and a faithful captaine be resolued to dye rather then to commit anie treason th' one against her husband and th' other against his king so likevvise a good Christian man ought to haue this determination to neuer commit this kind of treason against God vvhich is donne by one mortall sinne And by mortal sinne vve vnderstand heere breeflie vvhatsoeuer thing is donne against anie of the commaundements of God or our holie mother the Catholique Church But albeit there be diuers sorts of these sinnes yet the most ordinarie in vvhich men ar vvoont most to fall be fiue to vvit Hatreds Carnalities Othes in vaine Theftdoms and Detraction or diffaming of our neighbours and other such like He that shall vvith dravve him self from these shall easilie auoide all the other sorts of sinnes This is the abridgment of al that vvhich a good Christian ought to doe compâ—ehended in fevve vvoords and this is sufficient for his saluation Yet because to accumplish this obligation is a thing that hath greate difficultie in respect of the great snares and daungers of the vvoorld and of the euil inclination of our fleash and of the continual combats of the enimie therfore a man must help him self vvith al such things as may further him to this purpose and in this poinct consisteth the kaye of this affaire The first Remedie NOVV amongst those things the first is to consider deepelie hovv great an euil one mortal sinne is that so a man may prouoke him self to the abhorring and detesting of it and for this end he must consider tvvoe things amongst manie others The first is vvhat is that vvhich a man loseth thorough mortall sinne The second is hovv much almightie God detesteth and abhorreth mortall sinne As concerning the first a man thorough mortal sinne commeth to lose the grace of God and together vvith it all the infused vertues vvhich proceede from the same And albeit faith and hope be not lost by mortall sinne yet by the same is lost at that verie instant the right claime to euerlasting life vvhich is not giuen but to such vvoorks as be donne in grace There is also lost the amitie of God the adoption and title of the children of God the entertainment and cherishing of children and the fatherlie prouidence vvhich almightie God hath of those vvhome he taketh to be his children There is lost also the fruite and merite of all those good vvoorks vvhich a man hath donne from the time that he vvas borne euen vntil that present hovvre There is likevvise lost the participation and communication of such good vvoorks as a man doeth at that present and finallie by sinne is lost God him self vvhoe is infinite goodnes and is gotten hell vvhich is infinite euil seeing it depriueth vs of God and dureth for euer Heerehence it ensueth that the soule vvhich before vvas the liuing temple of God and the spovvse of the holie Ghost remaineth the slaue of the diule and the denne of Satan And this in breefe is that vvhich is lost by sinne But novv hovv much almightie God abhorreth sinne vve may vnderstand by the terrible punishments that he hath vsed against it euen from the beginning of the vvorld especiallie by the punishment of that greate Angel and of that first man Isai 14. Gen. 3. Gen. 7. Gen. 19. and of al the vniuersal vvorld vvith the vvaters of the diluge and of those fiue cities vvhich vvere burned vvith flames of fiar from heauen and of the destruction of Ierusalem Babylon and of manie other cities kingdoms and empires and aboue all by the punishment vvhich is giuen in hell to sinne and much more by that so vvonderfull and terrible punishment and sacrifice vvhich vvas donne vppon the shoulders of Christ vvhome God vvould haue to die by this meanes to destroie banish out of the vvorld a thing vvhich he so greatlie abhorred as is sinne He that shall deepelie and vvith attention consider these things can not but remaine astonied to see the facilitie vvith vvhich men at this time commit sinne This is then the first thing vvhich helpeth exceeding much to eschevv and abhorre sinne The second Remedie THE second helpeth also heereunto vvhich is to auoide the occasions of sinnes vvith vvisdome such as be gaming 's naughtie companies conuersations of men vvith vvomen and principallie the daungerous sight of our eyes and other such like things For yf man be become soe fraile through sinne that of him self he falleth from his ovvne proper state and sinneth vvhat vvil he doe vvhen occasion shall pluck him by the sleeue alluring him vvith the presence of the thing set before his eys and vvith the opportunitie and facilitie to sinne much more sith that is true vvhich is commonlie saide that the iust man sinneth by reason of the coffer set open before him The third Remedie THE third thing that helpeth also for this purpose is to resist in the beginning of temptation vvith greate speede and diligence to quenche the sparkle of euil thoughts before it be kindled in the hart for in this sort a man resisteth vvith greate facilitie and merite But in case he make delaie then is the labour in resistance much increased and he committeth therby a nevv sinne vvhich at the least is venial and somtimes deadlie Novv the manner of refisting euil thoughts is to seâ—liuelie before the eys of oure sovvle the image of our Sauiour Christ crucified vvith al the angvvishes and painful passion vvhich he suffred to destroie sinne and by the same to demaund his assistance Somtimes likevvise it is very good to make vvith greate speede the signe of the Crosse vppon our hart thereby to driue avvay more easilie the naughtie invvarde thought vvith this externall signe The fourth Remedie IT helpeth also verie much for this that a man examine his conscience euerie night before he goe to sleepe see vvherin he hath sinned that daie and accuse him self therof in the presence of almightie God requesting pardon grace to amend the same Let him also in the morning vvhen he riseth arme and fortifie him self vvith praier vvith a nevv determination against such a sinne or such sinnes to vvhich he seeeth him self most inclined let him there vse more diligence and circumspection vvhere he feeleth more daunger The fist Remedie IT helpeth likevvise verie much to eschevv so much as maie be venial sinnes because they doe dispose vs to mortal sinnes For euen as those that doe greatlie feare death doe prouide as much as is possible to escape those diseases that doe dispose to that end so also ought they that desire to escape mortal sinnes vvhich be the death of the soule to eschevve likevvise vvith all possible diligence venial sinnes vvhich ar the diseases that doe dispose vs to deadlie sinnes Moreouer he that is careful and faithfull in a little it is to be esteemed that he vvil be faithful likevvise in much and that he that vseth diligence to eschevv the lesser euils shall be
vvhatsoeuer heresies condemned reiected and accursed by the Church I likevvise doe condemne reiecte and accurse This true Catholique faith vvithout vvhich no man can be saued vvhich novv I doe vvillinglie professe and hold I the same N. doe promise vovv and svveare to hold and confesse most constantlie by Gods helpe intiere and vncorrupted euen to the last end of mie life and to procure as much as shal lie in me that mie subiects or those of vvhome I shal haue care in mie office shal hold teache and preache the same So God help me and these holie Ghospels of God Laus Deo Beatissimae Virgini Mariae Dei Matri A TABLE OF THE THINGS CONteined in the sixe Treatises of this booke In the First Treatise and first part of the same OF the fruite vvhich vve reape by praier and meditation pag. 1. Of the matter requisite to be vsed in meditation p. 6. The first seuen Meditations for the daies of the vveeke VVondaienight Of the knovvledge of thy sinnes and thy self pag. 8. Tevvsdaienight Of the miseries of mans life p. 15. VVensdaienight Of the hovvre of death pag. 22. Thursdaienight Of the daie of Iudgement pag. 28. Fridaienight Of the paines of Hell pag. 33. Saturdaienight Of the glorie of Heauen pag. 38. Sundaie night Of the benifits of almightie God 44. Of the time and fruite of the foresaid meditations pag. 51. Of other seuen meditations of the sacred passion of the manner vvhich vve must obserue in them pag. 53. Mondaie morning Of our Sauiours entring into Ierusalem vvashing his Apostles feete and Institution of the most blessed Sacrament pag. 57. Tevvsdaie morning Of our Sauiours praier in the garden his Apprehension and Presentation before Annas pag. 68 VVensdaie morning Of the Presentation of our Sauiour before the high priest Cayphas of the iniuries he receaued that night of Saint Peters denial and of his vvhipping at the pillar pag. 74. Thursdaie morning Of our Sauiours Coronation vvit◠thornes of the vvoords Ecce Homo and bearing of the Crosse vppon his shoulders pag. 80. Fridaie morning Of the Crosse the seuē vvoords vvhich our Sauiour spake vppon the same pa. 87. Saturdaie morning Of the pearcing our Sauiours side of his taking doune from the Crosse of the pitiful bevvailing of our Ladie and of Cristes burial pag. 97. Sundaie morning Of the descending of our Sauiour into Limbus of his appearing to our Ladie to S. Marie Magdalen to the Disciples and of his Ascension pag. 103. Of sixe things that maie concurre in the exercise of praier pag. 109. Of Preparation vvhich is requisite before praier pag. 112. Of Reading pag. 114. Of Meditation pag. 116. Of Thankesgiuing pag. 120. Of Offering pag. 122. Of Petition pag 124 An especial petition of the loue of God pag. 126. Of certaine aduises vvhich ar to be obserued in meditation pag 132 In the second part of the first Treatise VVHat thing Deuotion is pag 142. Of nine things vvhich help vs greatlie to atteine vnto deuotion pag 146. Of nine things that hinder praier pag. 149. Of the most common temptations vvhich be vvont to vvearie such as giue them selues to praier and of theire remedies pag. 152. The first remedie against vvant of spiritual consolations pag. 153. The 2. remedie against importunate thoughts p. 155 The 3. remedie against temptations of Biasphemie pag. 156. The 4 remedie against temptations of Infidelitie pag. 157. The 5. remedie against temptations of diffidence and presumption pag. 159. The 6. remedie against excessiue desire of spiritual tast and consolation and against the contempt of such as haue them not pag. 160. In the second Treatise OF the vtilitie and necessitie of vocal praier pag 164. A preamble to the praiers that folovv treating of the preparation and minde vvith vvhich they must be saide pag. 166. The first praier for the first daie of the vveeke seruing to stirre vp in our soule a holie feare of God by considering those things that induce vs therevnto pag. 169. The 2. praier for the 2. daie of the praises of God pag. 176. The 3. praier for the 3. daie to giue thanks to God for his benifits pag. 180. The 4. praier for the 4. daie of the loue of God pag. 183. The 5. praier for the 5. daie of Hope in God pag. 188. The 6. praier for the 6. daie of Obedience pag 191. The 7. praier for the 7. daie in vvhich a man offereth him self and al things that he hath to God pag. 193. A praier to the holie Ghost pag. 199. A praier vvhiles vvee heare masse or at anie other time pag. 201. A deuout praier to our Blessed Ladie pag. 206. A praier of S. Thomas of Aquine to demaund all vertues pag. 231. In the third Treatise DIuers Remedies against sinne and the occasions thereof pag. 236. The first Remedie is to consider hovv great an euil mortal sinne is pag. 236. The 2. remedie is to auoide the occasions of sinnes pag. 238. The 3. remedie is to resist euil thoughts in the beginning pag. 239. The 4. remedie is to examine our Conscience euerie daie pag. 240. The 5. remedie is to eschevv venial sinnes as much as vve maie pag. 240. The 6. remedie is to vse seueritie tovvards our bodie pag. 241. The 7. remedie is to take straite account of our toung pag. 242. The 8. remedie is to vvithdravv our hart from the loue of temporal things pag. 244. The 9. remedie is to exercise almes-deedes and vvoorks of mercie pag. 245. The 10. remedie is to reade deuout good bookes pag. 246. The 11. remedie is to vvalk alvvaies in the presence of God pag. 247. The 12. remedie is to frequent the Sacraments pag. 250. The 13. remedie is Praier pag. 251. Three other remedies vvhich be to flie idlenes to loue Solitarines and to breake vvith the vvoorld pag 252. 253. In the fouerth Treatise THe preface to the Reader pag. 254. An instruction or Rule of good life for those that begin to serue God in Religion pag. 257. In the first part OF mortification of our vices and passions and of the meanes that serue for this purpose pag. 267. In the second part of this fourth Treatise OF diuers vertues vvhich a Religious person ought to plant in his soule pag. 277. Of Charitie pag. 277. Of Hope pag 281. Of Humilitie pag. 282. Of Patience pag. 283. Of Pouertie pag. 284. Of Chastitie pag. 285. Of Mortification pag. 287. Of Austeritie pag. 288. Of Silence pag 290. Of Solitarines pag. 291. Of invvard composition pag. 292. Of invvard affection to the ceremonies of our religion pag. 294. Of imitating the first founders of our Religion pag. 296. Of Discretion pag. 297. Of Obedience pag. 298. Of such things as maie help vs to put in practise that vvhich had ben said pag. 300. Of Deuotion pag. 300. Of diuers meanes vvhereby to get deuotion and first of the vse of the holie Sacraments pag 305. Of the meditating of heauenlie things pag. 306. Of Reading spiritual and deuout bookes pag. 308. Of Attention in the time of the diuine seruics pag. 309. Of hearing and seruing masse pag. 310. Of dailie exercise pag. 311. Of fridaies exercise pag. 311. A breefe summe of al that vvhich hitherto hath ben said pag. 313. Of diuers temptations of those that be nevv in Religion pag. 314. Of temptation in matters of faith pag. 315. Of temptation of Blasphernie pag. 316. Of temptation of Scruples pag 317. Of temptation of Scandales pag. 317. Of temptation of ouermuch desire of spiritual consolations pag. 318. Of temptation of vttering Gods fauours pag. 319. Of temptation to flitte from place to place pag. 320. Of temptation of Indiscretion and of too much discretion pag. 321. Of temptation of forsaking a mans first vocation pag. 322. Of temptation vvhich is couered vvith the cloke of vertue pag. 324. Hovv a man ought to behaue him self tovvards God tovvards him self and tovvards bis neighbours pag. 326. Of our devvtie tovvards God pag. 326. Of our devvtie tovvards our selues pag. 329. Of our devvtie tovvards our neighbours pag. 330. In the fift Treatise THe preface pag. 332. Of Contrition and of the tvvo partes vvhich it conteineth pag. 335. Of the meanes by vvhich Contrition is obteined pag. 337. Of Confession and vvhat vve ought to obserue in the same pag. 344. In vvhat cases the Confession is of no value but ought to be made againe pag. 350. A memorial of sinnes as vvel touching the ten Commaundements as other matters vvherein a man maie sinne mortallie pag. 353. A generall aduertisement to discerne vvhich is a deadlie sinne and vvhich is a veniall pag. 366. A briefe manner of Confession for such as be vvont to confesse often pag. 368. Of Satisfaction the third part of penance pag. 377. In the sixth Treatise HOvv vve ought to prepare our selues for the receiuing of the most blessed Sacrament of the Altare pag. 379. A deuout praier to be said before the receiuing of the blessed Sacrament pag. 384. An other praier of S. Bonauenture after Communion pag. 389. A profession of the Catholique faith set out according to the decree of the holie Councel of Trent pag. 393. FINIS
al such things as they rise out of deuotion so likevvise they avvaken maintaine and nurrishe the roote from vvhence they first grevv vvhich is deuotion Finally the vvoorkes of mercie help much because they giue vs hope to present our selues before God they accompanie oure praiers vvith oure seruice so that oure praiers be not drie demaunds and deserue that the praier be mercifullie heard vvhich proceedeth from a merciful hart OF NINE THINGS THAT hinder praier CHAP. III. AS there be som things that help and further deuotion so likevvise som others there be that hinder the same emongst vvhich the first is our sinnes not onlie those that be mortal but also venial sinnes because these albeit they dooe not extinguish charitie in vs yet dooe they slack and make cold the feruor of Charitie vvhich is as it vvere deuotion it self and therefore it is reason to auoide them vvith al care and diligence yf not for that they dooe vs harme at the lest because they hinder vs from dooing good Secondlie the remorse of conscience vvhich proceedeth of the self same sinnes is a great let vvhen it is ouergreat because it maketh the sovvle vnquiet heauie dismaied and vveake to dooe anie good exercise Thirdlie vvhatsoeuer greefe or disgust of minde or inordinate afflection doth also hinder because the tast and svveetenes of a good conscience and of spiritual comfort can not stand together vvith such things Fourthlie too manie cares at a great let vvhich be those flies of Egypt that disquiet our soule and doe not suffer her to take that spiritual sleepe vvhich is vvont to be taken in praier but there more then at anie other time dooe disturbe her and turne her from her exercise Fiftlie ouermanie affaires be also a great hinderance for that they take avvaie the time and choke the spirite and so leaue a man vvithout hart to attend to almightie God Sixtlie pleasures and sensual consolations dooe likevvise hinder because they make spiritual exercises to seeme vnsauerie And moreouer he that is much delited vvith the consolations of the vvoorld deserueth not those of the holy Ghost as S. Bernard saith Seuenthlie the pleasure in too much eating drinking much more in sumptuous bankets ar no smal let because these be an euil disposition for spiritual exercises holy vigils for vvhen the bodie is heauie and charged vvith to much meate the sovvle is verie yl disposed to flie on high Eightlie the vice of curiositie as vvel of our senses as of our vnderstanding that is a desire to heare see and vnderstand nouelties is also a hinderance because al these things robbe time disquiet the sovvle and distract her diuers vvaies and so be a let to deuotion Finallie the interruption and breaking of these holy exercises is an other hinderance I meane vvhen they be not left for som holy cause or iust necessitie for somuch as the spirite of denotion is verie delicate vvhich vvhen it is once departed either it turneth no more or at the lest vvith great difficultie And therfore euen as young plantes require theire ordinarie vvatering vvhich yf they vvant they forthvvith fade and drie vp so likevvise falleth it out in deuotion vvhen it vvanteth the vvatering of deuout consideration Al this hath ben here spoken of so breefly to the end it might better be kept in memorie the declaration vvhereof euerie one that vvil maie see by practise and long evperience OF THE MOST COMMON TENtations vvhich be vvont to vvearie such as geue them selues to praier and of theire remedies CHAP. IV. IT shal not be amisse novv to treate of the tentations most common to such persons as geue them selus to praier and of theire remedies vvhich tentations be for the most part these that folovve The vvant of spiritual consolations The vvarre of importunate thoughts The thoughts of blasphemie and infidelitie The mistrust of going forvvard The presumption of hauing greatelie profited These be the most common tentations that ar in this vaie the remedies of vvhich be those that folovve The first remedie against vvant of spiritual consolations FIRST the remedie for him that vvanteth spiritual consolations is that for this he leaue not the exercise of his accustomed praier although it seeme vnto him vnsauourie and of smal fruite but rather put him self in the presence of almightie God as guiltie and culpable and examining his conscience serche vvhither peraduenture he lost this fauour through his ovvne fault and praie our lord vvith greate considence that he pardon him and shevv him the inestimable riches of his patience and mercie in suffering and forgeuing one that can doe nothing els but offend him In this fashion shal he dravv profit of his drynes taking occasion to humble him self the more vvhen he seeth hovv much he offendeth and to loue God the more considering hovv much he forgiueth him And albeit he find not tast in these exercises let him not forsake them because it is not requisite that that thing be alvvaies sauourous vvhich must be profitable at the lest vvise this vve finde by experience that as often as a man perseuereth in praier vvith som litel attention and care dooing in this the best that he is able at the end he commeth from thence comforted and ioyful vvhen he seeth that of his part he did vvhat laie in him It is not much to continue much in praier vvhen there is much consolation Much it is that vvhen there is smal deuotion our praier then be much and much more the humilitie and patience and perseuerance in dooing vvel It is also requisite at such times to behaue our selues vvith more sollicitude and carefulnes then at other times vvatching vppon the gard of our selues and examining vvith good attention our thoughts vvoords and deedes For seeing that in this time vve vvant spiritual ioie and comfort vvhich is the principal oare to rovve in this nauigation it is needeful to supplie vvith care and diligence that vvhich vvanteth of grace And vvhen thou seest thy self in this case thou must make accoumpt as S. Bernard saith that the vvatches that guarded thee ar asleepe that the vvalles that defended thee ar fallen dovvne And therfore al hope of thy saluation consisteth novv in vveapons seeing that the vvalls can no more defend thee but the svvoord and dexteritie in fighting O hovv greate is the glorie of the sovvle that sighteth in this sort that vvithout a shield defendeth her self vvithout vveapons fighteth vvithout strength is strong and finding her self alone in the combat taketh courage and a good hart for her companions This is the principal tovvch-stone vvith vvhich the finenes of frinds is voont to be proued vvhether they be true or noe The second remedie against importunate thoughts AGAINST the tentation of importunate thoughts vvhich ar vvoont to molest vs in the time of praier the remedie is to fight against them manfullie and vvith perseuerance albeit this resistance must not be vvith too much labour and anxietie of spirite
