The exercise of a christian life. Written in Italian by the Reuerend Father Gaspar Loarte D. of Diuinitie, of the Societie of Iesus. And newly translated into Englishe. by I.S. — Essercito della vita Christiana. English

The exercise of a christian life. Written in Italian by the Reuerend Father Gaspar Loarte D. of Diuinitie, of the Societie of Iesus. And newly translated into Englishe. by I.S. — Essercito della vita Christiana. English

Table of contents

§

TO AL THOSE of the Reuerend Societie of the name of IESVS, perpetual increase of al vertues, from him that geueth them.

THE AVTHOVR to the deuout Reader.

A TABLE OF the Chapters conteined in this Booke.

A SONNET so the Christian Reader.

MILITI CHRISTIANO TETRASTICHON.

¶ CARMEN in Natiuitatem Christi.

Cap. 1.

¶ Cap. 2.

¶ Cap. 3.

¶ Cap. 4.

¶ Cap. 5.

¶ Cap. 6.

¶ Cap. 7.

MVNDAY.

TVESDAY.

WEDNESDAY.

THVRSDAY.

FRIDAY.

SATERDAY.

SVNDAY.

¶ Cap. 8.

¶ Cap. 9.

MVNDAY. 2.

TVESDAY. 2

WEDNESDAY.

THVRSDAY.

FRIDAY. 2.

SATERDAY. 2

SVNDAY. 2.

¶ Cap. 10.

THE fiue ioyful misteries of the first fifthe are these in maner folowing.

THE dolourous misteries of the second fiftie be these.

THE third Rosarie or fiftie, is of the glorious misteries, whereof-

¶ Cap. 11.

¶ Cap. 12.

¶ Cap. 13.

¶ Cap. 14.

¶ Cap. 15.

¶ Cap. 16.

¶ Cap. 17.

¶ Cap. 18.

¶ Cap. 19.

¶ Cap. 20.

¶ Cap. 21.

¶ Cap. 22.

¶ Cap. 23.

¶ Cap. 23.

¶ Cap. 25.

¶ Cap. 26.

¶ Cap. 27.

¶ Cap. 28.

¶ Cap. 29.

SIMBOLVM APOSTOLORVM which in vulgare tonge is called, the Creede.

§

¶ Cap. 30.

THE DECALOGVE, or tenne Commaundementes of the lawe of God

¶ Cap. 31.

OVR LORDES praver, which Christ him-selfe made; instructing thereby, both his disciples, and al vs, howe we ought to pray, and aske for al necessary thinges, as-wel for our soules as bodies; and this in seucn petitions conteined in thi. prayer.

§

¶ Cap. 32.

THE Salutation Angelical, which is that, where with our blessed Ladye was greeted by the Angel Gabriel.

§

¶ Cap. 33.

HERE foloweth a prayer, or Meditation, wherby the soule is stirred vp to 〈◊〉 reuerence and loue of the blessed Sacrament, before a man receaueth it.

ANOTHER praier or meditation to be made the day that one hath receaued, to stirte him vp, through the consideration and knowledge of so great a benefite, to geue God thankes therfore, and to be grateful for his goodnes.

PRAYERS.

THE Translatour of this Treatise 〈◊〉 earnestly (good Christian Reader) to be remembred in thy praiers; and that other-whiles of thy charitable deuotion (which shal not be vnrewarded) thou wilt offer for him to God these fewe lines in maner folowing.

§

TO THE READER.

A PRAYER 〈◊〉 be sayde in the morning before al other busines.

A PRAYER to be saide to bed warde, applied to the excellent instructions of the third Chapter aboue.

A PRAYER to be 〈◊〉 before Sacramental Confession.

A PRAYER to be saide after Sacramental Confession.

A VERY fitt praier to be saide before Masse, wherein we exercise very fruitfully our faith, and prepare our selues to heare it with dutiful attention.

ANOTHER short praier to be saide likewise before Masse.

AN EXCELLENT praier and adoration to be made in the presence of the blessed Sacrament.

A PROTESTATION to be made in time of sicknes, according to the instructions of the. 27. Chapter aboue.

A PRAYER to God, and to al his blessed Saintes, for al thinges necessarye for our selues, and our neighbours.

A MOST straunge and excellent monument, prouing apparantly the Reuerend antiquitie of our Catholike Religion; found at Rome, in Iuly last past, in the yere of our Lorde. 1578. and is of al wise men beleeued to be the blessed virgin S. Priscilla her Church-yarde.

THE faultes escaped in printing are to be thus corrected.

§

§

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From the library of SIR R. LEICESTER HARMSWORTH, BART.

TO AL THOSE of the Reuerend Societie of the name of IESVS, perpetual increase of al vertues, from him that geueth them.

[Page]

HAVING receaued so singuler benefites from you, as needes I must, (more then to any other earthly creatures) acknowledge my selfe indebted to you; and hauing from you receued both the copie, the counsail, and other commodities, to translate this woorthie Treatise into our English tongue; I could doo no lesse, as-wel in respect of your former merits, as of the means you gaue me, to attempt and finish this worke, but make you the Patrones of my smal paines, and vowe the cote and simple attire to them, who gaue the mould, and soueraine subiect to me. God graūt my skil haue answered to my wil, then shal I without al affec| [Page] haue translated that into plaine, and not impure Englishe, which was first written by a woorthy Father of your company, in plaine and right pure Italiā. Accept therfore, Reuerend Fathers, and Brethren, a birde of your owne broode, plucked out of her natural plume, and garnished with forreine fether. Accept this my seelie trauaile, as a testimonie of a reuerent zeale, I bear to your whole Socieite; and as a [...] of further rewarde I owe you: which our good God, hauing geuen you his worde for me, wil furnish you most aboundantlye. He preserue, increase, and strengthen you for euer; and graunt me and al others grace to folow your good instructions.

At Paris, the. 20. of June. 1579,

Your most bounden beadsman, and dutiful frende for euer. Iamer Sancer.

THE AVTHOVR to the deuout Reader.

[Page]

CONSIDERING the necessitie of many men, who hauing a good wil, haue not for al that the capacitie, or meanes, to seeke out and reade such bookes, as intreate of the exercises, which euery good Christian ought to occupie him-selfe in; I haue for this cause thought good, to gather in this short Tretise the principal exercises which euery Christian is bound to vse; that by spending his time laudably therein, he maie haue hope to obtein Gods diuine grace, and by meanes thereof, come afterwardes to enioye eternal felicitie, which is the ende, whereto we are created. And albeit this Treatise may generally helpe al, yet meane I chiefly to speake to those Christians, [Page] who (woting the ende whereto they are created, and the rigorous accompt they must render of al their whole life, yea, of euerie idle worde) desire in such sort to spende and gouerne their temporal life, as that afterward they maie come to obteine euerlasting life. They that are thus affected, shal (I hope) make their auaile of such thinges as I shal here intreat of; and wil (I doubt not) with good wil and plaine meaning receaue that, which is with no lesse afforded them.

A TABLE OF the Chapters conteined in this Booke.

[Page]

WHAT thing he ought first of [...] to doo, that purposeth to beginne a newe life, and to spende his time hence-forth sincerely in Gods seruice.

Fol 1.

Certaine general aduertisementes necessary for such as mind to serue God sincerelye.

4.

Of the particuler order, which we ought euery day to obserue in our daily exercises.

8.

The exercises wherein a good Christian ought to occupy him-self on holy daies.

12.

Of the profite and necessitie of praier.

17

The maner howe to pray mentally, and of the preparation we ought to make before it.

20.

Meditations of the blessed Passion of our Sauiour, for euery day in the weeke, especially on morninges.

23.

Certaine particuler aduertisementes touching the Meditations conteined in the former Chapter.

38.

Meditations to be made on Eueninges, or a new weeke.

42.

Other meditatiōs, wherin the better learned may at other times exercise thē-selues; [Page] certaine also for the simpler for wherin the misteries of the Rosarie are intreted of.

57.

Certaine Remedies for such, as coulde not haply finde sauour or deuotion in the former Meditations.

70.

Of Confession, howe and when we ought to make it.

76.

Of the vtilitie and profite that is reaped by often receauing the holy Sacrament.

82.

In what maner we ought to prepare our selues before we come to receaue the blessed Sacrament.

87.

Of spiritual Receauing.

92.

Of the temptations which ordinarily offer them selues to such as haue begonne to walke in spiritual way.

96.

General Remedies to be vsed against temptations.

99.

A Preamble concerning the Remedies against particuler temptations.

104.

Remedies against Lasciuiousnes.

cod.

Remedies against the second sinne of the fleshe, which is Gluttonie.

111.

Remedies against the troublesom temptations of slouth and Idlenes.

116.

Remedies against the sinne and temptation of couetousnes.

120.

Remedies against the temptation of the third enemie, to wit, the deuil; and first against [Page] Pride, whereto he principally induceth vs.

125.

Remedies against the temptations and sinne of wrath.

132.

Remedies against the sinne and temptation of Enuie.

139.

Certaine other aduises and Remedies concerning the same matter of temptations.

144.

What a good Christian ought to doo, when he falleth sicke, and draweth nigh the houre of death.

148.

Of the temptations that are commonly felt in the houre of death, and of the Remedies against the same.

156.

A Conclusion and briefe Rehearsal of al that hath bene saide in this litle Treatise, and of the thinges that euery good Christian is bound to learne, and haue by hart.

165.

A briefe declaratton of the .12. Articles conteined in the Creede.

169.

A declaration of the Decalogue or tenn Commaundementes.

175.

A declaration of the Pater noster.

182.

An exposition of the Aue Mary.

186.

A prayer or Meditation, whereby the soule is stirred vp to a reuerence and loue of the blessed Sacrament, before a man receaueth [Page] it.

190.

An-other Praier or Meditation to be made the day that one hath receaued, to stirre him vp through the consideration and knowledge of so great a benefite, to geue God thankes therefore, and to be grateful for his goodnes.

197.

A praier for the Translatour.

204.

A Preface to the Reader.

205.

A praier to be saide in the morning before al other busines.

206.

A praier to be saide to bedward, applied to the excellent instructions of the. 3. Chapter of this Treatise.

207.

A praier to be vsed before Sacramental Confession.

210.

A praier to be saide after Sacramental Confession.

211.

A very fitt praier to be said before Masse, wherin we exercise very fruitfully our faith, and prepare our selues to heare it with dutiful attention.

213.

An-other praier to be saide likewise before Masse

215.

An excellent praier and adoration to be made in the presence of the blessed Sacrament.

216.

A Protestation to be made in time of sicknes.

111.

[Page]A praier to God and to al his holy Saints for al thinges necessary for our selues, and our neighbours.

cod.

A moste straunge and excellent monument, prouing apparantly the reuerend antiquitie of our Catholike Religion, found at Rome in Iuly last past, in the yere of our Lorde. 1578. and is of al wise men beleeued to be the blessed Virgin S. Priscilla her Church-yarde.

222.

FINIS.

A SONNET so the Christian Reader.

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AChilles neuer durst at once

With monsters two to fight,

And yet at once this booke shows thee

How three to put to flight.

The Deuil, the World, the Fleshe; and more,

To conquere Death and sinne;

And howe to liue, and howe to dye,

And howe the heauens to winne.

It is a path to Paradise,

A port to heauenly blisse,

It treats of truce, and bringes the peace,

That euer during is.

Then reade, and reape the fruites therof.

And thanke thou for thy gaines

The God aboue, who raisd vp those,

That tooke for thee the paines.

Conuertantur qui oderunt Sion.

MILITI CHRISTIANO TETRASTICHON.

[Page]

QVO tibi iam de te parias certamine palmam,

Et docet hic paucis, praebet & arma liber.

Sedulus hunc ergo si nocte, die (que) reuoluas,

Corpore victus eris, mente (que) victor eris.

¶ CARMEN in Natiuitatem Christi.

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CVR petis humanas puer ò [...] me sedes

A superis factus sedibus exul? Amo.

Cur tua panntculos molles quibus implicet artus

Non habet in tali tempore Mater? Amo.

Cur geminas inter pecudes decumbis, & vdas

Lachrimulas madido lumine fundis? Amo.

Cur rigidae [...] paleae mordacibus vrunt

Et tenerum ledunt frigora corpus? Amo.

Cur stabulis sacris [...] robora membris,

Et lapis heu [...] asper? Amo.

Pauca modo patior sed post qua adoleuerit at as,

Verbera, [...], vepres, [...] alt a feram.

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Nascitur, & iacet in staebulo qui torquet Olympum:

Pastorum, & Superum cantibus antra sonant.

[figure]

Behold, O thanklesse wretch, behold,

Howe, to repaire thy fall;

The God, that rules the rouling skies,

Lieth borne in brutish Stall.

[Page]

Hocce tuo nunquam labatur pectore nomen,

Quod decus est Diuum, quodq, salus [...]

[figure]

Al praise and due renowne, O Lord,

Geue to thy holy name.

And not to vs most wretched wights

Doo thou impart the same.

Cap. 1.

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What thing he ought first of al to [...], that purposeth to beginne a newe life, and to spende his time henceforth sincerely in Gods seruice.

FOR that, as S. Austine saieth, it is not possible for ani man to beginne a newe and laudable life, but if he firste forsake and vtterly detest his former loose and lewd life: who so therefore mindeth to amende his former maners, and to indeuour him selfe sincerely to serue God: the first thing he ought to doo, is, to clense and purge his soule, that so it may please the holy ghoste to dwel and remain therin, 1. Cor. 3. c. 1. Cor. 6. d. 2. Cor. 6. d. as in his holy temple: who wil not (as Sap. 1. a. holy scripture telleth) enter into the soule of the wicked, nor be harboured in the body thral and captiunte vnto sinne. It behoueth therfore [Page] to folow the prophetes counsaile, first to Psa. 33. b Psal. 33. c Isai. 1. d. 1. Pet. 3. b. sequester thy selfe from sinne, and so shalt thou become a fit instrument to doo good. The which sequestration from sinne and purging of thy soule, is procured by true and lowlye confession, wherwith it is very expedient thou firste begin, preparing thy selfe therto with great diligence and contrition: yea, it shal be both profituble for thee, and right commendable too (if already thou hadst not made a general confession of thy whole life) nowe to make the same, calling to minde very diligently and with inward hartie sorow, the whole [...] 38. c. time thou haste hitherto liued, and al thy yeres past, so lewdly and disorderly bestowed.

This general confession shal helpe greatly, aswel to cancel and cleere al old reckonings of thy former life (being fully bent henceforth to liue a newe, and to [...] a newe booke) as also to take awaye the scruples [Page] which are wont to molest the soule, wheras, through the more plentiful light of Gods good grace, we see now the imperfections and defectes of our former confessions, which perhaps were not vailable, either for want of contritiō, or for hauing left some notorious and deadly sinne, or necessary circumstance vntolde: whether it were through shamefastnes, or blame worthie negligence, or some suche other like default, which we were not in the darke time of our former daies aware of: and now through the grace and heauenly light we haue since thē receaued, doo plainly and manifestly perceaue them. Ioyning therfore due diligence to this heauenly light, we are nowe to supply al former wantes, that our soule mai be set at rest, and ridde of suche remorse which els wold continually gnaw & wouud it.

This general confession shal profit muche in this wise to, to moue and prouoke God thorough the [...] [Page] and shame we suffer in making it, to graunt vs greater aboundance of his grace, and more strength, with other vertues, necessary for the better leading of our life hereafter.

Nowe to make this confession rightly, and as it ought to be, we must, first craue of God in al humilitie his grace and fauour, Psal. 31. b Psal. 37. d. to haue due knowledge of those greeuous sinnes which we haue cōmitted against his diuine Maiestie throughout all our former life, and that it may plese him to geue vs sincere and Psa. 50. d hartie sorowe for the same. This being done, take a day or [...] yea more if neede be, wherein thou must retire thy selfe frō company, and examine at leasure thy whole life, beginning at the time thou firste began to haue vse of reason, and so Isai. 38. d. running ouer al thy yeres according to the chaunge of time and places where thou haste liued, and the exercises and trades thou haste bene practised in running ouer likewise the ten [Page] maundementes of God, and those of his Churche, the seuen deadly sinnes, the senses of the body, and powers of the soule. Al the which thou mayest doo much better, and with more facilitie a great deale, if thou reade ouer some briefe and learned Confessionarye (as there be many) or if so thou canst not reade thy self, to cause some other to reade it to thee. And whē at any time thou shalt be put in minde of any crime whatsoeuer it be, thou haste committed, force thy selfe to haue a particuler griefe and sorowful repentaunce, as wel of it, as al other, whereof thy conscience may pleade thee giltie.

Hauing vsed this diligence, and necessary preparatiō, seeke then the best learned and most vertuous confessor thou maiest possibly find out, to who I wish thee, aswel now, as hereafter, to make thy confession to, and by his counsail, to gouerne the whole course of thy life, and al thine actions: wherin [Page] no doubt but thou shalt find a notable helpe for the better seruing of God, and more secure walking in his waie, as I shal hereafter more at large let thee vnderstand in the. Xij. Chapter of this litle Treatise.) When thou hast thus made choise of such a Confessour, then shalt thou with al humilitie, shamefastnes, and sinceritie, ope al thy sins vnto him, declaring what is necessarie, and omitting that is superfluous, Psa. 31. b accusing thy self, and no other body, of the sinnes thou hast comitted: neither excusing thee, as some doo very naughtily, attributing Psa. 141. the cause of their sinnes to the deuil, the frailtie of their fleshe, or to some other body, or at least alleaging certaine excuses to cloake and shadowe their sinnes withal, that by this meanes they may either seeme none at al, or the lesse greeuous a great deale. Al which kinde of scuses, the humble, true, and contrite penitent, must [Page] in any wise eschewe. And therfore is it muche better (as S. Iohn Climacus saieth) to discouer the wounds of thy soule nakedly and plainly to thy confessour, he being appointed thy phisition to cure and heale the same, saying in this maner: I confesse that I haue sinned through mine own fault, and no other bodies, neither hath the deuil prouoked me therto, nor any other man, neither my body, not anye other creature, but onely is it through mine owne fault and wickednes that I haue offended. If thou both thinke and say thus, thou shalt do according to that the prophete Dauid saieth: Psal. 31. b I wil confesse mine vnrighteousnes against me. And if by thus doing thou suffer more confusion and shame, beleeue verily, that for this temporal shame thou shalt escape eternal and euerlasting shame. Thus hauing in this maner made thy confession, accept the penaunce and satisfaction which [Page] which shalbe laide vpon thee, procuring to fulfil the same so soone as thou maiest conueniently. And if it should so fal out that thou were bound to make restitution of goodes or of good name, doo it, if it be possible, before confession, or so soone after as thou canst. The like doo I also say of other penance and satisfaction that shalbe enioyned thee, that thou perfourme the same without delaye.

¶ Cap. 2.

CERTAYNE general aduertisementes necessary for suche as minde to serue God sincerely.

HAVING thus made a general confession, who so had not (as I haue already saide) made the same before, the soule being now clensed from al mortal sinne, it behoueth thee to haue a most stedf [...]st purpose neuer to offende mortally againe, but rather to suffer any affliction [Page] or worldly contempt, yea, death it self, if nede required. For if a chaste wife ought to cary this minde, rather to loose her life, then to betraye the trouth she hath once plight vnto her husband, howe muche more oughtest thou to be of the same minde, rather to lose a thousand liues (if thou haddest so many) thē to play the traitour towardes God, who is thy 2. Cor. 112 husbande; thy father, thy Lord and maker. Whē thou hast once thus fully determined; take then a zelous and feruent desire to liue a new hereafter, & striue to get other new behauiours, and to liue far otherwise then thou haste done tofore reputing thy selfe to be nowe a newe man, farre changed from that thou erst was, sithens al the time thou haste hitherto liued hath beene but lost, and as it wer a death. For the better doing wherof this shal helpe thee greatly, in any wise to eschewe al occasions of sinne, especially the compa nie of [...] wicked men, but muche more [Page] of wemē, such as mai prouoke thee to naughtines, and geue thee loose and lewde example. For albeit thou art bound to loue euery one, and to pray for euery one (as charitie cōmaūdeth) yet art thou not bound to companie and conuerse with euery one, but only such as mai helpe to doe thee good, and with their good wordes and vertuous examples, serue to edifie thee.

SECONDLY, thou must flye suche places where God is [...] offended, as be dising houses, tauernes, daunsing schooles, and such like: not only foreseing thou do none euil thy selfe, but also not to be present there where it is done: for looke how much more thou standest aloofe from the fire, and so muche the more secure art thou not to be burned therwith.

THIRDLY, thou must take gret hede to be at no time idle, for that (as the holy scripture Eccl. 33. d telleth) many me haue receued much harm through idlenes. See therefore thou folowe S. Ieroms S. Ierome. cousail, saying: It behoueth we be alwaies [Page] doing of some good, that when the fiend shal come to tēpt vs, he may find vs wel & vertuously occupied.

FOVRTHLY, thou must take hede of al excesse in Luc. 21. [...] eating, drinking, sleping and clothing, and indeuour thy self to obserue a mediocritie and temperace in eche of them: yea, rather to decline to some rigour and austeritie, then to any superfluitie and delicate pampering of thy flesh: for looke by hawe much the more thou tamest & bridelest it, and by so muche the lesse shalt thou be troubled with the tentations & disordinate desires that procede of it: yea, so much the more apter shalt thou finde thy selfe to serue God, and to perfourme al spiritual exercises.

As touching corporal punishments and penance, as fasting, disciplin, here cloth and other chastisements, herein it behoueth thee to vse good discretiō, taking such as helpe to represse the assaults and temptatiōs of the flesh, and leuing others that may be hurtful, not yeelding herein to the heats, [Page] which some nouices are wont to haue in their beginning, who thorough indiscrete mortifying and dompting of their fleshe, fal into some suche infirmitie, as afterwardes they must needes pamper and cherishe it to much. It shalbe good therfore thou gouerne thy selfe in these things by thy ghostly fathers aduise, being a man practised in spiritual exercises.

Fiftly, it shal greatly profite thee to set before thine eyes the good examples, workes and life that other haue led and stil continue in, but chiefly of suche as be like to selfe, 2. Cor. 4. animating thee by their good examples, & procuring as much as thou maiest to imitate them in euery thing, yea, forgetting the good thou haste already done, thou oughtest to striue euery day to become better then other, and alwaies to [...] forward in the seruice and feare of God.

Sixtly, make none accompt of the [Page] [...] and temptations which those [...] feele, that beginne first to leade a godly and spiritual life, be not thou, I say, dismayed therwith at al, but 1. Cor. 9. d. marche on forwarde, and fight manfully against al suche temptations, comforting and confirming thy self with this vndoubted truth which thou must haue firmely fixed in thy minde, to witt, that nowe thou haste taken in hande the highest and most happy enterprise that may be thoght of in this world, and howe this is an affaire of more weight and importaunce then any other, and whereby more certaine gaine, greater aboundance of treasure, more honour and dignitie, and finally the moste blessed happes of al the happie and good thinges that may be found or desired in this world, shal redound vnto thee, yea, there is no good thing that is good in deede, but onely this, neither any other important affaire but this alone, this being the one only thing, [Page] our Luc. 10. g Sauiour him selfe said, was necessarye. And therefore ought no toiles, Rom. 8. f. 2. Cor. 4. d. temptations or disquietnes, no backbitinges, slaunders, and persecutions, which may & must befal thee in this life, seeme any whit greeuous for the gaining of so pretious a perle, & rare iewel, as thou lookest for. Herewith must thou eftsons animate and encorage thy selfe, calling oft to mind that Saying of the Apostles, Rom. 8. d How al the afflictions and crosses of this world are not to be compared to the future glory that shal be geuen vnto vs. Persuade thy selfe likewise, least thou mightest haply faint in resisting the toiles and temptatios which may befal thee in this strainght way that bringeth to heauen) persuade thy self I say assuredly, that as herein there be worldly toyles and temptations, so be there heauenly comforts and consolations: and that to ouercome these crosses and ouerthwartes of nature, there are helpes and succours of grace geuen withal, which in power surpasse [Page] nature. And with this consideration maiest thou remaine a vanquisher, and doo al things (Phil. 4. [...] as did S. Paul) [...] him that shal comfort thee, which [...] Iesus Christe our Lord and captain.

¶ Cap. 3.

OF THE particuler order we ought euery day to obserue in our dayly exercise.

DESCENDING nowe to more particularitie, for that such things as be wel and orderly disposed, be both more durable and profitable too: I haue therefore thought good to aduertise thee, what course and order thou oughtest euery day to keepe. Which let be this: first, to rise in the morning so earlye as thou mayest, hauing before taken conuenient rest and sleepe, which is had betwixt sixe and seuen howres, [Page] litle more or lesse, according to the diuersitie of complexions. So soone as thou art awake, it is a good & godlye deuotion, before thou settle thy minde to any other thing, to offer vp to God the first fruits of al thine actions, and powers of thy whole body: as for example, thy heart, thinking of thy Creatour, and sighing after him: thine eyes, casting them vpon some godly picture, or vp to heauen: thy legges, kneeling humbly before his presence: thy handes, lifting them vp to adore and thanke him: thy mouth, saying some short prayers, as the Pater noster, Aue Mary, and the Crede: and then mayest thou afterwards, according as thy deuotion shal teache thee, briefly geue him thankes for hauing preserued thee the night past, desiring him likewise to defend thee that presont day from al sinne; and to geue thee grace to spende it better in his diuine seruice.

After this, if so thou be at leysure, [Page] and haue no great busines, reade a litle of some deuout Treatise, or make a litle me ditation, whereof I shal intreate hereafter. Doing thus, thou doest as our Sauiour him selfe aduised thee, saying: Mat. 6. d Seeke first the kingdome of God, and his iustice, and al other thinges shall be geuen vnto you. It were very good also, after thou hast done thus, to go to the Churche, if thou mightest conueniently, and there to heare Masse, or at least to see and adore thy Sauiour in his moste holy Sacrament: but if thy neede and pouertie can not wel afforde thee such leaue as to go thither, it shal then suffice on working dayes to do the same with heart and good desire.

Hauing nowe recommended thy selfe to God in maner aforesaid, thou maiest with his holy blessing attende to thine occupation or temporal busines, referring al thinges, yea, temporal also, to his diuine seruice, choosing rather to doo them for his loue, then [Page] for thine owne lucre. And therefore oughtest thou to thinke eftsons of him, whiles thou labourest, or art busied in any kinde of temporal affaires, and to recommende thy selfe to his diuine mercy, offering vp thine hart with al thy doinges to him.

And in any wise beware of one thing, that neither in thine occupatiō or other temporal doinges thou vse any guile, or exercise any vnlawful trade, and against conscience (for so should thy building laide on suche a foundatio be very faultie: thou must likewise take heede of Iac. 5. c. swearing, lying, vsing of 1. Cor. 15. d idle wordes and impertinent speeches so much as maye be: yea, not to heare any suche, if it were possible for thee.

Thus hauing spent the day til diner time, see [...] thou goest therto, that being nowe at table, either thou or some other sai grace before thou eate, [Page] or at least wise say a Pater noster and Aue Mary. And beware thou feede not too greedilie, nor of too daintie and delicate meate: take heede also of al suche excesse and superfluitie as might make thee vnlisting, and lesse apt to reade, praye, or doo any other worke: take therfore so much as thou maiest wel thinke necessary for thee, and no more, remembring, that meate is rather to be receaued as a medicine or refection, to susteine the body, and interteine this temporal life of ours, then to satisfie the sensual delightes and desires of our fleshe. And therefore must thou force thy selfe not to feede with the whole man, but to eleuate thy minde vp to God, and to listen to some holy and spiritual lessons, if there were any read. And if thou finde thy selfe disposed to gluttonie, thou must seeke to represse the same with some good thought: as for example, remēbring that through thi [Page] sinnes thou deseruest not that, which God of his meere liberalitie bestoweth vpon thee: and howe others that merite more, lacke what thou leauest. Calling also to mind the toiles, tormentes and sorowes of our Sauiour, and how for thy sake he tasted Mat. 27 d Luc 23. e. 40. 9. c. Psal. 68. d. gaule and vinager: with these and such like good cogitations maiest thou, as with a wholsome sauce delay the to sweete and pleasaunt sauour of thy meate.

