a true Christian thou maiest by perusing this pamphlet learne howe to attaine thine intent and to haue a firme trust and confidence to obteyne eternal life the onely ende whereto thou wast created IT RESTETH nowe that for conclusion and knitting vp of this litle woorke I admonishe thee beseeche thee and exhort thee as much as I can and possibly maye that if thou haste once laide hande to the plough and begon to exercise thy self in diuine seruice taking the rules and aduises which in this Treatise are prescribed thee for thy guide gouernment that in no wise thou looke backe againe nor let not thy selfe by any troubles and toiles which maye crosse thee in this life be ouercome and vanquished And if at any time it so chaunsed as wel it may doo estsons that by reason of letts and hinderances thou shouldest be for some time forced to intermitt thine ordinarye and wonted exercises be not any deale dismaide therewith but when this time of trouble is once ouershot renewe againe thy course and folowe it as if thou haddest neuer failed perseuering til the ende as is needful if thou minde to attaine the crowne and to winne euerlasting happines for in doing thus I dare on the behalfe of our Lord and Sauiour assure thee that this perseuerāce shal ease the paine that pincheth at firste and looke how much the more thou doest perseuer and so much more cōfort helpe consolation and heauenly light shalt thou receaue of his moste bountiful liberalitie See therefore thou content not thy selfe with once reading ouer of this litle Treatise but reade it eftsons ouer
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
such sort knowe beholde loue and laude thee as so many millions of Angels doo with soueraine ioy and gladnes behold thee knowing louing and lauding thee perfectly without being euer weried in doing 〈◊〉 and due obeisance vnto thee I salute thee O sauegarde of my soule eternal word of the father true sacrifice flesh viuificant entier diuinitie eternal life O most pretious Treasure replenished with al delight the harbour and resting place of pure and cleane heartes O 〈◊〉 viande O celestial and most excellent breade O eternal word of the father which art for vs made fleshe and yet remainest God in the verye selfe same person I confesse thee most vndoubtedly to be true God and true man consecrated after a miraculous maner on the Aultar Thou art the assured hope and the true saluation of sinners Thou art the 〈◊〉 Restoratiue of those that languishe Thou art the 〈◊〉 Treasure of poore distressed pilgrims Halowed be thy name therefore most sweete Sauiour Iesus Christe Al thy creatures sound forth praises and thanks-geuinges to thee for the 〈◊〉 wher-with thou tenderedst our welfare by descending downe from 〈◊〉 and offering vp thy noble 〈◊〉 and innocent bodie on the 〈◊〉 of the roode for our redemption and that after thy Resurrection and Ascension thou didst vouchsafe for our wel-fare and consolation to leaue vs with ineffable loue the selfe-same thy liuely and immortal bodie conteined in this most venerable Sacrament as a memorial of thy departure and paune of the peerlesse loue thou bearest vs. O Lambe of God that takest away the sinnes of the world haue mercie vpon vs and graunt vs thy peace Refreshe also our soules with spiritual foode and comfort especially at the latter ende of our daies that neither in life nor death we depart frō thee nor be depriued at any time of thy celestial benedictions thou which liuest and reignest with God the Father and the holy ghost in al eternitie Amen A PROTESTATION to be made in time of sicknes according to the instructions of the. 27. Chapter aboue Say first the Creede and then in maner folowing I PROTEST here before Almightie God my maker and Redeemer before the blessed virgin Marye and al the whole Court of heauen namely before my Gardian Angel and al you that are here assistant about me that by Gods grace I minde to liue and dye in this faith I haue here protessted according as the holy Catholike and Romane Church vnderstandeth it and that I wil euermore by Gods grace remain in the vnion of the bodie of this Churche vnder the head our Lord and Sauiour Iesus Christe and his Vicar here in earth And if anie word that sounded contrary hereto should by dotage escape out of my mouth I protest here that it is not mine but onely that which I haue aboue protested A PRAYER to God and to al his blessed Saintes for al thinges necessarye for our selues and our neighbours MOST bountiful pitiful and most merciful Father haue mercie and pitie vpon me who for al mine offences and those of the whole world offer the life passion and paineful death of thine onely sonne vnto thee I present vnto thee al that he hath moste patiently abidden for my sake I offer vnto thee his most holie heart conuerted into honie through the greatnes of the loue he bare me I offer thee the merits of his most sacred mother and of al thy holie Saintes that it maie please thee for their sakes to pardon me my sinnes to take pitie vpon me and that al glory and renowme maie thereby redounde to thee euerlastingly Amen MOST SWEETE Iesus my Soueraine Lorde and Sauiour take pitie and compassion vpon me for the infinite multitude of thy mercies I thanke thee most humbly for the innumerable benefits which I haue receaued and daily doo receaue of thy most bountiful liberalitie I thanke thee for thy most sacred incarnation thy most pure natiuitie thy moste cruel passion for