to God-ward who wel wotteth what thy spirit doth craue and long for These darting praiers with the sentences sighes and speeches abouesaid shall likewise helpe such greatly as lack conuenient leysure to perfourme this exercise in such maner as I haue heretofore declared The fourth remedie which may be vsed The 4. remedie is the reading of some godly bookes at such time as thy distraction were greater then that the former aduises could suffize to call thy minde home and to cause attencion then mayest thou haue recourse to reading whereto shall be verie expedient thou be prouided of some godly booke full of good deuotion and sound doctrine and theron to read with leisure fair and softly not lightly running ouer manie leaues but pawsing at euery period sentence to chaw the same to picke thence som profit fruitful deuotion staying therin so long as attention serueth thee which once wāting proceed then on forward to another sentence doing likewise in that and thus mightest thou by meanes of such wordes as thou readest vse those speaches sighs and inflamed desires whereof I lastly spake in the thirde remedie sith no doubt but they are very vailable and of great force to retire thy minde home and to kindle in it a deuotion and feruent loue to Godward The fitst books for this purpose are such as stirre vp a man to pietie and deuotion and that withall giue good instructions for life and maners the books of Iob Psalms the Prouerbes Preacher the Epistles of Saint Paule c. In these and such like bookes maist thou occupy thy self now reading now meditating on thē and alwaies committing some spiritual point to memorie which thy soul may amongst other thy busines nourish and comfort it selfe withall The last remedie thou art to take concerning this matter is to force thy selfe to perseuer in praier howe distract and frozen soeuer thou shalt The fift remedie against distraction is perseuerance finde thee for that who so shall thus force and straine himself to endure the tedious toile and pain of praier whiles thus he feeleth himself frozen and caried away with diuers forrein thoughts and fancies well may he beleeue that at the end of his praier he shall for the most part receiue comfort contentation and that as it happened to our Sauiour whom the angell came and comforted in the garden after his long perseuerance in praier which he made three seuerall times euen so shal it likewise in the end befall to him And as in other workes experience teacheth vs that custome taketh away the toyle which we feele at the beginning thereof euen so shall custome and continuance in this exercise not slacking or neglecting it at any time cut off the toile and trauaile thereof and cause a conquest of all such difficulties as in the beginning seemeth right painfull to vs. Of the auoiding of lewd company Cap. 12. TO conclude this first duty of him that intendeth to leade a spirituall life let this suffice that there is nothing more pernitious vnto a spirituall man than euil companie for that hath drawen many a man from the way of our Lord and Sauiour Christ For the Apostle 1. Cor. 15. citeth to that intent the verse of Menander an Ethnicke Comedy writer Mores bonos colloquia corrumpunt mala Euill talke corrupteth good maners he cannot be good which delighteth in euil companie for no man speketh euill vnlesse he be before corrupted and depraued in his heart against the puritie of Euangelicall doctrine as euery man is and thinketh so doth he speake For the speech of a man is the truest witnesse of his heart for as our Sauiour sayth The mouth speaketh Luk. 6. of the aboundance of the hart Therefore if he which speaketh euill bee not good wee must take heed of all them which delight in euill talke and scurility and wicked speeches whose mouth doth alwaies sound out filthy thinges neuer talk of godlines Filthy speech is a signe of an vnchast heart although no outward work do follow Therfore a christian man which in his baptisme hath promised to forsake the Deuill and al his workes and consequentlie those that bee his members must eschew the company of wicked men and euermore auoid them that speak wickednesse and vncleannesse We must euer remember the saying of the Wise man Hee that toucheth pitch defileth his fingers and he that kepeth company with the proud shal put on pride Gregory sayeth Those that bee weak must eschew euil company least the faults which they daily see and bee not able to amend become pleasaunt vnto them And S. Chrysostome If a good man company with a wicked man either they become equal or else the one is quickly separated from the other For friendship either dooth require or make men to be equal that is to say of one minde For so is the nature of things that as often as a good man is ioyned with a bad man the good mā is not made the better for it but is rather defiled ther by for contrary things can neuer haue concorde and wicked company hath allured many As one diseased sheep infecteth the whole flock so one peruerse and wicked christian is cause of a great number of transgressions in the church For S. Paule sayth 1. Cor. 5 That a little leauen sowreth the whole lumpe of dough so weake Christians that conuerse with obstinate sinners which doo professe perfection are quickly infected with their euill conditions It is Written Blessed is the man which hath not walked in the counsell of the wicked nor hath stoode in the way of sinners nor satte in the seate of the skornefull That is of all them who are not pleased or contented with other mens dooing but skorne euery man but themselues they alwaies open their mouthes against the humble man they loue brawling and tatling in other mens matters their Counsell shal not prosper and if they bee aloft they shall fall suddenlie their pride is hated of God because beeing fooles they boast themselues to bee wise and learned their foolishnesse shall be disclosed and a greeuous destruction shal fall vpon their heads their harts think on foolishnesse and there is no peace in their circuit They shal be hated of their kinsfolke and neighbours and no faithfull friend shall know them they leade their life in hypocritical dissimulation and by their foolishnesse they draw many out of the way They hate peace they loue discord they shall bee taken in the sluggishnes of their mind and none shall haue compassion vpon them They shall bee brused with double affliction the Deuill hath made his neast vnder their toong sathan hath pitched his tentes in their mind therfore there is no Christian loue in their heart because they seeke to set discord betweene christian and christian They boast that they are the friends of God yet vnderstand not what is the waie of humilitie They open not their mouthes to spirituall edification