After diner see thou rise not from table before thou haste thanked thy maker, who in such wise hath vouchsafed to susteine and refreshe thee with his moste bountiful hande, thou deseruing rather through thy sinnes, to suffer eternal tormentes, and saye some Pater noster and Aue Mary for the liuing and the dead: and so maiest thou at thy pleasure returne againe to thy busines, demeaning thy selfe therin, as is aforesaid in the morning.

At euening it should be very good, (if thou couldest conucniently) to say [Page] some few deuotions before supper, or to reade a litle, as I shal hereafter instruct thee, that by this meanes thy soule might receaue some refreshing before thy body: howbeit, if thy trade and busines would not geue thee leue to doo so then maiest thou get thee to supper on Gods name, behauing thy self therin as is said at diner time.

The residue of time from supper til thou goe to bed, thou maiest bestowe in some honest talke, or other good exercise and recreation, taking heede yet of occupying thy selfe in any suche thing as may hinder and disturbe the quietnes of thy minde.

Afterwardes hauing made some smal pause and resting while, see thou prepare thy selfe to bedward, considering that a good christian ought to dispose him selfe in such wise therto, as if he were that night to depart this life.

The maner howe to prepare thy selfe, is this: first kneeling downe deuoutly [Page] before some picture of Christ or of our Lady (which thou oughtest alwaies to haue in thy chamber) saye the Crede, Pater noster, and Aue Mary: Four principal pointes to be considered. afterwardes 1. geue God most humble thanks for hauing preserued thee that daye: 2. and require the light of his grace to vnderstande and knowe thy faults, but chiefly those thou hast cōmitted that present day: 3. examine afterwardes thy conscience at leisure, and with good deliberation, discussing howe, and in what thinges thou haste bestowed the same. And where thou findest thee giltie of any offence, 4. be sorowful for it, and aske God hartily mercie: purpose also to confesse the same in due time, and to amende thy life hereafter: but finding not thy conscience giltie of any gret offence, yelde him humble thankes, who hath preserued thee: and finally beseech him to defend thee the night folowing, from al the deceiptes and illusions of the deuil, graunting [Page] thee conuenient rest for the health of thy soule and body. And thus maiest thou go to bed, making the signe of the holy crosse vpon thee as thou laiest thee downe: and see thou dispose thy whole body in honest & decent wise, remembring that God, and his holy Angel thy Gardian doo Mat. 18. b Psal. 33. a looke vpon thee: to whom thou must not faile to recommende thee. It shal be likewise very good to remember otherwhiles, that euen as thou now laiest thy selfe downe in bed, so shal others one day couche thee downe in graue: and ponder wel, that this must needes be the ende of al the riches, pompes and honours, and of al the whole pride and glorie of this worlde. Saie therefore, as thou liest, some short prayer, himne, or Pater noster ouer thee, crauing Gods good helpe and assistance for that last hour of so great dreade and importance. And beware in any wise of louing to daintie and softe a bedde. Calling [Page] to mind that narow and hard couche of the crosse, which for thy sake our Sauiour laye vpon, and thus maiest thou fal asleepe, either with this or such other like godly thought: and looke that when thou chauncest at any time to wake, thou haue God by & by in thy mind, and let thy mouth be filled with his praises, saying some verse to thanke and blesse him, or to recommende thy selfe to his diuine mercie: and when thou risest againe in the morning, behaue thy selfe as is aforesaide.

¶ Cap. 4.

THE exercises wherin a good christian ought to occupie him selfe on holye dayes.

HAVING declared already what order thou oughtest to keepe to thine exercises eche working daye through the weeke, it resteth nowe to teache thee, howe [Page] thou art to behaue thy selfe on holye dayes, sith both God and his holye Churche commaunde vs to sanctifie and keepe thē holy. It behoueth therfore, that we toile not onely, and take no seruile paines on those dayes, but that we dedicate our selues more diligently to Gods seruice, & to exercise of spiritual, good, and godly workes, that by these meanes we may sanctifie the said daies, by indeuouring our selues to haue more holines on them. On Sundaies therfore and other holy daies, thou shalt dispose thy life and exercises in this order.

After thou art got vp in the morning, offer and commend thy selfe to thy Lord & maker, as on other daies, and make thy praiers (wherof I shal tel thee more hereafter) somewhat longer then on other daies, or at least wise reade of some godly booke a while, preparing thy selfe to go to Masse, and to receaue the blessed Sacrament, if thou be minded so to doo that day.

[Page]When thou haste thus done, and left such order for thy temporal matters at home as shal be meete, get thee then to Churche to heare Masse, and the sermon (if there be any) in suche place where thou hopest to receaue moste profite and deuotiō, especially at such time as thou purposest to receaue. And take heede in the waye to Church ward thou roll not thine eyes vp and downe, gasing here and there, especiallye at thine entrie into the Church: but retire them home in modest and deuout wise, and calling to minde thine owne vnworthines and manifolde sinnes, be sorowful for them, asking God mercy and forgeuenes. And thē maiest thou sai that sentence of the psalme: Psal. 5. b. Putting my trust and confidence in thy mercie, O Lorde, I wil enter into thy holye Temple in thy feare. Place thy selfe afterwardes in humble and contrite wise, like to the Luc. 18. b. publican, in some conuenient roome, there to heare attentiuely, both Masse, and [Page] other diuine seruice, desiring to be partaker of al the misteries which are celebrate in that holy place, & alwais to remain in the 1. Cor. 1. b vniti of the holy catholike Church, and of al the faithful and liuely members of Christe, that thou deserue afterwardes to enioye euerlasting happines, with them in the triumphant Churche aboue.

Now at suche time as they beginne to sai their mattins or Masse, lift thou vp thy mind and heart conformably as the Churche doth, praysing God when she praiseth him, praying whē she praieth, and for the same thinges she praieth, geuing thankes when she doeth, and so in al thinges imitating her, and conforming thy self vnto her.

When the priest saieth Masse, harken diligently to suche wordes as he pronounceth, without either reading thy selfe, or saying any other praiers & deuotions, at least wise whiles the priest readeth out: yea, much more cō mendable [Page] should it be to occupie thee al the while he celebrateth, in som good thought or meditation, rather then in reading or praying in thy booke: yea thou oughtest chiefly at such time to remember the passion of Christe our Sauiour and redeemer, sith the holye Masse is a memorial of the same, and both the priestes attire and al the ornamentes of the aultare, with the cerimonies which be vsed in the saying of Masse, do al represent and signifie suche thinges vnto vs, as he either did or spake during the time of his painful passion: and therfore is it a very godly thing to haue the same in memorie, especially at the time of eleuation, calling to minde that inspeakable loue of our Sauiour, which caused him to be Rom. 5. a. Heb. 9. d. g. 1. Pet. 3. d. crucified and lifted vp vpon the crosse for thee: and therfore art thou bounde to adore and thanke him with great reuerence for this so inestimable a benefite, and to craue suche things of him with faith [Page] and feruencie as thou standest neede [...] sith looke with what loue & [...] he then vouchsafed to be [...] for thee, with the like is he nowe ready in this moste holy Sacrament, [...] shewe mercy to such as dispose thē [...] receaue it.

Afterwardes when the priest [...] if so thou be not that day sacramentally to doo it, yet maiest thou in spiritual wise receaue with him, according as I shal hereafter tel Inf. ca. 15 thee, when I intreate of receauing the blessed Sacrament.

If there be a sermon that Sunday or holyday, geue eare therto with great zeale and attentiō, preparing thy selfe before it beginne, by estraunging thy minde from forraine thoughtes, and making thy praier to God, that it maye please him to minister suche speeche and spirite vnto the precher, wherwith he maye both profite thee and others, and then maiest thou saie with Samuel: 1. Reg. 3. b. Speake Lord, for thy sernaunt hoareth.

[Page]Of such things as the preacher shal deliuer in his sermon, thou oughtest to commit some suche lessons to memorie, as shal moste concerne thee, and that chiefly moued thee, supposing our Lord him self had deliuered the same vnto thee. In like maner shalt thou doo at Masse, if thou canst vnderstand the wordes of the Epistle and Gospel, which thou oughtest to take as though God had spoken thē euen at that instant to thee alone, cō mitting them to memorie, and thinking of them, at least al that day.

If so be there be many sermons, go to heare him, whom thou deemest to preache Gods worde with moste feruent zeale of his glory, and profite of the audience.

These be the chiefest exercises, wherin thou art to spende the forenoone til diner time, and then behaue thy selfe as on other dayes. Hauing then paused a litle while after diner, it were a very fruitful exercise [Page] if thou coldest conueniently vse it, to go and instruct others in the christiā faith, or learne thy self, if thou vnderstande it not wel, at suche Churches where thei haue this exercise, wherby euery way doth insue great gaine: for if thou teache others that be ignorant, thou Iac. 5. d. exercisest one of the seuen spiritual works of mercy: and if thou learne thy self of others, thou winnest that which it behoued thee to know, and that is more pretious then be mountains of worldly wealth.

After this exercise thou maiest goe and hear euensong, compline, & some good lesson, if ther be any, gouerning thy selfe in althinges, as is abouesaide in the morning.

This being done, imploie the spare time til night in doing some deede of mercy, as in Iac. 1. d. visiting some hospital or prison, comforting & performing some charitable office to those weake & comfortles creatures, or otherwise thou maiest associate thy selfe with some vertuous companions to re| [Page] to report or heare some spiritual discourses, or reade some godly booke, or finde thee occupied in some suche like honest exercise: And if so be thou thinkest it otherwhile expedient to walke abroade for recreation, let it be in some secrete and solitarie place, where other seculer persons come not to disturbe thee, and with their prophane conuersation withdrawe thy minde from God.

It is also a very good exercise vpon suche Saintes daies as be kept holye, to reade or meditate vpon their liues, and to animate thy selfe thereby to imitate them in some one vertue or spiritual worke, such as pertain moste to thine owne estate. Finally thou oughtest euer after diner on these daies to occupie thy selfe in some suche exercise, as thy soule may therby reape some spiritual profite, and growe more zealous and feruent in the loue of God, with newe purposes and inflamed desires to go continuallye [Page] forwarde, and to waxe stronger in his diuine seruice, with greater charitie towardes thy neighboure, better knowledge of thy selfe, and more humilitie in al thine actions.

Thus be the holy dayes sanctified conformably to Gods wil, and the intent of holy Churche.

Afterwardes both in thy meditatiō before supper (hauing the meanes to make it) and in the examination of thy conscience before thou go to bed; thou shalt both in these & ech other thing of night, doo as is abouesaid in the former Chapter; noting this by the way, that on these daies al is to be done with so much more leisure, feruoure, and diligence, as the highnes of the day shal more require it.

And here let euery man that hath childrē or familie learne, that he is as a guide and gouernour to such as be vnder him, and therefore is he bound so much as in him lieth, to draw them to the seruice of God, causing them [Page] to heare Masse, and to spende the holidaies in godly exercises; and to frequent the blessed Sacraments of Con fession and receauing, so ofte as they maye, and shal perceaue it for their profites. And in no wise are they to allowe, that any one in their house 1. Cor. 5. d. haue any publique crime, or other notorious imperfection; as to be a swearer, a blasphemer, a gamster, or an offendour in suche like trespasses against our Lord and Sauiour.

¶ Cap. 5.

OF THE profite and necessitie of prayer.

NOWE that I haue alreadie intreated of the order that suche as desire to liue like good Christians ought to kepe both on working and holy daies; it resteth, that I intreate of another kinde of dailye exercise verye necessarye for [Page] eche one to obteine this their desired ende withal; chiefly yet for suche as minde to dedicate them selues more sincerely to diuine seruice. And this is the exercise of holy praier, not onlye vocal, which is common to eche one, and more frequented of al; but also mental, which very fewe wot of, and so consequently very fewe doo practise; being neuerthelesse the more excellent kinde a great deale. And therefore is it to be noted, that albeit vocal praier, to wit, that which is made with the mouth and voice, saying of sundry offices, psalmes, and deuotions, is a verye profitable thing, instituted, approued, and practised in al religions and cathedral Churches; yet is not this, but that which we cal mental the more worthy and excellent kind a great deale, and wherof the holy doctors do chiefli mean, whē they speak of the excellēcie of praier, & the singuler fruits which proceede thereof. The which mental kinde of [Page] praier doth so farre passe and go beyond the vocal, as doth the soule or spirite, in dignitie, passe and excel the body. Wherfore, such as minde to exercise them selues throughly in Gods seruice, and to batten & grow strong in spirite, ought not to content them selues only with vocal praier, but (as S. Paule saith) 1. Cot. 14 c to praye with mouth and minde together, hauing receaued at Gods handes both thone and thother. Howbeit, let vs chiefly praye with spirite: for (as our Sauiour saide Ioh. 4. c 2. Cor. 3. d to the Samaritane) God is spirite, and those which adore him, must in spirite and truth adore him. Wherevpon we know right wel, that the holy Saintes of old time, and the moste spiritual men of our daies exercise them selues most chieflye and commonly in this kinde of praier, as hauing by experience proued, how much more profite and spiritual comfort the soule receaueth by this mental praier thē by that of vocal. This thing also alone, declareth [Page] sufficiently, of what importance they deemed this exercise, and how necessarye for al good Christians, in that they are not afraide to cal the same omnipotent: for so muche as being made as it ought to be, we thereby obteine euery thing, like as Christe our redeemer hath promised, saying: Mat. 21. b Mar. 11 c. Ioh. 15 b. Verily I say vnto you, that what soeuer you shal aske by praier, beleeue it shalbe geuen you.

This praier, wherof we now speake, is a lifting vp of our minde to God, which is rather done with inflamed desires of the hart, then with varietie of outward words, and so are we lesse pained therein then in vocal praier: yea, looke howe much the longer we continue in this kind of exercise, and so much doo we finde it the more sauourie and fruitful for our soule; for that eche time a man frequenteth this holy exercise, he stil sucketh out newe sap of graces and spiritual treasure: yea, suche as at some times the soule doeth, as it were, palpate and [Page] feele it moste apparantly. For like as Moises had his face lightned & made glittering, through his often conuersing with God, in suche wise, as the children of Israel (according as holye Exo. 34. d Cor. 3. c scripture telleth) could not abide to looke vpon him; euen so the soule through perseuerance in praier becommeth more lightned and illuminated with the newe graces it receaueth: we know moreouer, how Christ our redeemer (as the holy Euangelist S. Luc. 9. d Mat. 17. a. Mar. 9. a. 2. Pet. 1. c. Luke reporteth) being in praier, was transfigured, and his face visiblye changed into as beautiful a brightnes as the Sunne, his garmentes also became as white as snowe; euen so is the soule of man in praier transfigured and chaunged into God, and the darkenes thereof turned into light, frailty into force, feare into hope, sadnes into solace, with other innumerable commodities too many to rehearse, which trial testifieth to proceede out of this holy praier.

[Page]Sithens therfore this is for al so profitable and necessary an exercise; I shal stretche my selfe out a litle the further, to tel thee, in what maner thou art to make it. And firste shal I declare what such may do as be more spiritual, and haue better leisure, being minded to make this exercise; afterwardes wil I set downe another methode for the simple and more busied sort, such as want capacitie and leisure to exercise them whollye in this office; that by doing yet what they are able to doo, they may become partakers of this so fruitful and necessary an exercise.

¶ Cap. 6.

[Page]

THE maner howe to pray mentally, and of the preparation we ought to make before it.

THIS praier which we cal mental, being (as I haue already saide) an eleuation and lifting vp of the minde to God; like as the soule may diuers wayes eleuate it selfe to the knowledge of God; euen so be ther diuers meditations or considerations, which are al of them called by this name of praier. Neuerthel see, I shal here intreat of those only that be moste deuout, easie, and profitable, and that with such breuitie, as I may conueniently.

FIRST notwithstanding am I to aduertise thee of certaine pointes which must needes be thought of before thou enter into this kinde of exercise.

Wherof take this for the first; that thou force thy selfe (being one that [Page] hast leisure inough) to haue one hour in the morning, and an other in the euening (litle more or lesse) which thou art to allot and destinate to this so profitable an exercise, like as the holy Church hath her certain houres appointed for publike praiers, and diuine seruice; that the time & hours thus prefixed, maye admonishe and prouoke thee therto; and a good custome once got take awaye the difficultie.

Who so could not for al that haue these houres so certaine and precise; ought not to geue ouer and neglect this exercise; yea, rather were to take such houres and time for it, as his busines might best afforde him.

Now when thou commest to these determined houres, (being so thou maiest haue them in maner aforesaid) it behoueth thee to prepare thy selfe (as the wise man [...] 18. [...] saieth) before praier; to thende thou maiest haue more attention, deuotion and reuerence, with [Page] other partes requisite for the better performing of this exercise.

Thy preparation therfore let it be in this maner; when thou commest to the time and place prefixed, indeuor thy self to lay aside al other cares and cogitations, which in any wise may impeche thee; weighing wel the weight and seriousnes of this office thou art in hande withal. And to thend thou maiest haue the more attention and reuerence, consider, howe when thou art in praier, thou spekest not to the winde, nor to the walles, but standest moste assuredly before the face of the liuing God, and that God is there really present at thy praiers; listning thy wordes; vewing thy teares, and taking delight in thy deuotions and holy exercise. For albeit he vniuersally assist al his creatures, yet assisteth he chiefly suche as pray to him, according as the sacred scripture witnesseth, saying: Deut. 4. a There is no other nation in the world so great, to whom [Page]their Gods be so nighe, as is our Lorde God. who assisteth vs in al our praiers. Thinke nowe howe great attention and reuerence is requisite, to speake and staude before the presence of so diuine a Maiestie; before that moste soueraine and omnipotent King? before that infinite 1. Cor. 3. 6. 7 beautie and incomprehensible greatnes; if so great respect be had in speaking but to a temporal lord or king. This consideration shal make theo humble thy selfe, and bowe downe to the verye dust of the earth, and stande with feare and trembling before that sacred soueraintie and dreadful Maiestie.

With this thought maiest thou kneele downe in reuerent wise, making the signe of the holye Crosse vpon thee, and then saye the general confession, or the psalme of [...] or a Pater noster, if thou cannest none other, crauing of god briefly for geuenes of thy sins, those especially, [Page] wherin thou hast offended that day, as also grace to performe this office better thē heretofore, & to spend that final time to his glory, and the profite of thine owne soule, sithens we are not able without his grace to doo any good thing; with this affect and minde maiest thou sometimes saye the himne Veni Creator spiritus, or those wordes of the patriarche Abraham: Gen. 18. d. [...] ad dominum meum, cum sim puluis et cints. I wil speake to my Lord, though I be but dust and ashes: or other vocal praiers or sentences, wherein thou haply hast most deuotion, which shal al of them serue for a preparatiue, to make thee haue better attention, and to shut out and exclude al forreine cogitations.

Hauing nowe in this or like maner got attention, deuotiō and reuerence; fal then in hande with thy meditatiō the best waies thou canst; the which ought, in mine opinion, to be moste commonly of the passion of Christe, [Page] as being a thing verye acceptable to him, and of great deuotion and profite for our soules, sith this our Sauiour his passion is no other thing thē an epilogue and recapitulation of his whole life and doctrine, and an abbreuiate and short worde, wherein it pleased him to teache vs the summe of al wisdome, and the perfection of the Gospel. Wherefore, for thy better and more orderly proceeding in this matter, thou maiest deuide the points of the passion, by the dayes of the weeke, in maner folowing.

¶ Cap. 7.

[Page]

MEDITATIONS of the blessed Passion of our Sauiour, for euery dai in the weeke, especially on mornings.

THE meditations which I thinke moste profitable for thee to exercise thy self most in, especially on morninges, are to be of the passion of Christe, which thou maiest dispose in this order.

MVNDAY.

ON MVNDAY morning at thine appointed houre thou shalt thinke of the last supper of our Lorde and Sauiour; wherein amongst other things thou shalt meditate conformably to the story of the Gospel; cal chiefly to minde these three points; to wit, that most profound humilitie, wherewith he washed his Ioh. 13. a. disciples feete; Mat. 26. c. Marc. 14. c Luc. 22. b. the institution of the moste holy Sacrament; those moste sugred speeches he lastly preached to them.

ABOVT the first; consider that humilitie [Page] inough to astonishe a man, wherewith that most high and puissant prince (into whose handes his eternal father had geuen the rule of al thinges) Ioh. 13. a. bowed him selfe to washe and clense his disciples feete, and amongst the rest those filthie feete of Iudas the Traitour, neither yet did his puissance nor his wisdom, nor his holines, nor his greatnes (eche being incomprehensible) let him to do this so base a worke, that we should folowe the example that he left vs therin, not only to humble our selues to our betters, but also our equals & inferiours.

TOVCHING the second point; cō sider that most feruēt loue our sweete Redeemer bare vs Ioh. 13. a. to the ende; wherby (he being now to depart from vs) deuised this ineffable means how to [...] stil with vs; for our consolation, profite and refection in this most holy Sacrament: and like as he could not leue vs any gift more pretious then this, so ought we not to seke or desire [Page] any other then this, disposing our selues eftsons to receaue this moste sacred foode, that being eftsons vnited to him, we be made partakers of the inestimable fruites, which are by meanes therof imparted to vs.

CONCERNING the third, amongst the other wordes of that longe and moste loftie sermō he made to his disciples; take for thee that his newe precept of charitie, so highly cōmended of him; wherein he saide, that his disciples should be discerned; and withal, note the patience thou must haue in the manifolde tribulations and persccutions which thou must needes suffer in this world; wherewith the soule is purged, & gaineth great and inspeakable meede.

TVESDAY.

THOV maiest on Tuesday at thy wonted houre meditate three other points, wherof let the first be of our Lordes prayer which he made three [Page] times in the garden of Mat. 26 [...] Mar. 14. d. Luc. 22. d. Gethsemani. Beholde here the anguishe and anxietie that sacred foul of his felt; which he him selfe saide Mat. 26. d was sorowful and heauie to death: that is to say; that the sorow he felt was inough to procure his death. And note the remedie we must flee to, when we hap to be thus afflicted and made heauy; which is, a zeale and perseuerance in praier; as he vsed three times, praying so muche the longer, as his affliction increased and grew more greuous through the most vehement apprehension he had of his future tormentes now at hand, Luc. 22. d. which made him sweate great drops of bloud. Take therfore this refuge of praier in al thy tribulations, as Saint Iames Iacob. 5. c doth also admonishe thee; and seeke not after any other faithlesse & vaine remedies.

THE SECOND point for this dai, is our Sauiours imprisonment, whervnto he willingly offred him selfe to loose thereby the giues and fetters of [Page] our folies. Here maiest thou weighe that insuperable patience wherwith he willingly Isai. 53. b. 1. Pet. 2. consented to be bound; iniured, and stroken; with diuers blowes & buffets, without any moue making or resistance; yea, he founde fault with Peter (who did what he could to defend him) saying: Ioh. 18. b. The [...] that my father hath geuen me, wilt thou not that I drinke it? the vertue and meaning wherof thou oughtest to marke wel, and lay vp in the tresure of thy hart, therwith to releeue and defende thy selfe in al thy griefes and persecutions: for whence soeuer they come, whether of the world, or the deuil, al is the cup which thine euerlalting father geueth thee for the welfare of thy soule.

THOV MAIEST also meditate the thirde point; howe the faithfullest master that euer was, being Mat. 26 f Mar. 14. 6 Luc. 22. f. Ioh. 18. d abandoned and forsaken of al his disciples; and accompanied onely with those cruel officers; was ledd to the [Page] houses of those sacrilegious bishops Annae and Caiphas; where they begonne a fresh to renewe their villanous outrages; their haukinges and spittings, their blowes and buffets; their mocks and mowes; with other their greuous vexations, wherewith he passed ouer al that night, abiding euery thing with incomparable patience; 1 Pet. 2. [...] that thou in like case shouldest indeuour thy selfe to imitate him.

WEDNESDAY.

ON WEDNESDAY meditate the ignominious progres, and wearisome iourney our Sauioure made on the morowe, being conducted from one Iudge to another; and pause a while in eche of their houses, to weigh the wordes he spake, and the iniuries that were done him; but chiefly cal to minde those wordes he answered Pilate withal, asking him if he were a Ioh. 18. [...] king; which were these: My kingdome is not of this world; which if thou mashe [Page] and ruminate wel, wil make thee knowe the blindnes of worldly men, who with so great carke and care desire to reigne; and to enioye the prosperitie, pleasures and pompes of this world, wherof the true and only king confesseth in these wordes, that his kingdome consisteth not; that thou shouldest thereby frame thy selfe to contemne the world, which he so litle regarded, & learne to liue like a Heb. 11. c. 1. Pet. 2. b. pilgrime and straunger therein, making no accompt of the pompes, riches, & credite therof, which be so vaine and transitorie.

CONSIDER likewise the scornes done to him in Herodes house, that vniust Iudge; who to make him be Luc. 23. b mocked, caused him to put on that white fooles cote; and thus hauing fooled and doulted him, sent him afterwardes backe againe to Pilate; in the which voiage he suffered suche paines and spiteful reproches, as thou wel maiest thinke of Learne here to [Page] holde thy peace when thou art despised, mocked, or otherwise curiouslye questioned; thou maiest see likewise what paines and trauaile thou must prepare thy selfe to take (when neede shal require) for his sake, & thy neigh bours; sithens he hath thus both for thee, and al their sakes made so many wearisome iourneys.

THVRSDAY.

ON THVRSDAY at thine accustomed time and place thou shalt meditate, firste, the cruel scourging of the sonne of God in Pilates house (who weening thereby to appease the rage and furie of the Iewes) caused him to be Mat. 27. c Mar. 19 b. Ioh. 19. a whipped and beaten most bitterlye. Beholde then howe they pul off his clothes, & stripp him naked, who adorneth the fieldes with al their beautie; and howe they binde those handes to the piller, which created earst the heauens, and being thus naked and fast tied, howe the cruel executioners [Page] beginne then with might and maine to laye on that virginal flesh; fleaing the tender skinne of the immaculate Lambe, and causing that moste sacred bloud to issue and spin out of al the partes of his body in so great quantitie, as it wet and couered the ground he stoode vpon; yea, in suche sort was that most daintie and beautiful fleshe fleane and wounded, as thereby was rightly fulfilled the prophecie of Isai. 53. b. Isay, saying: We reputed him as a leper, and as one smitten of God and humbled. In the middest of al these grieslye griefes, the moste innocent Lambe stood dombe and quiet; with out Isai. 53. b. Mat. 16. f. Act. 8. f. mouing or making any resistance at al; sith he was not so straitly fastned to the piller with hempen coardes, as with heauenlye charitie, and the feruent loue he bare vs, which knitt his diuine heart with muche more stronger bandes then were the other.

FOR THE second poynt, meditate [Page] howe the tirannous officers being nowe tired with beating him; albeit he not so with suffring for vs; they thē vnlosed him from the piller; and without geuing him ani other succor or solace, let him seeke his garments throwne here and there about the palace; which hauing at length with much adoe found out and put vpon him, they straitwaies stripp him a newe to put on that olde purple coate, wherewith they openly scorne and make him their laughing stocke; and anone Mat. 27. c Ioh. 19. a Mar. 15. b. crowne him most cruelly with a crowne of sharpe pricking thornes. If thou viewe and consider al this with deuout attention, it can not be but it must prouoke thee to loue that Sauiour; who for thy welfare onely vouchsafed to endure so fel tormentes; and make thee also to feare for thy sinnes, and vtterly to abhorre thy lasciuiousnes, thy plesures, pompes, and superfluous pamperinges of thy fleshe, with the whiche [Page] thou haste so highly offended God; & for the which he hath in this wise so painfully satisfied. For if a kinges Isai. 53. b. 1. Pet. 2. d. sonne be afraide, when he seeth but a contemptible bodslaue beaten in his presence; howe shal not the moste abhominable boundslaue feare & quake again, seing the sonne of God so cruelly handled for his offences? if others sinnes be paide thus derely for, what paiment shal he haue that shalbe punished for his owne?