that by this meanes those that be good maye praise thee and those that be euill maye hope in thee Let the sorovves vvhich thou diddest endure in the passion of thy most louing sonne and my Redeemer Iesus Christ be alvvaies before myne eys and let thy paines be the foode of my heart Let not thy succour forsake me let not thy pitie leaue me let not thy memorie forget me If thou o Lady abandon me vvhoe shal vphold me yf thou forget me vvhoe shal be myndful of me yf thou that art the starre of the sea and the guide of thosâ— that erre out of the vvay doe not lighten me vvhat shal becom of me Suffer me not to be tempted by the enimie and yf he tempt me suffer me not to fall yf I fall help me to rise vp againe VVhoe o Lady hath called vppon thee and vvas not heard of thee vvhoe hath euer serued thee that vvas not revvarded vvith much magnificencie Make o most glorious virgin that my hart may feele that pearsing griefe vvhich thou didst suffer vvhen after that thy most pretious sonne vvas taken dovvne from the Crosse thou did dest receaue him into thine armes and vvast not able anie more to vveepe beholding that most pretious image adored of the Angels but at that time defiled vvith the spittle of so vile and vnvvorthie persons and seeing the crueltie so straunge vvith vvhich the innocencie of the iust paied for the disobedience of the sinner I doe contemplate vvith my self o my vvoorthy Queene in vvhat sort thou diddest remaine at that time vvith thyne armes open thyne eyes dimme thy head hanging dovvne vvithout colour in thy face and feeling in the same more torment then anie other could endure in his ovvne bodye Let those sorovvful vvoords alvvaies sound in myne eares vvhich thou diddest speake at that time to those that did behold thee saying O you that passe by the vvay behold yf there be anie sorovv like to mine that by those vvoords I maie deserue to be heard of thee Fasten o Lady in my sovvle that svvord of sorovv vvhich passed thorough thy sovvle vvhen thou diddest lay in the sepulchre that dismembred body of thy most pretious sonne that I may remember hovv I am of earth and hovv in the end I must yeld to the earth that vvhich thence I receaued that so the perishing glory of this vvoorld doe not deceaue me Make me o Lady remember hovv often times thou didst turne to behold the sepulchre vvhere thou hadst left so great good inclosed that I may therby deserue so much fauour at thy handes that thou vouchsafe to turne and regarde my petition Let my companie be that solitarinesse in vvhich thou diddest remainâ—al that doleful night vvhen thou hadst nothing more liuelie before thine eys then thy paines sorovvs vvhen thou diddest drinke the vvater of thy pitiful teares and eate the bread of thy heauie contemplations that I bevvailing the anguish and distresse vvhich thou diddest suffer heere in earth may by thy meanes atteine to see the glorie vvhich thou hast merited in heauen Amen A PRAIER OF S. THOMAS OF Aquine to demaund al vertues CHAP. XIII O Almightie most merciful Lord God graunt me grace that such things as be acceptable to thee I feruentlie desire them vviselie seeke them trulie knovve them and perfectlie fulfill them to the praise ad glory of thy holy name Ordaine the state of my life giue me light to knovv that vvhich thou coÌ„maundest me to doe and forces to put it in execution as I ought and as it is requisite for the saluation of my soule Let the vvaie o lord vvhich leadeth to thee be to me secure right and perfect and such that I faile not betvvixt the properities and adueâ—sities of this life but that in prosperities I praise thee and in aduersities be not dismaied in prosperities I becom not loftie and proude neither vvaxe disconfident in aduersities Let me take heauines or ioy of nothing but onlie of that vvhich may ioine me vvith thee or separate me from thee Let me desire to content no bodie but thee neither to discontent anie bodye but thee Let all transitorie things be vile vnto me for the loue of thee and most deare and pretious al things apperteining to thee and thou o mie God aboue them all Let al ioie be yrksom to me vvithout thee and let me not desire anie thing besides thee Let al trauail be pleasant vnto me for thee and noisom vvhatsoeuer reposâ— I take vvithout thee Graunt that I maie oftentimes lift vp my hart to thee and yf at anie time I faile to doe this that I recompence mie fault vvith thinking of the same and purposing to amend it Make me o my lord God obedient vvithout contradiction poore vvithout lacke chast vvithout corruption patient vvithout murmuring humble vvithout fayning merie vvithout dissolution sadde vvithout deiection graue vvithout heauines quicke vvithout lightnes fearful vvithout desperation true vvithout doublenesse dooing good vvithout presumption to amend my neighbour vvithout loftinesse and to edifie him in vvoords vvoorks vvithout dissimulation Giue me o my most svveete God a verie vvatchful hart that no curious cogitation maie vvithdravve it from thee Giue me a noble hart that noe vnvvorthie affection may dravv it dounevvards Giue me a right hart that noe sinistrous intention maie turne it avvrye Giue me an inuincible hart that noe tribulation maie breake it Giue me a free hart that no peruerse and violent affection maie constraine it Giue me o most svveete and pleasant lord vnderstanding to knovve thee diligence to seeke thee vvisdom to find thee conuersation that maie please thee perseuerance to faithfullie expect thee and hope to finallie embrace thee Graunt that I maye deserue to be nailed vppon the Crosse vvith thee by penance to vse thy benifits in this vvoorld by grace and to enioie thy felicitie in heauen by glorie vvhoe vvith the father and the holy Ghost liuest and raignest God vvoorld vvithout end Amen THE THYRD TREATISE VVHICH CONTEINETH AN INSTRVCTION AND RVLE TO LIVE VVEL GEnerall to all sort of Christians THE greatest and most important affaire of all that be in ths vvorld for vvhich onelie man vvas created and for vvhich vvere created all things els that be in the vvoorld and for vvhich the Creator and lord of al things came him self into the vvoorld preached and died in the same is the saluation sanctification of man He then that ernestlie and vvith al his hart desireth to take in hand this so greate an enterprise in comparison of vvhich al that is vnder heauen is to be esteemed as nothing the summe of al that he ought to doe consisteth in one onlie thing to vvit that a man haue in his mind a most stedfast and determinate purpose neuer to commit anie mortal sinne for anie thing in the vvorld be it goods be it honour be it life or anie like thing vvhatsoeuer In such sort that euen as a faithful vvife
the more secure from the greater And by venial sinnes vve vnderstand in this place idle talke inordinate lavvghing eating drinking and sleeping more then is necessarie time euil spent light lies and others the like vvhich although they doe not depriue vs of Charitie yet doe they quenche the feruour of the same The sixt Remedie VVE ar also much holpen hereunto by the seueâ—e and sharp treating of our flesh as vvel in eating and drinking as also in sleeping and clothing and in al the rest vvhich flesh being a fountaine and prouoker of sinnes the more feeble and vveake it is the more feeble and vveake shal the passions and appetites also be vvhich shal proceede of it Forlike as the drye barren ground bringeth fourth plantes vveake and of smale substance but contrari-vvise the batteful and fertile grovvnd especiallie that vvhich is vvel vvatered and dounged bringeth fooâ—th trees very greene and verie mightie so likevvise it fareth vvith oure bodie as much as concerneth the passions vvhich doeproceede from the same according as it is better or vvoorse dealt vvithall or more or lesse subdued True it is that al this must be donne vvith discretion and moderation although this counsel as the vvoorld goeth novv a daies be needeful to fevv Yet to obteine this a man must as often as he goeth to table not onlie blesse the same but also lift vp his hart to God and demaund this temperancie and procure vvhiles he eateth to obserue it The seuenth Remedie IT helpeth also much for this purpose to take diligent and straite account of our toung because this is the part of our bodie vvith vvhich vve offend God more easilie and often for the toung is a verie slippery membre vvhich slippeth verie quicklie into maine kindes of silthie colerick boasting and vaine vvords and somtimes also into lyeing svvearing cursing murmuring slaundering flattering and the like For vvhich cause the vvise-man saieth In much speeche there shal not vvant offence Prou. 10.19 Prou. 18.21 And againe Death and life ar in the povver of the tounge And therfore it is verie good counsel that as manie times as thou shalt haue occasion to talk of such matters and vvith such persons by vvhich thou maist doubte of som perill either of murmuring bragging lyeing or of vaine-glorie c. thou doe first lift vp thy eyes to God and commend thy self vnto him and saie vvith the Prophet Pone Domine custodiam ori meo Psal 140.3 ostium circumstantiae labijs meis That is to saie Apoint O lord a custodie or garde to my mouth and a dore of circumstance vnto my lippes And vvith this also vvhilest thou art in communication be vvel aduised in thy vvords as he that passeth ouer a riuer vppon some stones that lie ouerthvvarte the same that thou slippe not into anie of these perils The eight Remedie IT helpeth also verie much to this ende not to entangle thy hart vvith too excessiue loue of anie visible thing vvhither it he honour goods children or anie other temporal thing forsomuch as this loue is a great occasion in a manner of al the sinnes cares fantasies vexations passions and disquietnes that be in the vvorld For vvhich cause the Apostle saieth 1 Timoth. 6. that Couetousnes vvhich is the ouergreedie affection of temporall things is the roote of all euills And therfore a man must liue alvvaies vvith attention and carefulnes that he suffer not his hart to cleaue ouermuch to these temporall things but rather pluck it back alvvaies vvith the bridle vvhen he perceiueth that it rangeth abrode fantasticallie and not desire things more then they deserue to be desyred that is to saie as things of small account as fraile vncertaine and such as passe avvaie in a moment vvithdravving his hart from them and fixing it vvhollie vppon that cheefest onlie and true felicitie He that shal loue temporall things after this manner vvil neuer despaire for them vvhen he vvanteth them neither vvil he be dismaied vvhen they ar taken from him neither vvil he commit infinite sorts of sinnes vvhich the louers of these things doe commit either to obteine them or to increase them or els to defend them Herein consisteth the keye of al this busimes for vndoutedlie he that hath so moderated this loue is novv becom lord of the vvorld and of sinne The ninth Remedie TO this likevvise helpeth exceeding much the vertue of almes-deedes and of mercie by vvhich a man deserueth to obteine mercie at Gods hands and this is one of the strongest vveapons that a man hath against sinne for vvhich cause the Ecclesiasticus saith VVater quencheth the burning fiar Eccles 3.33 Eccles 29.16 and Almesdeedes doe resist sinnes And againe in an other place The almes of a man is a pouche vvith him and it shal keepe the grace of a man as the apple of the eye and aftervvard it shall rise againe and yeeld them retribution to euerie one vppon theire head it shall fight against thine enemie more then the shield of astrong man and more then the speare Let a man also remember that al the foundation of Christian life is Charitie and that it is the marke by vvhich vve must be knovven to be the disciples of Christ and that the signe of this Charitie is Almes and mercie tovvard such as besicke poore afflicted in prison and tovvards alother miseâ—able persons vvhome vve ought to helpe and succour according to oure possibilitie vvith vvoorks of mercie vvith comfortable speeches and vvith deuoute praiers beseeching God for them and releeuing them vvith such things as vve haue The tenth Remedie THE reading of good bookes is also a greate helpe vnto this as the reading of naughtie bookes is a greate hinderance and impediment for the vvoord of God is oure light oure medicine oure foode oure maister oure guide oure vveapons and all oure good seeing it is it that filleth oure vnderstanding vvith light and ouâ—e sovvle and vvil vvith good desires and thereby helpeth vs to recollect oure hart vvhen it is most distracted and to stirre vp our deuotion vvhen it is most sluggish and drovvsie True it is that this reading yf vve mind to take profit thereof must not be a sleightie or negligent careles running ouer of books vvithout due vveighing of the same and much lesse for onlie curiositie sake but contrarivvise it must be ioined vvith humilitie and a desiâ—e to take profit thereby The eleuenth Remedie IT is likevvise a great help for this purpose to vvalke so a though vve vvere alvvaies in the presence of God and to haâ—e him as present before our eyes as much as is possible as a vvitnes of our dooings a iudge of our life a helper of our vveake nes desyring him alvvaies as such a one vvith deuout and humble praiers to help and succour vs vvith his grace But this continual attention ought to be had not onlie vnto God but also to the ordering and gouernment of oure life in such sort that vve
didest commit in the time vvhen thou hadst least knovvledge of God For yf thou canst vvel vevv them thou shalt find that they haue exceeded in number the verie haires of thy head and that thou didst liue at that time as a heathen that knovveth not vvhat God is After this runne ouer breeflie the ten commandements and the seuen deadlie sinnes and thou shalt see that there is no one of them al in vvhich thou hast not oftentimes offended in vvoork vvoord or thought Secondlie runne ouer al the benefits of God and all the times of thy former life and consider vvherein thou hast imploied them for so much as thou must geue accompt of them al to God VVherfore tell me novv vvherein hast thou spent thy childhood vvherein thy infancie vvherein thy yovvth and finallie in vvhat al the daies of thy life vvherein hast thou occupied thy bodilie senses and the povvers of thy soule vvhich almightie God gaue thee to the end thou shouldest knovv serue him vvhere in hast thou imploied thine eyes but in beholding vanities vvherein thine ears but in hearing lies vvherein thy toung but in a thovvsand manners of svvearing murmuration vvherein thy tast smelling and touching but in delices sensual pleasures VVhat profit hast thou taken by the holie Sacraments vvhich God ordeined for thy remedie vvhat thankes hast thou giuen him for his benefits Hovv hast thou ansvvered to his inspirations vvherein hast thou spent thy health and the strength and habilities of nature and the goods vvhich ar named of fortune and the means and opportunities to liue vvel vvhat care hast thou had of thy neighbours vvhich God hath cōmended vnto thee and of those vvoorks of mercie vvhich he appointed thee to vse tovvards them Think then vvhat ansvvere vvilt thou make at the daie of accoumpt vvhen God shall saie vnto thee Giue me an accoumpt of thy stevvard-shippe and of al my goods committed to thy charge for the tyme is novv expired and thou shalt haue no more to dooe vvith them O drye and vvithered tree readie for euerlasting torments vvhat vvilt thou ansvvere at that daie vven they shall ask thee an accoumpt of al the time of thy life and of all the minutes and moments of the same Thirdlie think vppon the sinnes vvhich thou hast committed and doest euerie day commit since the time thou hast had more light to knovv God and thou shalt find that yet still the ould Adam liueth in thee vvith manie of his ould rootes customs Consider then hovv vnreuerent thou hast ben and yet art tovvards God hovv vnthankful for his benefits hovv rebellious stif necked to his inspirations hovv slovvthul in things apparteining to his seruice vvhich thou neuer doest vvith such readines and diligence nor vvith such pure intention as thou oughtest but for som other respects and commodities of the vvorld Consider also hovv seuere and hard thou art vvith thy neighbour and hovv pitiful and fauourable tovvards thy self vvhat a frind of thine ovvne vvil of thy flesh of thy estimation and of al other thy commodities Behould hovv thou art alvvaies provvde ambitious angry rash vain-glorious enuious malitious delicate inconstant light sensual a frind of thy pastimes of pleasant companies of laughing iesting babling Consider likevvise hovv changeable thou art in thy good