al the effusions of thy most sacred bloud and for thy most ignominious and doleful death I beseech thee most louing and merciful Lorde that it maie please thee to make me partaker of al thy merits that being incorporate and made one selfe same thing with thee through loue and imitation of thy most holie life I may merite to depende and be nourished of thee as a braunche of the vine seing thou art the true vine and the life of al faithful persons wherby al glorie and honour is due to thee for euermore Amen O HOLY Ghost my Comforter helpe and succour me I moste humblie beseeche thee I commend vnto thee my soule bodie and whatsoeuer I haue within or without me and resigne and yeeld vp into thy handes al the whole course and last ende of my life Graunt me Lorde that I maye perseuer thy faithful seruant euen til the last breath doing true and sincere penance for my trespasses and that I sorow and lament them moste hartely before my soule depart this miserable habitation I know right wel Lord that whiles I liue in this world I am blinde feeble and fal with great facilitie into the snares of mine affections I straye verye easily and am easily seduced and beguiled of mine enemies I present therfore and offer al vp into thy handes shrouding my selfe vnder thy most soueraine protection Defende Lorde defende this thy poore seruaunt from al euil Illuminate mine vnderstanding gouerne my soule direct and guide my bodie fortifie my courage against the disordinate dulnes of my heart and against the innumerable scruples which crosse and cruelly encounter it And graunt me grace to loue thee with al delight and sweetnes and that wholly I may be inflamed in thy loue fulfilling at al times and in al places thy moste soueraine behestes And thou be alwaies blessed and thanked for euermore Amen I ADORE reuerence and glorifie thee O most sacred Trinitie God Almightie the Father the Sonne and the holye Ghoste I prostrate and humble my selfe whollye before thy dreadful and diuine maiestie and abandon my selfe for euer vnto thy most holy wil. Expel Lorde and banish quite out of me and of al faithful persons what-soeuer offendeth thee and geue vs that which is grateful and acceptable to thy most soueraine eyes Bring to passe O Lorde that we maye be euen such as thou wouldest haue vs I commend vnto thy sacred protection al this whole familie and al the cause and affaires of euery one be thei spiritual or temporal I commend vnto thee al my parentes brethren kinsfolkes benefactours frendes and acquaintance as also al those whom I am bounde to praye for and that either haue done or presentlye doo commende them selues to my poore deuotions Procure Lorde that al obey thee serue thee and that al in perfect vnitie doo loue thee Reduce the wandrers to the right way extinguish al heresies and schismes conuert to thy faith al those that yet are ignoraunt of thy holye name Graunt vs peace and mainteine vs therin as thou
suche times as thou foundest thy selfe barrein of deuotion and without any relishe or tast in the foresaid meditations FIRST therfore it is requisit thou haue this in minde howe one of the principal meanes and helpes for thee both in this life to liue vertuouslye and in thother to enioy God euerlastingly is this exercise of prayer and therfore what paines and care soeuer it behoued thee to take for the gayning of so great a iewel ought in no wise to seeme greeuous and yrksome to thee yea propounding this so rich a recompence before thine eyes thou oughtest with al might and maine to remoue suche obstacles and lets as might any waies impeache the due and orderly perfourming of this exercise Thou oughtest therefore take heede of distracting thy minde in diuers vaine thoughts of spending the time in profane and vnprofitable cōuersations of disordinate affections of excessiue passions of thy soule as anger heauines too much laughing and reioysing in worldly matters and of too great a carke and care in thy temporal affaires and busines These and suche other like imperfections whereby the peace and serenitie of thy soule may be shadowed and takē away are in any wife so much as may be to be auoided Neither behoueth it onely to haue this watch and ward ouer thy heart and inwarde powers but also to vse the like touching thy outward senses which are the dores wherby these distractions enter penetrate into thy heart as might be a curious eye in viewing a listning after nouelties and impertinent matters too much speech and talke and eche other thing whatsoeuer that experience teacheth vs to breede distraction No doubt therfore but solitarines would in this case be a soueraine helpe to suche as might conueniently vse it for by it are al occasions of distracting the senses clene cut off and therby a man may with more facilitie eleuate his mind vp to God and stande wel garded within him selfe wherevpon this saying hath bene woorthely of longe time vsed that a contemplatiue man ought to be deafe blinde and dombe that by this meanes wanting occasions to distract his minde in outward thinges he might alwaies be gathered and attentiue inwardly in godly cogitations It shal profite likewise to procure deuotion and eleuation of minde vp to God to vse abstinence fasting and other afflictions and corporal chastisementes moderately applied For like as these proceede of deuotion so doo they mainteine and increase deuotion A puritie and cleanes of conscience is also verye necessary for