that which hath beene in this little treatise sette downe and of the thinges that euery good Christian is bounde to learne and haue by heart Cap. 27. IN this little treatise gentle The some of the hole book reader hath beene hitherto as briefely as might bee shewed thee the rules and aduises whereby thou oughtest to guide thy selfe aswell on working as holidaies and howe thou maist exercise thy selfe in prayer and because this mortal life cannot be passed ouer without the tentations and assaults of such our aduersaries as here in this worlde doe enuiron vs there are weapons and remedies giuen thee to vanquish them with and to preserue thee from sinne by meanes whereof thou maiest also atchiue suche vertues as bee needefull for thee Againe forasmuche as this our temporall life is thrall to many infirmities and in fine to dint of death the port perforce we must all of vs passe by for this cause haue I herto annexed two Chapters wherein is shewed thee in what sorte thou must gouerne thy selfe in tyme of sicknesse when it shall please God therewith to visit thee as also howe thou ought to behaue thee in a transe and houre of death when our Lorde through his good prouidence shall thinke meete to bring thee thither This haue I thought and deemed sufficient for thee that if of the giuer of all goodnesse thou hast receaued a good will and desire to amende thy life and to liue like a true Christian thou maiest by perusing this pamplet learne how to attaine thine Intente and to haue a firme truste and confidence to attaine eternall life the onely end whereto thou wast created It remayneth nowe that for the conclusion and knitting vp of this little worke I admonish thee beseech thee and exhort thee asmuch as I can and may possibly that if thou haste once laid hand to the plough to exercise thy selfe in diuine seruice taking Luke 9. the rules and aduices which in this treatise are prescribed thee for thy guide and gouerment that in no wise thou looke backe againe nor let not thy selfe by any trouble and toiles which may crosse thee in this life bee ouercome and vanquished And if at any time it so chanced aswell it may do eftsoones by reason of lets and hinderances thou shouldest be for some time forced to intermitte thine ordinary and wonted exercises be not any deale dismaide therewith but when this time of trouble is once ouer shot renewe againe thy course and followe Mark 13. Mat. 24. Luk. 22. Apoc. 16. it as if thou hadest neuer failed perseuering till the ende as is needefull if thou mind to attaine the crowne and to winne euerlasting happinesse For in doing thus I dare on the behalfe of our Lord Iesus christ assure thee that this perseuerance shall ease thy paine that pincheth at first and looke howe much the more thou doost perseuere and so much more comfort help consolation and heauenly light shalt thou receaue of his most bountifull liberallity See therefore thou content not thy selfe with once reading ouer of this treatise but read it eftsoones ouer for so it is most expedient Forsomuch as the thinges that are here in treated of sith they be the rulers and remembrances which thou oughtest in spirituall life to leuell and guide thy works by it behooueth at all times to reade them when thou purposest to practise them For besides that the bare reading shal be a laudable and good exercise for thee and serue as a parte of prayer the reiterating and frequentation of reading shal helpe thee to learne by heart what in action thou art bound to execute and so maist thou afterwards exercise thee in each point with much more facillity and lesse a doe a great deale And therefore albeit this little labour may profit each one that with a good and godly intent wil vouchsafe to reade it yet was it principally intended for the simple and more ignorant sort and for that cause haue I thought good to annex here in the end such things as many of them wotte not and yet are bound to knowe Seeing that euery artisan thinks it meete to knowe such things as belonge vnto his art howe much more is a true Christian bound for to know what appertaineth to his profession an art boue all arts and to be prepared as the apostle Saint Peter saith to yeald accompt of that he beleeueth and hopeth and what it behooueth him to doo to liue according to Gods wil and pleasure and to obtaine euerlasting life withall Wherfore for such as bee in this behalfe blame worthy negligent I haue here set downe such thinges as without daunger of their owne weldooing they neither ought nor can be ignorant of that by reason of those notes and shorte remembrances they may both vnderstand what they want and learn it here commodiously And as for the texts I haue here set thē forth both in Latin and vulgar tongue for euery one to learne them as beste shall like them not respecting so much the wordes as the substance and sap conteined in the same Finis Faults escaped Fol. 12. lin 23. for temptarions read temptations fol. 13. lin 21. for some read read some fol. 34 line 10 for patt part fol. 59. line 20. for sercuitie security fol. 59. line 