purposes hovv vnaduised in thy vvordes hovv head-long in thy deedes hovv covvardous faint hearted in vvhat soeuer matters of vveight and importance Fourthlie vvhen thou hast considered in this ordre the multitude of thy sinnes behould forthvvith their greeuousnes that thovv maist so perceiue hovv thy myseries be increased on euerie side to vvhich purpose thovv must vevv vvel these three circumstances in the sinnes of thy life past to vvit against vvhome thou hast sinned for vvhat cause thou hast sinned and in vvhat manner thou hast sinned If thou consider against vvhome thou hast sinned thou shalt find that thovv hast sinned against God vvhose goodnes and maiestie is infinite vvhose benefits and mercies tovvards mankind doe exceede euen the sands of the sea in vvhome be al titles of excellencie and honour that can be imagined to vvhom al dutie and homage is due euen in the highest degree of bounden dutie If thovv consider the cause for vvhich thou hast sinned it vvas but for a point of estimation for a beastle delight for a trifle of commoditie and oftentimes vvithout anie commoditie at al onlie for custom and contempt of God But novv after vvhat manner hast thou sinned Suerlie vvith such facilitie vvith such boldnes so vvithout scruple and remorse of conscience so vvithout feare yea for the most part vvith such easines and contentment as yf thou haddest sinned against a God of stravv that nether knevv nor savve vvhat passeth in the vvorld Is this then the honour due to so high a maiestie Is this the thankse-geuing for so manie benifits Is this the recompence vvorthie to be made for his pretious bloud shed vppon the Crosse and for those stripes and buffets vvhich he suffred for thy sake O miserable and vvretched creature that thovv art miserable for that vvhich thovv hast lost more miserable for that vvhich thovv hast cōmitted and most miserable of al yf yet thovv see not thine ovvne perdition After al this it is a thing of great profit and importance to six the eys of thy consideration in thinking vppon thine ovvne basenes that is hovv of thy self thovv hast nothing els but nothing and sinne and that vvhatsoeuer is besides this is of God it being a thing most euident that as vvell al the goods of Nature as also those of Grace vvhich be the greatest be all and vvholie his from him For his is the grace of Predestination vvhich is the fountaine of al other graces his is the grace of Vocation his the grace Concomitant vvhich assisteth thee in dooing all good his the grace of Perseuerance and finallie his the grace of Euerlasting life This being so vvhat hast thou of thy self vvherof to glory and vaunt but nothing and sinne Repose then a little in the consideration of this thy nothing esteeming this onlie to be thine ovvne riches and al the rest that thou hast to be of the lavv of God to the end thou maist see cleerelie and as it vveere feele vvith thy hands vvhat thou art and vvhat God is hovv poore thou art and hovv riche he is Consequentlie hovv little thou oughtest to trust esteeme thy self and hovv much to trust in God to loue him and to glory in him VVhen thou hast vvel considered al these things afore sayd think then of thy self as baselie as thou possibly canst Think that thou art a place vvhere reedes grovv vvhich be chaunged vvith euerie vvinde vvithout vveight vvithoutforce vvithout firmnes vvithout stay vvithout anie māner of being Think that thou art a lazarus lying sovver days dead that thou art a stinking and abominable carcas so full of vvormes and of so vyle a stentch that so
manie as passe by thee doe stoppe theire noses and shut their eys that they may not see thee Think that in this sort thou doest stink in the sight of God and of his Angels and esteeme thy self vnvvorthie to lift vp they eys tovvards heauen vnvvorthie that the earth should beare thee vnvvorthie that anie creatures should serue thee vnvvorthie of the bread thou eatest and vnvvorthie of the light and ayer that thou receauest Cast thy self dovvne prostrate vvith that publique vvoman sinner at our Sauiours feete Luc. 7.37 and couering thy face for verie shame and confusion vvith the like shame that a vvomaÌ„ vvould appeare before her husband vvhen she hath committed treason and adulterie against him and vvith great sorovv and repentance of hart desire him to pardon thy sinnes and offences and that of his infinite pirie and mercie it vvil please him to receaue thee againe into his hovvse Tevvsday night Of the misertes of mans life THIS day thovv hast to meditate vppon the miseries of mans life that by them thou maist see hovv vaine the glory of this vvoorld is and hovv little to be accoumpted of seeing it is built vppon so vveake a foundation as this miserable life of ours is And albeit the distresses and miseries of this life be almost innumerable yet maist thou for the present consider cheeflie these seuen First consider hovv short this lise is seeing the longest terme thereof passeth not threescore and ten or fovverscore yeares for all the rest Psalm 89.11 if yet be anie thing prolonged as the Prophet saith is but labour and sorovv And yf thou take out of this the time of thy infancie vvhich is rather a life of beastes then of men and that vvhich is spent in sleeping vvhen vve doe vse neither sense nor reason vvhich maketh vs men thou shalt find it to be a great deale shorter then it seemeth vnto thee Besides al this yf thou compare the present life vvith th'eternitie of the life to com it vvil scarsly seeme vnto thee so much as a minute vvhereby thou shalt easilie perceaue hovv far out of the right vvay those persons be vvhoe to enioy the little blast of so short a life dooe put them selues in hazard to loose the quiet rest of the life that shall endure for euer Secondlie consider hovv vncertaine this life is vvhich is an other miserie besides the former for it is not onlie of it self verie short but eueÌ„ that smale coÌ„tinuance of life vvhich it hath is not assured but douteful For hovv manie arriue to those threescore and ten or fovverscore years vvhich vve spake of In hovv manie is the vvebbe cut of euen vvhen it is scarcely begon to be vvouen Hovv many flitter out of this vvorld euen in the flovver as they terme it of their age and in the very blossom of theyr youth Mart. 13.35 Ye knovv not saith our Sauiour vvhen the lord of the house commeth at euen or at midnight or at the cock crovving or in the morning And the better to vnderstand this and to haue som feeling of the matter as in deede it passeth it shal be a good help vnto thee to cal to mind the death of manie persons vvhich thou hast knovven in this vvorld especiallie of thy frinds and acquaintance and of some vvorshipful famous persons vvhom death hath assaulted in diuers ages and vtterlie beguiled of al theyr fond designments vaine hopes Thirdlie consider hovv fraile and brickle this life is and thou shalt find that there is no vessel of glasse so fraile as it is in so much that the ayer the sonne a cuppe of cold vvater yea the verie breath of a sick man is sufficient to bereue vs of our life as it appeareth by dailie experience of manie persons vvhom the least occasion of the a fore rehersed hath ben able to ouerthrovv and beate to the grovvnd euen in the most florishing time of their age Fovverthlie consider hovv mutable this life is and hovv it neuer continueth in one stay for vvhich purpose thou must consider the great alterations of our bodies vvhich neuer remaine in one state of health and disposition and much more the mutations and changements of our mindes vvhich be alvvais altered as the sea vvith diuers vvinds and vvaues of passions appetites and cares vvhich trouble disquiet vs euerie hovver and finallie the varieties vvhich they terme of fortune vvhich neuer suffereth the affairs of mans life to perseuer in the self same state and in the same prosperitie and contentment but alvvais turneth her vvheele and roleth vp and dovvne from one place to an other And aboue al this consider hovv continual the mouing of our life is seeing it neuer resteth day nor night but goeth shortening from time to time Novv according to this reckning vvhat is our life but a candle that still consumeth and the more it burneth and giueth light the more it vvasteth avvay vvhat is our life but a floure that openeth in the morning that at noonetide fadeth avvay and at euening is cleene dried vp In respect of this continual mutation and changement God said by the Prophet Isaie Al flesh is hay Isaia 40.6 and al the glorie thereof is as the flovver of the feeld Vppon vvhich vvoords S. Hierom saith Truâ—t vvhosoeuer vvil consider the frailtie of our fleash and hovv in al minutes and moments of times vve grovv and vvax avvay and neuer abyde in one state and hovv euen this in vvhich vvee speake copy and vvrite is so much past of our life he vvil nothing dout to call our flesh hay and al the glorie of the same as the flovver of hay or as theâ—nedovves of the feelds He that vvas an infant becommeth a child he that vvas a child vvaxeth suddenlie a young man and by vncertaine spaces of time is chaunged to be old and aged and doth before maruaile to see him self aged then he vvondereth that he is not young The beavvtiful vvoman vvhich did dravv after her so manie companies of foolish young men shevveth her vvrinckled forhead and she that before vvas so greatlie loued is aftervvards vtterlie contemned Fiftlie consider hovv deceitfull our life is vvhich peraduenture is the vvoorst propertie it hath for so much as it deceaueth so manie and yet hath so manie blindlouers of it because being in deede verie laide and filthiâ— it seemeth vnto vs beautiful being bitter it seemeth svveete being but short to euerie one his ovvne life seemeth long and being so miserable it seemeth so amiable that there is no trauel nor daunger to vvhich men dooe not expose them selves for the same although it be vvith peril and hazard of their life euerlasting dooing things vvhereby they com to lose it Sixtlie consider hovv besides this that our life is so short as hath ben said yet that litle time vve haue to liue is so subiect to so maniâ— miseries both of the soule and bodie that all it laied together is nothing els but
vvhich appeare heere VVitnes be these vvounds of my haÌ„ds feere vvhich remaine in mie bodie VVitnes be heauen earth before vvhom I suffered Novv vvhat hast thou donne vvith this thy soule vvhich I vvith my bloud purchased to be mine In vvhose seruice hast thou emploied that vvhich I bought so deerelie O foolish and adulterous generation VVhie vvouldest thou rather serue this thy enimie vvith paine then me thy Creator Redeemer vvith ioy I called you often times ye vvould not ansvvere me I knocked at your gates and ye vvould not avvake I stretched out my hands on the crosse ye vvould not behold them Ye haue despised my counsels vvith al my promises threatnings vvherfore speake novv o ye Angels iudge ye other iudges betvvixt me and my viniard vvhat could I haue donne more for it then I haue donne Novv vvhat ansvvere can the vvicked make heere such as scoffe at holie things such as mocke vertue such as contemne simplicitie such as haue made more accoumpt of the lavves of the vvorld then of the lavves of God such as haue bene deaffe at al his callings vnsensible to all his inspirations rebellious against his commandements obdurate and vnthankful for al his chastisements benefits vvhat vvil those ansvvere vvho haue liued as if they had beleeued that there vvere no God and such as haue made accoumpt of no lavve but onlie of their ovvne interest and commoditie VVat vvil ye dooe saith the Prophet Isaie in the daie of visitation and calamitie vvhich commeth from afarre Isai 30.27 Vnto vvhome vvil ye flie for succour and help and vvhere vvil you leaue your glorie that ye be not caried avvaie prisoners and fal vvith those that at dead Fiftlie consider after al this that terrible sentence vvhich the iudge shal thunder out against the vvicked and that dreadful saying vvhich shal make the ears of al that shal heare it to glovve and tingle Isai 10.3 His lippes saith the Prophet Isaie ar ful of indignation and his toung like a consuming fiar VVhat fiar shal burne so hoat as these vvords Math. 25.41 Depart from me ye vvicked and cursed into euerlasting fiar vvhich is prepared for the diuel and his Angels In vvhich vvords and eche of them thou hast much to feele think of as of that doleful departing of that malediction and curse of that fiar of that companie of diuels and vvicked spirites and that vvhich is aboue al of that eternitie vvhich shal neuer end Fridaie night of the paines of hell THIS daie thou shalt meditate vppon the paines of hell that vvith this consideration also thy sovvle maie be the more confirmed in the feare of God abhorring of sinne These paines saith Sainct Bonauenture arto be conceiued vnder som such corporal formes and similitudes Bonauent in fascioulario c. 3. as the Saincts haue taught vs. VVherfore it shal be a thing verie conuenient to imagin the place of hell as the same doctor saith to be as it vvere an obscure and dark lake vnder the earth or as a most deepe pitte full of fier or as a horrible and dark Cittie vvholie burning vvith fierce flames of fier in vvhich none other noise vvere to be heard but the hovvlings and lamentations of hellish tormentors tormented persons vvith continual vveeping and gnashing of teeth Novv in this vnfortunate place the damned suffer tvvo principal sorts of paines th' one called by the Diuines paenam sensus a sensible paine th' other paenam damni a paine of losse As tovvching the first paine to vvâ—t of the sense consider that thon there shal be no sense at all neither vvithin nor vvithout the sovvle vvhich shal not suffer his propre torment For like as the vvicked offended God vvith al theire membres and senses and made armour of them al to serue sinne euen so vvil he ordain that ech one of them shal be there tormented vvith his peculiar torment and paie according to his desert There shall the vvanton and lecherous eyes be tormented vvith the vglie sight of diuels There shall the eares vvhich vvere accustomed to heare lies and filthie talke heare perpetual blasphemies and lamentations There the nostrels vvhich so much loued perfumes sensual smels shal be filled vvith intolerable stench There the taste vvhich vvas cheris hed vvith so diuers kinds of meats and delicacies shal be tormented vvith rauenous hunger thirst There the toung so much giuen to murmuring and blaspheming shal be exâ—reme bitter vvith gall of serpents There the touching so great a frind of delicate and soft things shal svvimme as it vvere in the cold yse of the riuer Cocytus and betvvixt the extreme heates and flames of fiar There the imagination shal suffer vvith the apprehension of greefes present the memorie by calling to mind the pleasures past the vnderstanding vvith the representation of euils that ar to com the vvil vvith the extreme anger and furie vvhich the vvicked haue in that place against God Finallie there shal be heaped together al the miseries and torments that possiblie can be imagined For as S. Gregorie saith Gregor there shal be cold intollerable fiar vnquenchable the vvorme of coÌ„science immortall stenche insupportable darknes palpable vvhippes of tormentours vision of diuels confusion of finnes and desperation of al goodnes Novv rel me yf it seeme a thing intolierable to suffer the lest of al these paines that vve indure in this vvorld though it vvere but for a small time vvhat shall it be to suffer there at one time al this multitude of torments in al the members senses both invvard and ovvtvvard that not for the space of one night alone nor of a thousand nightes but for the space of an infinite eternitie VVhat vnderstanding vvhat vvordes vvhat iudgement is there in the vvoorld that is able to conceiue and expresse this matter as it is in deede And yet this is not the greatest paine that is there to be suffered for an other there is farre greater vvith but anie comparison that is that vvhich the Diuines terme paenam damni the paine of damnatioÌ„ or losse vvhich is to be depriued for euer of the sight of God and of his glorious companie For so much greater is aâ—ie paine by hovv much it depriueth vs of agreater good and because God is the greatest good of al goods so to vvant him shall be the greatest euill of all euils vvhich in deede is this These ar the paines that generallie appertaine to al the damned but besides these generall paines there be other particuler paines vvhich euerie one shal suffer according to the qualitie of his sinne For there shal be one kind of paine for the provvde man an other for the enuions one for the couetous an other for the leacherous and so in like manner for all other sinnes There shal the paine be esteemed avvnsvverable to the pleasures before receiued and the confusion ansvverable to the presumption and pride the nakednes