gayning this deuotion the which ought not only to be kept vndistained with any mortal sinne but also free from venial so much as may be for these doo swage and abate the feruour of charitie which is the nurse and mother of deuotion It behoueth therfore if thou couet to finde a sweetnes and sauoure in thy prayers to shunne al kinde of sinne and such imperfections as may gaule and fret thy conscience as also to shake off scruples al superfluous remorse the which like priuie thornes lye pricking and paining the soule and wil not suffer it to enioye any quiet rest or fruitful sauour in deuotion THE SECOND remedie which concerning this matter of meditation is by diuers good vertuous men proued to be very profitable is for one to straine him-selfe continuallye to walke in the presence and sight of Gods diuine Maiestie supposing as moste true it is that we alwaies stand before his eyes he beholding euerye houre and moment what we doo speake or thinke and keeping with eche one a particuler accompt of euerye thing Seing therfore God euermore hath vs in his heauenly eye and presence right meete and requisite is it we alwayes haue him in ours And in very deede the taking vp of this custome shal helpe in this respect verye muche to make vs afraide of cōmitting any filthie and dishonest act when we bethinke vs that the eyes of God are euery where vpō vs. THE THIRD remedie that helpeth greatly to gather attention and deuotion is an often frequentation of certaine prayers euery day which the holye fathers cal darting prayers for that they bee in maner of amorous and louing dartes throwen vp at Gods heart The maner of doing this is by saying with a zeal and inflamed desire certain verses of Dauid or som other sentences of holy Saints which thou must euer haue in memorie and at such time as thy deuotiō shal serue to sai those that be fittest for that present affection thou then feelest as for example finding at some time a disposition of repentance and compunction for thy sinnes then to rehearse certaine verses of the Miserere psalme or some other suche like brief sayings seruing to signifye this affect of repentance At an other time feeling a desire to be more and more inflamed in the loue of God saye that verse Diligam te domine fortitudo mea Another time desiring to bee with God saye Quemadmodum desideras 〈◊〉 ad fontem aquarum c. Otherwhiles longing to approche and draw nighe to those heauenly bours say Quam dilecta tabernacula tua Domine c Beati qui habitant in domo tua Domine An-other time with an affect to geue thankes to God for his diuine benefites thou maiest saye certain everses of the psalme Benedie anima mea Domino omnia quae intra me sunt c. or Benedicam Dominum in omni tempore And so in like maner according to the diuersitie of eche other affect thou haply findest thy self touched with in soule for cche kinde wherof either in the prophetes or in some other of the Saintes and fathers thou maiest finde very fitt words and sentences to signifie thy meaning with But if so be thou want skil and knowledge thy selfe to cul and gather them out then maiest thou frame wordes of thine owne according as the holye Ghoste shal vouchsafe to instruct teache thee such as maye serue moste fitly for thy purpose and cause thy zeale to increase to God-ward and to good desires And albeit at the first it may seeme thou dartest not those amorous arowes with any great feruoure or fierie heate of soule yet faile not to send and breath them forth for no doubt but they shal afterwardes kindle and gather heat and helpe thee greatly to warm thy soule withal But if haply thou couldest not light of such wordes as thou wisshest for sende then vp certaine sighes and grones drawen out from the bottome of thy heart and these shal supplye and serue in steede of wordes to God-warde who wel woteth what thy spirite doth craue and longe for These darting prayers with the sentences sighes and speeches abouesaide shal likewise helpe such gretly as lack conueniūt leisure to perfourme this exercise in suche maner as I haue heretofore declared THE FOVRTH remedie whiche maye be vsed at suche time as thy distraction wer greater then that the
former aduises coulde suffice to cal thy minde home and to cause attention then maiest thou haue recourse to reading whereto shal-be very expedient thou be prouided of some godly booke ful of good deuotiō and sound doctrin theron to read with leisure faire and softly not lightlye running ouer many leaues but pausing at euery periode and sentence to chawe the same and to picke thence some profite and fruitful deuotion staying therein so longe as attention serueth thee which once wanting proceede then on forwarde to an-other sentence doing likewise in that and thus mightest thou by meanes of such wordes as thou readest vse those speeches sighes and inflamed desires whereof I jastly spake in the third remedie sith no doubt but they are very valable and of great force to retire thy minde home and to kindle in it a deuotion and feruent loue to God-warde The fittest bookes for this purpose are suche as stirre a man vp to pietie and deuotion and that withal geue good instructions for life and maners as might be the meditations Soliloquies and Manuel of S. Austin certaine smal treatises of S. Bernarde and S. Bonauenture which are to be founde a-part and printed by themselues especially some suche one as intreateth of the life of Christe but aboue al other shal that