LASTLY, thou maiest meditate this day, howe our Sauiour standing in this wise crowned, wounded, and mocked; Pilate commaunded him to be brought Ioh. 19. aforth; for the whole assemble of people to looke vpon, to trye, whether he might this waies mollifie those obstinate and stonie heartes; and thervpon saide: Ecce homo, Loe here the man. Faile not thou therefore with the eyes of thy soule to take an aduised view of this most rueful spectacle, beholding the hewe [Page] and ouglie shape he caried, who is, the brightnes of his eternal fathers glory; and that to restore what thou hadst lost through thine offences. Beholde howe he standeth in the middest of suche an assemblie fraight ful of shame and sorow, cladd in that fooles coate so euilfauoured an attire; with the crowne of thornes cnuironing his sacred head; Mat. 15. b Mat. 27. d. Ioh. 19. a the reede in his tied handes in lieu of a sceptre; that harde coarde about his tender necke, his diuine visage al put vp & swelled with the blowes he had receaued, and abhominably disfigured with bloud & filthie spittle; yea, from to ppe to too no one spot free from woundes; neither was this inough to soften those flintie heartes, sufficient though to appease his eternal fathers wrath, who accepting the same for the satisfaction of our moste heinous crimes,

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FRIDAY.

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ON FRIDAY meditate howe our Sauiour accepting the most wrōgful sentence pronoūced against him, Ioh. 19. c caried the crosse him selfe on his backe, wheron he was presently after to be crucified; for so had those his cruel enemies appointed, that thereby his torments & reprochful ignominies might eueri waies grow greter. Now sithēs our lord & Sauior bereth thus [Page] vpō his shoulders al thine imquities enforce thy selfe to yeeld him thanks for this so finguler a benefite; and to helpe him (like another Mat. 27. d Mar. 15. b. Luc. 23. d Cvreneus) to eary his crosse; in imitating his example; and see thou keepe those deuout wemen cōpany that folowed him; to whom he said; how they were rather to weepe ouer them selues and their children: Luc. 23. [...] for if they doo these things in the greene wood, what shalbe do ne in the dry? the which words thou oughtest to apply to thy selfe in being careful not to be like a peece of doted wood, barren & fruitlesse in thy life; but to sorce thy selfe euery day to bring forth fruit of good works: though it be with labor and pain: for if thou bear him cōpani in this life in his griefs; thou shalt (according as S. Paul promiseth) be a cō paniō with him in th' other life, in his ioies & inspeakable consolations.

MEDIT ATE secondly how those vnmerciful tormentors, so soone as they wer now come to the moūt of Caluari; stript forthwith in cruel wise that louing [Page] Lambe, tearing his skinne, to his excessiue griefe, being through the greene woundes festred to his garmentes: and afterwardes stretche him out vpon that harde bed of the crosse, which the world had prepared for him: and so with out stretched armes, of his aboundant charitie offered he him selfe vp to his euerlasting father in a true and liuely Sacrifice for the sinnes of the whole world: And thus his handes and most holy feete being with sharpe nailes fastned to the crosse, they hoiste him vp on high, hanging moste pitifullye thereon. Weigh here diligently, what griping griefes his moste rueful virgin mother suffered, hearing the strokes of the hammer, wherwithal they erucified him, and seing him afterwardes hoisted so vp vpon that hard crosse with such opprobrious shame, and infinite paines and tormentes.

Now then behold a while with the eyes of thy soule this thy Sauiour [Page] thus hanging nailed vpon the crosse, and gather vpon this wholsome tree the fruite of life it plentifully affordeth thee: for here is alwaies forthcomming the supply for al thy nedes, the salue for al thy sores, the satisfaction for al thy sinnesiand herein maiest thou, as in a glasse, plainly perceue al thy wantes and imperfections, sith this is a much more beautiful and bright glasse then those were that God Exo. 38. [...] commaunded to be set in the temples for the priestes to looke thē in, at suche time as they were to minister; for that the godly soule which shal attentiuely admire it selfe in this mirrour, may soone espye, and easily find out al her faults and folies whatsoeuer. That nakednes and extreme pouertie we see vpon the roode, vtterlye ouerthroweth al our pompes & superfluous decking: That crown of thorns condemneth our pride and ambition. The gaule and vinager which was geuen him to drinke cryeth [Page] out against our gourmandise and disordinate drinking; those weeping withered eyes accuse the losenes and lacke of modestie in ours; those out stretched armes readie to embrace both frendes and foes, find fault with our rancour and reuenge; that moste sacred body wounded al ouer from topp to toe, argueth, and that seuerelye, the lasciuiousnes and sensual appetite of ours.

Thus seest thou, how al the staines and sinful spots of thy whole life doo manifestly appere in this vnstained mirrour ful of al perfection.

THIRDLY, if thou haue any spare time leste, thou maiest meditate the other egregious and notable thinges which happed about our Sauiours death; but chiesly those seuen speeches he vttred, being vpon the crosse; For in the first [Luc. 23. e. Father forgeue them, for they knowe not what they doo] is charitie towardes our foes highly commended. In the second [Luc. 23. f [...] I say vnto thee, this[Page]day shalt thou be with me in Paradise] mercy to wardes sinners in soueraine wise [...] out. In the third [Ioh. 19. c. Behold thy sonne, behold thy mother] a pietie and zeale towardes parentes. In the fourth [Ioh. 19. c. I thirst] a feruent desire of our neighbours welfare. In the fift [Mat. 27. d Mar. 15. c Psal. 21. a. My God, my God, why hast thou for saken me] an humble praier in tribulation. In the sixt [Ioh. 19. f. It is accomplished] a perseuering in obedience til thend; In the seuenth [Luc. 23. f. Father, I cōmend my spirite into thy handes] a perfect and entier resignation into the handes of God; which is the periode and somm of al our perfection.

SATERDAY.

ON SATERDAY meditate the Ioh. 19. f. percing of our Sauiours side with that cruel speare, to the incomparable griefe and hart-break of his most heauie mother. And pause here a while to beholde both this, and other his infinite & most pretious wounds; [Page] sithens these are to be thy refuge, thy phisike, and chief consolation. In the olde lawe we reade, howe God commannded certaine cities to be assigned in the lande of promise, whereto such as had committed any offence might securely make their refuge: but Deut. 19. a. nowe in the lawe of grace there is none so secure a refuge as is the harboring in those most sweet woundes; wherto sinners may flee a great deale more securely, to eschewe the perils and persecutions of this world, then they could doo in olde time to their assigned cities.: And herein shal that wounde in our Sauiours side chieflye helpe thee, figured by the windowe God cōmaunded Noe to make in the side of the Arke, by the which al the beastes that shoulde scape the floud were to enter in; eucn so now al such as finde them selues indaungered in the terrible sourges of this tempestuous world, if so they couet to scape drowning, let them haue recours to [Page] those moste sacred sores and wide woundes; let them enter at this open windowe; and therein shal they be most secure, and finde them selues in true peace and tranquilitie.

MEDITATE afterwardes, with how great deuotion the Redeemer of the world was Mat. 27 d Mar. 17. d Luc. 23. [...] Ioh. 19. f taken downe off the roode; and laide in his mourning mothers lap; who with a right ruful coū tenance fastned her eyes vpon him; Thinke here, what streames of teares his beloued disciple S. Iohn, the blessed Magdalene, with the other godly women plentifully powred out vpon him: Beholde and ponder wel, with what zeale and feruencie both they and the two worthy men Ioseph and Nicodemus annointed & wrapt him in his winding-sheet, and afterwards bore and laide him in the sepulchre which was in the garden: and endeuour thou to clense thy hart through lye from al corruption of sinne, from al filthe of fond desires and thoughts; [Page] that so thou maiest as in a new sepul chre lay vp therin this most pretious treasure. And see thou faile not this day to beare the woful mother companie in her lonolines and sorowe, wailing with her, and taking compas sion of her griefes, that thou afterwar des deserue to participate of the ioyes in the resurrection.

SVNDAY.

ON SVNDAY meditate the ioyes of our Sauiours ioyful resurrectiō; wherin consider these three pointes. Firste how our Redeemer hauing now perfected the worke of our redemption, and ouercome our sinful death with his moste sacred Rom. 5. a. Heb. 9. d. 1. Pet. 3. d. death; his blessed soul descended into Psal. 15. b [...] 9. c. Col 2 c Limbo to visite and enfraunchise those holy fathers; who so many a yeare had with longing desire looked for him; with whē he staide (to their inestimable cōfort) til the houre of his resurrectiō, which [Page] was on Sundaye morning, at what time his most happie soule reentring and reuniting it self to his blessed bo die he became most beautiful, bright, glittering, impassible and immortal; albeit berore he were disfigured with the blowes, woundes, and tormentes of his passion: and being thus risen vp and by his own power issued out of his closed sepulchte, the first thing be did afterwardes (as we may with godly zeale beleeue) was that he visited his most Niceph. Cap. 32. h. 1. hist. Eccles. blessed mother. Thinke then nowe what that blessed virgin felt, seing her entierly beloued sonne stand before her aliue sounde and whole, so glorious and triumphant as he then was, whose death had so [...] perced her soul with most vehement sorowes. What inestimable ioye felt she in beholding his sweete and amiable countenaunce; the beautiful brightnes of the wounds he had before receaued; those gratious and louely eyes wherwith he looked vpō [Page] and in hearing those sugred & sweet wordes, wherewith he greeted her) How great was the ioye and comfort of her soule, when she vnbethought her of the exceeding glorye his former iniuries and infamies were turned to; what surpassing beautie the deformitie of his woundes was changed to; and finally howe great a calme and happie quietnes al the former stormie tempestes were now conuerted to Learne thou hereby not to faint, or to be discouraged when thou art persecuted, tempted, and afflicted; but with faith to expect our good Lord his houre, who after a tempest sendeth faire wether; after troubles quietnes; and vseth according to the proportion Psat. 93. d of tribulations to visite afterwards with roy & consolations.

THE SECOND point thou shalt meditate vpon this day, is the singuler comfort those deuout Maries receaued, when they sawe their beloued master (whom euen now they sought [Page] to annoint as dead) thus glorious and reuiued again: And consider especiallye the tender heart of that most vertuous woman Mary Magdalene; being wholly mested and dissolued into teares through the zealous loue she bare our Sauiour; and thereby would not depart, but stoode stil at the sepulchre, til suche time as she merited to see and finde her Lorde, and to receaue comfort of him, whom she so gretly longed for. Wherin thou must note and marke wel, how (next to his holy mother) our Lord appered first Mar. 16. b. Ioh. 20. d. to her that loued him most; that perseuered moste; and that sought him moste; to thende thou know & learn therby; that then the same Lorde wil appere and comfort thee; when with like teares, loue, and diligence, as she did; thou shalt inquire, seeke, and sorow after him.

THOV maiest in like maner meditate the thirde point (hauing spare time) howe this moste desired [Page] master appered to his disciples, who after his resurrection he eftsons visited, comforted & confirmed in their faith; but chiefly ponder the sweete speeches he vled to those he went in companie with to Emaus Mar. 16. c. Luc. 24. h. who with great griefe were talking of his passion, whom he did afterwardes exceedingly comfort and inflame; & shewed himself vnto the in the breking of the breade. Wherby thou maiest gather, that if thy conuersation & talke be suche as [...] was (to wit of Christes passion) thou shalt not lacke his presence and companie; and shalt be illuminated to better know and loue him, and this chiefly in the breaking that is in the sacred Sacrament of the aultar.

THOV MAIEST likewise at some other time meditate on this day his holy and miraculous ascension, howe fortie daies being now past ouer [...] his resurrection (in which time he appered estsones his disciples, reioycing, [Page] comforting & teaching thē what they ought to doo; the fortie day he lastly [...] Luc. 24. c. Ioh. 20. c appered to them being at table, and founde fault with their incredulitie; and afterwards hauing sufficiently informed them howe they ought to preache; he and they with his mother went al together to the mount Oliuet, whence that most worthy and glorious triumpher hauing nowe Ioh. 15. d Mar. 16. d. Luc. 24. g. blessed and bid them al farewel, mounted vp in al their sightes to heauen; carying with him the riche spoiles of holy Saintes, who with the troupes of Angels gaue laudes and praises to him, singing with inspeakeable ioye and exultation; and thus was he in this so solemne a triumphe and reioycing receaued into heauen, where he sitteth on the right hande of his almightie father.

Consider here, howe it pleased our sweete Lorde to ascende into heauen in the presence of those that truelye [Page] Ioued him, to thende they shoulde, both with their eyes and spirite folowe him; and desire to ascende with him; knowing right wel in what a solitarines they were after to remaine for lacke of his presence; which folowing and longing after him auaileth muche for the obteining his diuine grace [...] Reg. 2. b Heliseus desired his master Helias (as holy Scripture telleth) to geue him his spirite, after he were departed from him; to whom Helias made this aunswere: if thou see me when I shalbe taken away from thee, it shalbe done that thou requirest me, otherwise not; euē so nowe they shal haue Christes spirite with them, that shal see and associate him with their spirite, and such whom the loue they beare to Christe shal make feele his absence; and continually to desire and sighe in heart for his diuine presence.

MEDITATE also the great ioye wherewith (as S. Luc. 24. g Luke the'uangelist telleth) they returned backe againe to [Page] Ierusalem; receauing greater contentation through the ioye which he was gone to, whom they so derely loued; then sorowe through the solitarines wherewith they founde them selues inuironed; for suche is the nature of true loue, as it contenteth it selfe muche better with the weldoing of those it loueth, then with her owne priuate and peculier profite. And thus oughtest thou to [...] what toucheth the honour and seruice of Christe before thine owne particuler commoditie.

These be the meditations whiche thou maiest make on mornings eche day in the weeke, wherin for the better perfourming of the same, & with more sauour in thy soul, it were good that thou perfectly knewe the historie, or read it in the last Chapters of the [...] lists; it shal also behooue thee to [...] in vre and practise the precepts that folow in the next chapter; and when thou [...] thus exercised [Page] in these meditations one houre or a halfe, litle more or lesse, geue God thankes with al thine heart in the best maner thou canst for al the thinges it hath pleased him to doo and suffer by thee; and craue withal, that he wil vouchsafe to make thee partaker of the fruites of his passion and redemption; as also to impart his other graces to thee, which thou shalt finde thy selfe to stand most nede of; praye likewise for his holy Church, and suche as thou art bounde to remember, or that haue commended them selues to thy deuotions, for the souls also that are in purgatory, & for al such other necessities as occasions may most require; & thus maiest thou herewith finish this thineexercise.

¶ Cap. 8.

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CERTAINE particuler aduertisementes touching the [...] conteined in [...] former Chapter.

TO THEND thou maiest with more fruit and spiritual aduauncement make the meditatios mentioned in the former Chapter, it behoueth thee to obserue therin these few aduiies folowing.

FIRST, concerning those points of the passiō, wheron thou art to meditate; thou must vnderstand, that they are in suche wise to be meditated, as though they happed euen in that instant before thin eyes, in the selfe same place where thou art; or within thy soule; or otherwise imagining thou wert in the very places where suche thinges [...] if haply this waies thou feelest better deuotion.

SECONDLY, thou must force thy self to drawe some doctrine and spiritual fruit out of the thinges thou meditatest; as for example, to note in euery [Page] ouer and aboue that is already sayde; these foure pointes; what he is that Foure notable pointes to be considsred. suffred; what thing he suffered; in what maner; and for whē he suffred.

OVT OF the first thou maiest gather an immeasurable loue thou owest 1 Who it is that suffered. to so louing a Lorde; who being God almightie, and of infinite Majestie; hath vouchsafed to suffer so great tormentes and iniuries for thee so vile and abhominable a bodslaue; sithens if another man were he neuer so abiect had suffered the like or much lesse for thee thou wouldest loue him with al thy heart; and paine thy selfe to be grateful towards him.

OVT OF the second point thou maiest picke forth matter of great 2 What thing he suffred. compassion; weighing thy Sauiour thus fraight with excessiue griefes; alone; persecuted; blasphemed on euery side; and from toppe to toe al wholly wounded; that but if thou sawe a brute beast suffer the like; thy heart would melt againe with pitie and compassion.

[Page] OVT OF the third point thou maieh 3 In what maner he suffered. gather meruailous examples to imitate him in. Learne firste to be humble and lowly, pondering that bottomlesse humilitie, wherewith he humbled him selfe, euen vnto death. Learn to be patient, considering that [...] patience wherwith he endured suche tormentes and villanous spites; without making any resistance or lamentation. Learne to loue pouertie; seing him so extreme poore; hanging naked vpon the Crosse; and buried afterwardes in another mans sepulchre: as also al his life time, haning nothing of his owne; nor where to rest his Mat. 8. b head. Learne to loue thine enemies; seing with howe great charitie he praied for those that crucified him. Learne to be constant and perseuerant in suche good workes as thou takest in hand; and not to geue them ouer for any toiles or crosse encounters; considering the firme constancie of Christ, wherwith [...] [Page] so many toiles, contradictions, and tormentes, he perseuered vntil death; and therwith finished the worke of our redemption, Finally, out of this point, if thou canst consider it at leisure, thou maiest learne innumerable vertues; and most worthy examples; which shine forth in euery passage of his passion.

OVT OF the sourth thou majest [...] For whō be suffered. gather a great and general charitie towards al men, and to despise none, seeme he neuer so vile and contemptible; considering that our Lord hath spilt his moste pretious bloud for him, and for al men in the world; neither is there any so wicked and lewd a wretche, for whom alone (if neede, had bene) he would not haue suffered al the tormentes he suffered; Learne thou therefore, seing this his infinite charitie towardes al men; to loue al men, and to make accompt of al men; Learne besides to detest sinne aboue al thinges, remembring thee howe [Page] that was the onely occasion of our Lordes most cruel death and passion.

THIRDLY thou must vnderstand, concerning the foresaid meditations, that if at any time it so happed, that in suche pointes as be set downe to vpon, thou haply foundest in the firste or seconde of them good deuotion; the in maiest thou stay so long as thy deuotion shal last; not [...] to passe ouer to the other pointes remaining behinde, in that meditation; for if thou chaunce to leue some vntouched that time, thou maiest another day supplye this want; In like maner meane I, if thorough any vrgent affairs thou shouldest some-time omit thine exercise or appointed houre, that then thou force thy selfe to supplye that want with a newe houre; and if not on the same, yet on some other day.

FOVRTHLY thou must procure [...] to be [...] by al meanes possible to cherishe [Page] and interteine thy deuotion and godlye purposes, with other good giftes whatsoeuer thou mightst haply haue receaued in the time of praier. And this shalt thou doo by indeuouring thee to go as retired and gathered in the day time as thou maiest; calling eftsons to minde what thou earst did meditate and receaue; especially whē thou hearest the clock strike; or other wise as thou maiest.

Now if on thother side it so chaū ced A document worthie great obseruatiō thou were disquieted with diuers forraine thoughtes (as it eftsons happeth) and thereby shouldest remaine without any deuotion or taste in thy praier; yet oughtest thou not for al this to geue ouer thine exercise, vntil thy time be fully finished; sithens many times, yea most commonly it falleth so out, that one findeth him self colde, and without taste or tallage in the beginning; and afterwardes thorough perseuerance in his praier gathereth heate and findeth good deuotion [Page] Yea, when it so chaunced, as thou shouldest not finde any taste or sauour at al in the whole time of praier; neither yet ought this to dismaie or make the quaise; but rather beleeue assuredly, that suche is our Lorde his good pleasure at that time, thereby to trye and exercise thy patience, thy loialtie, and perseuerance; like as he dealt with the woman of Mat. 15. [...] Cananea, whom albeit he seemed at the firste to make none accompt of, yet did he afterwardes moste aboundantly comfort her, honour her, and graunt her her desire: Wel therefore maiest thou assure thy self, that looke how much more patiently thou bearest this drouth and barrennes of thy soule; so muche more fruites hath thy sonle accumulated and heaped vp. Thinke moreouer, that albeit thou hast not found that deuotion and attention thou wishest for; yet hath our Lorde shewed him selfe fauourable [Page] and frendly to thee in suffring [...] to remaine so longe time in his presence; and so no doubt but the time spent in this maner is muche more fruitfully imploied, then in such other works as may seeme farre better to thee; and if thou finde no deuotid & at one time; wel maiest thou hope in Gods mercy that another timo it shal please him to comfort theo so plentifully, that thy former wantes shal thereby be more then sufficientlye rewarded. And beleeue this assuredly, that how much the more thou shalt perseuer in this exercise; so much the more profite and pleasure shalt thou finde therby; besides other maruelous gifts which are not know en nor perceaued at the first.

Neuerthelesse for that by reason of this desire (being cōmon and natural to eche one to couet a tast and deuotion in their praiers;) diuers are wont in seeking by force and violence, to wrest it out, to doo therin greatlye amisse; [Page] as by that meanes both oppressing their vnderstanding; and dulling their affect and wil;

FIFTLY, it is meete to aduertise thee herein; that in the passages of the passion, or any other holy misteries thou shalt meditate vpon; thou content thee with a simple & quiet speculation of such points as thou thinkest of, and with that affection and taste God shal vouchsafe to bestowe vpon thee, without forcing thine vnderstanding Violence in meditation great ly hurtful. or imagination to speculate and imagine thinges more plainly; ne yet thy wil to feele and taste the same, by wringing out affections and teares with violence: for these immoderate excesses both of thone and th' other side, are wont rather to hinder then helpe deuotion, hurting the head with that inordenate toile; and when this violence of the part affectiue is once past; the wil then doeth remaine more colde [Page] and without taste, make thy meditation therfore with quietnes & peace; waiting with patient silence what our Lord shal worke in thee; and holding thy selfe contented therwith, as is aforesai de.

FIFTLY, (to aduertise thee in euetye thing) knowe this by the waye, that if thou find paine and disquietnes in kneeling (for so must thou needes dispose thy selfe in the beginning) then maiest thou rise vp, and stande, sit, or walke; as thou thinkest most meet for obteining that quietnes and rest thou desirest in thy soul.

¶ Cap. 9.

MEDITATIONS to be made on eueninges, or a new weeke.

TO THE ende that such as be better instructed, & haue more oportunitie and leisure to geue them-selues to praier, may haue more large scope and ample [Page] matter to exercise them selues in, I haue thought good to set downe other meditations here, which may be vsed on euenings; meaning to refresh and feede thy soule eche daye morning and euening; as thy body eche day doth not want those two repasts: As for others which are busied, and cannot intend to take this refection and exercise eche daye so ofte; these may one weeke vse one part of these meditations; and another weeke the other. Neuerthelesse, such as I nowe intreate of be moste fitt for nouices and younge beginners; wherein they ought certain weekes to exercise thē selues before they proceede further to the meditations of the passion of our Lord and Sauiour: for that true contrition of our sinnes; knowledge of our selues; and the feare and reuerence towardes God (which are gathered out of these meditations) help greatly for proceeding afterwardes [Page] with more profite and auaile to the meditations of the passion.

Hauing therfore certaine houres lotted to these present meditations, whether it be at morning or at euening; and obseruing the foresaide aduertisementes, such as shal serue most fitly for this purpose; thē maiest thou meditate according to the methode folowing.

MVNDAY. 2.

ON MVNDAY let thy meditation The sinnes of our former life. be of al the sinnes thou hast committed during thy whole life time; and this shalt thou doo in maner folowing. Standing in the place of meditation with great lowlines and shame, thine eyes fixed on earth; and head bowed down to ground-ward; like as a thiefe should stand before a Iudge that had taken him with the maner: thus shalt thou beginne to weighe with bitternes of thy soule, al thy yeres and time mispent, wherein thou haste committed so many and [...] [Page] crimes, which thou maiest reduce to memorie, by running ouer the ten commaundementes, the deadlye sinnes; the senses, powers and al the partes of the body; by euery one wherof thou maiest finde thee giltie of innumerable offences committed against that God; whō thou so greatlye oughtest to haue dreaded and reuerenced for his maiestie and infinite power; and so singulerly haue loued for the great and continual benefites he hath bestowed vpon thee.

SECONDLY thinke howe greatly this Lorde thy God detesteth sinne; seing he hath so rigorously punished it from the beginning of the worlde; with the Cen 7. b waters of that vniuersal floud; with Cen. 19. e fire from heauen, wherewith he punished that horrible vice of those fiue Cities, besides other his dreadful scourges wherewith he hath eftsons chastised the worlde for the sinne of man; and lastlye for our sinnes vouchsafed him-selfe to dye; [Page] to die, that by this means they might be punished sufficiently.

THIRDLY consider, howe with euery mortal sinne, thou haste done as muche as in thee lay to Heb. 6. a. crucifye him againe. Out of these considerations thou maiest easily gather the enormitie of thine offences; how into lerable thy ingratitude hath bene, and howe great tormentes thou hast deserued, and yet deseruest to suffer. Our first father Gen. 3. a. Adam did eate but of one onely tree contrary to Gods commaundement; and wel doo we wot howe seuerely his sin hath bene punished both in him Rom. 5. c. and vs; what punishment then deserueth he that hath transgressed so many commaū dementes, and that so many times?

Hereby maiest thou knowe the infinite clemencie of God towardes thee; seing he might so many times, so iustly haue Rom. 2. a. throwen thee downe headlong into hel; as he hath done others, [Page] and yet hath not done so to thee, but forborn thee, and preserued thee from sundry and manifold dangers; especially frō the douils: (whose wil thou fulfilledst in sinning) and both woulde and coulde haue hailed thee to hel, had not his mightie hand defended thee: Finally he hath geuen thee many good inspirations, and inuited thee to penance; besides many mo great benefites bestowed on thee; which no father would haue done to a moste tenderly beloued sonne.

Being then stirred vp with suche like considerations, and moued with compunction; reputing thy selfe a moste abhominable caytiff; prostrate thy selfe (filled with shame and confusion) at our Sauiour his feete, as did that publike sinner the blessed Luc. 7. [...] 12. a Mar. 14. [...] Mat. 26. [...] Magdalene; and with great sorowe and humblenes pray him to pardon thee those infinite sinnes and abhominations thou haste cōmitted; purposing [Page] fully for the time past to do penance& to lead a new life in time to come.

And here note that when thou vnbethinkest thee of thy former sinnes, it shal not be needeful ne conuenient to stand vpon suche particularities as might procure alteratiō in thy fleshe, (which often happeth in carnal sins) but generally to consider, howe ofte thou hast cōmitted these carnalities and beastlines through thy whole life; being sorowful for them in general, without staying to discourse any particuler maner or circumstāce in such crimes; for therby do cōmonly ensue very daungerous alterations.

TVESDAY. 2

ON TVESDAY meditate thy present faultes, and such wicked inclinations Our daylye imprfections. as thou nowe findest in thee; which daily cause thee to commit diuers disorders; and weigh withal the manifold miseries this present life is [Page] subiect to, that so, what by the former meditation, knowing thy life past fraught ful of filth and sinne, & seing the sundry staines thou art now presently defiled with; thereby thou maiest humble thy self, and force thee to amend such faults as thou findest in thee; and withal beginne to hate this life so ful of calamities and dangers; wherin for the better and more orderly proceeding, consider these three pointes folowing.

EXAMINE firste the sundry imperfections which thou presently fin dest in thee; howe first thou lackest a pure and right intent in moste of thine actions; doing them for the world, or for some worldly interest; where in deede thou oughtest to doo them purely for God. Thou maiest find likewise thine inclinations to be disordred, being wholly bent to the vaine and transitorie thinges of this worlde; The like disorder shalt thou perceaue and finde in al thy senses, [Page] thoughtes, wordes, and workes; sith there is no true vertue to be sounde in thee; which, by the examination thereof, thou shalt wel perceaue; as first, for charitie, which thou wātest; as also humilitie, patiēce, chastitie, tē perance, and so through al the rest; about the which thou maiest discusse particulerly, howe ofte thou vsest to offende in eche one, falling into such vices as be opposite and contrarye to the saide vertues.

SECONDLY consider howe smallye thou haste profited since it pleased God to helpe thee with his grace, and geue thee these good motions, and purposes to amend thy life; and how many times thou haste left such workes vndone, as thou purposest to doo; and howe often thou haste fallen in relapse of thy former folyes; which thou determinest in any wise to abstein from. Thinke withal, how muche better others haue behaued [Page] them-selues in this time; and profited more in vertue then thou haste done; and here oughtest thou to purpose firmely to imitate them; and to seeke newe remedies and meanes of amēdment, humbly crauing grace of God to execute the same.

THIRDLY, weigh what smal affection thou oughtest to beare toward this wicked world, and present life; fraught ful of suche [...] and greuous miseries, and wherin no true satietie or contentation is to be foūd: yea (that which is worst of al) wherin are so many rocks to reele against, and so infinite occasions to offende that soueraine Lorde, who so woorthely deserueth to be honoured, loued, and moste dutifully obeyed.