shal be so great that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father Novv if the sunne vvhich standeth in the middest of the heauens being but one be yet sufficient to giue light and comfort to al this vvorld vvhat a light shal so many sunnes and lamps make as shal shine togetherin that place But vvhat shal I say novv of al the other goods vvhich are there There shal be Health vvithout infirmitie Libertie vvithout bondage Bevvtie vvithout deformitie Immortalitie vvithout corruption Abundance vvithout necessitie Quietnes vvithout vexatiō Securitie vvithout feare Knouledge vvithout error Fulnes vvithout lothsomnes Ioy vvithout heauines and Honour vvithout contradiction August There as S. Augustine saith shal be true glorie for none shal be praised by error or flatterie There shal be true honor for it shal nether be denied o such as deserue it nor giuen to such as merite it not There shal be true peace for no man shal be molested either by him self or by others The revvard of true vertue shal be euen he that gaue the vertue hath promised himself for a revvard of the same vvhom vve shal see vvithout ceasing loue vvithout lothsomnes and praise vvithout vvearines There the place is large beutiful bright and secure the companie verie good and pleasant the time alvvaies after one manner not diuided into euening and morning but continued vvith one simple eternitie There shal be a pepetual spring-time vvhich shal florish foreue more vvith the freshnes and svveete breathing of the holie Ghost There al shal reioice al sing and giue continuall praise to that high giuer of al things through vvhose bountiful goodnes they liue and raigne for euer O heauenlie cittie secure dvvelling place countrie vvhere al pleasant things at to be found people vvithout grudging and murmuring quiet neighbours and men vvithout anie vvant or necessitie O that the strife and contention of this present state vvere ended O that the daies of my banishment vvere once finisshed vvhen shal this daie com vvhen shal I com and appeare before the face of my svveete lord and Sauiour Sundaie night of the benifits of almightie God THIS daie thou shalt meditate vppon the benifits of God therebie to giue him thanks for them and to enkendle in thy self a more feruent loue of him vvho hath ben so bountiful tovvards thee And although these benifits be innumerable yet maist thou at the least consider these fiue most principal to vvit the benifits of Creatiō Conseruation Redemption Vocation and other particular and Secrete benifits And first of al touching the benifit of Creation consider vvith great attention vvhat thou vvast before thou vvere created and vvhat God did for thee and bestovved vppon thee before thou diddest merite or deserue anie thing to vvit he gaue thee thy bodie vvith al thy membres and senses and thy sovvle of so great excellencie endued vvith those three noble povvers vvhich be Vnderstanding Memorie and VVill. And consider vvel that to giue thee this sovvle vvas to giue thee al things for so much as there is no perfection in anie creature vvhich a man hath not in him in his manner VVhereby it appeareth that to giue vs this thing alone vvas to giue vs at once al things together As concerning the benifit of Conseruation consider hovv al thy vvhole being dependeth of Gods prouidence hovv thou couldest not liue one momēt nor make so much as one steppe vvere it not by means of him hovv he hath created al things in this vvorld for thy vse and seruice the sea the earth the birds the fishes the liuing beasts the plants and finallie the Angels of heauen Consider moreouer the health vvhich he giueth thee the strength life sustenance vvith al other temporal helps and succours And aboue al this vvaigh vvel the miseries and calamities into vvhich thou seeest other men fall euerie daie and thou thy self mightest also haue fallen into the same yf God of his great mercie had not preserued thee Touching the benifit of Redemption thou maist cōsider therein tvvo things First hovv manie great the benifits haue ben vvhich ovvr Sauiour hath giuen vs by means of the benifit of Redemption and secondlie hovv manie and hovv great the miseries vvere vvhith he suffred in his most holie body and sovvle to purchase vs these benifits But to the end thou vnderstand better and feele in thy self hovv much thou ovvest vnto this thy lord for that vvhich he hath endured for thy sake thou maist consider these fovver principall circumstances in the misterie of his sacred Passion to vvit vvhoe is he that suffreth vvhat he suffreth of vvhome and to vvhat end he suffreth VVhoe is he then that suffreth God VVhat suffreth he The greatest torments and dishonour that euer vvere suffred Of vvhome doth he suffer Of hellish and abominable creatures vvho in theire vvoorks ar like euen to the divels them selues To vvhat end doth he suffer not for anie cōmoditie of him self or anie merite of our part but onlie for the bovvels of his infinite charitie and mercie As concerning the benifit of Vocation consider first of al vvhat a great mercie it vvas of God to make thee a Christian and to call thee to the Catholique faith by the means of holie Baptisme and to make thee also partaker of the other Sacraments And yf after this calling vvhen thou hast by deadlie sinne lost thine innocencie our lord hath raised thee vp from sinne and receaued thee againe into his grace and set thee in the state of saluation hovv canst thou be able topraise him for this so singular a benifit vvhat a great mercie vvas it to expect thee so long time to suffer thee to commit so manie sinnes and to send thee so manie godlie inspirations and not to shorten the daies of thy life as he hath donne to diuers others that vvere in the same state and last of al to call thee vvith so mightie a vocatiō that thou mightest rise vp againe from death to life and open thine eys to the eternal light vvhat mercie vvas it also after thou vvast conuerted to giue the grace not to returne vnto deadlie sinne againe but to vanquish thine enimie and to perseuer in good life These ar the publique and knovven benifits but there be other secrete benifits vvhich no man knovveth but he onlie that hath receaued them and againe there be som so secrete that euen he him self vvho hath receaued them knovveth them not but he onlie that gaue them Hovv manie times hast thou deserued in this vvorld either through thy pride negligence or vnthankfulnes that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes and yet hath not he dealt thus vvith thee Hovv manie euills occasions of euills hath our lord preuented vvith his prouidence ouerthrovving the snares of thine enimie and stopping his passage and not permitting him to execute his vvilie practyses and designements
iustice amongst theeues vppon a crosse But novv seeing thou hast resolued to surpasse and ouercom al motherlie affection and that thou vvilt honour this misterie of the crosse vvherefore doest thou approche so neere vnto the same that thou must carie avvay in thie mantle a perpetual memorie and remembrance of this thy sorovv Thou canst not aford thy sonne anie comfort or remedie but vvel thou maist vvith thy presence increase and augment his torment In deede this onlie vvanted to the increase of his sorovvs that in the time of his agonie in the last instant and conflict of his death euen vvhen the last sighs raised vp his tormented brest he should then cast dovvne his eys altogeather dazeled and dimmed should behold thee standing at the foote of the crosse And because he being neere to the end of his life had his senses so vveakened and feebled and his eyes so obscured vvith the shadovv of death that he could not see a far of thou madest thy self so neere to th' end he might knovv thee and see those armes in vvhich he had ben receaued and caried into Egipt so faint and broken and those virginal brests vvith vvhose milk he had ben nourisshed become euen a sea of sorrovv Behold o ye Angels these tvvo figures yf peraduenture you maie knovv them Behold o ye heauens this crueltie and couer your self vvith mourning for the death of your Lord let the cleere ayre become obscure and dark that the vvoorld see not the naked bodie of your Creator Cast vvith your darknes a mantel vppon his bodie that profane eys behold not the ark of the testament vncouered O ye heauens vvhich vvere created so bright and faire o thou earth clothed vvith such varietie and beavvtie yf you did hide your glorie in this so greate paine yf you that be insensible did after your manner feele the same vvhat then did the bovvels and virginal brest of the blessed mother O al you saith shee that passe by the vvaie consider and behold yf there be anie sorovv like vnto mie sorovv Trulie there is no sorovv like vnto thie sorovv because in al the creature of the vvoorld there is no loue like vnto thy loue After this thou maist consider those seuen vvoords vvhich our lord spoke vppon the Crosse Mar. 23.34 Mar. 23.43 Ioan. 19.27 Ioan. 19.28 Matt. 27.46 Ioan. 19.30 Mar. 23.46 of vvhich the first vvas Father pardon them for they knovv not vvhat they dooe The second vvas to the good theefe This daie shalt thou be vvith me in paradise The third vvas to his most blessed mother VVoman behold thy sonne The fourth vvas I am a thirst The fift vvas My God my God vvhy hast thou forsaken me The sixt vvas It is finished The seuenth vvas Father into thy hands I commit my spirite Consider novv o my sovvle vvith hovv great charitie he coÌ„mended in these vvoords his enimies vnto his father vvith hovv greate mercie he receaued the thife vvhich confessed him vvith vvhat bovvels he commended his pitiful mother to the beloued disciple vvith hovv greate thirst and drith he shevved hovv much he desired the saluation of men vvith hovv lamentable a voice he povvred out his praier and vttered his tribulatioÌ„ before the face of almightie God hovv he performed so perfectlie euen to the verie end the obedience of his father and hovv finallie he commended vnto him his spirite and resigned him self vvholie into his most blessed hands Heere hence it appeareth hou in eche one of these vvoords remaineth inclosed som singular document and instruction of vertue In the first is coÌ„mended vnto vs Charitie tovvards our enimies In the second pitie and mercie tovvards sinners In the third dutie and reuerence tovvards our parents In the fouerth zeale and desire of our neighbours saluation In the fift praier in time of tribulations and vvhen vve seeme to be forsaken of God In the sixt the vertue of Obedience and Perseuerance And in the seuenth a perfect resignation into the hands of God vvhich is the summe and principal of al our perfection Satturdaie morning Of the pearcing our Sauiours side of his taking dovvne from the crosse of the pitiful bevvailing of our ladie and of Christes burial THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a speaâ—e of his taking doune from the crosse together vvith the lamentation of our lady and the office of the burial Consider then hovv after that our Sauiour had giuen vp the ghost vppon the crosse and those cruel ministers had accomplisshed their desire vvhich longed so much to see him dead yet vvith al this the flame of theire furie vvas not quenched because that notvvithstanding such things as had past they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich remained parting and casting lottes vppon his garments and pearcing his sacred brest vvith a cruel speare O ye cruel ministres O ye harts of iron Seemed that so litel to you vvhich his bodie suffred being aliue that ye vvould not pardon it euen after it vvas dead vvhat rage of enmitie is there so great but that it is appeased vvhen it seeth his enimie dead before him Lift vp a litle those cruel eys of yours behold that deadlie face those dimme eys that falling countenance that palenes and shadovv of death for although you be more hard then either iron or adamant stone yea though ye be more hard then your ovvne selues yet in beholding him you vvil be pacified After this commeth the minister vvith a speare in his hand and vvith great force thrusteth the same through the verie naked brest of our Sauiour The crosse shooke in the aire vvith the force of the stroke and from thence issued vvater and bloud vvherevvith ar healed the sinnes of the vvorld O riuer that runnest out of paradise and vvaterest vvith thy streames all the vvhole face of the earth O vvound of this pretious side made rather vvith feruent loue tovvards mankind then vvith the sharp iron of the cruel speare O gate of heauen vvindovve of paradise place of refuge tovver of strength sanctuarie of iust persons sepulchre of pilgrims nest of cleane doues florishing bed of the spovvse of Salomon Al haile o vvound of this pretious syde that vvoundest al deuout harts stroke that strikest the sovvles of the iust rose of vnspeakable bevvtie rubie of inestimable price entrance into the hart of Christ testimonie of his loue and pledge of euerlasting life Next to this consider hovv the very same daie in the euening there came those tvvo holie men Ioseph and Nicodemus vvhoe reared vp their ladders vnto the crosse and tooke dovvne the blessed bodie of our Sauiour into their armes The holie virgin then perceauing that the torment of the crosse vvas novv ended and that the holie bodie of our Sauiour vvas comming tovvards the earth she prepareth her self to giue him a secure hauen in her brest and to receaue him from the armes of
shal novv be requisite forvs to treate particularlie of euerie one of these parts aforesaide first of the Preparation vvhich goeth before the others Being in the place of praier kneeling or standing thy armes stretched out in manner of a crucifixe or prostrate vppon the grovvnd or sitting yf thou canst not settel thie self in anie other sort after thou hast made the signe of the Crosse thou must recollect thie imagination vvithdravve the same from all things of this life and lift vp thy mind to heauen considering that our Lord beholdeth and looketh vppon thee Thou must also stand there vvith such attention and reuerence as yf thou hadst God there reallie present before thine eys and vvith a general repentance of thy sinnes yf thie praier be in the morning thou maist sale the general confession Confiteor Deo c. or yf thy meditation be in the euening thou maist examine thy conscience touching all that vvhich thou hast thought spoken or donne or heard in that daie as also hovv forgetful thou hast ben of our lord and repenting thy self of all the defects coÌ„mitted that daie and of al those of thy life past and humbling thy self before the maiestie of almightie God in vvhose sight thou standest thou maist vtter these vvoords of the holie Patriarch I vvil speake to my lord Genes 18.27 although I be but dust as hes and vvith the substance and matter of these fevv vvoords thou maist for som little time entertaine thy self considering vvel vvhat thou art and vvhat God is that so thou maist vvith more reuerence humble thy self before so great a maiestie as is that of almightie God For thou art a bottomlesse depth of infinite sinnes and miseries and God is an infinite deepenes of al riches and greatnes and being in this consideration thou must dooe him al due reuerence and humble thy self before his supreme maiestie VVith this also thou must humblie beseeche this lord to giue thee grace that thou maist stand there vvith such attention and deuotion vvith such in vvard recollection and vvith such feare and reuerence as it behoueth thee to haue before so soueraine a maiestie and that thou maist so passe ouer this time of praier that thou maist com from the same vvith nevv desires and force to doe al such things as appertaine to his service For the praier vvhich yeeldeth not this fruite is to be esteemed verie vnperfect and of small valevv OF READING CHAP. VI. AFTER the preparation is ended there folovveth Reading of that thing vvhere vppon thovv art to meditate in time of praier VVhich Reading ought not be donne lightlie hastilie but vvith deliberation and attention applying thereunto not onlie thy vnderstanding to conceiue such things as thou readest but much more thy vvil to tast those things that thou vnderstandest And vvhen thou fâ—ndest anie deuout passage staie somvvhat longer vppon it thereby to haue som greaterfeeling of that vvhich thou hast read Let not the Reading be ouer-long that so thou maist haue more time for meditation vvhich is of so much more profit by hovv much more it vvaigheth and entreth into the coÌ„sideration of things vvith more leasure and affection Neuertheles vvhen thou findest thy hart so distracted that it cannot enter into praier then thou maist staie somvvhat the longer in Reading or ioine Reading and meditation together by reading first one point meditating vppon it and then an other and an other in like sort For in so dooing vvhen the vnderstanding is once bound to the vvoords of the reading it hath not occasion to vvander abrede so easilie into diuers thoughts and imaginations as vvhen it goeth free and at libertie And yet better it vvere to striue in casting of such thoughtes and to perseuer and vvrastle against them as the Patriarche Iacob did all the night long continuing in the vvork of praier that in the end vvhen the vvrastling is donne vve maie obtaine the victorie our lord giuing vs deuotion or som other greater grace vvhich is neuer denied to those that labour and fight faithfullie OF MEDITATION CHAP. VII STRAITE after reading folovveth meditation vppon the point vvhich vvee haue read And this meditatioÌ„ is somtimes vppon things vvhich may be sigured vvith the Imagination as at all the passages of the life and passion of our Sauiour Christ of the last iudgement of hel or of Paradise Som other times it is of things vvhich doe apperteine rather to the vnderstanding then to the imagination as is the consideration of the benifits of almightie God of his goodnes and mercie or of anie other his perfections This kind of meditation is called Intellectual and the other Imaginarie And vve ar vvoont to vse both the one 〈◊〉 the other manner in these exercises according as the matter of the things doth requiâ—e Novv vvhen the med tation is Imaginarie vve must then figure and represent euerie one of these things in such vvise as it is or in such vvise as it might perhaps passe and make accounte that in the verie same place vvhere vve be al the same passeth in our presence that by meanes of such a representation of thefethings the consideration and feeling of them maie be more liuelie in vs. But to goe and meditate such things as passed eache in his oune place is a thing vvhich doth coÌ„monlie vveaken and hurt the head And for this verie cause likevvise a man must not fixe his imagination ouer much vppon the thingâ— of vvhich he meditateth that so he vvearie not is head But for as much as the principall matter of meditation is the holie passion of our Sauiour Iesus Christ it is to be vâ—destoode that in this misterie maie be considered siue principal points or cire mâ—tance vvhich concurre in the same to vvit vvhoe he is that suffereth vvhat he suffreth for vvhome he suffereth in vvhat manner he suffereth And for vvhat end he suffereth Touching the first point vvhich vvas vvhoe hee is that suffeâ—etâ— I aunsvvere that he vvhich suffereth is the Creator of heauen and earth the onlie sonne of God the highest goodnes and vvisdom that can be imagined the most innocent and most holâ—e sonne of the blessed virgin Marie Concerning the second point to vvit vvhat he suffereth I aunsvvere that he suffereth most grieuous pains as vvel in his soule as in his bodie For in his soule he suffered so great angvvish affliction as no hart is able to comprehend it coÌ„sidering the ingratitude of men tovvards this so singular and high a benifit The compassion of his most innocent and blessed mother The sinnes of the vvorld that vvere present past and to com for all vvhich he suffered And in his bodie he endured cold heat hunger vvearines vvatchings iniuries betraying he vvas sould of his disciple he did svveate drops of bloud he vvas spitte vppon buffeted so ofrentimes bound forsaken euil spoken of falslie accused vvhipped scorned appareled as yf he had bene a foole crovvned vvith thornes lesse esteemed then