24. for heart heat fol. 96 li. 1 for doe thou thou doe A briefe meditation on the Lordes praier O our Father High in Creation Sweet in loue Rich in possession Which art in Heauen The spectacle of Eternity The crowne of Maiestie The treasure of Felicitie Halowed be thy name That it may be honie in our mouthes Melodie in our eares Religion in our hearts Let thy kingdome come Sweet without mixture Quiet without trouble Secure without losse Thy will be doon in earth as it is in Heauen That we may hate what thou hatest Loue what thou louest Fulfill al that thou likest A Meditation on the Lords praier Giue vs this day our daily bread Of doctrine Of charity Of life euerlasting Forgiue vs our trespasses Doone against thee Against our neighbors Against our selues As we forgiue thē that trespas against vs In their wordes In their persons In their deedes Lead vs not into temptation Of the world Of the flesh Of the Deuil But deliuer vs from euil That is past That is present That is to come LEt dread of paine for sinne in after time Let shame to see thy selfe insnared so Let griefe conceiued for foule accursed crime Let hate of sinne the worker of thy woe With dread with shame with greefe with hate enforce To deaw thy cheekes with teares of deepe remorce So hate of sinne shall cause Gods loue to grow So greefe shall harbour hope within thy hart So dread shall cause the floud of ioy to flow So shame shall send sweet sollace to thy hart So loue so hope so ioy so sollace sweet Shall make thy soule in heauenly blisse to fleet Woe where such hate doth no such loue allure Woe where such greefe makes no good hope proceed Woe where such dread dooth no such ioy procure Woe where such shame doth no such solace breed Wo where no hate no greefe no dread no shame Doth neither loue hope ioy or sollace frame Finis Imprinted at London by Peter Short for William Leake
alreadie disposed to repentaunce of the which as before I sayd this Declina à malo auoyd euill is the first part I would propound these few points for their consideration First the enormity of sin in the which there is nothing but all kinde of things that should terrefie a man for before that man by suggestion of the Serpent transgressed the commaundement of God what death nay what dreame of death had man being created immortall 1. Cor. 15. Nowe death the last enemie that shall bee destroyed is most irrigular and enormous and most aduersant vnto Rom. 5. the life of man Death commeth by sinne for by a man came sinne and by sin came death into the worlde There is no worldling that is not afrayed of death But it is a wōder that the worldlings are not afraid of that thing which causeth death Perswaded I am that if a mans eye were so spirituall to see things corporall a man would abhorre the sight of any sinne were it neuer so small A man that hath a care of neatnesse and cleanlinesse in apparaile can not abide the least moat in the world or the least spot that may be imagined in any part of his apparell and all this is because he would not offend the eyes of men But a man that is little lesse in degree then the Angels and made for Psal 8. the praise of his creator who regardeth not the bodie but maketh an account of the soule hath no regard of the decking of his soule but onely followeth the lustfull delights of the flesh If then men bee so diligent in brushing and cleansing of their garments that they should not offende the eyes of carnall men doth it not behooue thee to take heed that the garments of thy soule be not defiled with the most filthie spots of sin in the sight of Almightie God Secondly let him that loueth his own saluation alwayes diligently consider the frail estate of this world And let him weigh how short all carnal delights are That man will quickly abhor the way of sinne which considereth that the pleasure of the flesh is verie short but the paine that is due vnto it to bee eternall The worlde passeth awaie and the desire thereof 1. Ioh. 2. and all men passe awaie by death and no man is permitted to staie long in this worlde for what is the worlde but a great deepe and a troublesome Sea in the which there are so manie monsters of sinne as there bee euill desires in men O false deceiptfull and impure worlde which so fowlly doost deceyue those that trust in thee and doost drowne those that doe followe thee in the depth of hell How happie are those that contemne thee for Christ his sake And making a comfortable diuision doe speedilie depart from thy vanities whatsoeuer wee see in the worlde is vanitie and euerie louer of the worlde is vaine and shall quickly be corrupted Thinke that you shall quicklie die for nothing doth so much withdraw a man from sinne as the often and diligent meditation of Ies Syra death for it is sayd Remember thy latter end and thou shalt neuer sinne the necessitie of death beeing thought vpon diligently dooth terrifie the minde and keepeth it from sinne Thirdly the meditation or thinking vpon the last iudgemēt in the which al men must be presented before the iudgement seate of Christ helpeth much to the flight of sin No man can escape this terrible iudgement but we must all appeare in it of the which day of iudgement doth the Prophet say very great Ioel. 2. and terrible is the day of the Lord and who can abide it And Salomon saith All things that are done vnder the Sun Prea 21. wil the lord bring to iudgmēt c. And in Esai we reade The Lord will come to Esai 3. iudgment with the elders princes of his people And Amos wo be to them which desire the day of the Lord for why Amos. 5. doe yee wish the day of the Lorde for that day is darkenesse and not light And Sophonie pronouncing the bitternesse of that day saieth the voyce Soph. 1. of the day of the Lorde is bitter there shall the strong man bee troubled That day is a day of anger of trouble and anguish a day of calamitie and miserie a day of darknesse and blindnes a day of mist