booke benefite and doo thoe good which is called De contemptu mundi Or The folowing of Christe intituled to Iohn Gerson though in very deede it was of one Thomas de Kempis making this being a worke of wonderful profite and moste notable doctrine The liues of Saintes shal-be likewise very good for this purpose who earst haue shewed them-selues liuely paterns of christian perfection In these and suche like bookes maiest thou exercise thy selfe nowe reading now meditating on them and alwaies committing some spiritual poynt to memorie which thy soule may amongst other thy busines nourishe and comfort it selfe withal How-be-it because this remedie is onely to serue their turnes that can reade others that lacke that skil may vse pictures in steede of printed bookes and therein beholde that passage they meane to meditate on and thus shal the picture serue them in stede of bookes and helpe to procure inward collection of their minde and to purchase deuotion which is wanting This shal chieflye helpe yonge beginners and such as be yet rawlye rooted in these exercises as also at the beginning first entrance into praier when the soul doth cōmonly find disquietnes by reason of vaine thoughtes and wandring cogitations THE LAST remedie thou art to take concerning this matter is to force thy selfe to perseuer in prayer howe distract and frosen soeuer thou shalt finde thee for that who so shal thus force and strain him-selfe to endure the tedious toile and paine of praier whiles thus he feeleth himselfe frosen and caried away with diuers forraine thoughtes and fancies wel may he beleeue that at the ende of his praier he shal for the most part receaue comfort and contentation and that as it happed to our Sauiour whom the Angel came and comforted in the garden after his longe perseuerance in prayer which he made three seueral times euen so likewise shal it in th' ende befal to him And as in other workes experience teacheth vs that custome taketh away the toile which we feele at the beginning therof euē so shal custome continuance in this exercise not slacking or neglecting it at any time eut off the toile and trauaile thereof and cause a conquest of al such difficulties as in the beginning seemed right painful to vs. OF CONFESSION howe and when we ought to make it ¶ Cap. 12. TWO things there be wherwith the soule is chieflye fostred and wherewith as with two winges it soareth vp to heauen that is to say prayer and the receauing of the blessed Sacrament Hauing therfore alreadie spoken sufficiently of the first it remameth I now say some-what of the seconde And because to receaue rightly this blessed Sacrament Confission is alwaies presupposed to go before I shal firste of al entreate therof being a very sowithal ueraine saulue for our soules and 〈◊〉 necessary to susteine our 〈◊〉 〈◊〉 withal wherof albeit I haue spoken some-what before in the first Chapter yet sith that speech tended chieflye to teache the maner of making a general confession to suche as purposed presently to beginne a ne we life it behoueth I nowe declare howe and when suche as doo proceede on forwarde in the true feare of God and in his diuine seruice ought to confesse them-selues wherein this I say first that as-wel for the making of a general as a particuler confessio both in th one and thother it shal helpe thee greatly to choose out such a Confessour as I then spake of one that is wise learned and of godly life as also wel beat and practised in spiritual waies who both in this and eche other cause may guide and teach thee what thou oughtest to doo And therfore no doubt but it behoueth thee to vse great diligence in 〈◊〉 searching for suche a one for if we vse with so great care to enquire after the moste learned and sufficient phisition to cure our bodily griefes howe much the rather ought we to doo the same for the sicknes and infirmities of our soules Why doo we not digest ponder wel what truth him-selfe did testifie vnto vs that If the blinde doo leade the blind bothfal down intc the diche the truth wherof because diuers haue litle regarded rought of haue therfore proued to their cost what harme and hinderance they haue susteined in being so blind and recklesse in this behalfe whereby both they and eche other maye wel wot what care and diligence ought to be emploied for the finding out of so sufficient a person as the weight of this affaire importeth And hauing once founde out suche a one make accompt to haue hitt of no smal treasure thy soule nowe hauing one by whose good means and helpe al her spiritual infirmities shal-be healed al her doubtes dissolued al her feares asswaged and comforted and by whom she may in her weaknes and indeuotion be inflamed in her wearines eased and encouraged holpen in al her temptations and directed in the sundry daungers which in this life doo dasel and fright vs and finally by his conduct be caried the right waye to eternal blisse and happines like as the children of Israel wer let into the land of promise for hauing had so good a guide as was their Captaine Iosue Hauing therefore in this wise founde out such a ghostly father and good guide impart to him thy whole life thine intentes and exercises as also eche other thing whereof he shal desire to be informed see that by counsaile thou gouerne the whole course of thy spiritual life How-be-it because a man shal verye hardly at al times haue suche a ghostly father at hande as maye in euery poynt serue his