Barabbas vniustlie condemned he caried his ovvne crosse vppon his shoulders he vvas crucified betvvene tvvoe theeues he did drink easell gall and finallie he died a most opprobrious reprocheful death vppon the mount Caluarie in time of greatest solemnitie The third point to be considered is for vvhome he suffered euident it is that he suffred for mankind disobedient vngrateful created of nothing vvho of him self can dooe nothing knovveth nothing nor is ame thing vvorth for a creature of vvhome he ne uer had nor neuer vvas to haue anie neede For a creature vvhich had offended vvas to offend and disobey him so manietimes The fourth point to be considered is in vvhat manner he suffered vvhere vve shall see that he suffred vvith such great patience and meekenes that he vvas neuer offended nor angrie vvith anie bodie vvith so great humilitie that he made choice of the most contemptible death that vvas vsed in those daies vvith so great readines and alacritâ—e that he vvent foorth to meete his enimies vvith so great charitie that he called his frind him that betraied and sould him healed his eare that tooke him regarded vvith eyes of mercie him that had denied him and praied for those that crucified him The fift point to be considered is vvherefore and to vvhat end he suffereth vvhere it is manifest that he suffered to satisfie the iustice of almightie God and to appease the vvrath of his father to accomplish the predictions and propheties of the Patriarches and Prophetes to deliuer vs from the thraldom of hell and to make vs capable of heauen to shevv vs the vvaie to heauen vvith his perfect Obedience and to confound the diules vvhoe by reason of theire pride haue lost that vvhich men dooe gaine through theire humilitie OF THANK ESGIVING CHAP. VIII AFTER meditation folovveth thankesgeuing of vvhich a man must take occasion of the meditation past and giue thankes vnto our lord for the benifit he hath donne vnto him in the same as for example yf the meditation vvas of the passion he must thanke our lord that he hath redeemed vs vvith so great paines And if it vvere of our sinnes for that he hath expected vs so long time to dooe penance yf it vvere of the miseries of this life for that he hath deliuered vs from so manie of them yf of the departing out of this vvoorld and of the hovver of our death for that he hath deliuered vs from the daungers of it and expected vs and giuen vs life to dooe penance and yf it vvere of the glorie of paradise for that he hath created vs to be partakers of so great a felicitie and so like vvise vve maie dooe in the rest And vvith these benifits thou mustioine all the other beneifits of vvhich vve have spoken before vvhich be the bâ—niâ—it of Creation Conseruation Redemption Vocation and Glorification and so tho 〈◊〉 giue thankes to our loâ—d for that he â—ach made thee to his I kenes and image and hath giuen the memorie to remember him vnderstanding to knovvâ—him and evil to loue him and for that he hath given hee an angel to keepe thee from so 〈◊〉 angers and perilâ— and from so manie mortal sinnes and also from deâ—th thou being in sinne vvhich vvas no lesse benefit then to deliuer thee frome erlast ngâ—deaâ—h and forthat he made thee to be borne of Christian parents and gaue thee holie baptisme and the ein his grace and promised thee his glorie and receaued thee foâ— his child Also vvith these benifitâ— thou mustioine other general and particular benifits vvhich thou knovvest to haue receaued of our lord and for these and al others as vvel publique as priuate thou must yeeld him as hartie thankes as possiblie thou maist and inuite al creatures as vvel in heauen as in earth that they assist and help thee to dooe thy dutie in this and vvith this spirite and desire thou maist saie somtimes that Canticle Benedicite omnia opera Doâ—â—ti Domino or els the psalme Benedic anima mea Domiâ—o omnia quae intra me sunt nomini sancto eius Benedic anima mea Domino noli ohliuisci onmes retributiones eius Qui propitiatur omnibus iniquitaâ—â—bus tuis qui sanat omnes infirmitates tuas Qui redimit de interitu vitam tuam qui coronat te in misâ—ricordia miserationibus OF OFFERING CHAP. IX THIS being donne that is vvhen a man hath geuen thankes to our lord vvith al his hart for al these benisits then foorthvvith the hart naturallie breaketh out into that affect of the Prophet Dauid saying Psal 515.12 VVhat shall I yeeld vnto our Lord for all those things vvhich he hath bestovved vppon me And this desire a man in som sort satisfieth vvhen he geueth and offereth vp to almightie God that vvhich of his part he hath and is able to giue him And for this end he ought first to offer vp him self to God for his perpetual sklaue resigning and laying him self vvholie in his hands that his diuine maiestie dooe vvith him as it shal best please him and iointlie he must offer vp to him all his vvoords his vvoorks his thoughts and his paines that is vvhatsoeuer he doeth and suffereth that so al maie be to the glorie and honour of his holie name Secondlie he must offer vp to God the father the merites vvoorkes of his sonne and all the paines vvhich in this vvoorld he suffered for obedience of him euen from the manger vntil the crosse for so much as they al be our substance heritage vvhich he left vs in the nevv testament by vvhich he made vs his heires of al these so greate treasures And in like manner as that vvhich is giuen me is no lesse mine then that vvhich I haue goten by mine ovvne paines and labour so the merites of Christ the right vvhich he hath geuen me ar no lesse mine then yf I had svveate and laboured for them my self And therefore a man maie vvith as much right offer this second present as the first laying dovvne by order al our Sauiours vvoorks and paines and al the vertues of his most holie life his Obedience his Patience his Humilitie his Charitie vvith al the rest because this is the most riche and most pretious offer that maie be offered OF PETITION CHAP. X. IMmediatlie after that vve haue offered vp vnto almightie God this so riche a present vve maie then vvith great securitie in vertue of the same de 〈…〉 vvhat soeuer fauours grace And first â—er vs demaunde vvith great affection of Charitie and vvith desire of the glorie of God that al nations and people of the vvorld maie knovv pâ—aise and adore him as â—heire onlie true God and lord saying euen from the bottom of our hart these vvords of the Prophet Psal 66.4 Let all people confesse thee o God let all people confesse thee Let vs praie also for the Catholike Church and for al the Prelates
and disposeth him to doe good woorks vvith facilitie and easines VVhich definition of deuotion shevveth manifestlie the great necessitie and profit of this vertue because in the same is conteined much more then manie can thinke of VVherefore it is to be vnderstoode that the greatest hinderance vvhich vve haue to liue vvel is the corruption of our nature vvhich came vnto vs by sinne from vvhich procedeth a great inclination that vve haue to dooe â—ll And these tvvo things make the vvaie of vertue difficultous and hard vnto vs where as vertue of her ovvne nature is the most svveete bevvtiful and amiable thing that is in the vvoorld Novv against this difficultie and heauines the diuine vvisdome of almightie God hath prouided a most fit and conuenient remedie to vvit the vertue and ayde of deuotion For euen as the north-vvinde scattereth and dissolueth the clovvdes and leaueth the aire bright and cleare so true deuotion shaketh of from our sovvle al this heauines and difficultie and leaueth her aftervvards disposed and redie to dooe al good because this vertue is in such manner vertue that it is also a speciall gift of the holie ghost a devv of heauen a succour visitation of God obtained by the meanes of praier vvhose condition is to fight against this difficultie to shift of this sluggishnes to giue this readines to illuminate the vnderstanding to force the vvill to kindle the loue of God to quenche the flames of yll desires to breede lothsomnes of the vvoorld and hatred of sinne and then to giue a man nevv feruor a nevv spirite a nevv force breath to dooe good vvorks In such sorte that like as Sampson Iudic. 16. vvhen he had his haire had more strength then all the men of the vvoorld and vvhen he had his haire cut of became feeble and vveake as other men ar so is also the sovvle of a Christian man passing strong vvhen he hath deuotion but vvhen deuotion faileth she becommeth exceding vveake And so this is the greatest commendation that maie be giuen to this vertue that she being but onlie one is as it vvere a prick and spurre to all others And therefore vvhoesoeuer earnestlie desireth to vvalke in the vvaie of vertues let him not goe vvithout these spurres for he shal neuer be able vvithout them to get his euill beast out of the mire Of that vvhich hath ben saide it seemeth manifest vvhat thing true and substantial deuotion is For in deede deuotion is not that tendernes of hart nor consolation vvhich those dooe somtimes feele that exercise praier but it is this readines and corrage to dooe good vvoorks vvhereof it often folovveth that the one is found to be in vs vvithout the other vvhen it pleaseth God to proue such as be his True it is that this dâ—uotion and readines doth oftentimes merite and deserue to haue that consolation as on the other side the selfe same consolation and spiritual gust increaseth substantiall deuotion And for this cause the seruants of God maievvith much reason desire and aske these comfortes and consolations not for the svveetenes vvhich they feele in them but in this respect that they be cause of the increasing of this deuotion vvhich maketh vs so fit to vvoorke vvel as the Pophet saith Psal 11â— 32 I haue runne o lord the vvate of thy commandements vvhen thou didâ—est enlarge my hart to vvit vvith the comfort or thy consolation vvhich vvas cause of this my svviftnes Novv here vvee minde to treate of the meanes by vvhich vve maie obteine this deuotion and because this vertue is the spurre of al other vertues therefore to treate of the meanes by vvhich deuotion is gotten is to treate of the meanes by vvhich vve obteine all other vertues OF NINE THINGS VVHICH help vs greatlie to atteine vnto deuotion CHAP. II. BVT novv the things vvhich help vs to obteine douotion be manie For first it maketh much to the purpose to take these holie exercises verie earnestlie hartilie vvith a determined and resolued mind to dooe all that vvhich is necessarie for the obteining of so pretious a ievvel be it neuer so difficultous or hard for it is most certaine that there is nothing of importance vvhich hath not his difficultie and so likevvise it happeneth in this affaire at the lest to such as be nouices and young beginners Secondlie it helpeth also much to keepe the hart from all kinde of idle and vaine thoughts from al straunge affections and inordinate desires from all disturbance passionate motions for so much as it is euident that eche one of these things letteth deuotion and that it is no lesse requisite to keepe the hart vvel tempered for praier than to keepe an instrument vvil tuned for playing on it Thirdlie it helpeth also greatlie to keepe our senses recollected speciallie our eyes our eares our tounge because that by our tounge vve poure out our hart and by our eyes eares vve fill the same vvith diuers imaginations of things vvhich trovvble the peace quietnes of the sovvle VVherefore it is saide vvith great reason that a man giuen to contemplation must be deafe blinde and dumme for that hovv much lesse he is occupied in ovvtvvard affaires the more shal he be recollected vvithin him selfe Fourthlie Solitarines helpeth also to denotion for so much as the same doeth not â—nlie take avvaie occasions of distractions from our senses and from our hart the occasions of sinnes but also it inuiteth a man to abide vvithin him self and to deale vvith God and vvith him self alone being moued thereunto through the opportunitie of the place vvhich admitteth no other companie but this Fiftlie somtimes the reading of spiritual and deuoute bookes helpeth much because they giue vs matter of consideration they recollect the hart they avvaken deuotion make a man vvillinglie to think of that vvhich hee found to be so svveete and moreouer that is alvvaies represented to the memorie that aboundeth in the hart Sixtelie it much helpeth to haue a continual memorie of almightie God to be alvvaies in his presence and to vse those shorte praiers vvhich S. Augustine calleth iaculatorie or in manner of dartes for that these praiers keepe the hovvse of the hart and maintaine the feruor of deuotion as hath ben saide before and so a man sindeâ—h him self at al times readie and in ordre to praie This is one of the cheefest documents of spiritual life and one of the greatest remedies for such as haue not time nor place to giue them selus to praier and vvhosoeuer shal haue alvvaies this care he shal profit much in little time Seâ—enthlie it helpeth to be continual and to perseuer in good exercises at the times and places ordeined especiallie at night or in the morning vvhich be the times most conuenient for praier as al holy scripture teacheth vs. Eightlie austeritie and abstinence of the bodie sober diet lying hard hearcloth discipline or vvhipping and such like things help also much because
haue alvvaies one eye fixed vppon him for to reuerence him and desire him of his grace and the other vppon that vvhich vve haue to doe to th' end that in nothing vve passe the compasse of reason And this sort of attention and vvatchfulnes is the principall sterne of our life vvich manner of attention yf vve can not continue alvvaies tovvards God let vs yet at the least procure to lift vp our hart to him oftentimes betvvixt daie and night vvith som breefe praiers vvhich vve must alvvaies haue readie for this purpose And amongst these is greatlie commended by Cassianus that verse of king Dauid vvhich saieth Deus in adiutorium meum intende Psalm 69.2 Domine ad adiuuandum me festina That is O God bend thy self to mie helpe o lord make hast to succour me or other such like as these be vvhich ar easilie to be found in the same Prophet almost in euerie place VVhen vve goe to bed S. Iohn Climacus saith that vve must put our selus in such sort as yf vve vvere to lie in a sepulchre that by this manner of lying vve maie be moued to think of the hovvre of death vvhich vve expect And it shall not be amisse that a man to this end saie ouer him self a responsorie such as is vvoont to be saide ouer a dead bodie VVhen in the night vve avvake out of sleepe let vs saie Gloria Patri Filio Spiritus sancto or som such good and deuout vvoords And in the morning vvhen vve open our eyes Psalm 62.2 Psalm 17.2 let vs saie Deus Deus meus ad te deluce vigilo That is O God my God earlie doe I vvatch vnto me or els Diligam to Domine fortitudo mea dominus firmamentum meum refugium meum liberator meus I vvill loue thee o lord my strength our lord is my fortresse and my refuge and my redeemer Or som vâ— hat like this As often as the clock striketh let vs saie Blessed be the time in vvhich my lord Iesus Christ vvas borne died for me be mindful o mie lord of me in the hovvre of mie death And let vs then think that vve haue one houre lesse of life that by little littel this daie vvil be ended VVhen vve goe to table let vs think hovv God is he that giueth vs to eate and that made al things for our vse and let vs thank him for the foode vvhich he giueth vs and consider hovv manie there be that vvant that vvhich to vs is superfluous and hovv easilie vve possesse that vvhich others haue goten vvith so great trauail and daungers VVhen vve be tempted of the enimie the greatest remedie is to runne vvith al speede to the Crosse there to behold Christ dismembred and disfigured out of vvhome issue streames of bloud and so to call to mind that the principall cause vvherfore he put him self there vvas to destroy sinne to praie him vvith all deuotion that he suffer not that so abominable a thing reigne in our harts vvhich he vvith so great paines endeuoured to destroie And so vve must saie vvith all our hart O mie lord vvhoe hast put thie self vppon the Crosse to the end that I offend the not maie it be that this is not sufficient to make me vvithdravv mie self from sinning permit not this o lord I beseeche thee for these thy most holy vvoundes forsake me not o my God seeing I com to thee or els shevv me som other better harborough vvhere I may haue mie refuge If thou o lord leaue me vvhat shall becom of me vvhoe shall defend me Help me o lord my God and defend me from this dragon seeing I can not defend my self vvithout thee It shal be also verie good to make som times vvith speede the signe of the Crosse vppon our hart yf vve be in place vvhere vve may doe it so that vve be not noted of others And in this manner temptations vvil be to vs an occasion of a greater croune as also to make vs lift vp our hart to God more often and in such sort the diule vvhoe came as they saie for vvool vvil goe backe shorne The tvvelfth Remedie AN other remedie is to frequent the Sacraments vhich be certaine heaueulie medicines that God hath ordeined against sinne as remedies of our frailtie prouokers of our loue stirrers vp of our deuotion forvvarders of our hope releeuers of our miserie treasures of the grace of God paunes of his glorie and testimonies of his loue And therfore the seruants of God ought alvvaies to giue him thanks for this benifit to help them selues vvith this so greate remedie vsing it in due times som more som lesse according as they seele deuotion according to the fruite of theire auauncement the counsell of theire ghostlie fathers The thirtenth Remedie AN other remedie is praier vvhich hath for office to ask grace at Gods hands as the Sacraments haue for office to giue the same grace so the revvard correspondent to praier is to obtaine grace vvhen it is made as it ought to be And therefore let a man vvith praier amongst all other his petitions principallie demaunde this of oure Lord that he vvill deliuer him from the snares of his enimie and neuer permit that he fall into anie mortal sinne These be the principal remedies that vve haue against all kind of vices to vvhich I vvil adde heere brieflie other three no lesse profitable theÌ„ manie of the former Amongst these the first is to flie idlenes vvhich is as it vvere the roote of al vices for as it is vvritten Eccles 33.26 Idlenes hath tougth much euill The ground that is not labouâ—ed becommeth ful of thornes and the vvater that standeth still is filled vvith toades other silthines so likevvise the sovvle of one that is idle is filled vvith vices and is made a framer and inuentour of nevv euils The second remedie is Solitarines vvhich is the mother and gard of innocencie for somuch as it cutteth of from vs at one blovve the occasions of all sinnes This is a kind of remedie vvhich vvas sent from heauen to the blessed father Arsenius vvhoe heard from a-boue a voice that said vnto him O Arsenius flie keepe silence and be quiet Therfore the seruant of God must cast of and forsake as much as is possible al visitations conuersations and compliments of the vvorlde for that ordinarilie these ar neuer vvithout murmuring scoffing malice fables and such like things And yf anie should complaine of this let him suffer theire sayings for the loue of vertue for it is lesse inconuenience that men should complaine of him then that God should be angrie vvith him The third remedie vvich is verie profitable as vvel for this as for manie other things is to breake vvith the vvorld not forcing vvhat shall be spoken of him as long as he giueth no actiue scandall For yf all these feares respects be vvel examined