and whirlewinde in the fire of the zeale of the Lord shal all the earth bee deuoured because hee shall quickely dispatch with all the dwellers on the earth Saint Ambrose saieth that nothing is more profitable for an honest life than to thinke that he shall bee our iudge which knoweth the secretes of our heartes and is not delighted with dishonest thinges For all we as Saint Paul saith must be presented before the tribunall seate of Christ for euerie man shall receyue as hee hath doone in his bodie eyther good or euill At that terrible houre the puritie of the heart will bee more worth then the subtill perswasions of Rhetoricians a cleere conscience shall auaile more than all the money in the worlde For hee that shall iudge all things cannot bee deceyued nor by entreatie changed Fourthly the consideration of the bitternesse of the eternall paines is auaileable to the eschuing of sinne for there is not so vehement a tentation of carnall pleasure but it may bee repressed if a man thinke of the punishment that the wicked suffer in hell And here least a man should thinke that there is no hell I will make but this discourse There is no nation as Tullie saith so barbarous but it hath this sentence naturallie written in their harts Deos esse That there are Gods Nowe that there is a God by the scriptures it is manifest For saint Paule saith for the inuisible thinges of him that is his eternall Rom 1. power and Godhead are seene by the Creation of the worlde beeing considered in his workes to the intent that they should not be excused And for the singularitie of one God what dooth not Nature tell vs seeing that we see all thinges concurre to the conseruation of one whole vniuersity And Aristotle himselfe the greatest enimie of one prouidence of all thinges in the worlde dooth not onely confesse but also proue that there is one onelie Primus motor the first moouer which being granted we must say that there is a God a Creator a Conseruer a gouernor of all things and consequently a prouider for all thinges For if there be a God it is requisite that in him should be all kind of perfection So if we count it a perfection in an vnreasoble Creature to haue a care of the young that is procreated of it howe much more is it a perfection in almightie God not onely willingly and not of necessitie to create all things but also to haue a perpetual care of things created aswel visible as inuisible reasonable as vnreasonable And as the scripture Psal 145.
dance of treasure more honour dignitie and finally the most blessed haps of all the happy and good things that may be found or desired in this world shal redound vnto thee yea there is no good thing that is good indeed but onely this neither any other importāt affair but this alone this being the only thing our Sauiour himselfe said was necessary Luk. 10. 8. And therfore ought no toils temptations Rom. 8. 2. Cor. 4. or disquietnes no backbitings slaunders persecutions which may and must befall thee in this life seeme any whit greuous for the gaining of so pretious a pearle and rare iewel as thou lookst for herewith must thou eftsoons animate and encorage thy self calling oft to mind that saying of the Apostle Rom. 8. How all the afflictions and crosses of this world are not to bee compared to the future glory that shal be giuen vnto vs. Perswade thy selfe likewise leaste thou mightst happely faint in resisting the toiles and temptations which may befall thee in this straight waie that bringeth to heauē perswade thy selfe I saie assuredly that as herein be worldly toils and temptarions so be there heauenly comforts and consolations and that to ouercome these crosses ouerthwarts of nature there are helps and succours of grace giuen which surpasse nature And with this consideration maiest thou remaine a vanquisher and doe all things as did Saint Paul in him that shal comfort thee which is Iesus christ our Lord and Captaine Of the particular order we ought euerie day to obserue in our dayly Exercise Cap. 3. DEscending now to more particularitie for that such things as bee well and orderly disposed bee both more durable and profitable too I haue therefore thought good to aduertise thee what course and order thou oughtest euerie day to keepe which let be this first to rise in the morning so earely as thou maiest hauing before taken conuenient rest sleepe which is had betwixt sixe and seuen houres little more or lesse according to the diuersitie of complexions So soone as thou art awake it is a good and godly deuotion before thou settle thy minde to any other thing to offer vp to God the first fruits of thine affections and powers of thy whole bodie as for example thy heart thinking of thy Creator sighing after him Thine eies casting them vp to heauen and saying with the Prophet Turne away mine eyes least they Psal 119. behold vanitie and quicken mee in thy way thy legges saying with the same Prophet direct my wayes in thy word Psal 119. and let no vanitie rule ouer mee thy hands also with the same saying let my prayer be incense before thee and the lifting vppe of my handes an euening sacrifice Briefly giue him thankes for hauing preserued thee the night past desiring him likewise to defende thee the day present following from all sin and to giue thee grace to spende it better in his diuine seruice After this some read part of the holie Scripture meditating thereon desiring God to direct thee to doe those things which by his woorde thou art taught to doe or make a little meditation whereof I shall entreate hereafter doing this thou doest as our Sauiour himselfe aduised thee saying Seeke first the kingdome of God and his iustice and all other thinges shal be Mat. 6. giuen vnto you Hauing nowe recommended thy selfe to God in maner aforesayde thou maiest with his holie blessing attend to thine occupation or temporal businesse referring all things yea temporall also to his diuine pleasure choosing rather to doo them for his loue then for thine own lucre And therfore oughtest thou to thinke eftsoones of him whilst thou laborest or art busied in any kind of thy temporall affaires and to recommend thy selfe to his diuine mercy offering vp thy heart with all thy doings to him And in anie wise beware of one thing that neither in thine occupation or anie other temporall dooings thou vse any guile or exercise any vnlawfull trade and againste conscience for so should thy building laide vppon Iam 5. 