WEDNESDAY.

ON WEDNESDAY thy meditation shal-be of death; a thing greatlye Death. profitable to eschewe sinne; And this [Page] must thou meditate euen as though that houre were nowe arriued. Imagining therefore it is so, and howe thou art nowe come to that latter time of so great griefe and frighting fear, discourse vpon these articles folowing.

FIRST, howe in that houre ther is a seperation and deuorce to be made betwixt the soule and body; by meanes wherof the soule shal not onely be seperate from the body; but also from al other thinges it loued in this life; and howe thou must needes leaue here behinde thee, wife, riches, kinsfolkes; and al thy other deere frendes, Iob. 1. d 2. Tim. 6. a. Eccle. 5. [...] with eche other thing be it neuer so wel beloued; neither shalt thou carye any thing away with thee, but onely the good and euil workes thou hast wrought in this world.

CONSIDER secondly what we suffer in this sundring of our soules and bodies; the agonies, temptations, [Page] and sightes; the visiō of deuils, which in terrible and dreadful shew appere vnto vs; the perils that pinch the soul on euery side; the anxietie it receaueth, imagining what shal become both of it selfe, and of the withered and consumed body.

THIRDLY thinke, how thy soule thus parting from the body with ineffable griefe; the body shal then be buried, and yeelde foode to wormes; neither shal any one iote of al the riches rest with it, but only that poore peece of winding-sheete it shal-be wrapped in; and that smal circuit of earth wherin it is interred: Nowe the soule, it shal-be presented before Christe the dreadful Iudge, to whō it shal yeeld a most strict and narrowe reckning of al her life; and shal receue according to her desertes an euerlasting doome. Weigh wel here, what the soule shal feele whiles it waiteth for this doome, not woting on which side it shal-be sent.

[Page]Out of these considerations [...] Documents these right profitable lessons be picked; to wit, how smal trust and confidence we ought to haue in this life, wherein deathe may euery daye and hour assaile vs; as also to riches, kinsfolkes, and frendes, who can-not anye waies helpe vs at that time, yea, al abandon and forsake vs; on thother fide, what contentation we shoulde then receue by hauing liued wel, and gained certaine faithful frendes, who might in that houre helpe and greatlye succour vs. See therefore thou indeuour thy selfe nowe to doo that which thou wouldest in that houre haue done; and force thee to please those true frends in deede; which are, Jesus Christ; his holy virgin mother; the Saintes and blessed Angels; that they may succoure thee in that houre of so apparant peril.

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THVRSDAY.

ON THVRSDAY thy meditation shal-be of the last day of iudgement, Doomsday. which we according to our beleefe doo certainly look for; and shal come without faile; yea, perhaps in thy dayes; concerning the which thou shalt meditate these three poyntes.

FIRST how terrible and dreadful a day that shal-be; as-wel by reson of the signes and wonders that shal go before it; in the Sunne, the Sea, and other creatures, with the ruine and ouerthrowe of the whole world; as also through that most dreadful sound of the terrible trompet, whereby al shal in one moment be Mat. 13. f Sap. 3. b Dan. 12. a. raised vp againe.

SECONDLY consider the brightnes and beautie which the elect shal rise in, and the vgglines and 2. Cor. 5. b. 10. 14. b grieslye grimnes of the reprobate; besides, the most strait accompt, which they shal yceld to Christe of al the wordes, [Page] workes and thoughts of their whole life; and what vtter shame and confusion the wicked shal suffer before al the angels and millions of men.

THIRDLY thinke howe highlye the good shal-be fauored and honored, before al that vniuersal Assemblie; & what the reprobate shal feele, seing Christe in such power and maiestie; Mat. 24 c who with an ireful countenāce shal looke vpon them; and with that final doome, throwe them downe to euerlasting tormentes.

Out of these pointes debated at Documēts. leisure, and in more particularitie, thou maiest gleane this profite; how, (to auoide the shame and confusion of that day, when euery one their sinnes shal-be discouered) there is no better a remedie, then to vnfold thē nowe to thy ghostly father, by confession; and to doo penance for the same. Weigh withal, that if men doo here trauaile so much to attaine some [Page] temporal degree and riches; and so greatly force them-selues to flye the daungers and disgraces of this life; what oughtest thou to do to be made partaker of that souerain dignitie & inspeakable riches, which the elect shal enioy eternally? and what paines oughtest thou to refuse for the auoyding that supreme contempt and incomparable tormentes wherein the damned shal sorowe euerlastingly?

FRIDAY. 2.

ON FRIDAY let thy meditatiō be The [...] of hel. of the paines of hel; that by this, aswel as by the former meditations; both the feare of God, and detestatiō of sinne may increase in thy soule: For the meditating wherof it shal-be conuenient thou frame in thine imagination some horrible and hideous place, as might be an infernal pitt, or dongeon without any bottome, [Page] darke and ful of fire; whereinto the damned soules shal-be throwen hed long downe. And that thou maiest meditate this the better, cōsider these pointes folowing.

FIRST, the terrible tormēts Apoc. 16. which the wicked shal suffer in that place of horroure amongst al the deuils, which surpasse al other paines and tormentes that in this world may be possibly imagined; and after the resurrection, shal they both in bodye and soule, in al their powers, partes & senses, suffer more excessiue paines then the tongue of man maye anye waies expresse; for like as the wicked haue offended God with al their partes, powers, and senses; and haue emploied them al as instrumentes to serue sinne with; euen so shal Gods diuine iustice ordeine, that in al the selfe same partes, powers, and senses they suffer sorowe and torment; that so may that which is written be fulfilled. [Page] Howe muche he glorified him-selfe, and was in delicacies: g [...]ue him so muche tormentes and lamentation.

Apoc. 18 b SECONDLY thinke howe besides these sensible tormentes they are to suffer; that which shal moste of al afflict them, and cause an excessiue sorowe, is, a dispaire they shal haue, woting wel that in al eternitie they shal neuer see God; and this is called the [...] of damage; and as they shal [...] cal to mind the infinite good they lost through their frantike folye, and knowe there is no remedie now to recouer it; this shal plunge them into a pit of inspeakable tormentes, making them raue and rage, against God, them-selues, and cuerye other creature euer lastingly.

THIRDLY consider the eternitie of these paines, which if a man could profoundly ponder, there is no one thing that appaleth or frighteth more; sith the wicked shal continue [Page] in those tormentes more yeres then there be droppes of water in the Sea, or seede of sande on earth, or anye other number that may be possiblye imagined; yea, when they haue suffered al the millions of yeres that may be added therto; then shal they begin a-newe to suffer, as though nothing had been past; and finally these their tormentes shal neuer, neuer, haue any one moment of release, or minute of A notable remembrance. relaxatiō. Hence maiest thou gather this fruitful note, that if so thou wert now in these torments, which eftsons through thy sinnes thou hast deserued; what wouldest thou do to come out of them? Thinke, howe any other paine whatsoeuer, would seeme pleasaunt to thee; and what penance soeuer were inioyned thee, thou woldest right willingly performe it. Do therfore somewhat nowe, of that thou wouldest then doo to escape these so great torments and perpetual calamities.

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SATERDAY. 2

ON SATERDAY thy meditation The ioyes of heauen. shal-be of the happines which the elect enioye in celestial glory; whervpon consider these [...] pointes.

FIRST the greatnes, beautie, and riches of that renowmed regiō, wher God doth shew him-self in glorious maiestie to his angels, and holy Saintes; to the pleasantnes and beautie wherof, not al the beautiful and pleasant thinges that we either see or can here imagine, be in anye wise to be compared.

SECONDLY ponder what a comfort and sweete delight it shal-be, to be in that blessed societie of so many Angels, Saintes, Apostles, Martyrs, Confessors, Virgins, al of them so bright and beautiful; what shal it be to see the sacred humanitie of Christ, and of his blessed mother; howe [Page] shal one be rauished with the hearing of the sweet harmonie and melodious musicke that shal-be there; and to enioye so sweete a conuersation euerlastingly.

THIRDLY consider howe yet besides these, ther shal-be another glorye muche more excellent, and surpassing al humane capacitie; which shal-be, to see God face to face, wherin consisteth our essential beatitude; Glory essen tial and ac cidental. for that al other thinges, whatsoeuer may be imagined, be but accidental glorie; which being so exceeding great & incomparable, what shal thē the essential be? Finally thinke how ther shal-be the ful accomplishment and heape of al goodnes, without intermedling of any euil; as in hel shal al euil be without mixture of anye goodnes. The prophet Ier 24. a. Ieremy saith howe on a time he sawe at the [...] ple gates two paniers of figges, thone of good figges, & singuler good; thother [Page] so noughtie, that they could not be eatē, so, noughtie were they. These two paniers doo figure these two rewardes so farre differing a-sunder, which God shal geue to the [...] and to the reprobate. The rewarde that is prepared for the elect shal-be so great, that (as the Apostle sayeth) neither eye hath seene, nor 1 Cor. 2. c Isai. 64. a are hath heard, [...] mans heart and vnder standing can imagine and the punishment of the reprobate shal-be so excesiue, that no tongue can possibly expresse it.

Thinke nowe (good brother) howe A serious aduertisement. that one of these two lottes must needes light vpon thee; for eyter shalt thou possesse that euerlasting felicitie, which doth embrace & conteine in it al good thinges al riches, al satietie, and more then may be eyther imagined or desired; or els shalt thou become thral to that bottomlesse pit of al miserie, griefes, and inspeakable torments; and both thone [Page] and thother shal endure euerlastinglye. Consider therefore what thou oughtest to doo and suffer to gaine so incomparable a blisse; or to eschew so extreme a miserie; if men vse here to toile so greatly for the getting of some temporal pleasure or promotion, or for the auoiding of some smal sorow and shame, yea be it for neuer so smal a time.

SVNDAY. 2.

ON. SVNDAY thy meditatiō shal The benefits of God be of the benefites that God hath moste bountifully bestowed vppon thee, to thend the knowledge thereof geue thee occasion to yeelde him thankes, and to be more grateful towardes him; for the better doing wherof, consider these three pointes folowing.

FIRST the general benefites thou General benefits. The benefit of Creatiō. hast receued; which are these: The be nefite of creation, how God hath created thee of nothing, and geuen thee [Page] the essence and being thou hast, farre passing that of other creatures; Consider the dignitie of thy soule framed to his owne likenes and similitude, and the body thou hast receaued, cō pact with such varietie and comlines of members, and senses; whereby is wel declared the greatnes, power, and wisdome of the maker. And this benefit maiest thou wel wot how great it is; by that thou wouldest esteeme thy selfe so much beholden to one that could but restore or heale one of thine eyes, or any other mēber which The benefit of preseruation. thou lackedst. The benefite of preseruation; howe euery moment he preserueth and keepeth thee; which if he did not, thou shouldest forthwith returne to that nothing which thou wert first made of: and this is as muche as though he created thee anewe; besides, for thy preseruation, he hath made al the other creatures that be in the vniuersal worlde: [Page] whereof some be to nourishe thee, some to clad thee; other to yeeld honest delight and recreation to al thy senses; other to cure thy griefes and sickenes; and finally al the creatures thou seest vnder the cope of heauen, yea and heauen it self too, shalt thou finde, howe God hath created for some vse and seruice of thine: weigh nowe wel if thou wouldest thinke thy self so greatly bound to one that had bestowed some ieweh or other gratious gifte vpon thee; how much more art thou to repute thee bound and indebted to him that hath heaped so many giftes together vppon thee, and that without anye mite of thine owne meriting Thinke afterwardes of the benefite of redemption, which conteineth in it al the thinges thy sweete Sauiour did and suffered for thy raun some paying. First, howe he descended from heauen The benefite of redemption. to earth for thee; & being borne, [Page] was for thee laide in a maunger: for thee began he the eight day after his birth to shed his pretious bloud; for thee did he al his life long endure so innumerable annoiances, paines, and persecutions; in going, sweating, preching, fasting, watching, praying; and finally for thee did he suffer the most greeuous and bitter tormentes, anguishes, and ignominious reproches that may be possibly rehearsed; being obedient euen vntil the death Phil. 2. a of the crosse. If thou ponder these thinges more particulerlye and by peece-meale, they wil yeeld matter ynough to inflame thy hart with zeal, be it neuer so frosen; and prouoke thee to loue him, who hath so deerly loued thee; and with so great a price redeemed thee.

SECONDLY cal to mind the particuler Particuler benefites. benefites thou haste [...] The benefite of vocation. chieflye that of thy vocation: howe God through his great mercy hath [Page] called thee to his holy faith and baptisme, wherein he bestowed his grace and giftes vpon thee, whereof an infinite number of other nations neuer tasted; thinke howe many times thou hast lost this grace through thy sins, and yet God hath forborne and staied for thy penance; yea, prouoked thee therto by many good inspirations, & after hath receued thee again, and forgeuen thee. Consider also the remedies he hath lefte thee to recouer, keepe, and increase this grace and spiritual life withal; which are the holy Sacramentes, for the which he deserueth to be highly thanked, as hauing vouchsafed to leaue vs so great a treasure; but chiefly for that The benefite of Sacraments. Sacrament of Sacramentes, wherein he him selfe is conteined; and when thou wilt, doeth impart him-selfe vnto thee for thy foode and sustenaunce; which is a benefite and grace incomparable.

[Page]Thinke also, how many other particuler benefites he hath done, and doth dayly bestowe vpon thee, geuing thee more tēporal riches, more honour, more abilitie, more prowes, more prosperitie, then to others; recuring thine infirmities, deliuering thee from many perils, releeuing thy necessities; with other innumerable and hidden benefites, that thou thy selfe art ignorant of.

THIRDLY consider, that if thou haddest receaued the foresaide benefites, or anye one of them of what man soeuer, how intierly thou wouldest haue loued and thanked him; and howe thou wouldest willingly haue drudged to doo him any kinde of seruice; & thought no pains great to haue shewed thee grateful towards him; how much more reason is it then thou shew thy selfe such towardes thy heauenly Lorde and God; to whom for his great goodnes [Page] thou art more deepely indebted; and he more worthy to be beloued and ferued: Doo then that Psal. 102. Dauid saieth: Psal. 102. Let thy soule blesse the Lord, and neuer forget his so manifolde benefits. For if he see thee thankeful, hauing his benefites alwaies in minde, and yeelding laude and praises to the geuer; thou shalte euery day merite to receaue more reliefe, and newe bounties of his moste bountiful hand.

These be the meditations whiche thou maiest make on eueninges, or in an-other weeke; obseruing alwaies in the beginning and ending of eche one, what hath bene foretolde thee in the former Chapter.

¶ Cap. 10.

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OTHER meditations, wherein the better learned may at other times exercise them-selues: certaine also for the simpler sort, wherin the mistortes of the Rosarie be intreated of.

FOR SO MVCH as this exercise of praier is of so great profit; and that wherwith the spiritual life is as it were norished and susteined: I haue thought good thus amply to entreat therof: and wil adde somewhat more in this chapter to that whiche hathe bene said already; desiring to satisfie both the learned and the ignorant; that is to say, both those that be more capable of this exercise, and suche as haue not so great capacitie; for the first sort wherof, the former meditations be most fit and fruitful Neuertheles, to the ende they may haue more ample matter to meditate vppon; [Page] some weeks they may intermedle The life of Christe deuided into 3. partes. the meditations of the life of Christe, which is deuided into three partes or periods.

1. THE FIRST is of the incarnatiō of the sonne of God vntil his baptisme; wherein are conteined, his incarnatiō, natiuitie, circumcision, adoration of the three wise men; presentation in the temple; flight into Egipt; retourning to Nazareth; and of the finding of our Sauiour amidst the Doctors in the temple, when the blessed virgin had lost him. Of al the with misteries S. Luke and S. Mathew write in the first Chapters of their Gospels. A man maye meditate likewise, what he did from twelue yeeres vpwarde vntil his baptisme, according to euerye one their godlye deuotion, for that we finde nothing written thereof in the holy Gospel.

2. THE SECOND part of Christ his [Page] life beginneth at his baptisme, and continueth vntil his sacred Passion; wherein are comprehended his baptisme, fasting, temptation in the wildernes; his preachings, and many miracles he wrought vntil his last supper; whereof the historie of eche one may be gathered out of the holye Gospels.

3. THE THIRD part comprehendeth his last supper, his passion, resurrection, and ascension, wherof I haue alredy entreated in the seuenth chapter.

These meditations of the life and miracles of our Lord and Sauiour Iesus Christe, may bee fitly distributed and meditated in one or two weekes, by suche as haue leisure and learning to gather the storye out of the holye Gospel; obseruing pardie in al their meditatiōs, the aduises & instructiōs abouesaid; especially, of picking fruit ful notes and doctrine for their souls, [Page] out of these holye misteries; and of gouerning them-selues in the beginning and ending of eche one, as is aforesaide.

And for so much as the deuotion The deuotion of the Rosarye a very fruitful exercise. of the Rosarie is very laudable and grateful to our Lorde and Sauioure Iesus Christe, and to the blessed virgin his mother; as hath bene sufficientlye proued by the testimonie of manye miracles; and that in this kind of deuotion mental prayer may with gret good and gaine of our soules be put in vre; I haue thought good herewithal to intreate of this exercise, that the simpler sort may with more commoditie, and lesse labour, find, if not al, yet the greter part of the foresaide meditations gathered here together: which both they maye, and ought to thinke vpon, in saying of the Rosarie; and thereby reape likewise the benefite of suche indulgences, as be graunted to those that in [Page] this wise doo say the same.

First therfore it is to be noted, that the whole Rosary and Psalter of our The Rosarie, whereof it consisteth. blessed Lady is deuided into three fifties, whereof eche one conteyneth fiftie Aue Maries and fiue Pater nosters. Nowe whiles eche of these three fiftie 3. kindes of misteries to be meditated. Aue Maries are in saying, there be three seueral sortes of misteries to be meditated on. In the first fiftie, ar the fyue ioyful misteries to be thought vpon; which are so called, for that in them we contemplate fyue special ioyes our Lady had before her sonne our Sauiours resurrection. In the second are meditated the fyue doleful misteries; so named, of fyue special and notorious panges of sorowe our Lady had, during the time of her sonnes most painful passion. In the third are the fyue glorious misteries meditated; so termed of the fyue most glorious and plesant ioyes our Lady had after her sonne his moste glorious resurrection.

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EFFIGIEM Lucas Mariae quā pinxerat [...]

Vide Nice phorū. cap. 43. lib. 2. hist. Eccl.

Ista refert viuo viua colore tibi.

THE fiue ioyful misteries of the first fifthe are these in maner folowing. The fiue ioyful misterses.

WHILES the firste ten Aue Maries and one Pater noster are a saying, meditate the misterie of the incarnatiō; 1. The 'incarnation of our [...] howe the blessed virgin being dououtly kneeling at prayers in her [Page] poore lodginge; the Angel Luc. I. [...] Gabriel came and greeted her with that celestial Ambassage. Meditate here the speeches that passed betwixt her and the Angel; and the inspeakable vertue our Ladye shewed, in the receauing of this Ambassage. First, that modestie and silence wherwith she gaue eare to the message; without vttering any wordes her-self but most necessary; a right commendable vertue, especially in women. Secondlye, that profound humilitie which caused her so seemely bashfulnes, in hearing her owne praises spoken of. Thirdly, that entier affection and zeale she bare to chastitie; whereof she first of al others had made [...] her vowe; and that albeit so souerain a dignitie were tendered her, as to be the mother of God: yet would she be right wel assured, in no wise to distaine that virginal puritie, which she so singulerlye esteemed. Fourthlye, [Page] that perfect faith, which S. Elizabeth [...] so highly commended in her; for hauing beleeued suche thinges as the Angel told and promised her on the behalfe of our Lorde, albeit they surpassed al mans reach and vnderstanding. And hereby maiest thou learne to credite the wordes and promises of God, seeme they neuer so incredible to humane iudgement. Fiftly, that lowly obedience, wherewith in fine she resigned vp her selfe wholly into the hands of God, saying: Luc. 1. d Ecce ancilla Domini. &c. Beholde the handmaide of the Lord, be it done to me according to thy worde. Whence thou must learne, to doo the same in eche thing it shal please God to worke, in, or by thee.

IN THE second tenne Aue Maries 2. The visitation of S. Elizabeth. and Pater noster meditate the seconde ioyful misterie, which is the visitatiō of S. Elizabeth; howe the most holye virgin knowing by the Luc. 1. d. Angels wordes, that her cousin was conceaued [Page] with childe, went in humble wise to visite her; whom after she had louing ly saluted, Elizabeth was forthwith replenished with the holy ghost, and inspeakable ioyes; as wel appered by the wordes she spake vnto her. In this worke our Lady geueth thee example; that looke howe much thou feelest thy selfe more inriched with Gods good giftes and fouorable graces, so muche art thou to shewe thy selfe more lowly and charitable towardes thy neighbours, for whose sakes, and not thine owne onely priuate benefite, thou hast receaued thē. And that in such like works of charitie, thou doo them with feruor and diligence, as the moste sacred virgin did herein towardes S. Elizabeth. Consider also what great vertue and Note. efficacie the voice of this great Lady the virgins salutation was of, seing Luc. 1. d. S. Elizabeth confessed, how presently after she had once heard her speake, [Page] she forth-with felt in her-selfe such strange matters, and wonderful alterations. Thou oughtest therefore to be very careful in oft seruing and saluting her, that so thou deserue to be comforted and holpen by her puissant speeche and praier. Learne withal, when thou hearest thy selfe praysed, or art giltie of any good part in thee, to attribute al to God; and to geue him thankes for al, as here our blessed Lady did in her deuout Canticle [...] Luc. 1. [...] of Magnificat. &c. My soule doth magnifie our Lorde.

IN THE THIRDE ten Aue Maries 3. The birth of Christe. meditate the third misterie, which is of the natiuitie and birth of Christe; wherein thinke first, how Cesar Augustus hauing caused proclamations to be made for eche one to enroule their names in suche chiefe Cities as they belonged too; the moste sacred virgin (the mirrour of al humilitie) being redy to obey this decree, went [Page] from Nazareth to Bethleem in so cold a season, and with so great pain, as her great pouertie must needes cō strain and force her. Note here, with how rigorous an austeritie the sonne of God; whō she bare in her wombe, would before his birth perfourme Obedience, and haue his mother to doo the same, were it neuer so painful to her; that thou shouldest hereby learn of them to be humble and obedient in al seasons, and occasions whatsoeuer. Secondly contemplate, in what extreme pouertie the king of al kinges vouchsafed to be borne; and bound vp in poore swadling-clouts, [...] Luc. 2. [...] and laide in a cribbe and manger of brute beastes. Weigh withal, that loue and lowlye reuerence his blessed mother adored him with; as Ioseph also, and the Angels did; who with exceeding gladnes, and sweete heuēly harmonie, denounced this his [Page] birth to the poore shepherdes. Meruailous examples maiest thou finde in al this discourse, of humilitie, pouertie, Documēts. austeritie, mortification, patience; and aboue al, of infinite charitie which caused this heauenly yonge babe beginne to suffer such annoyes in his so tender age; Indeuour thou likewise to imitate the poore Shepherdes, in their pouertie, simplicitie, and watchfulnes; if thou desire to be visited by the Angels, and made partaker of these diuine misteries, as they were.

IN THE fourth tenne Aue Maries 4. The presentatiō of our Redeemer. meditate the fourth ioyful misterie; which is of the presentation; howe fortie dayes being now expired, that our Luc. 2. c blessed Lady the virgin had cō tinued in Bethleem in so great penurie and manifolde distresses; she then departed to Ierusalem, there to present her sonne in the temple. Weigh here likewise the ioye that Simeon [Page] adored him with, and embraced him Luc. 2. d. in his armes; as also the other thinges he then foretolde and prophecied of him. Whereout note this lesson, to be diligent in presenting thee eftsons in the temple, and to behaue thy self there with reuerence and attention; that by so doing, thou learn to know and loue Christ better by such thinges as are there intreated and publikely spoken of him. Consider also that sweete canticle of Nunc dimittis Lorde, thou lettest now thy seruant depart in peace. &c. which sheweth plainly the feruent and zealous spirite of that olde father S. Simeon, and the great consolation he then receaued; and thinke, how such as be of his partes, and qualities, to wit; just, and vertuous, and that desire the sauegarde of their soules, such shal merite to be made partakers of the like fauours and celestial graces.

IN THE fifte tenne Aue Maries, memeditate [Page] the fifte ioyful misterie; which is, of the ioye our blessed Ladye 5. The finding of our Sauiour in the Temple. had, when hauing lost her sonne she found him againe amongst the Luc. 2. g. doctours in the Temple. Meditate here the sorowe and painful diligēce, wherwith both the most sacred virgin, and her holy husbande Iosephe wandred vp and downe, seeking him amongst his kinred and acquaintāce; and after, seing they could by no meanes finde him there, howe they trauailed backe againe to Ierusalem; not resting, til they found him in the Temple amongst the Doctours. Thinke nowe, what ineffable ioye that virginal heart was seased with, hauing thus founde out her treasure; with what entier affection she receaued him to her; and howe carefullye she kept him from loosing him any more. Forth of al this thou maiest Notable documents learne; firste, to seeke this selfe same [Page] Lord with like paines and diligence, when thy soule hath lost him; and thinke not to finde him amongst Gen. 12. a kindred and acquaintance; to wit, amongst the folies and fond delights of fleshe and bloud; but rather in renouncing and mortifying of the same; and finally, thou shalt find him in the temple, in the middest of doctours; that is to say, harkening deuoutly to Gods worde, and frequenting eftsons the blessed Sacramentes of Confession, and of the Aultare. Learne likewise, after thou hast once founde him by meanes of these most holy exercises, to keepe him with al careful custodie, that thou loose him not an-other time.

This order must thou likewise keepe in saying the Aue Maries and Pater nosters of the other two fifties folowing.

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THE dolourous misteries of the second The. 5. dolerous misteries. fiftie be these.

THE FIRST is of our Lordes praier in the garden, wherein meditate, 1. Our Lordes praier in the garden. how the Redeemer of the world approching nere his death, and feeling him-self assaild with greuous afflictions, fel downe to his prayers, saying these wordes: Mat. 26 d. Luc. [...] d My father, if it be possible, let this cupp passe from me, howbeit, not my wil but thy wil be done. And thus praied he three feueral times til the Angel came and comforted him. Whence A document worthy day ly [...] thou maiest learne this lesson; howe in al thine [...] thou oughtest to make thy refuge to feruent prayer for thy remedie, repeting the selfe same words our Sauiour spake; and perseuering in thy prayer without fainting; for no doubt, but God at length wil heare thee, when he shal deeme it most expedient and necessarye 2. Of [...] of our Sauiour. for thy welfare.

THE SECOND dolourous misterie [Page] is of the Ioh. 19. [...] scourging of our Lord. Meditate here the barbarous crueltie, wherwith he was straitly tied to the piller, and there most cruelly scourged and wounded from toppe to toe, he suffring al their vilanous outrages in milde maner like an innocent Isai. 53. b. Lambe. Whence, learne thou, not to A worthye lesson. beate him any more with thy sinnes; and patiently to abide such chastisementes and afflictions as God shal laie vpon thee.

THE THIRD dolourous misterie 3. The crowning of our Lorde. cIoh. 19. a Mat. 27. [...] Mar. 25. b is of the crowning of Christe; wherin meditate the sharpe thornes he was crowned with, & his sacred head al to torne and perced; the mockes and scoffs likewise they dissemblinglye adored him with; smiting him afterwardes with the reede they had earst geuen him in his handes. Learne A document against pride and [...] hereby to detest thy pride and hawtines, which caused this his cruel crowning; and with greater, both out [Page] ward and inward reuerence to adore him; least haply thow be like to those that thus dissēblingly did scorn him

THE FOVRTH dolorous misterie 4. The carying of the Crosse. is, how our Sauour being now adjudged to dye, caried the crosse on his Ioh. 19. c owne backe, to the place of execution. Where, note the greeuous paine and shameful reproche wherwith he bore the same, to be crucified theron; as also the inspeakable griefes his mother and the other deuout women felt, seing him thus feloniously martired; and forget not the words he then spake vnto thē. Luc. 23. e. If they doo these thinges in the grene wood what shal be done in the drye. Hence gather out this doctrine; that no remedie, but as Christe him-selfe said, thou must needes cary thy Mat. 10. d 16. d. Mar. 8. d Luc. 9. c. crosse to folow him; that is to say, thou must patientlye abide the paines and persecutions that in this life shal befal thee.