maie adioine the feare of God and vvithal Religion vvhich consisteth in the honour seruice of God These be the most principal vertues and the stirrers vp of al others and therefore he that desireth to atteine to the perfection of Christian life must labour to increase and profit especiallie in the forsaid vertues for the more he shal profit in them the greater shal his perfection be And for this cause it is to be thought that manie of those auncient Patriarches vvere so notable in vertue and so holie men because they had these most excellent vertues as it appeared in the Faith and Obedience of Abraham and in the loue and confidence vvhich Dauid had in almightie God in that he had such recourse to him in al necessities and did put such trust in him as a child doth in his father yea and much more saying Psalm 26.10 My father and my mother haue for saken me but oure Lord is careful for me Novv to obteine these so noble vertues there is no meane more conuenient then to persvvade our selues vvith all the hope that is possible that almightie God is our true father for somuch as neither in the hart nor in the prouidence neither yet in the loue of a father there is anie comparable vnto him sith none hath created vs but he none desireth more our profit then he Let vs therfore settle this most stedfastlie in our harts and endeuour alvvaies to behold God vvith such eyes hart as a child doth his father that is vvith a hart louing tender humble reuerent obedient to his vvil ful of confidence in al aduersities and covvched vnder the vvinges of his fatherlie prouidence And because this hart and affection cannot be obteined vvith oure forces onlie therefore a man ought continuallie to desire the same of God And to speake somvvhat more particularlie of this Note this the holie father S. Vincentius saieth that a man ought to haue seuen sorts of affections and vertues tovvards God in his hart to vvit a most feruent loue a verie greate seare an humble reuerence a most constant zeale a grateful giuing of thankes a svveete mouthe ful of praises a readie Obedience and a pleasant tast of diuine svvetenes Of our devvtie tovvards our selues A MAN ought also to haue tovvards him self saith the same holie father seuen other affections and vertues amongst vvhich the first must be to be confounded and ashamed for his sinnes committed The second to bevvaile his sinnes and be hartilie sorovv that he hath offended God and hurt his ovvne sovvle The third that for this he desire to be despised of all men as vnvvorthie of all honour and fauour The fourth to make leane and chastice his bodie vvith al seueritie and rigour as one that hath ben the prouoker and mouer of al these sinnes The fift to conceiue an irreconciliable anger and hatred against al vices and against al inclinations and rootes of the same The sixt to be verie vigilant and attent to gouerne and direct al his vvorkes and vvordes and al his senses and passions that nothing doe vvithdravv him from the iustice and lavve of God The seuenth that he haue a most perfect modestie and discretion in keeping Temperance and measure in all things but especiallie to discerne betvveene little much betvveene lesse and more to the end that there be nothing either superfluous or to litle nor that he exceede or vvant vvhat is necessarie Of our devvtie tovvards our neighbours IN like manner as the same Saincte teacheth vs a man ought to haue seuen other special vertues affections tovvards his neighbour First he ought to haue an invvard hartie compassion of other mens miseries and to be grieued at them as yf they vvere his ovvne Secondlie he ought to haue a charitable gladnes at the prosperitie and felicitie of others as he vvould haue in case it vvere his ovvne Thirdlie he ought to haue a quiet and setled patience vvillinglie contenting him self to suffer all that shal be donne vnto him and readie to forgiue al men vvith al his hart Fourthlie he ought to haue a gentel benigne behauiour and affabilitie tovvards al men vsing him self in conuersation amongst them vvith al courtisie mildnes and gentlenes and vvisshing them al vvel Fiftlie he ought to haue an humble reuerence tovvards al men accounting them for his betters and submitting him self to all as yf they vvere his Superiours Sixtlie he must haue a perfect concord vvith al men to the end that so much as in him lieth and God shall giue him grace he maie saie one self same thing and agree vvith al men in opinion be persvvaded that al men ar euen him self Seuenthlie he ought to haue a mind to offer him self for al men that is to be readie to bestovve his life for the saluation of all men and toe praie alvvaies and to endeuour that they al may be one in Christ and Christ in them Yet must he not for this frequent the companie of naughtie persons but rather flie from them as from serpents Albeit setting this occasion aside the seruant of God ought to be simple in his conuersation vvith his neighbours and either to vvinke at theire defectes or els yf he must needes see them to beare them vvith patience or to admonish them charitablie vvhen there is hope of redresse by so dooing THE FYFT TREATISE OF THE SACRAMENT OF PENANCE THE PREFACE AMONGST diuers euils that raigne in the vvorld one most to be lamented is the manner that manie Christians doe vse in making the Confession of their sinnes For som fevv excepted the most part doe com to this Sacrament vvithout anie repentance and vvithout anie examination of theire consciences Hence it ensueth that soone after their Confession they returne to their vvicked life and to the same filth in vvhich they vvallovved before This is a great contempt of God of his ministers of his Sacraments and it seemeth that these men com to confession onlie to dallie and mock vvith almightie God for in confession they desire him pardon of theire sinnes they protest an amendment of life yet out of hand beginne a fresh to offend him more then before The punishment that such persons deserue is such as God for the most part permitteth that is to leaue them in this euil state al the daies of theire life euen til the houre of death vvhen theire end vvil be such as vvas theire life that is vvithout anie fruite Yf therfore anie one haue desire to conuert him self earnestlie vnto almightie God and to doe true penance I shal heere declare vvhat he ought to obserue concerning this matter And because the Sacrament of Penance conteineth three principal parts vvhich be Contrition Confession and Satisfaction I vvil breefelie declare vvhat is to be donne in eche of these parts OF CONTRITION AND OF THE tvvo partes vvhich it conteineth CHAP. I. WHOE soeuer he be that mindeth to returne to almightie God to leaue
his euil life he must vnderstand that the first gate by vvhich he must passe is Contrition vvhich is one of the most pretious sacrifices that vve are able to offer vnto almightie God according as the Prophet Dauid saith A sorovvful minde is a sacrifice to God Psalm 50.19 a contrite and humble harte thou o Lord vvilt not despise This Contrition hath tvvoe parts The one is a repentance for the sinnes past and the other is a stedfast purpose of amendment in time to com The reason of this is because Contrition is a detestation of sinne aboue al things that maie be hated in regard that it offendeth the maiestie of almightie God And because God is offended as vvel vvith those sinnes that ar to com as vvith those that ar past therfore Contrition doth include the detestation of the one and the other vvhich is as much to saie as that a man must be sory for his sinnes past and must determine to eschevve such as maie com heere after And heerehence it is that the first thing in a true penitent must be to haue sorovve for his sinnes not principallie for that by them he hath deserued hel and lost heauen although to be sory for this cause be good also but for that he hath lost God and most grieuouslie offended his diuine maiestie And as God deserueth to be loued aboue al things so should vve be more grieued for offending him then for al other things vvhatsoeuer albeit the mercie of our lord is such that though the sorovv be not fullie ansvverable to the sinne committed yet the vertue of the Sacrament ioyned therevvith yf there be no impediment in him that receaueth the same shal suffice to restore him againe to saluation Novv heere it is to be noted for the scrupulous and vveake persons that this sorovv vvhich is required is not so of necessitie that it be alvvaies as other sensible griefes ar but that our vvil doe detest and abhorre sinne aboue al things that maie be detested vvhich maie be vvithout vveeping or ovvtvvard sorovve The second thing requisite to Contrition vvhich is a most stedfast purpose neuer to offend almightie God must likevvise not principallie be intended for heauen hel or anie other particular interest of our ovvne but for the loue of God albeit to feare hel or to desire heauen ar not to be reproued but ar verie laudable profitable yea and a gift of God also And as a man must haue a resolute purpose to eschevv sinnes that ar to com soe must he leaue forsake his present sinnes othervvise his confession should be no confession but a sacrilege And therfore he that beareth anie hatred against his neighbour must put it out of his mind yea and speake to him also yf anie scandale should be feared of the cōtrarie He that vvithholdeth anie mans goods against the vvill of the ovvner must restore them vnto him forvvith in case he be able to doe it presentlie although by this restitution he should cast him self far behind hand especiallie vvhen the devv ovvner standeth in such or like necessitie of it him selfe In like manner ought vve to make Restitution of fame and of honour yf vve haue published abroade anie grieuous secrete crime of our neighbour or donne him anie iniurie by vvoord or deede And this is that vvhich apperteineth to the tvvoe principal partes of Contrition OF THE MEANES BY VVHICH Contrition is obteined CHAP. II. HE novv that desireth to obteine this most pretious ievvel of Contrition must knovv that the first meane for the getting of it is to demaund the same of almightie God vvith al humilitie and instancie that is possible because the same is a special grace and gift of almightie God and a vvork exceeding al the povver and force of mans nature The reason of this is for that God created the nature of man vpright and lifted vp vnto him self by loue but sinne hath crooked it and inclined it doune to her self that is to the loue of visible things therfore as a man borne vvith a crooked backe from his mothers vvombe can not find anie natural remedie to restore him to his streightnes so vve being borne vvith this kind of spiritual crookednes through originall sinne there is no thing that can streighten vs but onlie the same lord that made vs. And because this streightnes consisteth in the loue of God aboue al things vvhich no man can haue but by God him self so no man can haue sorovve for sinne aboue al things for the loue of him but by the special loue of God him selfe for somuch as the one folovveth of the other If this then be a vvorke of God and so greate a vvorke it folovveth that vve ought to demaund the same of him vvith al humilitie and instancie possible The second meane to obteine Contrition is for a man to keepe a parliament vvithin him self to consider such things as maie prouoke and incline him to get sorovv for his sinnes For the more he shal consider the causes that maie moue him thereunto the more clearelie shal he perceaue hovv much it importeth him to bevvaile his miserable state For he that knovveth hovv to consider his sinnes as they ought to be considered knovveth also hovv to bevvaile them as they ought to be bevvailed Let a sinner therfore open his eyes and fixe them first vppon the multitude of his sinnes and aftervvards vppon almightie God against vvhome he hath sinned for eche of these considerations vvil teach him hovv good cause he hath to bevvaile his sinnes Novv to stirre vp thy sovvle to this sorovve thou must first of all set before thine eyes all the sinnes of thie life past vvithal hovv thou hast abused the benefites receaued of almightie God And because sinne is a svvaruing from the end for vvhich man vvas created let him first consider this end vvhich vvas to knovve and loue God and to keepe his commaundements and therby to atteine to the chiefest felicitie for by this he shal see more clearelie hovv far he hath straied from this end In consideration vvhereof God gaue him a Lavve to vvit his Commaundements vvherein he should liue and Grace vvhereby he might obserue his lavve and Sacramentes by vvhich grace be ministred vnto him and Teachers that might instruct him therein and Inspirations that might prouoke him thereunto and finallie him self to be the price and remedie of al his sinnes Likevvise for this end he gaue him the gifts of nature vvhich be Life Health Strength The povvers of the sovvle The senses and membres of the bodie to the end that he should applie all these in his seruice vvhoe had bestovved them vppon him And for this same end he gaue him also the goods called the goods of fortune that vvith them he might susteine his ovvne life and relieue the necessitie of others and so merite the kingdome of heauen These and manie others be the benifits and helpes vvich God hath giuen vs
to emploie them in his seruice Let a man therfore consider hovv he hath vsed these benifits and he shall find that he hath made vveapons of them to sight against God and vvith vvhat things he vvas bound to doe him greater seruice vvith the same he hath committed greater sinnes He then that shall consider this hath he not good cause to bevvaile and lament his offences The second meane is to consider vvhat is lost by sinne vvhereof because vve haue spoken sufficientlie in the third treatise pag. 236. it shal be necessarie onlie to aduertise euerie man that he consider vvith him self vvhether he hath not good cause to be hartilie sorie that hath lost so manie benifits as at there mentioned The third meane is to consider the greatnes of the maiestie and goodnes of God against vvhome thou hast sinned For it is certaine that the greater the personage is that is offended the greater is the offence committed against him and so the more that a man shal vnderstand the exceeding greatnes of the maiestie of almightie God the more shall he penetrate the malice of his sinne Consider then the nobilitie the riches the dignitie the vvisdome the beutie the glorie the goodnes the maiestie the benignitie povver of this Lord hovv al creatures ar bound vnto him and so calling to mind hovv thou hast offended him thou shalt not onlie vnderstand the heynousnes of thy sinnes committed against him but also haue good cause to be sory and to lament The fourth meane is to consider the iniurie donne to almightie God by sinne For as often as vve sinne this iudgment passeth secretelie in practise vvithin our harts though me perceaue it not to vvit of the one side is set before vs the profit of sinne vvhich is the deâ—ite or commoditie that ensueth of sinne and of the other the offence that vve coÌ„mit against God man being placed in the middest resolueth vvith him selfe rather to leese the frindship fauouâ— of God then the coÌ„moditie vvhich is to com by sinne Novv vvhat can be more horrible or more vnseemelie then this to preferre so base a thing before God or vvhat can more resemble that vvicked fact of the Ievves vvhoe vvhen choise vvas offered vnto them vvhether they vvould haue Christ or Barrabbas ansvvered that they vvould rather haue Barrabbas then Christ VVhich things yf a man consider vvel he vvil vndoubtedlie be ashamed of him self and moued to sorovve The fift meane is to consider the great hatred that God beareth against sinne vvhich is so great as no vnderstanding is able to comprehend it The reason is for that the better a man is the more he loueth that vvhich is good and abhorreth that vvhich is vvicked and therefore God being infinitelie good he must needes beare infinite loue tovvards goodnes and infinite hatred tovvards sinne and so he revvardeth the one vvith euerlasting glorie and the other he punisheth vvith euerlasting paines But because of this hatred against sinne enough hath ben said in the third treatise pag. 237. procure by the consideration thereof to abhorre sinne so much as is possible for thee to doe and praie God to encrease in the this hatred of sinne and sorovv for the same for therein consisteth a greate part of true penance The sixt meane is to call to remembrance the paines of hell and the vniuersall last iudgment as also the particular iudgment at eche mans death vvhich things vvil moue vs to conceaue hartie sorovv and feare for our sinnes sith that eche one of them doth threaten such great terrible calamities to him that shall be found guiltie of anie one deadlie sinne And therfore bette it is novv for euerie one to enter presentlie into iudgment vvith him self for his sinnes that he be not then iudged for them of almightie God especiallie considering that the holie scripture assureth vs 1 Cor. 11.31 that in case vve shall iudge our selues vve shall not be iudged The last meane is to consider the multitude of the benifits of almightie God and especiallie of thy Creation Conseruation Redemption Baptisme Vocation Diuine inspirations Preseruation of thee from dangers and miseries vvith other innumerable benifits Novv vvhat thing is more to be lamented then that thou hast liued so long time in such a greate forgetfulnes and ignorance of such a louing Lord in vvhome thou diddest moue liue hadest thy being vvhat greater iniquitie could be deuised then to offend him vvhoe hath trauailled for thy sake so manie vvaies fasted so manie and so long fastes shedde so manie teares made so manie prayiers suffered so manie iniuries taken so greate paines susteined so manie dishonours so manie in famies so manie yea and so greate torments For it is most certaine that al these he suffered for thy sinnes as vvel to satisfie for them as to make thee vnderstand the hatred he beareth against them sith he tooke such paines to destroye them Consider therfore vvhether thou hast not good cause to be sorie and to resolue thy selfe vvholie into teares OF CONFESSION AND VVHAT vve ought to obserue in the same CHAP. III. HAVING treated of the firste parte of Penance vvhich is Contrition for our sinnes let vs novv speake of the second vvhich is Confession vvherein a man ought to obserue these things that folovve The first is that he take som time before to examin his conscience and to cal to mind al his deadlie sinnes past especiallie yf he haue discontinued anie long time from Confession in vvhich examination he ought to attend vvith greate diligence and care as in a matter of most great importance This examinatioÌ„ is so necessarie that vvhen it vvanteth in case the Ghostlie father supplie not this vvant the Confession is of no effecte euen as that Confession should be vvherein the sinner doth vvillinglie leaue out of his Confession som deadlie sinne vnconfessed and so is bounde toe make his Confession againe Therfore to auoide this inconuemence a man ought to prepare him self and to examin his conscience diâ—igentlie by pervsing the ten Commaundements and the deadlie sinnes vvhich he ought to consider euerie one hovv often he hath sinned in eche of them by thought vvoord or deede vvith al the circumstances that happened in the sinne vvhen the circumstances be such as of necessitie ought to be confessed The second aduise is to declare in Confession the number of the deadlie sinnes And in case he doe not remember hovv often he hath committed such or such a deadlie sinne distinctlie yet let him giue a ghesse thereof as neere as he can possiblie more or lesse or els declare vnto his Ghostlie father hovv long time he hath continued in the same deadlie sinne or at the least let him declare vvhether he hath accustomed to offend in that kind of deadlie sinne as often as opportunitie vvas offered or did some times vppon remorse of conscience refraine him selfe The third is to confesse and specifie the Circumstances vvhen they doe greatlie aggrauate