1. Cor. 15. such a foundation be verie faulty Thou must likewise take heede of swearing lying vsing of idle woordes and impertinent speaches so much as may be yea not to heare any such if it were possible for thee Thus hauing spent the day till dinner time see when thou goest thereto that being now at the table either thou or some say grace before thou eate or at least wise say some thanksgiuing for all such inestimable benefites and beware thou feede not too greedily nor of too daintie and delicate meate take heed also of all such excesse and superfluitie as may make thee vnlustie and lesse apt to reade pray or do any other worke Take therfore so much as thou maiest well thinke necessarie for thee and no more remembring that meate is rather to be receyued as a medicine or refection to sustaine the body and intertain the temporal life of ours then to satisfie the sensuall delights desires of our flesh And therefore must thou force thy self not to feed with the whole man but to eleuat thy mind vp to god and to listen to some holy and spirituall lessons if there were any reade And if thow find thy selfe disposed to gluttony thou must seek to represse the same with some good thought as for example remembring that through thy sins thou deseruest not that which God of his meere liberalitie bestoweth vppon thee And how others that are worthy of more lacke what thou leauest Calling also to mind the toiles tormentes and sorrowes of our Sauiour and how for thy sake he tasted gaul and vineger with these and such like good cogitations maist thou as with a wholesome Mat. 27. Luk. 23. 40. 9 Psal 88. sawce delay the too sweete and pleasant sauour of thy meate After dinner see thou rise not from table before thou hast thāked thy maker who in such wise hath vouchsafed to sustaine and refresh thee with his most bountifull hand thou deseruing rather through thy sinnes to suffer eternall torments And so mayst thou at thy pleasure returne againe to thy businesse demeaning thy selfe therein as is aforesaid in the morning At euening it should be verie good to reade some parte of scripture with meditation before supper or to reade a little as I shall hereafter instruct thee that by this meanes thy soule may receaue some refreshing before thy bodie howbeit if thy trade and businesse will not giue thee leaue to do so then maist thou get thee to supper on Gods name behauing thy selfe therein as is said at dinner time The residue of time from supper till thou goest to bed thou maist bestowe in some honest talke or other good exercise and recreation taking heede yet of occupying thy self in any such thing as may hinder and disturbe the quietnesse of thy mind Afterwardes hauing made some small pause or resting while see thou prepare thy selfe to bedward
countenance fastned their eies vpoÌ„ him Think here what streams of teares his beloued disciple Saint Iohn the blessed Magdalen with the other godly women plentifully poured out vpon him behold and ponder well with what zeale and feruency both they and the two worthy men Ioseph Nicodemus annointed and wrapt him in his winding sheet afterwards bare and laid him in the sepulchre which was in the garden and endeuour thou to clense thy heart thoroughly from al corruption of sin from al filth of fond desires euill thoughts that so thou maist as in a new sepulchre lay vp therein this most precious treasure And see thou faile not this day to beare patt with this woful company in their intire griefe and sorrow wailing with them and taking compassion of their griefs that thou afterwards maist participate of their ioies in the resurrection Sunday ON Sunday meditate the ioyes of our Sauiours ioyfull resurrection wherin coÌ„sider these three points First our redeemer hauing now perfected the worke of our redemption ouercome our sinful death with his most sacred death the third day his most happie soul reentring remitting it self to his blessed body he becam most beautiful bright glittring impassible immortal albeit before he was disfigured with yâ— blowes tormeÌ„ts of his passion Learne thou hereby not to faint or to be discouraged when thou art persecuted tempted afflicted but with faith to expect the good Lorde his houre who after a tempest sendeth faire weather after troubles quietnes and vseth Psal 93. according to the proportion of tribulations to visit afterwards with ioy and consolations The second point thou maist meditate vpon this day is the singular coÌ„fort those deuout Maries receiued when they sawe their beloued master whom euen now they sought to annoint as dead now find thus glorious and reuiued againe consider especially the tender heart of that vertuous woman Mary Magdalen being wholly melted and dissolued into teares through the zealous loue she bare our sauiour and therfore wold not depart but stood still at the sepulchre till such times as she did seeke and seeking find her Lord to receiue comfort of him whom she so heartily longed for Wherein thou maiest note and marke well howe our Lord appeared first to her that loued him most that perseuered most and Mar. 16. Ioh 20. that sought him most to the end thou mayest learne and knowe hereby that then the same Lorde will appeare and comfort thee when with like teares loue and diligence as she did thou shalt enquire and seeke after him Thou mayest in like manner meditate the thirde point hauing spare time howe