THE FIFTE dolourous misterie 5. The crueifying of Christe. is of the crucifying of Christe, wherin meditate those moste bitter tormentes [Page] he felt, whiles they nailed him on the roode, and afterwardes heaued him on high thereon; the paines he likewise suffered in eche part of his body, and al his senses; remember also See the. 31. and. 32. leaues aboue. the wordes he spake thus hanging on the roode. Gather here this lesson, howe to be Christes seruaunt, thou must Gal. 5. d. crucifie thine owne flesh with al thy vices and concupiscences; and comfort thy selfe in al thy woes and griefes; beholding what Christe hath on the roode in this wise suffered for thy sake.

THE third Rosarie or fiftie, is of the The. 5. glorious misteries. glorious misteries, whereof-

THE FIRST is of Christes resurrection: 1. The Resurrection. wherin meditate the beautie, glory, and maiestie he rise vp in; and howe he appered afterwardes to his blessed mother; Mat. 28. b to good Mari Magdalen with other the deuout women, and his Disciples. Marke wel [Page] here in what glory and ioy we hope one day to rise again after our death; whervnto we must by the toiles and troubles of this life atteyne; as Christ him-selfe did by the paines of his crosse and bitter passion.

THE SECOND glorious misterie 2. The Ascension. is of our Lord and Sauiour his Ascē sion. Contemplate here, how the fortie day after his Resurrection, he Mar. 16. c lastlye of al appered to his disciples, being set at table; and commaunded thē to get them vp to the mount Oliuet; where, after he had taken his leaue and louing farewel of his blessed mother and his disciples, Act. 1. b mounted vp with great glory and triumphe into heauen, accompanied with legions of Angels; and such Saintes, as he earst had deliuered out of Limbo. Take out here this lesson, that who so Mat. 23. b Luc. 14. c 18. c. hū bleth him-selfe most in this life, shal afterwardes be moste exalted in the other, as we see in this example of [Page] our Lorde and Sauiour Iesus Christe.

If any desire more ample discourse and consideration of these two glorious misteries; and of the fiue dolorous aforesaide; let them reade the seuenth Chapter aboue, where they are more largely amplified and set out; and in that respect be here more briefly spoken of; my meaning being in this place to serue their turnes chiefly, that haue lesse capacitie and leisure to vse this exercise of meditation.

THE THIRD glorious misterie is 3. The comming of the holye Ghoste. of the comming downe of the holye ghoste vpon the disciples. Wherein meditate, how both they and the other holy women that loued Christe being altogether with his blessed mother in the dining chamber Act. 1. 14. [...] at prayer, the holye ghoste came downe in fierie Act. 2. a. tonges, and wonderfully reioyced and comforted them al; ministring to them great strength to go [Page] and preache abroade, as wel appered both by the notable courage and [...] efficacie, wherewith they preached publiquely without anye feare; as also by the multitude of people which were thereby forthwith Act. 2. f. conuerted: whence gather this note; that to receaue the holy ghoste, thou must be in perfect peace and charitie towardes al men; and withal attende diligently to deuout and feruent praier. A notable obseruatiō. Note furthermore; that then shalt thou be strong inough to hazard thy selfe in any peril for Christes cause; and thy speeches and spirite shal-be then of force and strenght to stirre vp and inflame others their frosen heartes; when thine owne shal firste be perfectlye kindled and inflamed with this heauenly fire, which the Apostles receaued as this day: 4. The Assumption of our Ladye.

THE FOVRTH glorious misterie is of the Assumption of our blessed [Page] Ladye; Meditate here, how the Apostles being nowe departed to preache rounde about the worlde, the blessed virgin our Lady remained stil in Ierusalem; geuing her-selfe to contemplation; and visiting deuoutlye and eftsons those holy places, wherin her sacred sonne had earst wrought the misteries of our redemption. And being thus occupied, wel maye we beleeue, she by continual sute of prayers required to be drawen out of this life; and conducted thither where she might see her most sweet The blessed virgin Ma rye died in the. 59 yere of her age, and in the 11. after the death of Christe. Nic. lib. 2 cap. 3. sonne. Who after certaine yeeres condescending to this her sute and humble petition, came him-selfe downe, accompanied with troupes of holye Angels, and tooke with him this moste happye soule, carying it into heauen with great ioye and inestimable exultation. Marke here what a commendable and verye fruitful [Page] exercise it shal-be for thee, eftsons in minde to visite these very places, where this redemption of ours was wrought; meditating deuoutlye the misteries therof, as we may right wel suppose the most holy virgin did. Note moreouer, howe in this life (being a vale of toiles and teares) thou oughtest to passe the time as in an 1. Pet. 1. c. exile; sighing, sorowing, and desiring to be conducted vp to that heauenly region, where the true life is, in companye of that moste happy mother, and of her derelye beloued sonne. Hereby maiest thou likewise vnderstande, how greatly this Lord and soueraine Monarche is to be loued and obeyed; who both can and wil so highly reward and fauour those that serue and loue him loially, as here thou meditatest he hath done towardes his most loial and louing mother. 5. The coro nation of our Lady.

THE FIFTE glorious misterie is of the crowning of our blessed Ladye; [Page] where meditate, howe that after her assumptiō (according as we right holily doo beleeue) that moste happye soule associated with millions of holye Angels, came downe to ioyne it selfe to her virginal body; which being raised vp, became moste beautiful, bright, immortal, and impassible; and so with incomparable glory and honour was she crowned of the most sacred Trinitie; and placed in a moste pretious throne aboue al the Angels, on the right hand of her intierly beloued sonne. Here maiest thou cal to minde, that albeit in this life thy body be pincht and punished with penance, disciplines, and other mortifications; yet shal it afterwardes rise vp immortal, impassible, glittering, and 1. Cor. 15. a beautiful; like as here thou contemplatest the virginal body of our blessed Lady to haue done. Marke here lik ewise, what efficacie the praiers of this most soueraine Lady are of, being [Page] thus highly exalted and beloued of God; and therefore oughtest thou to labour al thou canst, to be reuerent and deuout towardes her; that by so doing, it may please her to fauor and helpe thee in thy needes.

In this wise is the whole Rosary to be said at least once euery weeke; and both these and other like profitable lessons to be picked out, as God shal vouchsafe by means of thy deuotion to suggest & bring thē to thy mind.

There may also be an-other exercise framed of the Rosarie; whereout An-ct' er exercise of the Rosary. the simpler sort maye likewise reape good fruite; as to laye the picture of Christe before their eyes; and at euerye part where he suffered anye torment or gricfe, there to say a Pater noster [...] or Aue Mary; contemplating the whiles of that griefe and paine. In like maner maiest thou doo before the picture of our blessed Ladye, calling to minde the ioyes or sorowes [Page] she suffred, either in seing hearing, or touching her sonne; as-wel in al his life time, as in his passion and painful death. Otherwhiles likewise thou maiest offer vp an Aue Mary or Peter noster, thinking of the Angels and holye Saintes of both sexe; especiallye such as thou hast moste deuotion to; recommending thee to their praiers and intercessions; and thus maiest thou with great ease gaine great graces of our Lord and blessed Sauiour

¶ Cap. 11.

CERTAYNE remedies for such, as could not haply finde sauour or deuotion in the former meditations.

WOTING wel (as I haute alreadie saide) what great good this exercise of prayer doth purchace to our foules; I haue in this respect bene more willing to extende my selfe a litle the further in intreating thereof. And for the same [Page] some cause haue thought good likewise in this Chapter to annexe certaine remedies to releeue thee with at suche times as thou foundest thy selfe barrein of deuotion, and without any relishe or tast in the foresaid meditations.

FIRST therfore it is requisit thou The first [...] against [...] haue this in minde, howe one of the principal meanes and helpes for thee both in this life to liue vertuouslye, and in thother to enioy God euerlastingly, is this exercise of prayer; and therfore what paines and care soeuer it behoued thee to take for the gayning of so great a iewel, ought in no wise to seeme greeuous and yrksome to thee; yea, propounding this so rich a recompence before thine eyes, thou oughtest with al might and maine to remoue suche obstacles and lets, as might any waies impeache the due and orderly perfourming of this exercise. Thou oughtest therefore take [Page] heede of distracting thy minde in diuers vaine thoughts, of spending the time in profane and vnprofitable cō uersations; of disordinate affections; of excessiue passions of thy soule; as anger, heauines, too much laughing, and reioysing in worldly matters; and of too great a carke and care in thy temporal affaires and busines. These and suche other like imperfections, whereby the peace and serenitie of thy soule may be shadowed and takē away, are in any wife, so much as may be, to be auoided. Neither behoueth it onely to haue this watch and ward ouer thy heart and inwarde powers; but also to vse the like touching thy outward senses, which are the dores wherby these distractions enter & penetrate into thy heart: as might be a curious eye, in viewing; a listning after nouelties and impertinent matters; too much speech and talke; and eche other thing whatsoeuer that experience [Page] teacheth vs to breede distraction. No doubt therfore, but solitarines would in this case be a soueraine Solitarines a great helpe to [...] helpe to suche as might conueniently vse it; for by it, are al occasions of distracting the senses clene cut off; and therby a man may with more facilitie, eleuate his mind vp to God, and stande wel garded within him selfe: wherevpon this saying hath bene woorthely of longe, time vsed, that a contemplatiue man ought to be deafe, blinde, and dombe; that by this meanes wanting occasions to distract his minde in outward thinges, he might alwaies be gathered and attentiue inwardly in godly cogitations.

It shal profite likewise to procure deuotion, and eleuation of minde vp to God to vse abstinence, fasting, and Abstinence and discipline. other afflictions and corporal chastisementes moderately applied. For like as these proceede of deuotion, so doo they mainteine and increase deuotion.

[Page]A puritie and cleanes of conscience Puritie of conscience. is also verye necessary for gayning this deuotion; the which ought not only to be kept vndistained with any mortal sinne; but also free from venial, so much as may be: for these doo swage and abate the feruour of charitie, which is the nurse and mother of deuotion. It behoueth therfore, if thou couet to finde a sweetnes and sauoure in thy prayers, to shunne al kinde of sinne, and such imperfections, as may gaule and fret thy conscience; as also to shake off scruples, & al superfluous remorse; the which, like priuie thornes lye pricking and paining the soule, and wil not suffer it to enioye any quiet rest or fruitful sauour in deuotion.

THE SECOND remedie which The second reme-lie against distraction. concerning this matter of meditation is by diuers good & vertuous men [Page] proued to be very profitable, is, for one to straine him-selfe continuallye to walke in the presence and sight of A continis al eye vpon God. Gods diuine Maiestie; supposing (as moste true it is) that we alwaies stand before his eyes; he beholding euerye houre and moment what we doo, speake, or thinke; and keeping with eche one a particuler accompt of euerye thing. Seing therfore, God euermore hath vs in his heauenly eye and [...] 118. 168. presence, right meete and requisite is it, we alwayes haue him in ours. And in very deede, the taking vp of this custome shal helpe in this respect verye muche, to make vs afraide of cō mitting any filthie and dishonest act, when we bethinke vs, that the eyes of God are euery where vpō vs.

THE THIRD remedie that helpeth The thirde remedie against distraction. [...] greatly to gather attention and deuotion, is an often frequentation of certaine prayers euery day, which the holye fathers cal darting prayers, for Darting prayers. [Page] that they bee in maner of amorous and louing dartes throwen vp at Gods heart. The maner of doing this is by saying with a zeal and inflamed desire certain verses of Dauid, or som other sentences of holy Saints, which thou must euer haue in memorie; and at such time, as thy deuotiō shal serue, to sai those that be fittest for that present affection thou then feelest; as for example, finding at some time a disposition of repentance and compunction for thy sinnes, then to rehearse certaine verses of the Psal. 50. Miserere psalme, or some other suche like brief sayings, seruing to signifye this affect of repentance. At an other time, feeling a desire to be more and more inflamed in the loue of God, saye that Psal. 17. verse, Diligam te domine fortitudo mea, Another time desiring to bee with God, saye; Quemadmodum desideras [...] ad fontemPsal. 41.aquarum &c. Otherwhiles, longing to approche and draw nighe to those [Page] heauenly bours; say, Psal. 83. Quam dilecta tabernacula tua Domine. &c, Beati qui habitant in domo tua Domine. An-other time, with an affect to geue thankes to God for his diuine benefites, thou maiest saye certain everses of the psalme: Psal. 102 Benedie anima mea Domino, & omnia quae intra me sunt. &c. or Psal. 33. Benedicam Dominum in omni tempore: And so in like maner, according to the diuersitie of eche other affect thou haply findest thy self touched with in soule; for cche kinde, wherof either in the prophetes, or in some other of the Saintes and fathers thou maiest finde very fitt words and sentences, to signifie thy meaning with But if so be thou want skil and knowledge thy selfe to cul and gather them out; then maiest thou frame wordes of thine owne, (according as the holye Ghoste shal vouchsafe to instruct & teache thee) such as maye serue moste fitly for thy purpose, and cause thy zeale to increase to Godward, [Page] and to good desires. And albeit at the first it may seeme thou dartest not those amorous arowes with any great feruoure or fierie heate of soule; yet faile not to send and breath them forth; for no doubt but they shal afterwardes kindle and gather heat, and helpe thee greatly to warm thy soule withal. But if haply thou couldest not light of such wordes as thou wisshest for; sende then vp certaine sighes and grones drawen out from the bottome of thy heart, and these shal supplye and serue in steede of wordes to God-warde, who wel woteth, what thy spirite doth craue and longe for. These darting prayers, with the sentences, sighes, and speeches abouesaide, shal likewise helpe such gretly, as lack conueniūt leisure, to perfourme this exercise, in suche The fourth remedie is, the reding of some godly [...] maner as I haue heretofore declared.

THE FOVRTH remedie, whiche maye be vsed at suche time, as thy [Page] distraction wer greater, then that the former aduises coulde suffice to cal thy minde home, and to cause attention; then maiest thou haue recourse to reading; whereto shal-be very expedient thou be prouided of some godly booke, ful of good deuotiō and sound doctrin; & theron to read with leisure, faire and softly; not lightlye running ouer many leaues, but pausing at euery periode and sentence, to chawe the same, and to picke thence some profite, and fruitful deuotion, staying therein so longe as attention serueth thee; which once wanting; proceede then on forwarde to an-other sentence, doing likewise in that; and thus mightest thou by meanes of such wordes as thou readest, vse those speeches, sighes, and inflamed desires, whereof I jastly spake in the third remedie; sith no doubt, but they are very valable, and of great force to retire thy minde home, and to kindle [Page] in it a deuotion, and feruent loue to God-warde.

The fittest bookes for this purpose are suche, as stirre a man vp to pietie and deuotion, and that withal, geue good instructions for life and maners; as might be the meditations, Soliloquies, and Manuel of S. Austin; certaine smal treatises of S. Bernarde, and S. Bonauenture, which are to be founde a-part and printed by themselues; especially some suche one as intreateth of the life of Christe; but aboue al other, shal that booke benefite and doo thoe good, which is called De contemptu mundi, Or The folowing of The folowing of Christe, a booke greatly pro fitable. Christe, intituled to Iohn Gerson, though in very deede it was of one Thomas de Kempis making, this being a worke of wonderful profite, and moste notable doctrine; The liues of Saintes shal-be likewise very good for this purpose, who earst haue shewed them-selues liuely paterns of christian perfection. [Page] In these and suche like bookes maiest thou exercise thy selfe; nowe reading, now meditating on them, and alwaies committing some spiritual poynt to memorie, which thy soule may amongst other thy busines, nourishe and comfort it selfe withal.

How-be-it, because this remedie is onely to serue their turnes that can reade; others, that lacke that skil may vse pictures in steede of printed Pictures ignorant mens books bookes, and therein beholde that passage they meane to meditate on; and thus shal the picture serue them in stede of bookes, and helpe to procure inward collection of their minde, and to purchase deuotion which is wanting; This shal chieflye helpe yonge beginners, and such as be yet rawlye rooted in these exercises; as also at the beginning & first entrance into praier, when the soul doth cōmonly find disquietnes, by reason of vaine thoughtes and wandring cogitations.

[Page] THE LAST remedie thou art to The fift remedie against distraction, is perseuerāce take concerning this matter; is, to force thy selfe to perseuer in prayer; howe distract and frosen soeuer thou shalt finde thee; for that, who so shal thus force and strain him-selfe to endure the tedious toile and paine of praier, whiles thus he feeleth himselfe frosen, and caried away with diuers forraine thoughtes and fancies, wel may he beleeue, that at the ende of his praier he shal for the most part receaue comfort and contentation; and that, as it happed to our Sauiour (whom the Luc. 22. a. Angel came and comforted in the garden, after his longe perseuerance in prayer, which he made three seueral times;) euen so likewise shal it in th'ende befal to him. And as in other workes experience teacheth vs, that custome taketh away the toile which we feele at the beginning therof; euē so shal custome & continuance in this exercise; (not [Page] slacking or neglecting it at any time) eut off the toile and trauaile thereof, and cause a conquest of al such difficulties, as in the beginning seemed right painful to vs.

¶ Cap. 12.

OF CONFESSION. howe and when we ought to make it.

TWO things there be, wherwith the soule is chieflye fostred, and wherewith, as with Two wings, [...] the soule [...] to heauen. two winges, it soareth vp to heauen; that is to say, prayer, and the receauing of the blessed Sacrament. Hauing therfore alreadie spoken sufficiently of the first, it remameth I now say some-what of the seconde. And because to receaue rightly this blessed Sacrament, Confission is alwaies presupposed to go before, I shal firste of al entreate therof, being a very sowithal; [Page] ueraine saulue for our soules, and [...] necessary to susteine our [...] withal; wherof albeit I haue spoken some-what before in the first Chapter; yet sith that speech tended chieflye, to teache the maner of making a general confession to suche, as purposed presently to beginne a ne we life; it behoueth I nowe declare, howe, and when, suche as doo proceede on forwarde in the true feare of God, and in his diuine seruice, ought to confesse them-selues; wherein this I say first, that as-wel for the making of a general, as a particuler confessio, both in thone and thother, it shal helpe thee greatly, to choose out such a Confessour as I then spake of; one that is wise, learned, and of godly life; as also wel beat and practised in spiritual waies; who both in this and eche other cause may guide and teach thee what thou oughtest to doo: And therfore no doubt but it behoueth [Page] thee to vse great diligence in The care we ought to haue in chosing a skilful Con fessour. [...] searching for suche a one; for if we vse with so great care to enquire after the moste learned and sufficient phisition to cure our bodily griefes, howe much the rather ought we to doo the same, for the sicknes and infirmities of our soules? Why doo we not digest & ponder wel, what truth him-selfe did Mat. 15. b. testifie vnto vs; that If the blinde doo leade the blind, bothfal down intc the diche; the truth wherof because diuers haue litle regarded & rought of; haue therfore proued to their cost, what harme and hinderance they haue susteined in being so blind and recklesse in this behalfe; whereby both they, and eche other maye wel wot, what care and diligence ought to be emploied for the finding out of so sufficient a person, as the weight of this affaire importeth. And hauing once founde out suche a one, make accompt to haue hitt of no [Page] smal treasure, thy soule nowe hauing How great a treasure a good ghostly father is. one, by whose good means and helpe al her spiritual infirmities shal-be healed; al her doubtes dissolued; al her feares asswaged and comforted; and by whom she may in her weaknes and indeuotion be inflamed; in her wearines eased and encouraged; holpen in al her temptations; and directed in the sundry daungers, which in this life doo dasel and fright vs; and finally by his conduct be caried the right waye to eternal blisse and happines; like as the children of Israel wer let into the land of promise, for hauing had so good a guide, as was their Captaine Iosue.

Hauing therefore in this wise founde out such a ghostly father and good guide; impart to him thy whole life, thine intentes and exercises, as also eche other thing, whereof he shal desire to be informed; & see that by [Page] counsaile thou gouerne the whole course of thy spiritual life.

How-be-it, because a man shal verye hardly at al times haue suche a ghostly father at hande, as maye in euery poynt serue his turne, and satisfie this office; I shal therefore briefly geue thee certaine notes, wherby, for this poynt, thou maiest knowe howe to guide and direct thy selfe, in matters of Confession.

And firste concerning the time thereof, I say vnto thee, that euerye good Christiā ought to prepare him When we ought to confesse. selfe to confession once euery weeke; according as both S. Austin, and the other holy doctours exhort vs; yea, suche, as in temporal affaires be lesse S. Austine. busied, and in spiritual causes better practised, may doo it ofter, especially being wel battened and exercised in that kinde of prayer, I haue alreadye entreated of Such though as are more [...] and lesse able to performe that [Page] kind of prayer, may euery fifteene or twentie dayes confesse them; but in no wise would I, that any man, haue he neuer so muche adoo, should faile once euery moneth to doo the same.

Minding therfore to confesse thee thus ofte, let thy preparation thereto be in maner folowing.

Firste, the same day that thou purposest Howe we aught to confesse, & examine our consciences. to confesse on, see thou gather thy selfe a litle before, and craue of God the light of his grace, to knowe thy sinnes and faultes, without the which neyther can they be knowen nor wel confessed; Afterwardes examine thy conscience, vnbethinking thee what thou haste done since the time of thy former consession. And for the better doing hereof, thou mai est runne ouer the commaundementes, and the deadly sinnes; especially suche, as thou art wont moste commonly to fal into. How be-it, for those that doo more ofte and ordinarilye [Page] frequent confession, it maye suffice to discourse vpon their thoughtes, wordes, and omissions or negligences, examining in eche one of these pointes, wherin they may seme to haue offended. And such particuler thinges as thou remembrest to haue transgressed in, since thy former confessions, those shalt thou chiefely note and confesse thee of, be they venial, or mortal, sinnes: for al-be-it we are not bound to confesse our venial sins, yet is it both more secure, & profitable so to doo; those specially, that be moste notorious, and of greatest importance. And forsomuch as some doo verye fondly forbeare to receaue, and confesse them-selues, for lacke of his helpe, whom they haue earst chosen for their ghostlye guide and gouernour; I deeme it therefore requisite A notable aduertisement. to aduertise thee herein; that in suche wise would I haue thee obedient and affected to this thy Confessour [Page] thou haste made choise of (of whom I haue already spoken) that when thou shouldest haplye want oportunitie to make thy confession to him; thou faile not then to confesse thee to an-other. And let not this sensual and vndiscrete affection, which some (but chiefelye women) are wont to carye toward their Confessours, bereue thee of that libertie, which is expedient for thee in this case to haue; (wanting commoditie of confessing to thy accustomed and wonted Father) yea, rather set thy minde of the grace which is graunted by meanes of this holye Sacrament, being al one, then of the priest which geueth thee this Sacrament, whereof be manye. And in doing thus, both thy soule shal-be better prouided for, and thou remaine more secure, not to fal into suche inconueniences, as others haue incurred, by [Page] too indiscretly addicted them-selues to these their chosen Confessours.

This being thus presupposed, thou maiest discuise thy conscience in maner folowing. Concerning thoughts; If thou haste had any dishonest, vncleane, Thoughtes. vaine, and vnprofitable thoughtes, and therein spent the time; or any rashe judgementes or suspitions; or lewd affections and desires. Touching wordes; of blasphemous speeches, othes, lyes, murmuringes, detractions; Wordes. contentious, proude, ireful, and idle wordes. For deedes; looke if thou Deedes. haste done any outwarde worke of sinne, which is against any of the cō maundements. About omissions; here Omissions. maiest thou accuse thy selfe of hauing lefte vndone some such workes, as thou oughtest to haue done; as, not to haue heard Masse, prayed, and receaued the holye Sacrament; with such other like good workes; or at least to haue done them faintlye, and [Page] with smal deuotion. And if at some time it happen so, that thou foundest not thy conscience giltie of any particuler crime, whereot thou mightest [...] accuse thee, then maiest thou confesse thee of certaine general pointes, wherin moste commonly at, (be they neuer so spiritual) do faile; as not to haue loued God so intierly, as thou oughtest; of vnthankfulnes for his diuine benefites; of smal charitie towardes thy neighbours; of to great loue thou bearest to worldly things, and to thy selfe, wherby thou seekest thine owne profite more carefullye then neede requineth; of an ouer weening of thy selfe, wherby thou reputest thee to be better then others, and desirest to be respected and reuerenced of them; of to curious a desire to knowe many matters that profite not, nor apperteine vnto thee; yea, sometimes do greatly harme and hinder thee; of not hauing made due resistance [Page] against such tentations as assault thee; not to haue sied and shunned the occasions of offending; nor to haue had such diligent watche and warde ouer thy outward and inward senses as behoued; of vnprofitable speeches and thoughtes; of euil employing the time, wherin thou mightest haue done great good; of hauing bene negligent in many such workes as thou wert bound to doo; and in those workes thou doest, not to haue that puritie and right intention thou art bound to haue; sithens thou doest them not purely for Gods sake alone; but for some other vain respects; and so in euery thing to haue bene moste imperfect; not answering nor obeying to suche diuine inspirations, as thou feelest in thee; nor being constant in such purposes as thou haste already enterprised. In these and such like other defectes (examining thy selfe wel) thou shalt finde thy want [Page] & imperfectiō, wherof, or at least som part, it is very commendable to confesse thee at such time, as thou haste not fallen into any greater giltes. But in any waves howsoeuer, it is meete thou accuse thee of these and suche like defaultes at least once in a moneth; not belecuing them for al that to be mortal sinnes, but rather vemal, and imperfections. This doo I adde, because there be some of timorous conscience through the often frequē ting of confession, that are manye times troubled with diuers scruples; which annoye and hinder greatlye their proceeding in spiritual life and exercise; who (the best remedie they A [...] me ane to [...] superfluous remorse. can vse) in this case, is, not to credite that their timorous conscience shal tel them; ne ween any thing to be a mortal or deadly sinne, which is not against the cōmaundements of God, or of the Church our holye mother. [Page] And to take away, & rid them quite of the toile and perplexitie, which these scruples are wont to bring thē in, the soundest counsaile for such to folowe, is, to let them selues be gouerned by their discrete Confessours; and to obey thē in al thinges; al-be-it that which they commaunde them, shal seeme flat contrary to that their own consciences telleth them; aud this waies, no doubt, but they shal receaue a great deale more helpe and consolation; and by breaking and mastering their own [...] this maner, be farre sooner healed; then in doing that, which their owne timerous, blind, & erroneous consciēces mai suggest thē.

¶ Cap. 13.

OF THE vtilitie and profite that is reaped, by [...] the holye Sacrament.

AS material breade is necessary for our bodily sustinance, without the which this corporal [Page] life of ours cannot long be incertained; As material bread is necessarye for our bodies, so is [...] breade for our soules. euen so is spiritual breade necessary for the preseruation of our soules, and spiritual life, the whiche breade is geuen vs in the sacred and holye Sacrament of the aultar. And therfore is it called the Ioh. 6. a bread of life, through the life it causeth in the souls of such, as worthely receaue it. The which breade if we should not eate, we should not haue Ioh. 6. f. life in vs, as our Sauiour Christ affirmeth in the Gospel. This is the bread that geueth vs strength to ouercome tentations, to trauaile more lustily, and with greater courage to passe the course of this worldlye pilgrimage, and is called Viaticam, that is The bread of pilgrimes and [...] for like as pilgrimes haue neede of breade to last out to the region and countrey they go to; euen so we do stand need of this bread, to arriue at length happily to the celestial Region we aspire to. And therefore [Page] is this Sacrament figured by the breade baked vnder ashes, which the Angel gaue vnto 3. Re. 19. b Helias, wherwith he recouered so great strength; as he lasted out, til he came to the mount of God, Oreb; the effect which this Sacrament doth operate in like maner, Singuler effectes of the B. Sacrament. being worthely [...] being worthely receued; making vs recouer strength, to arriue out to the moūt of eternal happines; it causeth vs also to fight manfully, and to vanquishe our enemies, which in this life doo what they can to let vs. Finally, in this sacrament (who so worthely receaueth it) doth finde al succour, al comfort, al sweetnes, and sugred sauour. And therfore is it woorthely figured by that Exo. 16. a Manna which God sent downe from heauen to the people of Israel: for, like as in that the good found al fauour and goodnes they could haply desire; euen so in this sacrament, such as doo dulye [Page] taste it, doo finde al sauour and happines they maye wel require in this world. Sithens the effectes which the holy Doctours write to proceede out of this sacrament, be almoste innumerable; who graunt, that it forgeueth our former sins, and ministreth force to withstand future tentations; it causeth them likewise to be both fewer and famter; It weakneth our passions; increaseth deuotion; establisheth vertue; illuminateth our faith; confirmeth hope; exciteth charitie; maketh vs partakers of the merits of Christe; and geueth vs an earnest-penye of euerlasting happines.