the sinne although the kind thereof be not thereby chaunged For although the acte of deadlie sinne is but one thing yet it maie be accompanied vvith som vvickednes of such qualitie that of necessitie it ought to be confessed As for example yf one had stollen armour vvith intent to kill an other man and take avvaie his vvife from him it is heere manifest that albeit this be but one on lie act vvhich is to robbe and consequentlie but one sinne yet this act hath tvvoe other offences annexed vnto it vvhich be a vvil to commit murther to commit adulterie But this is a thing that apperteineth more to the ghostlie father then to the penitent except he be such a one as is able to knovve these circumstances The fourth is to confesse the kind of the deadlie sinne as thefte fornication adulterie or such like vvithout rehearsall of the vvholehistorie as it passed by onlie saying I haue often times robbed killed committed fornication adulterie periurie c. Likevvise it is not necessarie to specifie in vvhat manner the sinne vvas committed especiallie being a sinne of the flesh but to declare the kind onlie And albeit this matter be verie lothsome and filthie yet it is to be noted that a dishonest sinne maie be committed by thought by vvords or by touching or by doing the verie deede If the act be donne in deede it is sufficient to tell the name of the act as Adulterie Incest simple fornication c. If it vvere by touching it is sufficient to saie I haue touched such a kind of person vnles there folovved som thing that might change the kind of the sinne If it vvere by vvordes it shal suffice to saie I haue spoken filthie vvords and such as prouoked to sinne or to delite mie self therein and not to name the vvordes The fift is to confesse the sinnes of the thought and heere I vvildeclare hovv this ought to be donne Note this vvel It is then to be vnderstoode that in an euil thought a man may behaue him selfe after one of these foure vvaies that foloâ— The first is vvhen he endeuoureth speedilie to repell avvaie the euil thought in vvhich case it is cleare that albeit this resisting striuing should continue all a vvhole daie yet therein is no sinne but a merite and revvard and so it requireth no Confession The second is vvhen he staieth himself in the euil thought for a short time and then it is a veniall sinne vvhich is more or lesse grieuous according as the staying in it vvas more or lesse The manner to confesse it is to saie I accuse mie self to haue had a dishonest thought or of anger c. and haue staied in it longer then I should haue donne The third is vvhen he giueth consent to the euil thought and determineth to put it in practise though aftervvards he doe it not in deede and it is manifest that this is a deadlie sinne and of the same kind as if it had ben executed in acte The last is vvhen one continueth vvillinglie or suffereth him selfe to continue in thinking taking delite in an euil thought albeit he intend not to put it in execution and this is also a deadlie sinne called by the learned diuines a lingring delite vvhich is as they arvvonte to saâ—e Though I drinke not in the tauerne yet I take delite therein Novv that vve haue vnderstoode these foure differences of thoughts it shal be easie to knovv hovv to confesse them yf the penitent declare vvhether he staide him self in the euil thought or consented thereunto or vvhether he had anie lingring delite therein by continuing vvillinglie in taking delite in the same euil thought The sixte is that the penitent be careful to preserue the good name and fame of his neighbour confessing his ovvne sinnes in such order that he discouer not the sinnes of others nor speake of anie person by name but let him onlie saie I haue sinned vvith a maried vvife or vvith a single vvoman c. And in case the circumstance be such as the ghostlie father maie therby knovv vvhome he meaneth then ought he to seeke for that time som other ghostlie father that knovveth not the person And yf he can not possiblie so doe vvhich yet he must endeuour as much as he maie then the ghostlie father being such a person he maie vvel confesse vnto him this circumstance The seuenth is that in his confession he excuse not his ovvne sinnes nor yet charge him selfe vvith more then is true neither yet vtter that vvhich is doubtful for certaine nor such things as ar certaine for doubtful but let him declare eche thing in his place as it vvas in deede vvithout adding or diminishing The last is that he be careful to seeke out a good phisition for his sovvle as he vvould if he vvere sick for his bodie for this is a matter of more importance and to seeke out an ignorant ghostlie father is as much to saie as to seeke for a certaine guide to bring one to hell for so much as if the blind leade the blind as Christ saith both fall into the diche Matth. 15.14 IN VVHAT CASES THE CONFESsion is of no value but ought to be made againe CHAP. IV. TO the end that euerie one may knovv of vvhat importance the things before declared be I shall heere brieflie expresse in vvhat cases the Confession is of no effecte but must be made againe The first is vvhen the penitent maketh a lie in confession in a matter of deadlie sinne The second is if in confession he did vvillinglie conceale from his ghostlie father anie deadlie sinne vvhen he vnderstoode it to be a deadlie sinne The third is if being long time from confession he hath not examined his conscience before he commeth therunto for in this case forgetfulnes excuseth not the penitent but doth rather accuse him the more The fourth is vvhen the penitent mindeth not to leaue the deadlie sinne vvherein he hath offended or intendeth not to make restitution of such goods as he ought to restore The fift is vvhen the penitent is excommunicated and procureth not to be first ababsolued from the excommunication The sixthe case is vvhen the Ghostlie father being ignorant and the penitent him selfe is not learned there ar notvvithstanding greate matters to be discussed in his Confession for in this case it can not be but that som errors vvil happen that haue neede of a further cure But heere it is to be noted that in euerie one of these cases vvherein it is necessarie to iterate the confession if it be donne vvith the selfe same ghostlie father it is not needeful to repeate al those sinnes a freshe vvhich he confessed before in case the ghostlie father be mindful of them but it shal suffice to saie I accuse mie self of such sinnes as at such a time I confessed to you mie ghostlie father and besides I accuse mie selfe of such and such a
good vvhich he hath be it of the Sovvle of the Body or of fortune he hath not acknovvledged as of God but presumed to haue it of him self or by his ovvne industrie or if of God vet by reason of his ovvne merites If he hath reputed vainelie to haue anie vertue vvhich he hath not or to be that vvhich he is not or gloried in anie thing vvhich is mortall sinne If to be esteemed for a person of value he hath vaunted of anie good or euil vvhich he hath donne vvith the iniurie of God or his neighbour vvhether trulie or falslie Of other mortal sinnes heere is nothing saied because enough hath ben spoken alredie in the Commaundements Onlie such as haue anie special Office degree or charge must examin them selues of the defects and sinnes vvhich in like Estates and Exercises maie particularlie happen according vnto the obligation vvhich euerie one hath A GENERALL ADVERTISMENT to discerne vvhich is a deadlie sinne and vvhich a veniall CHAP. V. BECAVSE vve ar bound of necessitie to confesse al deadlie sinnes but not venial sinnes vnles vve vvil and for so much as this thing to vvit vvhich is a deadlie and vvhich a venial sinne can not be vvel declared in fevv vvoords it shal suffice to giue som general aduertisment concerning this point for vvhich there ar vvont to be giuen tvvo Rules The first and most generall Rule is that vvhatsoeuer is contrarie to Charitie that is to the loue of God and of our neighbour is a deadlie sinne And so by this Rule vvhatsoeuer is against the honour of God or the profit of our neighbour in anie matter of importance be it thought vvoord or deede is a deadlie sinne for this quencheth Charitie vvherein consisteth the spirituall life of the sovvle But vvhatsoeuer is not against Charitie but besides the same is a veniall sinne as idle vvoords that hurt no man or som kind of little vaine glorie of anger of negligence c. The second Rule is more speciall to vvit that vvhatsoeuer is contrarie to anie one of the Commaundements of almightie God or of the Catholique Church is a deadlie sinne But heere it is diligentlie to be noted that that vvhich is of his ovvne nature a deadlie sinne maie be a veniall sinne by one of these tvvo vvaies either because the matter is of small importance as yf one should steale a pinne or a point or because the vvork is imperfect by reason that it vvanted a ful consent as it maie happen in euil thoughts vvithout anie consent giuen vnto them but yet euil resisted Likevvise it is to be considered that the Commaundements be of three kinds Som ar negatiue as Thou shalt not kill c. VVhich doe bind vs for euer and euer that is in euerie time and at all times Others be affirmatiue as to giue almes to haue contrition for our sinnes c and these doe bind vs euer but not in euerie time but in time of necessitie and then vve ar bound of dutie to doe them There be other compounded of both to vvit of negatiues and affirmatiues as to restore other mens goods For this commaundeth to restore and also not to vvithhold our neighbours goods And these commaundements doe bind vs to obserue them in both manner of vvaies to vvit euer and at all times A BRIEFE MANNER OF CONFESsion for such as be vvont to confesse often CHAP. VI. MANIE deuoute persons be sore vexed troubled vvith scruples because in examining theire consciences they find not som times vvhereof to make theire Confession For as on the one side they knovv and beleeue certeinlie that they ar not vvithout sinnes and on the other side at the time of confession they find them not they ar in great perplexitie and doe fullie persvvade them selues that they ar neuer rightlie confessed Of this vvee may gather tvvo thinges The one is that it is in deede a verie hard matter for a man to knovv him selfe and to vnderstande throughlie all the secrete corners of his conscience in so much that the Prophet said not in vaine Psalm 18.13 vvhoe is he that knovveth his sinnes deliuer me o Lord from my secrete offences Another is that the sinnes of iust persons of vvhome the vvise man saieth Prouerb 24.17 vhat they fall seuen times in the daie ar rather sinnes of omitting then of committing vvhich kinde of sinnes ar hard to be knovven For vnderstanding vvhereof it is to be noted that all sinnes ar committed by one of these tvvo vvaies to vvit either by vvaie of Committing that is by doing some vvicked thing as by robbing killing c. or by vvaie of Omitting that is by leauing some good thing vndonne as for not louing God not fasting not praying c. Novv of these tvvo kind of sinnes the first because they consist in doing ar verie sensible and easie to be knovven but the second vvhich consist not in doing but in leauing vndonne ar much harder to be knovven because that thing vvhich is not hath no meane to shevv it self VVherfore it is not to be maruailed at that spirituall persons especiallie if they be simple doe not find som times anie sinnes vvherof to accuse them selues For as these persons fall not so often into those sinnes of Committing of vvhich vve haue spoken and the others vvhich be of Omitting ar not so easie to be vnderstoode hence it cōmeth that they knovv not vvherof to confesse them selues and therfore ar so much vexed VVherfore for remedie of this I haue thought good to ordeine this Memorial for such persons vvherein is chieflie treated of this kind of sinnes vvhich cōcerne Omitting And because these sinnes maie be either against God or against our selues or against our neighbours therfore is this Memorial diuided into three parts vvhich doe treate of these three kinds of negligences And for this end vve must vnderstand that there is a difference betvvixt imperfections and venial sinnes vvherof it ensueth that som things maie be imperfections vvhich be not sinnes as it chaūceth vvhen vve leaue to doe som good vvorks vvhich vve might haue donne to vvhich vvear not alvvaies bound For it maie be that one might bestovv more almes then he doeth and praie more then he praieth and fast more then he fasteth and so in other things and to leaue these things is not sinne but it is a fault and imperfection because by doing them a man might auance him self and profit much vvhich he doth not in leauing them vndonne Yet let no deuout person leaue to accuse him self for this of such things as vvel because som times they maie be venial sinnes as also to acknovvledge his imperfections and so to humble him self before the Vicar of God and to endeuour to get out of them Hovvbeit this is not conuenient to be donne at al times but at certeine times and especiallie vppon principall feastes to the end they vvearie not theire ghostlie fathers vvith theire superfluous length but at anie other ordinarie times
ovvne deuotion doth anie of these vvorks or secondlie vvhen he doeth the same being enioined him by his ghostlie father in Confession yet the Satisfaction vvhich is made for Obedience of the Confessor in respect of the Sacrament is much more fruiteful Finallie al manner of scourges and chastisements vvhich almightie God sendeth vs as Sicknes Pouertie and the like yf they be borne vvith Humilitie and Patience ar of greate force not onlie to satisfie for the temporal paines devv for our sinnes but also for increase of Grace and mercie THE SIXTH TREATISE HOVV VVE OVGHT TO PREPARE OVR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altare AS amongst al the other Sacraments the blessed Sacrament of the Altare is the greatest so is there requisite greater puritie and preparation for receauing of the same because in the other Sacraments the vertue of God vvorketh but in this Sacrament is the real and true presence of God him self and therfore besides the cleannes of the sovvle vvhich must goe before by meanes of the Sacrament of Penance it requireth also especial deuotion to vvhich deuotion three things doe serue verie notablie The first of these things is the feare and Reuerence of that diuine maiestie vvhich is in this Sacrament for somuch as vve doe trulie beliue that in that little host is almightie God the Creatour of heauen and earth the lord of the vvorld the glorie of the Angels the repose of all those that be blessed the iudge of the vvorld vvhome the Angels Archangels Cherubines and Seraphines doe praise before vvhose sight the povvers of heauen doe tremble not for that they haue offended him but for that considering the highnes and greatenes of that soueraine maiestie they acknovvledge them selues to be but so manie vvormes before the same True it is that this feare causeth not in them anie paine but a most high Reuerence because they knovv that as there is devv all loue to that infinite goodnes and bountie so to his greatenes there is due all feare This affection is also much increased in a man by consideration of the greate number of his sinnes and dailie negligences For yf the Angels and Principalities of heauen doe feare him vvithout hauing donne anie thing vvherefore since theye vvere created hovv much more ought a vile and vvretched vvorme to feare vvhich so oftentimes and in so manie manners offendeth his creator This is then the first thing vvhich a man ought to consider vvhen he commeth to this table saying vvithin him selfe vvith greate Reuerence I goe novv to receaue almightie God not onlie into mie sovvle but also into mie bodie But novv this feare must be tempered vvith Hope vvhich the same lord of ours giueth vs by considering that he vvith the bovvels of pitie and compassion vppon our vveakenes and miserie inuiteth vs to his table calleth vs vvith those most svveete vvords vvhich are Com ye to me al that labour Matth. 11.28 and ar burdened to vvit vvith the heauines of your mortalitie and of your passions because I vvil restore and refresh your soules And in an other place vvhen the Pharisees murmured of this lord because he did eate and drinke vvith sinners he ansvvered them that They that ar vvhole Luc. 5.31 neede not the Phisition but they that ar yll at ease and that he came not to cal the iust but sinners to penance So that vvith these vvords the sinners that repent them selues of theire sinnes maie take hart and confidence to be bould to approche neere to this heauenlie bankette But touching the hunger desire vvhich this heauenlie bread requireth a greate motiue maie be to consider the effects thereof and the greate benifits vvhich by the same ar communicated to those that deuoutlie doe receaue it vvhich be so greate that no man is able to recount them Effects of Communiō For by the same the Grace of God is giuen vs by it vve becom vnited and incorporated to our head vvhich is Christ By it vve ar made partakers of the merites and trauails of his most sacred passion and by it is renued the memorie therof By it Charitie is inflamed our vveakenes is strengthned and spiritual svveetenes is tasted euen in his ovvne proper spring vvhich is Christ and by it ar stirred vp in our sovvles nevv purposes and desires tovvards all goodnes By it is giuen vs a most pretious pavvne of euerlasting life By it ar forgiuen the sinnes and negligences vvhich vve dailie commit and by it also a man becommeth of Attrite Contrite vvhich is as much as to rise from death to life By it likevvise is diminished the flame of our passions and concupiscences and that vvhich is more by it Christ entreth into our sovvles to dvvel in them and dvvelling there as he him self signified vvhen he saied Ioā 6.57 that as his father vvas in him and therfore his life vvas like to the life of his father to make like him self in purenes of life all those that vvorthilie receaue him into them selues by meanes of this Sacrament that novv they maye saie eche one in particular I liue novv not I Gal. 2.20 but Christ liueth in me If therfore this celestiall bread vvoorke all these effects in the sovvles of those that vvith a pure conscience doe eate it vvhat man is there so insensible or so great an enimie of him self that vvil not haue hunger of bread that vvorketh so great effects in him that doth vvorthilie receaue it A man ought therefore to occupie him self in the consideration of these things the daie and the night before the blessed Communion to stirre vp by meanes of the same these three affects aforesaid in vvhich doth consist actual deuotion that is so greatlie requisite for this meate To vvhich purpose the tvvoe praiers folovving vvil help verie much yf they be read vvith as much attention and deuotion as is possible because in them the deuoute sovvle shal find vvoords and considerations to stirre vp in it selfe those three affections and feelings afore mentioned A DEVOVT PRAIER TO BE SAID before the receiuing of the blessed Sacrament I Giue vnto thee o my Sauiour and Lord most hartie thankes and praise for all the benifits vvhich it hath pleased thee to bestovve vppon this so vile and miserable creature I giue the thankes for all the mercies vvhich thou hast vsed tovvards mankind for the misterie of thy holy Incarnation and chiefelie for thie most holie Natiuitie for thy Circumcision for thy Presentation in the Temple for thy Flight into Egypt for the trauails of thy voiages for thy going vp and dovvne in preaching for the persecutions of the vvorld for the tormentes and sorovves of thie passion and for all that vvhich thou diddest suffer in this vvorld for me and much more for the loue vvith vvhich thou diddest suffer vvhich vvithout comparison vvas farre greater Aboue all this I giue the thankes that thou hast vouchsafed to set me at thy table and