this most desired maister appeared to his Disciples whom after his resurrection he eftsoones visited comforted and confirmed in their fayth but chiefly ponder the sweere speaches hee vsed to those hee went in coÌ„panie with to Emmaus who with great griefe were talking of his passion Mar. 16. Luke 24. whome hee did afterwardes exceedingly comfort and enflame and shewed himself vnto them in the breaking of bread Whereby thou maiest gather that if thy conuersation and talke bee such as theirs was to wit of Christes passion thou shalt not lacke his presence and companie and shalt be illuminated better to know loue him and this chieflie in the breaking of the bread that is in the sacrament of the Lords supper Thou maist likewise at some other time meditate on this day his holie and miraculous ascention how fourtie dayes beeing nowe past ouer since his Resurrection in which time he appeared eftsoones to his disciples reioicing comforting and teaching them what they ought to doe the fortieth day hee lastly appeared to them being at table and found fault with their incredulitie and afterwardes hauing sufficiently informed theÌ„ how they ought to preach he they went togither to the mount Oliuet whence that most worthie and glorious triumpher hauing now blessed and bid them all farewell mounted vp in all their sights to heauen carying with him the rich spoyles of the holie Saintes who with the troopes of Angels gaue laudes and prayses to him singing with vnspeakable ioy and exaltation to him and thus was hee in this so solemne a triumph and reioycing receyued into heauen where he sitteth on the right hande of his Almightie father Consider here howe it pleased our sweete Lord to ascend into heauen in the presence of those that truly loued him to the end they should both with their eies spirit follow him desire to ascend with him knowing right wel in what a solitarines they were after to remaine for lack of his presence which folowing loÌ„ging after him auaileth much for the obtaining of his diuine grace Eliseus desired his master Elias 4. Reg. 2. as holie Scripture telleth to giue him his spirit after he was departed from him to whom Elias made this answer If thou see me when I shall be taken away from thee it shal be done that thou requirest mee otherwise not Euen so nowe they shall haue Christs spirite with them that shall see and associate him with their spirit such whoÌ„ the loue they beare to Christ shall make feele his absence and continually to desire and sigh in heart for his diuine presence Meditate also the great ioy wherewith as Saint Luke the Euangelist telleth they returned backe againe to Lâ—k 24 Ierusalem receyuing greater contentation through the ioy which hee was gone to whom they so dearelie loued then sorrow through the solitarinesse wherewith they found themselues enuironed For such is the nature of true loue as it contenteth it selfe much better with the well dooing of those it loueth then with her owne priuate and peculiar profite And thus oughtest thou to procure what toucheth the honour and seruice of Christ before thine owne peculiar commoditie These bee the meditations which thou mayest make on mornings each day in the Weeke and wherein for the better perfourming of the same and with more feruour in the soule it were good that thou diddest perfectly knowe the Historie or reade it in the last Chapters of the Euangelists it shall also behooue thee to put in vre and practise the precepts that followe in the next Chapter and when thou hast thus exercised thy selfe in these Meditations one houre or a halfe little more or lesse giue God thankes with all thine heart in the best manner thou canst for all the things it hath pleased him to do and suffer by thee and craue withall that he will vouchsafe to make thee partaker of all the fruites of his passion and redemption as also to impart his other graces to thee which thou shalt finde thy selfe to stande in moste neede of pray likewise for his true Church and such as thou are bounde to remember or that haue commended themselues to thy deuotions and for all such other necessities as occasions may most require and thus maiest thou herewith finish this thine exercise Certaine particuler aduertisements
by reason of this desire being common and naturall to each one to couet and tast some deuotion in their prayers diuers are wont in seeking by force and violence to wrest it out and do therein greatly amisse as by that meanes oppressing their vnderstanding and dulling their affect and will Fiftlly it is meete to aduertise thee heerein that in the passages of the passion or any such other holy examples thou shalt meditate vpon thou content thee with a simple and quiet speculation of such points as thou thinkest on and with that affection tast God shall vouchsafe to bestowe vpon thee without forcing thine vnderstanding Violence in meditation greatly hurtful or imagination to speculate and imagine things more plainely ne yet thy will to feele and tast the same by wringing out affections and tears with violence for these immoderate excesses both on the one side and likewise on the other are woont rather to hinder then helpe deuotion hurting the hed with that inordinat toile And when the violence of this part affectiue is once past the will dooth remaine then more colde and without taste Make thy Meditation therefore with quietnesse and peace waiting with patient silence what our Lorde shall worke in thee and holding thy selfe contented therewith as is aforesaide Finallye to aduertise thee in euerie thing knowe this by the way that if thou finde paine and disquientnesse in kneeling for so must thou needes dispose thy selfe in the beginning then mayest thou rise vp and stande sitte or walke as thou thinkest most meet for obtaining that quietnesse and rest thou desirest in thy soule Meditations to be made on Euenings or a new weeke Cap. 9. TO the ende that