If therefore both these and other moste excellent and vnspeakable fruites be by this moste holy and sacred foode (the blessed sacrament of the Aultare) afforded and wrought in vs; what is he that eyther can or wil be so starke blinde, or so great [Page] an enemy to his own welfare, as to be wilfully weined from them, and willingly to depriue him-selfe of so manye benefites? what delite canst thou desire, that is not here afforded thee: what gaine canst thou long for, that here is not geuen thee? yea, and that with much lesse cost and labour, then men vse to take for other thinges a great deale lesse important. Sith therfore this moste sacred Sacrament is thus profitable and necessary for thy soule (yea, and much more then may by speeche or penne be specified) it behoueth, I saye, we receaue it ofte; that ofte we be made partakers of the fruits and innumerable benefits that proceede out of it. Neither are we to Against those that [...] of often [...] beleeue and credite such, as saye, it is not conuenient or commendable to receaue it very oft, sith the often receauing should impair the reuerence due to so soueraine a Sacrament. Beleeue them not, I say, that say thus, for [Page] in very deede it is not so; but rather, as loue increaseth, by the frequentation thereof; so doo both deuotion and reuerence increase in like maner: For that, looke, by howe muche the more the soule approcheth nighe to this Sacrament, and by so muche the more is it illuminated; according as is figured by the honye that 1 Reg. 14. [...] Ionathas tasted of in the wildernes, wherwith his eyes were forthwith opened and made bright; The soule then being better illuminated by this Sacramēt, then it was before, the worthines ther of must needes be better discerned; as also the greatnes and maiestie of our Lorde therin conteyned; and consequently, the reuerence due thereto, bee muche augmented and increased. They most reuerent that receaue oftest. The truth whereof, experience and trial doo plainly teache vs; sith those that receaue but once by yere, or very seldome, we see to be most irreuerent towardes this soueraine Sacrament; [Page] and such moste reuerent, as The [...] of [...] Church in receauing. receaue it oftest. The same is also mamfestly proued by the zeale, feruencie, loue, and reuerence which was vsed in the primatiue Churche, when eche one receaued euery day, as was Pope Ana cletus. decreed by pope Anacletus; Since which time, looke howe much more rarely the people haue vsed to receue; and so much more is deuotion decayed; as also the reuerence to this sacrament, and al other goodnes. See therefore, good brother, thou folowe the counsaile of Saintes and holye Doctours, both olde and new herein; and if thou feelest thy selfe a-colde, drawe nigh to the fire of this moste holye sacrament; If thou beest in pouertie, thinke howe this treasure was geuen for the poore; If feeble and weake, remember that such stande neede of a phisition; and howe for such was this medicine chiefly instituted; If thou beest hungry, and prest [Page] with famine, here shalt thou find the true foode and fostring. For albeit this is the breade of holy Angels; yet is it not denied to penitent sinners. This is a banquet meete for kinges and princes; but withal it is bread fit for poore laborers and pilgrims. It is meate for great ones, and likewise milke for litle ones. Briefly, this miraculous sacrament may greatly profite euery one (being wel disposed thereto) like as our Lorde and Sauiour, (who is therein conteined) descended from heauen for euery one; was born for euery one, and vouchsafed to dye for euery one. If therefore thy cares and busines be many, receaue manye times the remedye and redie dispatch of al, which is herein promised thee. Receaue (if thou canst not ofter) at least once euery week or fortninght, and al the highe festiual dayes that ar solemnized throughout the whole yeere: Neither doo thou regard the [Page] sayinges of such as be indeuout, who vnder the colour of reuerence, doo cloke and shadowe their negligence, And no doubt, but by thus endeuouring thy selfe to receaue as woorthely as thou canst, trial shal within fewe monethes teache thee, that the profit and consolation which thy soule shal thereby gaine, is farre greater, then any man may possibly set out and exaggerate with words. For albeit there haue bene by so great a number of holy Doctours as haue written vpon this matter, many glorious thinges & meruailous excellencies reported, which this heauenlye misterie doth worke; yet much more shal suche by experience find and proue, as wil dispose them-selues to taste ofte, and woorthely, this diuine foode, & grace aboue al graces.

¶ Cap. 14.

[Page]

IN WHAT maner we ought to prepare our selues before we come to receaue the blessed Sacrament.

HAVING in some wise touched the importance and great profit which the often frequenting of this holye Sacrament is of; it remaineth nowe, to teach thee the maner how to prepare and make thy selfe fitt to receaue the same; sith, as the Apostle sayeth; It behoueth [...] 1. Cor. 11. [...] that a man proue him-selfe before he eate of this breade; sith otherwise, who so should vnwoorthely eate it, should not receaue any benefite therby, but iudgement and condemnatiō for his soule. It is therefore to be noted, that so farr is man vnable to present him-selfe woorthely, and according to the dignitie of this Sacramēt; that the Angels them-selues can-not doo the same. Neuerthelesse, to haue [Page] that woorthines, which mans frailtie wil permit, it shal-be sufficient to prepare and proue thy selfe so wel as thou canst; and this maiest thou doo in maner folowing.

FIRST, the euening before thou The maner of preparing our selues to receauc. purposest to receaue, indeuour thy selfe as much as possibly thou maiest, to refraine al temporal traficque and busying thy minde in seculer affaires; yea, from al superfluous and impertinent speeches. Likewise if thou hast a wife, it were very commendable to forbeare that night the act of matrimonie; as also to leaue thy supper, or at least wise, to make it more moderate thē at other times; sith that, considering the high feast thou lookest for the next day, some smal abstinence should doo wel before it. In like maner shal it be good, to make a litle meditation before thou go to bed; calling to thy minde [Page] that immeasurable loue, wherewith our Lorde and Sauiour vouchsated to leaue vs so inestimable a grace, as this most gratious sacrament is; and beginne then in heart to taste that sauourie foode, which on the morow thou hopest to receaue; beseeching God to preserue and prepare thee, that thou maiest doo the same to his glorye, and the wel-fare of thine owne soule. On the morowe; being got vp betimes; examine thy conscience quietly; with sorowe for suche sinnes and faultes as thou shalt finde therein; and get thee afterwardes to thy ghostly father to confesse them, (if haply thou haddest not done so Note wel, and [...] eftsons. ouer night) And eyther whiles thou art in confession, or afterwardes, it shal-be verye good to renewe and confirme thy former good purposes to walke hence-forth more warilye in Gods wayes, and with greater [Page] diligence to amend thine imperfections, especially, suche, as thou vsest most commonly to fal into; crauing thereto particuler ayde and grace of God, deuising also some newe means howe better to perfourme the same. When thou hast in this wise examined, and vnfolded thy conscience, gather thy selfe, a while to meditate some one or mo pomtes of the passion of our Lorde and Sauiour (in memorie wherof was this venerable Sacrament instituted; that euery time we receaue the same, we should cal to mind that infinite loue, wher with he offered vp him-selfe to the crosse for vs) as also al other the pains and tormentes he from the cribbe vntil the Crosse did willinglye suffer for our saluation. Doing thus, (and deuoutly meditating the roode, and other his most ruful panges) the fire of his feruent loue shal by this meanes kindle and creepe into thy soule; being a [Page] thing right necessary for the worthy receauing of this sacrament. For like as in the olde lawe Exo. 12. b. God commaunded the pascal Lambe to be eaten rosted; The paseal Lambe figure of the B. Saerament. euē so the most innocent Lambe (which is conteined in this sacramēt, and figured by the former of the old law) must be eaten rosted, to wit, with a heart inflamed in his loue, sithens he here geueth him-selfe to vs rosted with the fire of his most feruent charitie. Loue [...] with due reuerence and humilitie. And to thende that with this loue, thou maiest also haue due reuerence for receauing so high a sacrament; consider wel the excellencie therof, and what that is thou mindest to receaue; howe in this sacrament is conteined the sacred and soueraine humanitie of Christe; that is to saye, his soule, his body, and his bloud; and not onely his humanitie, but eke his diuinitie, sith th'one can no waies be seperated from th'other; so that in this sacrament is conteined the sonne [Page] of the eternal God, and of the blessed virgin Mary. And forsomuch as, looke where the son of God is, there is the father and the holy ghoste; being al three persons one selfe same essence; it foloweth, that al the most ho lye Trinitie is conteined in this high and mightie sacrament, in such wise, as the deuines declare and teache it; which thou art bound most firmelye to beleeue, albeit to knowe the maner thereof surpasseth thy capacitie and vnderstanding. See nowe (al this being wel considered) with howe great reuerēce thou oughtest to present thy selfe before so great a Monarche as is conteyned in this Sacrament; before whom al the powers of heauen doo tremble and quake againe; and thousand thousandes of Angels waite and geuo attendance on him in the same, yeelding adoration, and al other most dut ful [...] the to Hauing the [...] being astonished at so [...] an excellencie [Page] and dreadful Maiestie, thou mayest say these wordes (My Lorde my God, what Note; art thou, and what am I?) wherein pause and occupie thy selfe a while before thou receaue; weighing thine own inspeakable vilenes, and his incomprehensible Maiestie and highnes; as also that ineffable loue, and beyond al measure, wherwith he vouchsafeth to come to that Sacrament, thereby to communicate his graces and gifts vnto thee, if thou be thy self disposed to receaue them.

Being in this maner by these lowlye considerations prouoked to humilitie; and thy heart already inflamed in feruent loue and charitie; thou maiest then receaue thy maker with great reuerēce; & see thou in no wise chowe the hoste with thy teeth; but let it moisten a while in thy mouth, thereby to swalowe it downe more easilye without any cleauing to thy palate; & humbly beseech that Lorde [Page] thou receauest, that it may please him to receaue thee, and through his loue & graces to transform thee into him, & to make thee partaker of such gra ces, as he ordinarily bestoweth by the means of this most sacred sacrament. How we ought to behaue our selues after hauing receaued. And thus hauing receaued, see thou pause a while to yeelde that Lorde moste hartie and humble thankes for hauing thus louingly vouchsafed to visite thee, comforting thy selfe, and keeping company with him, whiles he yet remaineth in thy brest; being otherwise a very indecent thing, that so great a Lorde vouchsafing thus to visite thee, & to enter into thy poore cotage, thou shouldest bye and bye fling out of dores, and occupie thy selfe in forraine thoughtes and communications. See therefore thou attende onely of this most worthy gest which thou haste receaued, and solace thy selfe with his moste sweete and comfortable conuersation; doing so, [Page] assure thy self thou shalt be wel paid and contented for his lodging; and receaue mercy, as Mat. 9. a. Mathew and Luc 19. b Zacheus did, at such time, as they harbored him in their houses. Craue also particulerly his ayde, for the vanquishing of that vice that moste molesteth thee; & which thou hast chiefly determined to withstande and fight against. And if thou be so disposed, thou maiest with this minde saye some vocal prayer, yeelding him thā kes, and begging necessary graces for thy needes. For this cause haue I annexed at the ende of this litle Treatise certaine praiers or meditations, whereof thou maiest reade eyther al, or part, as-wel before as after the blessed sacrament; foreseing alwaies, that the wordes proceede rather from thy heart, then from thy mouth. Hauing thus occupied thy selfe some time, so long as thy deuotion shal continue, thou maiest then get thee home; and [Page] beware that (without very vrgent occasion) thou spitt not of some pretie space after thou hast receaued; and when thou doest, let it be in some cleane and decent place; pause likewise a while eare thou eate any meat, least thou mixe corruptible foode with that deuine and heauenly food, which thou so lately receauedst. It were very commendable also for him that had the commoditie and means, to inuite some poore body to dinner with him; that he might so receaue that Lord in his members, whom he receaued euen nowe in the blessed Sacrament: but who so had not the commoditie to performe this in acte, maye in wil and wishe execute the same, which our Lord wil repute and take for deede. And note howe on that day thou receuest, thou art boūd Note. to take greater heede then on other daies, of distraction in seculer causes; of profane conuersation; of playe; of [Page] immodest laughter; of superfluous wordes; but much more of dishonest wordes; of murmuringes and detractions; being a very vnfit thing, that forth of that mouth, wherin the word incarnat hath so lately entred; (which thou receauest in this blessed Sacrament) shoulde so dissonant wordes proceed, and so offensiue to this eternal worde of God. Finally, take heed of eating and drinking to much, and of eche other thing that may let thy deuotion; which on this daye thou must indeuour to keepe as diligently as may be; by reading of some good booke; or making longer praiers, hearing of sermons or lessons, if there be any; or otherwise occupying thy selfe in doing some spiritual or corporal worke of mercy.

¶ Cap. 15.

[Page]

OF SPIRITVAL receauing.

THIS moste holy sacrament of the Aultar (wherin is conteined the very real body & bloud of our Sauiour Iesus Christe, and by the same his passion and dolful death represented vnto vs) is of such vertue and excellencie, that it not onely profiteth such, as with due preparation doo really receaue the same; but extendeth also the vertue thereof to those, that with fayth and inward zeale desire to receaue, albeit sacramentally they doo it not. And therfore besides this sacramental receauing (whereof I haue intreated in the former Chapter) the holy Doctours exhort vs to vse a spiritual receauing 3. Kindes of Baptisine. of the same. For like as there be three kindes of Baptisme defined; the first of bloud; which is that, wher by a Martir is baptised in his owne 1. Of bloud [Page] bloud, or rather in the bloud of Christe; sith by dying for his sake he maketh it his: the second of water, 2. Of [...] which is the first sacrament that ech one receaueth; and are al therby made the members of Christe, and become Christians: The third, of the holye 3. Of the holy ghost. Ghoste; which is that kinde of Baptisme that such receaue, as haue a desire, and yet can-not sacramentally be baptised; to whom the holye ghoste 3. Kindes. of receauing. imparteth the grace of Baptisme, albeit he geue them not the sacrament of Baptisme. Euen so like-wise be 1. there three kindes of receauing. The first is that, whereby we are incorporated and vnited to Christe by favth S. Austime. and charitie; and hereof is that saying of S. Austins to be vnderstoode; Beleeue, 2. and thou haste eaten. The seconde kinde is the sacramental receauing; which is, when Christians doo really receaue the consecrated hoste at the priestes handes; whereby (being wel [Page] disposed and prepared) they receaue those meruailous graces, whereof I haue alreadye spoken. The thirde is this spiritual maner which is done through a longing and zealous desire to receaue this Sacrament; whereto is in effect the firste kinde of receauing presupposed, that a Christian be linked to Christe by faith and charitie; and the second in affect; to wit, that he hartilye desireth to receaue this blessed sacrament. The which spiritual kinde of receauing thou maiest frequent by preparing thy selfe therto in maner folowing.

WHEN thou goest to Masse on The maner of preparing our selues to re ceaue spiritually. such dayes as thou art not sacramentally to receaue; vnbethinke thee of the fruites of this sacrament, and the meruailous See the 13. Chapter aboue. effects it worketh in the soules of suche as woorthely receaue it; wherof doo thou with al thy hart desire to be made partaker. And thus shalt thou with this desire and purpose [Page] come to hear Masse, and at such time as the priest beginneth the general confession, or a litle before, examine briefly thy conscience, reducing to minde such sinnes and faultes, at least the principal, wherin thou haste offended since thy last confession or examination; and being penitent therefore, beseeche God humblye to forgeue thee; purposing to confesse them to thy ghostly father, as soone as thou maiest conueniently, and to amende thy life hereafter. Thus maiest thou herein occupie thy selfe, whiles the priest is making him readye to saye Masse, and reciteth the general confession; litle time more or lesse, according as thy neede shal require. Afterwardes heare Masse, behauing thee therein, as I tolde thee in the fourth Chapter; and at such time, as the priest is about to receaue, prepare thou thy self in like maner, as if [Page] thou wert then really to receaue; lifting vp thy heart a-new to thy Lord God conteined in that sacrament; & inflaming thy soul with fresh desires to receue him; & hauing so done, [...] him humbly, rather with sute of heart, then sound of wordes) that fithens thou maiest not then sacramentally receaue him; yet that of his goodnes it may please him to impart the vertue and fruites of this meruailous sacrament vnto thee; in graunting them spiritually, as he best can and knoweth howe to doo it. Thus hauing made thy sute and humble prayer (according as the holy Ghoste may vouchsafe to inspire thee) beleue assuredly, how that moste bountiful and benigne Lord, (who desireth nothing more then to comfort vs, and geue him-selfe vnto our soules) wil satisfie thy longing, and gratiouslye graunt thee the giftes and vertues of this sacrament, albeit thou sacramentally [Page] receaue it not, doing therein according to his Mat. 5. a promise, that such as hunger and thirst after righteousnes (for suche is this sacrament) shul-be satiated: His holy mother hath likewise Luc. 1. [...] prophecied how he shal fil the hungrye with good thinges: for so oughtest thou in hungry wise to be affected towards this sacrament, which is the true satietie. And beleue assuredly, that if thou haue this feruent desire, and want not fayth, thou shalt gain great consolatiō & profite by this spiritual receauing; whiche may likewise be vsed, not onely once Spiritual receauing may be eft sons frequented in one day. euery day (as is the sacramental) but many times, if in one day thou happ to hear many Masses; yea, thou ough test euery time thou seest the hoste consecrated, to accustome thee forthwith to haue an eleuation of minde thereto, longing to eate thereof, and to participate of those pretious fruits that proceede out of it; Sithens if by the fight of any straunge and delicate [Page] fruites or conserues; thou art forthwith prouoked with a longing desire to feede and taste theron: how great a shame and confusion shoulde it be to thee, if seing this fruit of the virginal wombe conteined in the cō secrated hoste (a much more pretious fruit then that of the tree of life) thou shouldest not forthwith feele a longing and great desire to enjoye and receaue it. By thus accustoming thy selfe to couet this heauenly fruit and diuine foode, with farre greater desire then anye corruptible foode, thou maiest with great ease gaine much spiritual treasure, and eftsons reape this diuine cōsolatiō, by eftsons receauing spiritually, as is aforesaide. Gouernment after spiritual receauing. Hauing nowe in this wise receaued, yeeld thankes to thy Lorde for this his singuler benefite, and in al other thinges behaue thy selfe according to that I haue tolde thee in the former Chapter; euē as though thou haddest then receaued sacramentallye. And [Page] thus maiest thou passe on the time, til thou come to receaue sacramentally in deede, which thou oughtest not for al this spiritual exercise to omitt; but rather at the ordinarye times with great zeale to frequent and vse it; for thus must thou needes doo to make thy spiritual receauing so fruitful as I tel thee, one of these helping greatly to th'other; and as wel th'one as th'other shal turne to great good, and comfort of thy soul, and to no smal increase of spiritual strength,

¶ Cap. 16.

OF THE tentations which ordinarilye offer them-selues to suche as haue begonne to walke in spiritual waye.

HAVING hitherto intreated The [...] most excellent methode. of the most necessary exercises that euery Christian man (minding sincerely to dedicate him-self to diuine seruice, and to liue spiritually) ought to vse and spende his time in; it remaineth that I nowe [Page] speake of the incumbrances & temptations, which ordinarily offer them selues in this spiritual life; and of the remedies we are to vse to ouercome and vanquishe them withal. For this must needes be presupposed, that our life (as Iob sayeth) is a continual warfare Iob. 7. a vpon earth, the which doth growe so Our life is a continual warfare much the greater, as a man draweth neerer to Gods seruice; and meaneth to abandon this worldly life; especiallye in the beginning, til suche time, The Diuel affiscteth is most in the beginning of our conuersion. as he haue somewhat dompted the passions of the fleshe; according to that the wise man doth forewarne vs, saying: My sonne, drawing neere to the seruice of God, stande in ighteousnes, and feare, and dispose thy selfe to temptation. For looke how much a man groweth stronger, Eccle. 2. a and gaineth more spiritual treasure, by leaning to God, and leauing the world; and so much more doth our ghostly enemies the deuils malitious rage increase, and with more violence [Page] doo they force them-selues by sundrye tentations to afflict vs; yet are not we to trouble our selues thereat, nor to growe faint hearted, or geue ouer the race we haue so haplye begonne; yea, rather ought we to fight valiantly; and to be ioyful; considering that al the temptations and persecutions, Temptutions profitable. wherwith our aduersaryes may any waies afflict vs, if we force our selues to fight, and manfullye to withstand them, shal occasionate our greater gaine. For by meanes of these temptations our soule is Iob. 13. c. proued and purified; & the pride of man repressed from growing 2. Cor, 12. b insolent through Gods giftes, or his own good works, (wrought through Gods grace) whiles by these temptations, he seeth his owne weaknes and miserable frailtie. They make vs also more wary and diligent to exercise prayer, and other good deedes, that so it maye please God continually to defend and keep [Page] vs. Finally they be occasion of diuers and sundry great benefites: And for this cause is it, that our Lord suffreth vs to be thus tempted, and yet 1. Cor. 10 c not aboue that our strength maye wel beare. Let vs thinke therefore (as Iac. 1. a Iudith. 8. c S. Iames saith) that then is great matter of reicysing offred vnto vs, when diuers tentations doo assault vs. as-wel for the meede and spiritual fruit we may reape therby, as also for the apparant 1 Pet. 5. e testimonie it geueth vs, that we are not in slauerie and bondage to the deuil; who vexeth not, ne striueth in this wise with those he hath already vnder his dominion; but with such as be deuided from him, and folow the foresteppes of Iesus Christe our souerain Lord & captaine. In consideration wherof, we read of diuers Saints, that being greuously & long time tempted, would neither pray thē-selues, nor suffer any other to pray to God for their deliuerance, and the taking away of these [Page] temptations; but verye willinglye to geue them ayde and strength couragiously to withstande them.

NOWE therfore (good brother) if, A sweets exhortatiō and encouragement. hauing begonne to folowe this thy Captaine his steppes, thou feele thy selfe afflicted with diuers temptations and crosse ouerthwartes; be not dismaide therwith; but plucke me vp a good heart; not beleuing for al this, but that thou walkest rightly and in our Lordes way. Thinke how in like maner the same happed to him; he vouchsafing to be tempted for our example and consolation; whom if thou imitate rightly, in resisting and fighting manfully against them, thou shalt afterwardes by trial finde that true which is written Iac. 1. b. 2. Tim. 2. a. 4. b. Apoc. 2. b c. g. Iob. 3. d. Happy is the man that susteineth temptation. Who being by this meanes proued, shal receaue the crown of life, which is not geuen, but to those that coragiously do fight the [Page] Thus being both counsailed and incouraged by this good consideration, take vp such wepons, and brandishe them before hande, wherewith thou must fight and resist thine enemies, at al times when any neede shal require and vrge thee.

And for-so-much as the temptations and assaultes, which assaile vs in this life, be manifold, and much different, like as our enemies be manifolde and much different; I shal firste appoint thee certain wepons and remedies, generally to withstande and redresse al what so-euer; and afterwardes shal I set thee downe others that are particuler, according to the particuler kinde and qualitie of eche tentation. Temptations, albeit they be pro fitable, yet are they in no wise to be sought for.

Howbeit, first wil I here, before I go any further, aduertise thee of one thing, that albeit temptations be so profitable to our soules, as is aforesaide, and that they maye yeeld thee [Page] matter of so great profite, when God permitteth them to come vpon thee; yet art not thou for al that to craue, seeke, or intrude thy selfe into them; sith this shoulde be a farre greater temptation; and then might it wel happen vnto thee aceording as is Eccle. 3. d written, that who so loueth peril, shal perishe in it.

¶ Cap. 17.

GENERAL remedies to be vsed against temptations.

SITHENS it is so weightie a matter, and of so great importance to fight, and to resist tentations, for feare of being ouercome, and falling into sinne; it behoueth vs to haue alwayes a vigilant eye, and to be furnished of suche wepons as be moste requisite for this future combat. Such therfore as may serue generally to defend thee from al kinde of sinne, be these considerations folowing; which thou [Page] must exercise, not onely in time of In time of truce we ought to prepare for battaile. fight, but in time of peace too; that when neede requireth, thou may thē haue them in more readines.

FIRST consider the dignitie of thy The dignitie of mās soule. soule, created to the very Gen. 1. c. Colos. 3. b [...] Ioh. 12. c. likenes and similitude of God; and how, whiles it persisteth in grace, it is so beutiful & bright, that the maker him-selfe delighteth tobdwel in it; and al the holy Angels and quiers of heauen doo reuerence and reioyce in it; but anone, after it hath once consented to sinne, God straight-waies departeth out, and the deuil entreth in; polluting & chaunging it into so vgglye and abhominable a state, as if the sinner could then see him-selfe, he woulde be therewith vtterly confounded, and haue him-self in extreme horrour. If therfore thou wouldest so lothly soile An apt cō parison. any fresh and gay garment thou haddest lately bought; how muche more thē oughtest thou to detest that consent [Page] to sinne, which so filthily polluteth thy soule; a much more pretious thing, without al comparison, then any most gorgious and glittering attire of body.

SECONDLY consider, howe besides One mortal sinne cause of in numerable sorowes. this euil; euen one sinne doth cause thee to incurre innumerable other miseries; sith by committing but of one mortal sinne, thou loosest the grace of God; and his amitie, annexed to his grace; Chris. ho. 17. in Gen. Thou loosest the infused vertues, and the gifts of the holye Ghoste; which adorned thee, and made thee beautiful in the sight of God. Thou losest the repose and Chris. ho. 8. ad pop. Antioch. serenitie of a good conscience. Thou losest the Ezec. 18. c f. 33. c. d. meed and merite of al such good deedes as thou hast done before; and the participation of the merites of Christ our head; sith thou art not now vnited to him by grace and charitie; & so remainest an enemy to thy Creator, Mat. 7. d 23. d Luc. 13. f depriued of the inheritāce, [Page] which Christe by his pretious bloud had purchased for thee, condemned to euerlasting tormentes; a thral and Ioh. 8. d. bond-ssaue to the deuil; who by al meanes possiblye seeketh thine vtter ouerthrow. Briefly, thou incurrest so many other daungers, as no mannes tongue can sufficiently declare them. What man is he then, that wil-be so madd, as for a short and beastlye delight that sinne affordeth him; to incurre such huge heapes of extreme miseries, and incurable calamities?

THIRDLY consider, howe by striuing to resist tentations they tarye not long, but vanish and fleete away; and thou by hauing vanquished thē, shalt remaine enriched with greater meede, honour, and consolation. The blessed Mat. 4 b Angels of heauen shal also come and serue thee, like as they did our Sauiour, hauing ouercome his tentations. But if on th'other side thou let thy self be lewdly ouercome; [Page] the delight of sinne shal forth with fleete away; and the gripes, confusion, and discontentment, that remain behinde, and gnawe thy giltie conscience, The gripes of a giltie conscience. shal afflict thee much more thē any resistance making might possiblye haue done.

FOVRTHLY consider, that if thou easily consent to sinne, thou must afterwardes painfully redresse the euil thou hast committed, sith thou must needes suffer much sorowe in bewailing it; shame in confessing it; pain in doing penance for it; besides a milliō of many mo difficulties; al which thou maiest auoide, by fighting manfully, and not consenting vnto sinne.

FIFTLY consider, that looke how much more thou vsest to consent to sinne, and so muche more shal thy An euil custom hardly to be cured. temptations increase, and thy strēgth decay; and thus at length shalt thou cause a wicked custome, which afterwardes wil almost be impossible for [Page] thee to forsake and leaue. For (as Aug. li. 8. confes. ca. 5S. Austin sayth) Whiles we resist not a custom, we make it become a necessitie: but contrariwise, if thou force thee to resist in the beginning, thy strength shal daylye increase, and the tentations waxe more weake and feeble. Suffer not therfore thy selfe through a litle negligence at the first, to receaue afterwardes a desperate and incurable wounde. In these and such like consultations, if thou eftsons exercise thy selfe, beleeue verilye to receaue great helpe therby, against al kind of temptations. Other general remedies against sin. Often prai er.