to make me partaker of thy selfe and of the inestimable treasures and merites of thy passion O my God O my Sauiour vvherevvith shall I repaie this thy nevv mercie vvhoe vvas thou o Lord vvhoe vvere vve that thou being the king of maiestie vvouldest com doune to these our houses of claie Heauen is thy seate and the earth thy footestoole and the glorie of thy maiestie doth fill all this Hovv then vvilt thou repose thy self in so vile cotages maie a man think saith Salomon that God vvil dvvell in earth vvith men If the heauen 3. Regu 8. and heauens of heauens be not sufficient to giue the place hovv much les shall this so straite roome suffice for thee O hovv maruailous a thing is it that he vvhich sitteth aboue the Cherubines and from thence beholdeth the depths doth novv com doune to these depths and place in them the seate of his maiestie Seemed it little to thy infinite goodnes to haue appointed vnto vs the Angels for ovvre safegard if thou thy self being the lord of Angels hadst not com vnto vs and entred into our sovvles and handled there vvith thine ovvne hands the affairs of our saluation There thou doest visit the sicke thou doest raise vp those that ar fallen thou doest instruct the ignorant thou doest teach those that haue erred the right vvaie and finallie thou thy self art he that dost heale vs of all our diseases and this vvith no other hands then vvith thine ovvne nor vvith anie other medicine then vvith thine ovvne most pretious bodie and bloud O good pastour hovv faithfullie hast thou fulfilled thy vvord vvhich thou diddest speake vnto vs by thy Prophet saying Ezech. 34 I vvill feede my sheepe and giue them a svveete repose I vvill seeke that vvich vvas lost and vvill bring back againe that vvhich vvas cast out But vvhoe maie be vvorthie of such revvards VVhoe maie be vvorthie to receaue so greate benifits Thie onlie mercie o Lord maketh vs vvorthie of so greate goodnes And forasmuch as vvithout it no man can be vvorthie let thie mercie o mie good God be fauorable to me and let the same make me partaker of this misterie and thankful for this so greate a benifit Let thie grace likevvise supplie mie defects let thie mercie pardon mie sinnes let thy holie spirite prepare mie soule let thie merites enriche mie pouerties and let thie most pretious bloud vvash al the spots of mie life that so I maie vvorthilie receaue this venerable Sacrament I doe exceedinglie reioice o mie God vvhen I remember that miracle vvhich Heliseus did after his death 4. Reg. 1â— 21. vvhen he raised one that vvas dead by touching him For if the bodie of the dead Prophet vvas of such force of hovv much more force is the liue bodie of the lord of Prophets Thou o lord vndoubtedlie art not of lesse povver then vvas thy Prophet neither is my sovvle lesse dead then vvas that bodie neither is this touching of thine of les vertue then vvas that of his vvherfore then should I not hope herehence an other like benifit vvherfore should a bodie conceaued in sinne vvoork greater vvonders then that bodie vvhich vvas conceaued by the holie Ghost vvherfore should the bodie of the seruant be more honoured then the bodie of the lord vvherfore should not thie most sacred bodie raise againe the soules that approche vnto thee seeing that the bodie of thie seruant raised the bodies that approached vnto it And for somuch as that dead bodie vvithout seeking for life did receaue that vvhich it sought not for through the vertue of that holie bodie let it please thie infinite mercie o mie lord that sith I seeke the same by meanes of this most blessed Sacrament through it I be so raised vp and quickned that hereafter I liue no more vnto mie self but vvholie vnto thee O good IESVS by that inestimable charitie vvhich made thee to take our flesh vppon thee and to suffer death for me I most humblie beseeche thee that thou vvilt vouchsafe to make me cleane from al mie sinnes and to adorne and decke me vvith thie vertues and merites and to giue me grace that I maie receaue this most venerable Sacrament vvith that humilitie and Reuerence vvith that feare and trembling vvith that sorovv and repentance for mie sinnes and vvith that purpose and resolution to leaue them and vvith that loue and charitie vvhich is requisite for so highe a misterie Giue me also o lord that puritie of intention vvith vvhich I maie receaue this misterie to the glorie of thie holy name to the remedie of al mie vveakenes and necessities to defend me from the enimie vvith this armour to susteine mie self in spiritual life vvith this foode and to make mie self one thing vvith thee by the meanes of this Sacrament of loue and to offer vp to thee this sacrifice for the saluation of all faithfull Christians as vvel liuing as dead that all maie find help through the inestimable vertue of this Sacrament vvhich vvas instituted and ordeined for the saluation of all Thou vvhoe liuest and raignest vvorld vvithout end Amen AN OTHER PRAIER OF S. BONAuenture after Communion O LORD God almightie mie Creator and mie Sauiour hovv haue I ben so bould as to approche vnto thee being so vile so filthie and so miserable a creature as I am Thou o Lord art the God of Gods the King of Kings and the Lord of Lords Thou art the hight of al goodnes of al vertue beutie and pleasure Thou art the fountaine of light the spring of loue and the embracing of most hartie Charitie And being as thou art thou dost praie me and I doe flie from thee thou hast care of me and I haue no care of thee thou dost alvvaies regard me and I doe alvvaies forget thee thou dost bestovv manie fauours vppon me and I doe not esteeme them and finallie thou dost loue me that am vanitie and nothing and I doe make no account of thee vvhich art an infinite and vnchangeable good I preferre the basenes of this vvorld before thee most gentel spovvse and the creatures moue me more then doth the Creator more detestable miserie then the highest felicitie and more boundage then libertie And albeit it be true Prouerb 27. that the vvoundes of a frind ar to be more esteemed then the deceitful kisses of an enimie yet I am of such a condition that I rather desire the deceitfull vvounds of him vvhich abhorreth me then the svveete embracings of him vvhich loueth me But remember not o lord mie sinnes nether those of mie forefathers but be mindful of thie merciful entrailes and of the griefe of thie pretious vvounds Consider not that vvhich I haue donne against thee but that vvhich thou hast donne for me for if I haue donne manie things for vvhich thou maist condemne me thou hast donne manie moe for vvhich thou maist faue me Seeing then o lord that thou dost so loue me as thou
remaineth that there be three things necessarie for the good order redressing of our life One is to mortifie and cast out of our sovvle al our vvicked inclinations and vices An other is to adoine and beutifie the same vvith vertues The third is to procure by al the aforesaied meanes and exercises the grace of deuotion that through it vve maie performe the one and the other Amongst vvhich things the tvvo first be as the ends the third is as a most principal meane to obâ—eine these ends And yf vve doe this that hath ben saied vve shall not climme vp to heauen vvithout a ladder as those doe vvhich pretend to get vp to the toppe of Perfection vvithout deâ—otion Of diuerse Temptations of those that be nevv in Religion ALBEIT this little booke is nothing â—ls but a breefe memorial of that vvhich a good maister must teache his disciple and therfore it doth but onlie point those things vvhich he must treate of neuer theles it hath seemed to me expedient besides that vvhich hath ben saied to touche heere in the end of this Rule vvith like breefenes the most ordinarie temptations that ar vvont to assault such persons as begin to serue God in Religion that by this meanes they may at lest knovv them to be temptations because this is a verie good vvaie to ouercom and vanquish them VVherfore vvho soeuer hee be that doth put on his harneis and arme him self toe fight in this kind of battail let him first of all presuppose that he must abide great incounters manie temptations of the enimie Ecclesiast 2.1 For not in vaine the vvise-man forevvarened vs saying O mie sonne vvhen thou commest to the seruice of God stand in iustice and feare and prepare thy sovvle to temptation Of Temptation in matters of faith AMONgst these Temptations the first is in Matters of faith for vvhere as a man vntil the time of his conuersion remained as it vvere in a sleepe touching the consideration of such matters as apperteine to Catholique faith novv vvhen he nevvlie beginneth to open his eyes and to see the mysteries thereof he beginneth forth-vvith like a straunger in a foraine countrye to vvauer in those things that ar laide before him And this is by reason of the little light and small vnderstanding vvhich he hath of them vntil that aftervvards perceiuing by vse to vvhat purpose eche thing doth seâ—ue he quieteth his mind and is persvvaded that such things be verie conuenient as seemed to him before verie straunge Of Temptation of Blasphemie AN other temptation there is vvhich is of Blasphemie and this representeth vnto a man the shape of certaine filthie and abominable things vvhen he is set to meditate vppon heauenlie things for as he bringeth his imagination from the vvorld being yet ful of the shapes and figures of the same he can not sodainlie cast out of his mind the figures of such things as haue ben by long continuance imprinted therein and therfore together vvith spiritual shapes and formes ar also represented vnto him certaine carnal figures vvhich doe torment him verie much that is troubled vvith them Albeit hovv much more trouble they giue him so much they be lesse daungerous because he is farther of from giuing anie consent to them and so the best vvaie that maie be to ouercom these temptations is to make no account of them for so much as they be in deede rather a kind of frighting and fearing of our enimie then anie true daunger Of temptation of Scruples AN other temptation is of Scruples vvhich doe proceede of the ignorance that young beginners haue of spiritual matters and therfore they goe as a man that vvalketh in the night vvho doubteth at euerie steppe to fal This commeth to passe especiallie for that they vnderstand not the difference betvvene a thought a consent and therfore they imagin that they giue theire consent in euerie light motion But this temptation vvith time and vnderstanding of spiritual matters is cured by little and little especiallie in those that be humble and subiect them selues to the iudgment and direction of others Of temptation of Scandales AN other temptation is to be quicklie scandalized and offended at euerie little trifle and this by reason of the smal experience vvhich they haue of things For as they conceiued in theire mindes that Religion is a most exact and perfect schoole of perfection and a life of Angels and as yet knovv not the greatnes of mans frailtie in atteining thereunto they be easilie scandalized and vvonder at euerie thing that they see These haue not yet atteined vnto the vnderstanding of that place of S. Gregorie vvhere he saieth Gregor hom 34. in câ—angel that True holines hath compassion but feined or imperfect holines is disdainefull To this temptation maie be reduced an other vvhich is vvhen a Religious person taketh scandale at the lavves and rules of his Religion making him self a Iudge and interpreter in the exposition of such things as his Rule commaundeth and geuing rash censure vvhither his rule be good or euil VVhich generallie is a teÌ„ptation of provvde and presumptuous vvittes and of such as haue more affiance in them selues then in the experience of theire forefathers vvhich ordeined these Rules The remedie is that a man submit him self to other mens aduise and gouernment and vvholie renounce his ovvne opinion Of temptation of ouermuch desire of spiritual Consolations AN other temptation is to desire ouermuch spiritual Consolations and to be ouer heauie and discomfited vvhen he vvanteth them and to esteeme him self better then others vvhen he hath them measuring perfection by consolation vvhereas in deede this is not the true measure but the profit in mortification and vertue is the touchstone of perfection Som others there be likevvise vvhich vvhen they vvant spiritual consolations doe seeke for sensual consolations the vvhich is no lesse inconuenience then the former Of temptation of vttering Gods sauours AN other temptation is not to keepe secreate such visitations and fauours as they receaue of almightie God but to publish and disclose that to others vvhich they ought to keepe secrete and to make them selues preachers and doctors before the time and begin to be maisters before they be good schollers And al this they doe vnder a pretence of goodnes vvith the shadovve of vertue not considering that the fruitefull tree must yeeld his frute in time and that the proper office of a beginner is to laie his finger on his mouthe and to keepe silence Of temptation to flitte from place to place AN other temptation and that verie common is to be disquieted vvith the desires of chaunging from place to place seeming to them that they maie be in som other place much more quiet and deuout or els vvith greater profit and more close recollection of their minde Nether doe they consider that by chaunging the place the ayer is chaunged but not the hart and that to vvhat place soeuer a man goeth he
carieth him self alvvaies vvith him that is to saie a mind rent and torne vvith sinne vvhich is a continual store-house of miserie and trovvbles and that this is not remedied vvith chaunging of places but vvith the fiar of mortification and vvith the ointment of deuotion VVhich deuotion as hath ben saied before doth alter the mind of a man in such sort that for the time that it dureth the stincking filth vvhich issueth from the sinke of our flesh is not perceiued VVherfore the best remedie that a man can take to flie from him self is to approche neere vnto almightie God to comunicate vvith him for by dvvelling in him by actual loue he remaineth forthvvith separated and absent from himself Of temptation of vndiscretion and of too much discretion AN other temptation is vvhen men ar in this nevv tast and feruour of spirite to giue them selues to vndiscreete vvatchings praiers abstinences vvhereby they com to destroie their sight their heads and stomakes and to remaine in a manner al theire life aftervvards vnable for spiritual exercises as I my self haue seene in manie Religious persons and others fall thereby into grieuous diseases and so vvhat vvith the cherisshing in time of theire sicknes vvhat vvith vvant of spiritual exercises vvhich they omit enforced by theire disease theire temptations begin to increase in such sort as that they maie easilie cast dovvne vertue being so abandoned of the aide and strength of deuotion Others againe being accustomed to delicate cherisshing in theire infirmitie doe continue in such euil customs as they vsed in the same and others as S. Bonauenture saieth doe fall by this occasion to loue them selues aboue al measure and to liue not onlie more delicatelie then before but also more dissolutelie making theire sicknes a pretended colour to giue licence to al theire appetites and delicate cherisshings Som others contrarievvise doe offend through ouermuch discretion and slacknes refusing to doe euerie honest vvoork for feare of peril saying that it is sufficient for theire saluation to keepe them selues from deadlie sinnes albeit other austerities and smal things be not obserued Of these men S. Bernard de vita solit ad frat de monte Dei. Bernard saith thus The man vvhoe is nevvlie entred into Religion and being as yet sensual is becom discreete and being but a nouice is becom vvise and being but a beginner is alreadie prudent can not possiblie perseuer anie long time in Religion Of temptation of forsaking a mans first vocation BVT the most common temptation of young nouices is to forsake the vvaie that they haue begonne and to turne backe againe to the vvorld to vvhich purpose the diule vseth a thovvsand deuises For som times vvith temptations of pusillanimitie and vveakenes he putteth into theire head that they shalneuer be able to endure and goe through vvith this kind of austere life Other times vvith strong temptations of the flesh he representeth vnto them the state of mariage as a sure hauen and quiet life vvhich is neuertheles to saie the truthe a goolf of continual troubles and torments alleaging for this purpose the examples of manie Patriarches vvhoe being maried vvere Saincts and bearing them in hand that they shal finde for that state of life a meete companion that shal be of the same intention and mind that they be of and that they shal bring vp theire children in the feare of God And here he also representeth vnto them vvhat almes they maie bestovve in this state vvhich they can not doe remaining in Religion telling them moreouer that this giuing of almes is a greate meane to be assured of the kingdom of heauen at the daie of iudgment Other times contrarie to this he goeth about to deceaue them vvith higher imaginations setting before them other ordres of Religion vvhich be more straite and especiallie that of the Carthusians the vvhich thing he doeth to once allure and dravv them out of theire Religion vvith this halter that soe hauing gotten them out of the barres in the middest of the tilt he maie set vppon them and carrie them avvaie vppon his hornes Som other times he bringeth them to be in loue exceedinglie vvith solitarie life vsing therevnto the examples and liues of the holie fathers in the desert that by this meanes hauing separated them from all companie and ledde them through this solitarie vvalke vvhen they be alone vvithout the shadovve and counsel of their spiritual fathers he maie the more easilie preuaile against them Of temptation vvhich is couered vvith the cloke of vertue BVT amongst al these kinds of temptations the most dangerous ar those that com vnder pretense of goodnes and doe beare a shevv of vertue For such things as be openlie naught carrie vvith them theire ovvne filthines superscription by vvhich they be both easilie knovven and abhorred but things that haue som ovvtvvard apparence shevv of goodnes ar more perilous because vvith this colour and cloke of vertue they maie the more easilie beguile vs. And by this vvaie our aduersarie preuaileth more then by anie other in tempting the seruants of God For vvheras he knovveth right vvel that they be alredie determined to abhorre the euil and to embrace the good he procureth to giue them to drinke the poison of sinne mingled vvith this deceitful honie of the shevv of vertue VVherfore vve ought to suspect euerie excessiue and vehement affection for so much as the excesse in euerie thing is alvvaies to be feared These be the most common temptations of such as begin to serue God for vvhich the good maister must haue his medecines aforehand vvel studied and prouided for and a greate part of these medecines consisteth in this to knovve that the things before mentioned be in deede temptations because the chiefest deceite of the enimie is to make these young beginners beliue that temptations be not temptations but reasons and those also vvel grounded in theire opinion and conceite HOVV A MAN OVGHT TO BEHAVE him self tovvards God tovvards him self and tovvards his neighbours ALBEIT I haue sufficientlie spoken of vertues in general yet that euerie maÌ„ that beginneth to serue God maie more easiâ—ie put them in practise I shal applie al that hath ben said vnto three principal bounden deuties vvhich be our devvtie tovvards God tovvards oure selues and tovvards our neighbours vvhich deuties vvere signified by the Prophet Micheas vvhen he saied Mich. 6.8 I vvil teache thee o man vvherein goodnes consisteth and vvhat our lord requireth of thee to vvit to doe iudgment tovvards thy self to loue mercie tovvards thy neighbour and to vvalk carefullie vvith thy God vvhich apperteineth vnto the seruice honour and reuerence of God Of our devvtie tovvards God TO beginne vvith the chiefest of these deuties it is to be noted that amongst vertues som doe of theire ovvne nature incomparablie exceede al others such be those vertues that haue theire eye to God and be therfore called Theological as Faith Hope and Charitie vnto vvhich vve