such as bee better instructed and haue more oportunity and leisure to giue thēselues to prayer may haue more large scope ample matter to exercise themselues in I haue thought good to set downe other meditations here which may bee vsed on euenings meaning to refreshe and feed the soule each day morning and euening as thy bodie each daie dooth not want those two repasts As for others which are busied and cannot intend to take this refection and exercise each day so oft they may one week vse one part of these meditations and another week the other Neuerthelesse such as I now intreat of be most fit for yong beginners wherein they ought certein weeks to exercise themselues before they proceed further to the meditation of the passion of our Lord and Sauiour for that true contrition of our sinnes knowledge of our selues the feare and reuerence-towardes GOD which are gathered out of these meditations helpe greatly for proceeding afterwardes with more profite and auaile to the meditations of the passion Hauing therefore certaine howers allotted to these present meditations whether it be at morning or euening and obseruing the aforesaid aduertisements such as shall serue most fitly for this purpose then mayest thou meditate according to the method following Monday 2. Med. ON Monday let thy Meditation be The sins of our former life of all the sins that thou hast committed during thy whole life time and this shalt thou doo in manner following Standing in the place of meditation with great lowlinesse and shame thine eies fixed on the earth and head bowed downe to the ground-warde like as a theefe should stande before a Iudge that hadde taken him with the maner thus shalt thou begin to weigh with bitternesse of thy soule all thy yeares and time mispent wherin thou hast committed so many and monsterous crimes which thou mayest reduce to memorie by running ouer the ten Commaundementes the deadlie sinnes the sences powers and all the parts of the bodie by euery one wherof thou mayest finde thee guiltie of innumerable offences cōmitted against that God whom thou so greatly ough test to haue dreaded and reuerenced for his Maiesty and infinite power and so singulerly haue loued for the great and continuall benefits he hath bestowed vpon thee Secondly thinke how greatly this Lord thy God detesteth sinne seeing he hath so rigorouslie punished it from the beginning of the World with the waters of that vniuersal floud with fire from heauen wherewith he punished Gen. 7 that horrible vice of those fiue Citties besides other his dreadfull scourges Gen. 10 wherewith hee hath eftsoones chastised the world for the sinne of man and lastlie for our sinnes vouchsafed himselfe to die that by this meanes they might be punished sufficiently Thirdly consider how with euerie sin thou hast doone asmuch as in thee lay to crucifie him again Out of these Heb. 6. considerations thou mayest easilie gather the enormitie of these offences how intollerable thy ingratitude hath beene and how great tormentes thou hast deserued and yet deseruest to suffer Our first father Adam did eat but Gen. 3. of one onely tree contrary to Gods commaundement and well doo wee wot how seuerely his sin hath byn punished both in him and vs what punishment then deserueth he that hath Rom. 5 transgressed so many commaundementes and that so many times Hereby mayest thou know the infinite clemencie of God towards thee seeing he might so many times so iustlie haue throwne thee down headlong into Hel as he hath doone others and yet hath not doone so to thee but forborne thee and preserued thee from sundrie and manifolde daungers especiallie from the deuill whose will thou fulfilledst in sinning and both woulde and coulde haue haled thee to hel had not his mighty hande defended thee Finally hee hath giuen thee manye good inspirations and inuited thee to repentance besides many more great benefites bestowed on thee which no father would haue done to a most tenderly beloued sonne Beeing then stirred vppe with such like considerations and mooued with true compunction of heart reputing thy selfe a most abhominable Caytife prostrate thy selfe filled with shame and confusion at our Sauiours feete as did that publike sinner the blessed Magdalen with great sorrow humblenes pray him to pardon thee Luk. 7. Ioh. 12. Mar. 14. Mat. 26. those infinit sins abhominatiōs thou hast cōmitted purposing fully for the time past earnestly to repent and to leade a new life in time to come And heere note that when thou vnbethinkest thee of thy former sinnes it shall not be needfull or conuenient to stande vppon such particularities as might procure alteration in thy fleshe which often happeneth in carnall sinners but generallie to consider howe often thou hast committed these carnallities and beastlinesses through thy whole life beeing sorrowfull for them in general without staying to discours any particular manner or circumstāce in such crimes for thereby doo commonlie ensue verie daungerous alterations Tuesday 2. Med. ON Tuesday meditate thy present faultes and such wicked inclinations as thou now findest in thee which dailie cause thee to commit diuers disorders and weigh withall the manifold miseries this present life is subiect vnto that so what by the former meditation knowing