There be yet mo wepons, and general remedies; as is the often frequē tation of prayer; a remedie that our Sauior gaue to his disciples the night of his holy passion, Mat. 26. d Mar. 14. d Luc. 22. e Meditatiō of the four last things exhorting them so sundry times to praye, for feare of being ouercome by tentation. It helpeth greatly in like maner to meditate, the foure last thinges; to witt, Death, Iudgement, Hel, and Heauen; [Page] according to that saying of Eccl. 7. d. The reding of holye scripture. holye writt: In al thine actions remember the last thinges, and thou shalt not sinne everlastingly. An-other general remedie is the reading of holy scripture, committing certaine sentences and particuler authorities therof to memory, suche as may most fitly helpe thee against the tentations that shal assault thee. This remedie did our Lorde and Sauiour Iesus-Christe teache vs, when being tēpted by the deuil in the Mat. 4 a Mar. 1. b Luc. 4. a Note. The holye name of IESVS of great vertue. wildernes, he ouerthrew and repulsed al his temptations by the textes of holye scripture. The remembrance of particuler examples of holy saints, shal likewise helpe thee, setting before thine eyes what they did in suche tentations as thou feelest.

It helpeth also not a litle against al tentations to cal eftsons vpō the holy name of Hieron. in [...] Ber. Ser. 15 in Cant. The signe of the holy Crosse. IESVS with a zeale and feruour of faith; and withal to forme the Athan. in Anton. Chris. hom. 55. in Mat Cyril Catec. 4. et. 13 Hist. Trip. li. 6. ca. 1. Ex Theodoreto. li. 3 cap. 3. signe of the holy Crosse vpon thee; which the deuil doth greatlye [Page] dreade; (especially being made with a liuely fayth) as where-with he was once vtterly confounded. And if for al this thou finde thy selfe stil infested with these tentations; it shal help thee very much to beholde our Lord and Sauiour Iesus Christe crucified Christ crucified. with the eyes of thy soule; remembring those most Ber. Ser. 43. in Can tic. & Ser. 42. de mo. ben. viu. greeuous torments which he endured for thy sake; and so shalt thou wel knowe, what a smal matter it is, to abide patiently for his sake al that trouble and toile thou presently feelest.

An-other remede, and that of great efficacie, is the often frequentation of The Sacramentes souerain remedies against al temptations. those two moste holy Sacramentes; of Penance, and Receauing: sith these are the soueraine remedies and medicines, which our Sauiour (desirous of our wel-fare) left vnto vs; Cip. Ser. de [...] Dom. as-wel to cure our present woundes, caused through our former sins; as also (they being already healed) to preserue vs [Page] hence-forth from incurring the like dangers. And albeit the vse of these diuine Sacramentes is (as I haue saide before) at al times verye profitable; yet much more doth it helpe vs in the time of our tentation; sithens thē doth a man stand most need of grace and strength, when he is moste greeuously assailed by his aduersary: and then, no doubt, but this grace is most plentiful and certaine, when it is sought for by meanes of these moste holy Sacramentes; besides the counsaile and comfort eche one maye receaue of his ghostly father, to whom he shal humbly vnfolde in confessiō al his whole daunger and vexation. In like maner, if it should so fal out, (which God forbid) as being ouercome by tentation, thou fel into anye sinne; see thou presently applye and vse this remedie of Confession, not permitting thy self, for neuer so smal a while, to remaine in mortal sinne; [Page] (as S. Gregory saith:) The sinne which Gre. lib. 25. Moral. cap. 12.is not washed away with the water of penance, draweth vs downe with the weight thereof, and maketh vs fal into an-other. It behoueth therfore with like diligence to procure a present saulue for this spiritual sore, as we would doo for a corporal disease, though lesse daungerous a great deale.

TEE LAST general and right soueraine Occasion of sinne to be eschewed. remedie, not onely to vanquishe tentations, but not to be troubled with them, is; to shun, and carefully eschewe the occasions whence they commonly doo proceede; as be superfluous riches, idlenes, profane conuersations, lewde companies, tumult of people; places and times where and when sinnes are committed; and finally al such daungers and occasions, whereby thou remembrest thee to haue earst fallen into sinne, or at least into tentation.

¶ Cap. 18.

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A PREAMBLE concerning the Remedies against particuler tentations.

ALBEIT the particuler sinnes; as also the tentations which induce vs thereto, be very many; yet are they al reduced vnto seuen, which are commonly called Capital; as being the heads, rootes, 7. Capital or deadlye sinnes. and fountaines whence the others are deriued. With these seuen sinnes be there three enemies, that assault vs; the Fleshe, the World and the Deuil; according as is gathered out of that saying of S. Iohn 1. Ioh. 2. c. The Flesh, the world, and the Deuil. the'uangelist: Euery thing that is in the world, is concupiscence of the fleshe, concupiscence of the eyes, and pride of life. The flesh doth tempt and induce vs to three sins; Lasciuiousnes, gluttony, and slouth: The world, to couetousnes, and carke of temporal things [Page] in it; The deuil doth suggest and allure vs principally to pride, wrath, and enuye.

I shal therefore, according to this order, intreate of the wepons, which we are to weelde against these three sworne enemies of ours; and of the remedies we must vse to preserue vs from such sinnes as they induce vs to.

Of al other temptations, those of The temptations of the fleshe moste dangerous. the fleshe be the most difficult and daungerous, as rising of a domestical and verye importunate aduersarye: And therefore doth it herein behoue vs to vse greatest diligence and circumspection.

¶ Cap. 19.

REMEDIES against lasciuiousnes.

The firste remedie against lust

THE first remedie a man is to take against lasciuiousnes, is, with al diligence to flye occa Occasions to be eschewed. sions; suche as commonlye vse to inflame our flesh with disordinate concupiscence; [Page] as is the conuersing with such persons, as either are wont, or at least wise might prouoke and kindle such fire; and a fixed viewe and curious regard of others comelines; sith, (as S. Isidore saith) The firste dartes of lust S. Isid. li. 2. de summo bono. [...] 39 Iob. 31. a. b Eccl. 9. b. are the eyes, which (Ier. Thre. 3. f Ieremie said) had geuen his soule in praye. And to make vs vnderstād this danger the better, S. Gregory saith; how it is not lawful for vs to fixe our eye on that, which is not lawful for vs to desire, seing that deth is wont comonly to enter into vs by the Ier. 9. f windowes of our eyes and other senses. And therefore must thou take heede in like maner of vttering anye dishonest Colos. 3. b. Eph. 5. [...] and ribald wordes, which corrupt good maners, as the Apostle 1 Cor. 15. d saith; as also of listning to them; or of reading bookes, wherin such lasciuious and [...] wordes are written. But muche more oughtest thou to shunne the 1 Cor. 7. a touching of such persons, as may occasionate a carnal alteration [Page] in thee, and neuer to be in their company alone; sithens this fire is wont with solitarines and oportunitie soonest to be kindled. For this cause doth S. Ier. epist. 2. quae est ad Neapotianum de vit. Cleric. Ierome write these wordes to Neapotian: If through thy office and function of priesthood, neede vrge thee to visite any widowe or virgin, see thou enter not alone into her chā her, but take such a companion with thee, as by his presince thy soule may be preserued.

Take heede also of the receauing any letters Ier. vbi [...] Ber. ser. 61. de modo ben. viu. or tokens from such parties being absent; as also of sending anye to them; sith these thinges are but stickes to kindle and keepe in this wicked fire. Finally this vice (as S. Austine saith) is much better vanquished Flight more safe then fight. by flying then by fighting; and therefore behoueth it, thou alwais Eccles. 3. d flye the peril, not to perish in it.

In this respect too beware of being Eze. 10. f Ber. ser. 51. de mod. ben viu. idle at any time; and of too muche pampering vp thy fleshe, with disordinate diet in eating and drinking; [Page] with to sumptuous & effeminate attiring; with sleeping in too softe and easie bedding. Brieflye beware of al such like delicacies; which are al of thē incēsiues, & prouokers of this brutish appetite: For otherwise, no doubt but experience shal testifie that a moste true saying of holy writt, that Pro. 29. [...] Who so nourisheth his seruaunt too daintslye, shal finde him afterwardes obstinate and rebellious. It shal therefore be greatly profitable for suche as be yonge, and of sanguin complexion, to vse nowe and then some kinde of discipline, hear-cloth, fasting, watching, and other like corporal austerities, wherewith the brodes of our fleshe are bridled, and it made obedient and subiect to the spirite. For if S. Paule did in this wise chastise his body, (as he 1. Cor. 9. d witnesseth him-selfe he did) much more ought he to doo the like, who standeth in greter need of this medicine; besides, [Page] that eche of these chastisements shal make thy meede increase; sith they are al of them the works of penance; which others doo of mere free wil, only to occasionate their greater merite; and to please God their souerain Lorde withal.

SECONDLY, thou must be meruailous The. 2. Remedie. Wicked suggestions are to be expelled at the first. heedy and circumspect, to expel these wicked thoughtes presently after they begin once to solicite and trouble thy minde, and to tickle thy flesh; forcing thy selfe al thou maiest, not to geue them any entrance; but in lieu therof to occupie thy minde in some other good and godly cogitations; And thus must we like-wise behaue our selues in ech other temptation and suggestion; but specially in this of the flesh; For looke by how much the more thou sufferest suche thoughts to enter in, and perseuerest in them; and by so muche the more wil they fortifie them-selues, & with [Page] greater difficultie be driuen out againe; which would neuer hap, if at, the verye beginning thou diddest shake them off, and oppose thy selfe manfully to bear off their first bruntes. Wherevpon a holy father saide right wel, that the thought of fornicatiō, if we resist it in the beginning, when the deuil doth first put it in our heartes, is as brittle as a bul-rush, A pretie similitude. and may right easily be broken; but if we receaue it with delight and pleasure, and linger any time therein, then doth it become as hard as yron, and verye hardlye can be broken: wherto may that saying of the psalmist be fitly applied: Ps. 136. a Blessed is he that shal breaze his [...] ones; to Wit, the beginning of his tentations; with the stone, which is, 1 Cor. 10. b Iesus Christ.

But if in case through thy retchlesnes and smal regard these temptatiōs had made a breache, and were alredie fortified in thy fleshe; and thou therby [Page] in daunger to consent and yeelde vnto them, let this be then.

THE THIRD remedie, to crye amaine The. 3. [...] vpon God with great zeale and affection (like as they doo, which in the maine Seas are sodainly endangered with some horrible tempest) crauing his diuine helpe with certain short and pithie sentences, like to these; Ps. 69. a Deus in adiutorium meū intende. &c. Esal. 38. c Domine vim patior, responde pro me. Psal. 37. d Domine ne discedas a me. Psa. 73. d Ne tradaes [...] animā confitentem tibi. Mar. 10. g Mat. 15. c Iesu fili Dauid miserete mei. With these and suche like woordes maiest thou cal for his diuine fauour. It shal likewise verye much auaile thee to recommend thy selfe to our blessed Lady; and to the holy Saintes of heauen; specially such as thou bearest moste deuotion too; yea, and to seeke some vertuous man, if haplye in that instant thou couldest hit of any, who with his godly exhortations & good prayers might not a litle [Page] procure thine auaile and benefite.

THE FOVRTH remedie in this case The. 4. Remedie. shalbe, to geue some affliction to thy fleshe, by fasting, watching, disciplin; Sensible of fliction verye necessary in extremities yea, and in the time of daunger to cause some sensible and present grief, that thereby the stinges thou feelest, may be choked vp; and thou made forget those vnlawful delightes thou art prouoked too. This remedie did Saint Gre. PP. initio vitae D. Benedicts, quae habetur li. 2. Dial. ca. 1. & sequ. Benet vse, feeling some fire in his fleshe through the thinking of a woman; who stripping off his cloathes, rowled him-selfe starke naked vppon thornes; and weltered sō longe there, til his bodye became al of a goare bloud, and so vanquished his tentation. The. 5. Remedie.

THE FIFTE Remedie is, eftsons to thinke of death, forsomuche as no one thing (sayth Saint Gregorie) Greg. lib. 16. Moral. cap. 31. is of so great force to dompt the desires and concupiscences of the flesh, [Page] as to thinke of the vgglines and filth therof, being once dead. This remedy did a holy father vse, lib. 1. despir. forni. in 2. part. vit. SS. P. litera. f. & lib. 7. cont. fornic. of whom we reade in the liues of Saintes; that being much disquieted with wicked suggestions towardes a woman, who he had earst knowen in the worlde; and finding no meanes how to ridde the same out of his minde; it hapned on a time, that a frende of his being come to visite him, amongst other An history of great ef ficacie. thinges, tolde, howe such a woman was departed: This good father hearing him, and being wel informed where she was interred, got him thither on a night; where, opening the sepulohre, that the deade corpes did lye in; and finding it now rotten, and stinking very filthely, foiled a handkerchefe he had for the nonst brought with him, in this carianly filth; and therewith returned home againe to his lodging: afterwardes, when either this, or any other woman came to his [Page] minde, he presently tooke this cloth, and al to be-smothred his face with al, saying: Glutt thy selfe, thou [...] wretche, glutt thy selfe with this filthie sauour of stinking fleshe; and by this meanes was ridd of this tentation.

THE SIXT remedie, and that a verye The. 6. Remedie. soueraine one, especially for religious men, Ber. serm. 38. de mo. ben. viu. Pallad. v. 29. de Pach. v. 59 de Helen. to subdue both these and other their temptations with; is, presently to reueale their thoughtes to their superiours and ghostly fathers; this being a thing that wonderfullye displeaseth the deuil, and that causeth him to flye with vtter confusion; like as a man would do, if the woman he solicited to lewdnes, should forthwith discouer his dishonest sutes vnto Confession confoundeth the Diuel. her husband. This counsaile did a holye father geue to a yonge man, greeued with this temptation; who folowing the same, and feeling on a night this conflict, ranne diuers times to this his ghostlye father; returning [Page] euermore as his temptation retourned; and declared to him what he felt and suffred; seriously recommending him-selfe to his good prayers; and by this meanes, what through the good wordes his ghostlye father gaue him, and the godly consolations he encouraged him with, it pleased God to perfectly deliuer him.

These particuler remedies, together with the general spoken of in the former Chapter, maye greatly helpe The 7. Remedie. to defend thee against this sinn. And yet besides those common considerations there assigned, thou maiest take for a seuēth remedie others that serue more particulerly against this sin; as might be the aduises folowing.

FIRST consider, howe God Ambr. in cap. 4. Luc. Ber. Serm. 29. de mo. ben. viu. General considerations peculierly seruing against lasciuiousnes. doth looke vpon thee, and thy gardian & good Angel beholdeth al thine actions; that by this means thou be ashamed to perpetrate so dishonest an act in their celestial sight and presence; [Page] sith before any neuer so simple a mā, thou wouldest not be so impudent and shamelesse, as to cōmit the [...]

SECONDLY consider, howe thy soule is with this vice moste notoriously polluted; yea, thy fleshe it selfe, and al thy members, (which whiles thou perseuerest in grace, are the temple of the holy ghost) become nowe through this sinne the members of an harlot, as 1. Cor. 6 c. d. S. Paule saith; and from a companion and felowe of Angels, (which thou art, liuing in chastitie) thou makest thy self a pheere and felowe to brute beastes, by liuing dishonestly.

THIRDLY consider the particuler dis-commodities that rise of this detestable & stinking sin; first it shortneth life, impaireth strength; chāgeth complexiō and comly hew of body; consumeth a mans Luc. 15. b substance; and spoileth him of his good name; sith there is no sin so infamous amongst al men, as this is. Briefely, this vice [Page] occasioneth an infinite number of other euils; which dayly experience, [...] declare and teache vs.

[...] consider, that albeit thou wouldest neuer so faine wallow stil in this pestiferous puddle of sin, and desire neuer so greatlye to satiate this corrupt desire of thine, yet shal it be impossible for thee so to doo; this being one of the thinges that is neuer satiated. And therefore, looke how much more thou wadest in this vice, Arist. ca. 1. lib. 7. de hist. animal. & so much more shal the thirst of concupiscēce be inflamed, euē like to fire; the which, looke howe much more wood there is heaped on it, and so much more doth it kindle, and the flame growe greater. Al these things, if thou weigh them wel, and often, shal suffice, I hope, to make thee abhorre this brutal sinne, and cause thee couragiously to resist al such tentations as shal induce thee to it.

¶ Cap. 20.

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REMEDIES against the seconde sinne of the flesh, which is [...]

Gluttonye a great frende of [...]

THE second sinne of the flesh is Gluttony, a great frend and fostrer of lasciuiousnes; sith, when the panch is puffed vp, and the fleshe too delicately fedd, this fire is quickly kindled; and a man falleth easily into the filth of lecherie, according as the scriptures Pro. 20. a Eccl. 23. a. Eph. 5. d. Iacob. 5. c 2. Pet. 2. c. doo in sundry places admonish vs. It behoueth thee therfore to be armed at al assayes against this vice, which is the dore & entrance of many others; and of the victory and conquest wherof dependeth the victory and conquest of the rest. Whervpon those holy auncient fathers that liued earst in the wildernes, end euoured them-selues al they might, to dompt and suppresse this vice; woting wel, that but if this wer firste fullye vanquished, the other [Page] could very hardly be subdued. Yea, experience teacheth this for truth; howe the deuil most commonly beginneth to geue his first on-set with this temptation. Witnesses hereof are our first Gen. 3. a Parents Adam and Eue; yea, the very first teptation he propouded to our Lord Mat. 4. a Luc. 4. a Mar. 1. b and Sauiour Iesus Christe, was of this sort. Wherfore, to defende thee from this so venemous a vice, being one that doth hatch and breed so many other, apply these remedies and aduises folowing. Fiue kinds of gluttonie.

THEFIRST is, that in thy eating thou seeke to obserue fiue thinges, that preserue thee from fiue sundrye sortes of gluttony; wherof S Gre. li. 13. moral. cap. 13. 1. Eating out of due time. Gregorie doth in one of his bookes make mention. The first is concerning the time, when a man eateth before his ordinary houre; which thou must beware of; Cassian. [...] 5. cap. 20 forbearing and forcing thy selfe not to take aboue two repasts a day; to wit, thy dinner and supper; [Page] and that at such conuenient and accustomed houres, as they keepe, that gouerne them-selues most orderlye; more thē at which times thou oughtest not to eate, without some notable necessitie. If therefore thou finde thy selfe at any time tempted to infringe this rule, and without sufficient cause to anticipate thine houre, thou must fight, and make a forcible resistance; as did that monke which How a belye father beguiled him selfe. is written of in the liues of holye fathers; who on a time being tempted to eate in the morning before his accustomed houre, beguiled him-selfe in this maner, saying: Tarye a while vntil the thirde houre (which is at nine a clocke in the morning) and then wil we eate. And when this houre was come; go too, let vs worke a while vntil the sixt houre (to witt, noone:) afterwardes, nowe let vs saye a fewe prayers or psalmes; nowe [Page] let vs lay our bisquit to steepe; and thus passed on the time, til his ordinarye howre was come, which was at the ninth hour, to wit, (three a clocke at after-noone;) & by this means was he perfectly deliuered from this vice.

THE SECOND kind of gluttonie The 2. kind of gluttony [...] in the qualitie; I meane, in eating of too daintie and pleasaunt Daintie meates. meates, wherof thou must take great heede, contenting thy selfe with such meates, as may suffice to susteine and [...] fleshe; and not to delite and [...] it; according to that S. Bernard Ber. epist 1. ad Rob. nepotem. Iob. 6. a. Pro. 27. a doth exhort thee; and but if they seeme course and vnsauourye, apply that saulce which he Ber. vbi supra. [...] to [...] hunger; [...] that shal cause them to seem sauourie ynough. Remember thee also of that singuler abstinence of the auncient fathers of Egipt, who deemed it superfluous to eate any sodden meates, as S. Ierome telleth vs. Let therefore this their rigoure S. Ierome. [Page] shame and confounde thy riot, and make thee refraine eating of delicate and sweete meates, for feare thou be like to those amongst the people of Israel; Nu. 11. [...] & g. ps. 77. c. d that desired flesh in the desert, and thereby prouoked the wrath and indignation of God against them.

THE THIRD kinde of gluttonye The 3. kind of glutto nye. Excesse. concerneth the quantitie, that is, of eating more then sufficeth to sustein nature; wherof foloweth (as S. Ierome saith) that looke by how much the more the bellye S. Ierome. is filled, and by so much the more is the soule made feeble. Thou must therefore shun such excesse; sith meate is (according to S. Aug. cap. 31. [...] 1. Con fess. Austins counsail) to be taken in maner of a medicine; whereof we vse not to receaue anye great quantitie. Take heede then of ouercharging thy heart with too much meate and drinke; as our Sauior doth admonish Luc. 21. g. Rom. 13. d. vs, that by this meanes thou maiest escape his future indignation; and a [Page] million of mischiefes Eccl. 37 d that proceede out of this vice.

THE FOVRTH kinde of gluttonye The 4. kinde of gluttony. respecteth the maner. When a man eateth his meat too greedily, and with too great a feruour: which appereth Greedines. wel by his hastie and disorderly feeding; and when he is too muche bent and affectionate vpon his meate. Thisvice doth the wise man Eccl. 37 d in these wordes reprehend, saying: Long not after euery kind of meate, nor eate not greedilye vpon euery dishe. Whose counsaile see thou endeuour thy self to folow, minding not so seriouslye thy corporal foode and nutriture whiles thou eatest; but either listen to the lesson, if there be any read; or lift vp thy mind to God with some good thought; or enterlace som praier or psalm amōgst; that by thus doing both thy soule & body may be fostred & sed together.

THE FIFT and last kinde of gluttonie, The. 5. kinde of gluttonie. is an excessiue eare and thoght to seek out [...] of cates & newfangled [Page] tasts; which thou oughtest (as A curious desire of straungo tastes. a very blame-worthy thing) greatlye to eschewe and beware of, for feare of being like to those the Apostle Phi. 3. d. Rom. 16. [...] speaketh of, that make their belies their God, seeking with as great care to serue and satisfie it; as were requisite for discharge of their dueties to God-ward.

For remedie both of these and al other kindes of gluttony, these considerations folowing shal greatly helpe which thou maiest take for a seconde remedie.

FIRST consider, howe much the ouercharging The 1. [...] and heuines that remaineth in thy stomack after hauing surfeted, doth more hurt & trouble thee; thē the diuersitie of delicate & sweete meates can delite & do thee good; the tast & plesure wherof lasteth no longer, Taste, how smally it tarieth. thē whiles the meat is passing frō the mouth vnto the throte; neither af ter it is once thus gone, is ther any me morial or signe of this delite remai [Page] maiest thou much better vnderstand, if thou examine what now resteth of al that euer thou hast swalowed and swilled al thy whole life time: What Note wel. hast thou nowe left of al the repasts, of al the sweet tastes, of al the daintie morcels that thou euer deuouredst? What hast thou now extant & forth comming of al this? Thou seest how al is quite vanished away, as though there had neuer been any such Make accompt therfore, when thou feelest thy selfe tempted with this vice; that the pleasure is already gone, which so speedily doth passe away. And care not for condescending to thy fleshe, in that it thus disordinately may couet and desire.

SECONDLY consider the inconueniences The. 2. Remedie. that rise of this sinne; Amb lib. de Helia et ieiunio. ca. 12. &. 16 First the cost and trouble thou must be at, to satiate this thy gluttony. Eccl. 17. d Secondlye, the number of bodily infirmities that growe by meanes of surfeting. [Page] Oseae. 7. [...]. Thirdly, it dulleth and doth obfuscate the mind, and maketh a man afterwardes vnfit for spiritual exercise. Luc. 6. d. Fourthly, cal to minde that euerlasting hunger and thirst that shal-be in the next world, wher no one drop of water shal-be graunted; as we gather plainly by that example of the riche Luc. 16. f. glutton. Remember also what a filthie substance thy tenderly pampered fleshe once being dead, shal-be resolued too.

THE THIRD Remedie is, to thinke The. 3. Remedie. of Christe and his Mat. 12. d Mar. 2. d Luc. 6. a Disciples abstinence; being forced through famine, to plucke of the eares of corne, and eate them; how our Sauiour likewise Our Sauiouts abstinence. Mat. 4. a Mar. 1. b. Luc. 4. a. f Mat. 27. d fasted fortie dayes in the desert; and the gaule that was geuen him in his extreme thirst to drinke, being vpon the froode; wherof thou oughtest euerye time thou art at meate, to vnbethinke thee.

THE FOVRTH remedie is, eftsons The. 4. Remedie. [Page] to remember that eternal supper of heauen; wherto we are al inuited, as our Sauiour by one of his Mat. 22. c Luc. 14. d Apoc. 19. b. parables doth signifie. Consider how, minding to enioye this so happye and royal a supper, it behoueth to absteine in the The plentiful supper in heuen should cause a spare dinner in carth. dinner of this life; that by so doing thou maiest then fil and satiate thee the better; like as we see in the world; he that is inuited to a sumptuous sup per, vseth commonly to be moderate and spare at noone; not to lose the cō moditie and pleasure of his appetite at night.

THE LAST remedie, & that a very The 5. Remedie. secure one, is, so much as thou maiest possibly, to flye al occasions of gluttony; Occasions to be eschewed. as be the feastes and iunketings of worldly mā, where there is so great abundance and varietie of viandes; so many meats, drinkes, and delicate and plesant fruites, amidst the which, very hardly may any man keepe sobrietie; being so many thinges to allure [Page] him to gluttony. Remēber what holy writt Genes. 3. saith of our mother Eue, how she saw the tree, that it was good to eate, and fayre and pleasant to the eye, she tooke of the fruit, & did eate, and gaue thereof vnto her husbande. and thereby was cause of so great a losse both to her-self, & to the whole Rom. 5. c. race of miserable mankinde. In like maner maiest thou fal into many miseries, if thou flye not the hazarding thy selfe in such like dangers.

¶ Cap. 21.

REMEDIES against the troublesome tentations of slouth and idlenes.

Idlenes engendred of lasciuiousnes and gluttonie.

THERE is yet an-other vice of the fleshe, engendred of the two former, spoken of in the former Chapters, and is called Slouth or Idlenes, which is a lothsomnes Ber. ser. 3. et 6. de Ascens. Gre. 3. par. curae pas tor. admoni. 16. and disliking of spiritual things; and a negligence or fainting to beginne anye good thing, or to finishe that which is entred and begon alreadye. [Page] Against which vice (not a litle hurtful) it is conuenient likewise to be armed; sith thou shalt not be without this wearines, and lothsome temptations, whiles thou art harboured in this fleshly body; which (as the scripture Sap. 9. c saith) doth aggrauate and molest the soule, seing that many times through attending to our bodily necessities, and the importunities of our fleshe, we become slouthful, distract, and dul to doo any good. Wherfore, to th'end thou be not ouercome with this domestical enemie, helpe thy selfe with these considerations and remedies that I shal now prescribe thee.

FIRST consider the strict accompt The. 1. Remedie. S. Bernard. thou must yeelde of the time that God doth graunt thee in this life, to worke wel in; for that, as S. Bernarde Ber. de trip [...] manus, linguae & cordis. saith: There is no time geuen thee in this mortal life, wherof thou must not render a reckning [...] thou hast employed it. For if we be to yeeld an accompt of euery idle word, [Page] (Mat. 12. [...] as truth him-selfe doth tel vs in the holy Gospel) howe much the rather are we to doo the same, of time spent Euery moment to be made accompt of. idely, and without any fruit or goodnes? The which a deuout and spiritual man marking wel, euery time he heard the clocke strike, saide thus in his heart. P. Ignat. in horas singulas col ligebat sese cap. 1. lib. 5 vitae ipsius. Ah my Lord God, loe now an-other houre of my life spent, wherof I am to yeeld thee a reckning. and so forced him-self withal to spend the next houre better thē he had done the former.

SECONDLY consider, howe if thou once let slip the Gala. 6. c Time past is past recouerie. time vnfruitfully, that is geuen thee to fructifie and doo good in; it can neuer be possibly recouered againe; and so must thou needes afterwardes lament the losse of so pretious a thing through thy negligence, and yet want meanes to winne it any more; for albeit thou haue a meaning to doo wel hereafter, yet is it Mat. 24. d. 25. a Apoc. 3. a. vncertain whether thou shalt haue time and leisure graunted thee [Page] to doo so; and but if thou haue, yet is the good thou shalt then doo, due to that present time; and so both mightest and oughtest thou haue done tofore. The toil of worldlings confoundeth the slouth of Christians.