thereof And for the same cause haue thought good likewise in this Chapter to annex certaine remedies to relieue thee with at such times as thou findest thy selfe barren of deuotion and without anie relish or taste in the foresaid Meditations First therefore it is requisite thou The first remedie against distractioÌ„ haue this in mind how one of the principall meanes and helps for thee both in this life to liue vertuously and in the other to enioy God euerlastinglie is the exercise of prayer and therefore what pains and care soeuer it behoued thee to take for the gaining of so great a Iewel ought in no wise to seeme greeuous and irkesome to thee yea propounding this so richlye before thine eies thou oughtest with al might and maine to remoue such obstacles and lets as might any waies impeach the due and orderly performing of this exercise Thou oughtest therefore to take heede of distracting thy minde in diuers vaine thoughts of spending thy time in prophane and vnprofitable conuersations of disordinate affections of excessiue passions of thy soule as angeâ— heauinesse too much laughing and reioycing in worldly matters and of too great a carke and care in thy temporal affaires and businesse These and such other like imperfections whereby the peace and sercuitie of thy soule may bee shadowed and taken away are in any wise so much as may be to be auoided Neyther behoueth it onely to haue this watch and warde ouer thy hart and inward powers but also to vse the like touching thy outwarde sences which are the doores whereby these distractions enter and penetrate into thy heart as might be a curious eye in viewing and listning after nouelties and impertinent matters too much speach and talke and each other thing whatsoeuer that experience teacheth vs to breed distraction No doubt therefore but solitarinesse Solitarinesse a great help to deuotion would in this case be a soueraigne helpe to such as might conuenientlie vse it for by it are all the occasions of distracting quite cut off and thereby a man may with more facilitie eleuate his minde vp to God and stande well garded within himselfe Wherevpon this saying hath beene woorthilie of long time vsed that a contemplatiue man ought to bee deafe blind and dumbe that by this meanes wanting occasions to distract his minde in outward things he might alwayes bee gathered and attentiue inwardly in godly cogitations It shall profite likewise to procure deuotion and eleuation of minde vp to God to vse abstinence fasting other afflictions and corporall chastisements AbstineÌ„ce and discipline moderately applied For like as these proceed of deuotion so do they maintaine and increase deuotion A puritie and cleanes of conscience Puritie of conscieÌ„ce is also verie necessarie for gaining this deuotion the which ought to be kept vnstained with any sin for that doth abate and asswage the feruor of charitie which is the nurse and mother of deuotion It behoueth therefore if thou couet to finde a sweetenesse and sauour in thy prayers to shunne all kinde of sinne and such imperfections as may gaule and fret thy conscience as also to shake off scruples and all superfluous remorse the which like priuie thornes lye pricking and paining the soule and wil not suffer it to enioy any quiet rest or fruitfull sauor of deuotion The second remedy which concerning The secoÌ„d remedy against distraction this matter of meditation is by diuerse good and vertuous men prooued to be verie profitable is for one to straine himselfe continually to walke in the presence and sight of Gods diuine A continuall eiâ— vpon go maiestie supposing as most true it is that we alwayes stand before his eyes he beholding euery houre moment what we do speak or thinke keeping with each one a particular account of euerie thing seeing therefore God euermore hath vs in his heauenly eye and presence right meet and requisite Psal 118. 16. 8. is it we alwayes haue him in ours And in verie deed the taking vp of this custome shall helpe in this respect verie much to make vs afraid of committing anie filthie or dishonest act when we bethinke vs that the eies of God are euerie houre vpon vs. The third remedy that helpeth greatly The third remedie against distraction to gather attention and deuotion is an often frequentation of certaine praiers euerie day which the holie fathers call darting prayers for that they be in Darting prayers manner of amorous and louing darts throwne vp at Gods heart The maner of doing this is by saying with a zeale and inflamed desire certaine verses of Dauid or some other such sentences of holie saints which thou must euer haue in memory and at such time as thy deuotion shall serue to say 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 Psal 51. other such like briefe sayings seruing to signifie this affect of repentance At another time feeling a desire to bee more and more enflamed in the loue of God say that verse Diligamâ—te Domine Psal 18. fortitudo mea Another time desiring to bee with God say Quemadmodum Psa 42. desiderat Ceruus ad fontes aquarum c. Otherwhiles longing to approch and draw nigh to those heauenly bowers say Quam dilecta tabernacula Psa 84. tua domine c. Beati qui habitant in domo tua domine Another time with an affect to giue thankes to God for his diuine benefites thou maist say certaine verses of the Psalme Benedic anima mea domino omnia quae intra Psal 103. me sunt c. or Benedicam dominuÌ„ in Psal 34. omni tempore And so in like maner according to the diuersitie of each other affect thou happily findest thy self touched with in thy soule for each kinde whereof either in the Prophets or in some other of the Saints and fathers thou maist find verie fit words and sentences to signifie thy meaning with But if so bee thou want skill and knowledge thy selfe to cull and gather them out then maiest thou frame wordes of thine owne according as the holie Ghost shall vouchsafe to instruct and teach thee such as may serue most fitly for thy purpose and cause thy zeale to encrease to God-ward and to good desires And albeit at the first it maie seeme thou dartest not those amorous arrowes with any great feruor or fierie heate of soule yet faile not to spend and breath them foorth for no doubt but they shal afterwards kindle and gather heart and helpe thee greatly to warme thy soule withall But if happily thou couldest not light on such wordes as thou wishest for send then vp certaine sighes and grones drawne out from the bottom of thy heart and these shal supplie and serue in stead of wordes