THIRDLY consider howe long & painful the toils and sweats of worldlye men be, to scrape a few riches together; and to purchase some temporal promotion; and howe they refuse no paines to satisfie others humours, and to gaine their gratious lookes & fauors; and thus be thou vtterly confounded, that they to get vaine and transitorie things should be more diligent; then thou to purchace moste pretious and euerlasting riches. Be ashamed likewise, that they are more diligent and Luc. 16. b. careful to please men, (but bond-slaues of the world) then thou to please God, that celestial and omnipotent Monarche. Thus reade we, of a holye Father in the liues of [Page] Saintes; who on a time hauing marked the curious attire and tricking vp of a lewde losel; beganne to bedew his cheekes, and say: Pardon me, O my Lorde and omnipotent God, who see, that one dayes trimming vp of this strumpet, surpasseth the pains I haue al my life longe bestowed, to deck and beautifie my soul. Petrus de natalib. cap. 38-lib. 6. de SS. ex Heraclide. The like is al-most writtē of the Abbot Pambus; who hauing seene in Alexandria a woman of no lesse curious attire thē th'other, fel of weeping, and being asked the cause; his aunswere was, that he wept as-wel for the losse of that woman; as also for that he employed The 2. Remedie. lesse care and studie to please God, then she to please men. The hope of gaine in heauen ought to make vs take pains in earth.

THE SECOND Remedie to make thee take paines, and to worke wel in this life, is, to thinke estsons of the glorious fruite that these thy good trauailes and labours wil one [Page] day afforde and yeelde thee; for if the husband-man doo digge and delue; and til his ground in frost, sknow, & al the colde winter winds that blow; and withal this hardnes goeth so lustily away in hope of summers yeeld, that some-times doth deceaue him; howe Iac. 5. b. much more reason is it, that thou shouldest trauail and take pains to serue God in this life; hoping, as thou doest, for so plentiful a haruest in the life to come; which neuer did, nor can possibly deceaue vs, as both our faith, and al the holye 2. Par. 5 b Prou. 11. c. Eccl. 2. b Mat. 10. d. Luc. 6. c 1. Cor. 3. b scriptures doo assure vs? And if the hired seruant weigh not the toil of his whole dayes trauaile, for ioye of the wages he looketh to receaue at night; whye doest not thou in like maner animate thy self to worke in this life? remembring the aboundant and incomparable hire that shal-be paide thee at night; to wit, after thy death Neither can any man attaine to so great a rewarde, [Page] but by great pains and trauaile, as S. Gregory testifieth. Cal to minde S. Gregory also the anguishes, griefes, and infinit torments that such suffer, and shal do euerlastingly as in this life through slouth and negligence refused to take any pains to serue God, and to fulfil his diuine commaundementes; Mat. 3. [...] 7. c. 21. b Luc. 13. b Ioh. 15. [...] and so be deade like barreine braunches without bearing fruit: Which but if thou seriously doo thinke of, wil put life into thee, and make thee beare, right patiently, any paines whatsoeuer. So did Achilles the Abbot finde him-selfe quickned thereby; who being asked of a frier, why, being in his sell, be found him-selfe slouthful; for that (quoth he) thou haste neither seen the ioyes we expect, nor the torments we dreade: for if thou hadst once wel and diligentlye weighed these, albeit thy sel were ful of wormes, yet wouldest thou abide therein without any idlenes.

[Page] THE THIRD Remedie to redresse this vice, and to animate vs not to The 3. Remedie against Slouth. shrinke at the toiles which we must take in this life to serue and please God with; is, that the Apostle prescribeth to the Heb. 12. c. Hebrues; to wit, the oft thinking and rethinking of the life and passion of our Sauiour Iesus Christe; sithens if we eftsons did consider howe this good Ber. ser. 43. in Can. Lorde of ours was from his infancie brought vp in trauaile, and how he passed his whole Our Sauiours passiō ought to make vs painful. and moste holye life, euen from the cribbe vntil his crosse in continual turmoiles & troubles, these afflictions of his would suffice to ease and lighten ours, seemed they neuer so intollerable; his droppes of sweate, woulde asswage our heates, and encourage vs to beare him company; woting wel, howe Mat. 10. b Luc. 6. f Ioan. 13. b &. 15. c. vnseemly a thing it is for the seruaunt to be in better estate then the master. If he therefore tooke such paines in this life for loue of vs, it is [Page] not muche that we on th'other side take some paines for his loue and our owne profite. This consideration caused the holye Saintes afore-time with such feruoure and diligence, to walke in our Lordes waies: here-with did they cheerfully passe ouer their toiles, troubles, fastinges, watchinges, and al other the lothsome labours of this temporal life; and so maiest thou doo in like maner, if thou set the same mirrour continuallye before The. 4. Remedie. thine eyes.

THE LAST remedie that shal in Euery day to be accompted our dying day. this matter helpe thee greatly, is to make accoumpt, that eche daye is the last daye of thy life; which with good cause thou mayest doo, and thinke, seeing thou art not Luc. 12. c. Mat. 24. d 25. a. Mar. 13. d. assured whether the next day shal-be geuen thee, or no. Thinke therefore; howe thy whole estate for euer dependeth onely of this one dayes behauiour, [Page] and so animate and cheer vp thy self, saying; my dolours shal endure but for this day: it is not much, that I behaue my selfe diligently therin, especially knowing the profite that is to ensue thereof.

¶ Cap. 22.

REMEDIES against the sinne and temptation of Couetousnes.

THE second enemy that we The tentations of the second ene mie. haue in this life, is the world, which is meant and vnderstoode by the concupiscence of our Ioh. 2. c Ber. Ser. 59 adsorore. eyes; conformably to the authoritie of S. Iohn aforesaid, sithens the great varietie of thinges that are in this world; as riches, and other temporal commodities, doo ingender in vs a certaine curious desire to see them; of seeing, groweth a seeking and longing to haue them, weening they should be both profitable and pleasant to vs; and then hauing once obteined [Page] and gotten them, foloweth a couetousnes, which is a disordinate Couetise defined. desire wherwith we loue, possesse, and enioye them; as also an insatiable appetite to haue alwayes more thē that we haue alreadie. The which vice, for that it is a very daungerous one; yea, as the Apostle 1 Tim. 6. b saith, The roote of al wickednes is Couetousnes; It behoueth therefore, we be prouided of good wepons and sufficient remedies to resist the same, for feare of being ouercome withal. Wherefore the best and most conuenient for this purpose are these aduises folowing. Remedies for the poore man couetous.

FIRST, if thou be poore, and haue a disordinate loue to riches (which loue maketh thee more couetous, thē if thou haddest riches, and didst not loue them) refraine this hurtful desire, and content thy selfe with thine estate; cōsidering that by thus doing, thou shalt haue more securitie, more rest, and more speedie meanes a great [Page] deale to gaine vertue withal, then if in deed thou wert rich. Lact. ini tio cap. 1. li 1. diuin. Inst. Hier. lib. 3. in. 19. cap. Math. This did the The olde Philosophers despi sed worldly wealth. Philosophers of olde time by natural discourse only vnderstand right wel; and for that cause forsook such riches as they had, knowing thē to be a let and hinderance to the obteyning of wisdome, and al other vertues. Nowe if these men guided only by the light of nature made choise of pouertie, hauing means to be rich; why shouldest not thou, being illuminated with a higher light, and more glittering brightnes of heauenly grace, wel wot To make of Necessitie a vertue. the same truth, and make a vertue of necessitie, contenting thee with that pouertie that God of his great good prouidence hath geuen thee, as a very substancial and secure meane for thy Examples of others harmes happed through Couetise saluation? Why doo not the examples of others their falles conuince thy foly, and their great and greeuous harmes make thee more heedeful? Remember how 4. Re. 5. f Giezi, the prophet [Page] Elizeus seruaunt being not contented with his calling, but desirous to be riche, deserued with his riches, to haue a perpetual leprie laide vpon him. We reade likewise, how Act. 5. 4. Annanias Ananias and Zaphiras. and Zaphiras, through a couetousnes they had to retaine some part of the goodes, which they had earst begon to renounce, were depriued of their corporal liues. Thou canst not Iudas. be ignorant, into what a miserable blindnes this couetousnes brought that accursed Mat. 26. [...] Luc. 22. a Mar. 14. b. Iudas, as the Scripture yeeldeth testimonie both of these and manye mo such like examples. Which if thou consider wel, thou shalt thereby discerne, howe muche more secure the poore mans estate is, being contented with his pouertie; then that of the riche man, being neuer satiated with al his plentie. Thou oughtest not therefore thus greedilye to longe for wealth and [Page] worldlye substaunce which might cause thee to fal into so many daungers, and perillous tentations.

SECONDLY, consider the perils Couetous men fal into the Diuels snares. and difficulties, aswel of the bodies, as soules, of the riche men, and suche as with so great anxietie doo seeke after worldlye wealth; Sith by this their longing desire after riches, they fal into the deuils snares (as S. 1 Tim. 6. b Paule doth testifie) Thou seest besides, with how great care and Bern. sub [...] 11. lib. de [...] Cler. pain they be gotten; with howe great feare they be kept; and with howe great feare they be kept; and with howe great grife and sorowe they be lost. And when al is done, these men can haue but meate and cloth; and this shalt not thou want, with halfe that care, if thou wilt Mat. 6. d. Luc. 12. d. 1. Pe. 5. c Phil. 4. b principally seeke for the kingdome of God, and the heauenly riches of thy soul; like as Christ him selfe hath promised thee.

THIRDLY consider, howe by louing of pouertie, and willingly embracing [Page] it; thou art by that meanes The contented poore man more riche then the richest. more riche and noble, then al the rich gentlemen of this world be; for thus art thou an Imitatour of Christe, and like to him, who so highlye set by Ber. ser. 1. de vigil. Nat. ser. 4 Natiu. Amb. ca. 13 de instit. virg. pouertie, and with so great rigoure, from his infancie to the houre of his death, obserued and practised it; as by discoursing ouer al his life, thou maiest right euidently see. What greater honour or degree desirest thou, then to be of the same estate and conditiō, that so high a Lord was of? yea, thou art withal moste riche; for thus is the kingdome of heauen. and the King and Lorde thereof, thine; and so by possessing of him, thou possessest al riches, and much more pretious treasures, then may in this life be either atteined, imagined, or desired.

FOVRTHLY, an-other verye good Couetous mens companie to be auoided. remedie not to fal into the tentatiō of auarice, is; to shunne (as much as may be) the haunting of riche mens company, [Page] pany, especially if they be couetous, least by their conuersation, thou be smitted with their infection. Take heede in like maner, not to see or deale with much money, riches, or any beautiful and pretious thinges of this world; the sight whereof doth commonly kindle our heartes to desire and long for them, where otherwise by not seeing them, thou [...] want this greedie desire of hauing them. This was the holy Abbot S. Antony tempted to auarice. S. Anthonies opinion, of whom we reade, that the diuel hauing laide in the way he was to passe by, a great cupp of siluer, and an other time a massie wedge of gold; yet would this holy man neuer take vp any thing, but fled forth-with fro them; least by looking theron, his fancy might haue been drawen to regard the welth and riches he had alreadie geuen ouer; and by that meanes his heart haue been defiled with loue of temporal [Page] thinges, which he had earst purposed neuer to esteem and set by. Flye therfore, as much as thou maiest, to touch, or deale with money, which is like to pitche, that according to holy writt) Eccl. 13. a defileth such as touch it. It shal also Money defileth like pitche. helpe thee not a litle in this matter, to goe som-times and visite hospitals, & to conuerse with poore folks; weighing also, howe others that be poorer then thou art, beare patiently al their wantes and penurie.

Al these remedies may in like maner serue to helpe the riche, albeit, in very deede, there be others, (as might be the considerations folowing) more fitt for their purpose, to make them Ramedies for the rich couetous. with drawe their mindes frō so greatlye fancying of worldly wealth.

FIRST consider, if thou be riche, how vncertain and Bernard epist. 103. deceitful are al riches, renowme, and temporal treasure; sith we see by dayly experiēce many, that were earst Iob. 1. 2. [...] seq. welthy & very riche, Iyenowe [Page] plonged in the pit of extreme penurie: yea, the greatest wealth in the world, both may be, and eftsons is, al lost in one day. And albeit it be not thus lost, yet must it, (maulger our heades) in th'ende be by death forsaken; Death. at what time that doubtful distribution is to be made; the bodye be geuen in praye to wormes; the goods to thanklesse heires, yea, many times to foes; the soule perhappes to the infernal furies for them to torment in euerlasting paines.

SECONDLY consider, howe riches The riche man like to him that hath a dropsie. doo neuer satiate; yea, look how much thy wealth and substance multiplieth, and so muche doth the hunger and greedie desire, to haue more, increase; euen like to a man that hath Isod. li. 2. de summo bono. ca. 41 Amb. li. de Nabutha. cap. 2 a dropsie; who, looke howe much more he drinketh, and so much more he swelleth, and is lesse satisfied then before. Moreouer, by thus seeking satietie of that which wil neuer satiate, [Page] thou losest the true satietie and consolation that God wolde both in this life, and in th'other geue thee, if thou soughtest for it, and therewith onely helde thy selfe contented.

THE THIRD and last Remedie, The. 3. Remedie against Couetousnes. which (being a riche man) wil helpe thee much, not to be ouerwhelmed with auarice, is, to force thee (seeme it neuer so paineful and greeuous) alwaies to be geuing good almes to the Almes geuing. poore; assuring thy selfe, as most certaine it is, that thou hast not anye so assured riches, as that which in this wise thou distributest to the needie; sith this can neither be Mat. 6. b. Luc. 12 d 1. Tim. 6. d robbed by thiefe, nor corrupted by time, as the other which is lefte behinde; yea, that which is more, this onely wil accompanie thee, when death doth robbe thee of the rest. See therefore thou take this secure way, to store vp tresure in heauen; and encorage thy self to doo thus euery daye, with more [Page] cheerful and franke heart then other; considering, that what thou bestowest vpon the poore and needie, Christ him-selfe receaueth it, as he Mat. 10 d 25. d. e. Mar. 9. f. affirmeth; who with this [...] ho. 6. et 7. varior. arg. et cap 4. lih. de Nabuth. D Thom. 22. q. 32. art. 5. condition hath geuen thee what thou hast, that thou shouldest hberally dispence the same to the poore; and taking for thy selfe what is meet and requisite, to dispose the surplusage amongst thy needie and distressed brethren.

¶ Cap. 23.

REMEDIES against the tentations of the third Enemy, to wit, the Diuel, and first against PRIDE, wherto he principally induceth vs.

THE third and last enemy, against whō we haue to fight in this worlde, is the Diuel; who in the authoritie Ioan. 2. c. of S. Iohn aboue alleged, is vnderstoode by the pride of life, sith this was that, that made him at the very first to be hurled [Page] head-long Isai. 14. [...] out of heuen, into the bottomlesse pit of hel; and therefore, albeit he induce vs to al other sinnes, and tempteth vs with eche one; yet is this inducement to pride (the most heinous sinne of al) principally attributed to him; as also the suggestions to wrath and enuie, which issue and proceede therout. Wherfore, like as I haue geuen thee wepons and remedies to resist the rest withal, so shal I nowe (God willing) prescribe thee some preseruatiues against these; beginning first with pride, which is a Pride. what it is. disordinate desire and appettite of a man his owne excellencie; whereby he seeketh to be singuler aboue al others.

THE FIRST Remedie therefore, The first re medie against Pride. which thou art to vse against this diabolical sin, shalbe, to consider how greatly Eccl. 10. [...] God detesteth pride, and how greeuously from the beginning of the worlde he hath punished it, as-wel in Angels, as also in menne; [Page] in Angels, we see by Isa. 14. c Apo. 12. a. b Lucifer, & the rest of his adherentes; in men, by Dan. 4. e Nabugonosor, 1. Mac. 1. e 2. Mac. 9. c Antiochus, with manye mo (as holy writt doth witnes) that came to ruine through this vice; and were moste seuerely chastised. The same doth like-wise eftsons testifie, Mat. 18 a 20. d. e. 23. b. Luc. 14. c. 18. c. how singulerly he hath alwayes loued and exalted the humble; wherof both Mat. 12. d 21. a. Phil. 2. a Heb. 2. b. our Sauiour, and the blessed Ladye Luc. 1. e. his holy mother doo bear sufficient testimonie.

THE SECOND remedie is the consideratiō of thine own selfe, sith (as S. Ber. ser. 1. in die S. Andreae, et serm. 6. in Psal. 90. Qui habitat. Bernard saith, thine estate being wel examined, shal teach thee what thou wantest; and prayer shal obteine thee, that thou want it not. For God loueth the soule that diligently discusseth The 2. Remedie against pride. it selfe; and that after due discussion, doth without flattery and partialitie iudge it selfe. Confider therefore what thou art, both in body and soule; and so shalt thou finde more [Page] causes of confusion and shame, then of hawtines & arrogancie. Touching The miserie of mās estate. thy body, vnbethinke thee, what a filthie substance it was ingendred of; and howe nowe it is a sacke ful of dirt and donge; and shal ere longe be made the praye of wormes; and as for thy soule, it is fraught with heapes of folies, errours, ignorance, feares, fancies, anxieties (& that which is worst of al) of so many monstrous crimes it hath committed against that diuine and dreadful Maiestie. Finally, looke howe much better thou shalt knowe thy selfe, and so much more plainely shalt thou perceaue thee to be such as Iob describeth, saying: a Man borne of a woman, liuing but Iob. 14. a. smal time, is ful of manye miseries, who springeth vp like a floure, and withereth quickly, and vanishesh as a shadowe, and neuer continueth long in one estate: for presently thou shalt see him mery, and by and by sad; now whole, then sicke; nowe riche, nowe poore; nowe quiet, [Page] now troubled; in fine, not in the main seas be there so many waues and diuers The [...] of mans nature. mutations to be seene; as man by dayly proofe findeth contrary changes and alterations in him-self. Who so therfore considereth these things, and throughly weigheth thē as they be, shal finde much more cause to be confounded, and to accuse him-selfe, then to be a boasting bragger, or anye wayes proud and insolent; and when When one thinketh worst of him-selfe, then is he best at quiet. he thinketh thus basely of him-selfe, then is he best at ease, and moste of al contented. Wher-vpō we read in the liues of holy fathers, howe an Abbot being asked on a time, whether it wer better dwelling alone and solitarye, then abroade in the world and in cō pany with others; his auswere was; that, but if a man knewe him-selfe wel, he might securely ynough dwel The proud man neuer quiet. wheresoeuer him listed; but if he wer vainglorious and proude, he shoulde neuer finde any quietnes, whersoeuer [Page] he liued. Whence thou maiest gather this note, that the disciphering of thy selfe, is a meanes to make thee lowlye Note. and humble, and to liue in rest and great tranquilitie.

THIRDLY, if thou finde thy selfe The. 3. Remedie against Pride. puffed vp with any winde of vaine glorye, weening thee to be indued with certaine vertues that thy companion hath not; thinke yet, howe he passeth thee farre in many good partes thou lackest. For if thou haplye canst fast more, and take greter pains thē an-other; yet hath he more humilitie, more patience, & more charitie then thou haste; and these be muche more pretious vertues in the sight of God, then are thine. Finally, see thou An excellent lesson. folow this aduise, to consider others vertues sooner then their vices; & in thy self to weigh rather thy vices thē vertues; being more diligent to note in others such vertues as thou lackest, rather then any vertues in thy selfe, [Page] others are deuoyde of. This consideration shal keepe thee in humilitie, and inflame thy heart with desire to aduaunce from good to better; and by this meanes shalt thou be preserued from the boistrons blasts of Eccl. 43. b Northern windes; (to wit) of ambition and vaine glory; which eftsons staye the dewes of diuine influence, and blowe ouer the shours of heauenly consolations. The. 4. Remedie against pride.

FOVRTHLY consider, that if thou remembrest thee of any good deedes thou hast done, or perceauest any cō mendable part in thee, consider, I say, howe al this, whatsoeuer it is, 1. Cor. 4. b Eph. 2. a. b. thou hast receaued it from God; and therfore oughtest thou not to glory anye We ought not to be proude of that is not our owne. more therin, then in a thing of an other bodies; yea, rather oughtest thou to feare, least for thy pride al this be taken from thee, and thou by that means be contemned of such as earst commended thee.

But if in case thou art not vainglorious [Page] and proude of thy good works, but of thine honour, riches, and other temporal profites which thou possessest. Remember, how these things are Al good giftes com from God. also geuē thee of his heauenly liberalitie; to th' end that by meanes therof thou shouldest be occasioned to loue & reuerence better the good geuer & benefactour; which if thou doo not, al these thinges, whereof thou nowe braggest, shal, for thine ingratitude, occasionate thy greater punishment and condemnation. Thou art not therefore to vaunt and be proude of these thinges; but rather to be more Luc. 18. b humble, and to stande in greater feare and awe.

FIFTLY, to beate downe this vain The [...] remedie against pride. glory and boasting (which men are commonly wont to haue through the credite and worldly wealth they enioye in this life) it is a very good remedie to weigh wel, howe vaine, caduke, and transitory al these thinges [Page] are; like as mans life it selfe is verye short, and most vncertain: And therfore marke wel the wordes that Saint Austine writeth to this purpose. If [...] Austine. thou vaunt thee of thy riches (saith he) and of the nobilitie of thine auncestors; [...] good brother. if thou glory in thy country thy cōlines of body, & the renowm, which the worlde respecteth thee with; consider with thy selfe, howe thou art [...] earth, and shalt bee come earth. Beholde where those are nowe that eaist enioyed the same titles and stiles, which thou art presently puft vp with? where be they that so ambitiously desired to rule & gouerne countreys? where be these insuperable and vnuanquished Emperours? where be the Generals, and chiefe captains of armies? where be those that erst ridd so proudly, moū ted on their stately palfreys? where be they that tooke plesure in their pompes and ceremonies; now is al turned [Page] to earth and ashes? now is the memorial of their liues conteined in fewe lines: Looke nowe into their graues, and see, if thou canst knowe the master from the man; the poore felowe from the peni-father? Discerne now, if thou canst, the bondslaue from the king; the strong man from the weak; the comly personage from the deformed criple? The same doth Chrisost. hom. 43. ad Pop. Antioch. to. 5. S. Iohn Chrisostome in a maner say, and addeth: Drawe nigh to eche ones graue, and beholde their naked asshes, their stinking fleshe, and offal of wormes foode; and remember how this must be the end of al our carcases, be they neuer so curiously intreated in this life, and passe they their dayes in neuer such iolitie, delicacie, and exile of al annoies: yea, I would to God (saith he) al this matter came in the end but to ashes and wormes, sith these losses should be but smal, & the condition of our nature might easily excuse thē But nowe, remoue thine eyes from [Page] their toumbes and asshes, and lift vp thy minde to that dreadful Tribunal of diuine iudgement; where ther shal be weeping and gnasshing of teeth; where shal-be outward darknes, and the worme that neuer dieth, and the fire that neuer quēcheth. Thou canst not, if thou ponder these thinges throughly, be proude and vainglorious of any earthly thing whatsoeuer.

SIXTLY, it shal greatly helpe to The sixt Remedie against pride. make thee detest al pride, to consider, howe highly God hateth such as be infected with it; who (as the Iac. 4. b. 2. Pet. 5. b. Scripture witnesseth) doth resist the proude, and geueth grace vnto the lowly. This kinde of people is likewise abhorred of other Eccl. 10. a men, who can by no meanes awaye with their lothsome and disdainful The proud man hated both of God and man. conuersation; yea, to them-selues are they also very noisome and tedious, in seing them-selues enuironed with so many daungers, dreads, and suspitions; hauing euery one to malice and [Page] lye in waite for them, and to gain-say and crosse them in al their enterprises. Whervpon it is reported of a certaine holy king, who hauing a meruailous rich and pretious crowne geuen him to be crowned withal, helde it (musing) a pretie while in his handes, before he would put it on his head, and at length saide openlye in this wise: O more noble then happy crown, which if any man knewe wel, how ful of cares, perils, and manifold miseries thōu art fraught, a lbeit he met thee with his feete, yet woulde he not vouchsafe to lift thee vp. What this king saide of his crowne, maiest thou wel apply to eche dignitie and pretious thing which the ambitious proul after in this life; for looke how much higher and more excellent thei be, and so much more are they subiect to greter casualties, cares, & more painful griefes See therfore thou take not so great toile for a thing, that so quickly fleeteth awaye, as doth the [Page] wind of pride and vain-glory.

THE LAST Remedie to shake off The. 7. Remedie against Pride. pride withal, and to purchase that so necessary a vertue of humilitie, is; to force and accustome thy selfe (seeme it neuer so paineful and lothsome to thee) to exercise diuers actions of humilitie; as to doo the basest offices in the house; to conuerse with the meaner sort; to Luc. 14. b sitt in the lowest place; to cladd thy selfe in homely attire (not Ber. ser. 9 de [...]. ben. [...] so homely though, as to geue occasion of being compted singuler, sith this should be a pride) not to doo or say any thing, wherby to make shew of excellencie and preeminence, or to cause admiration in other mens eyes; & finally, to cal eftsons to mind our Lord and Sauiour Iesus Christes humilitie, as also that of his most holye mother the blessed virgin Marye, and of such others, as haue liued here in humble and lowly wise.

¶ Cap. 23.

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REMEDIES against the tentations and sinnes of wrath.

DIVERS of the Remedies that haue beene prescribed thee against pride, maye in like maner helpe thee against this sinne of wrath and anger; seeing, that most commonly such as be proude The proud man iresul and hawtie, are wont also to be angry and ireful. Yet neuerthelesse be there other peculier remedies to be vsed against this vice.

THE FIRST is, to ponder, howe The first [...] against [...] farre it is out of al good frame and reason, that anye man should be angrye, and desire to hurt an-other; sith [...] brute beastes, be they ueuer so fel, fight not one with an-other, but liue The [...] of brute beasts [...] the malicex of mankinde. [...] peace and vnitie with those of their owne kinde; howe much more reason is it, that men should doo the [...] who are not borne armed, as brutishe, and sauage beastes be; [Page] nor prouided of wepons to defende them-selues, or to offend others.

SECONDLY beholde the vgglines The 2. Remedie against anger. and deformitie of an angry man, both in his countenaunce, gesture, wordes, and actions; in al the which thou shalt at that time see him wonderfully disordered, and besides himselfe. An angrye man besides himselfe. See thou beware therfore of being angry, if thou wilt not fal into those defectes, which in others doo so greatly dislike thee.

THIRDLY consider, that whosoeuer The 3. Remedie against anger. he be, that hath proffered thee anye wrong or iniurie, hath done him self much more harme then thee; and if thou growe angry therat, and seek reuenge, in so doing thou shalt hurt thy selfe much more then thine aduersary; Chris. he. 9. Quod [...] laditur [...] a [...] for that (as S. Chrisostome saith) No man is hurt, but by him-self, which should be no lesse a folye, then for a man to kil him-selfe, to teare his enemies cote; sithens thine enemies body [Page] is as his coate, which thou meaning to teare, in seeking to kil him, doest Mark wel. first slea and kil thine owne soule; for S. Austin. as S. Austin saith: The knife pearceth the heart of the persecutour, before the body of the persecuted. Striue therefore to master thy selfe, and to vanquishe thine ire; and so shalt thou gaine greater honor and victory, then if thou haddest subdued a mightie Citie; and by this meanes, in not seeking thy selfe, to take reuenge, God shal take it for thee, as he him-selfe hath Deu. 32. [...] Eccl. 28. a. Rom. 12. d. Heb. 9. c. promised thee.

FOVRTHLY, if the deuil, to stirre thee vp to wrath, do aggrauate thine iniurie receued, & make it greter; doo The. 4. Remedie against anger. thou contrariwise what thou canst to lessen it, and to make it smaller, thinking thus, howe he that in this maner hath iniuried thee, is at that time ouercome with some passion or indiscretion; or els cal to minde some good turnes he hath earst done thee; [Page] or how thou hast other-whiles done him some iniurie, which he then did tolerate at thy handes, and therefore is it meete, thou beare nowe likewise with him. And if thou canst not this waies finde any sufficient plaister to heale thy paine withal, cal then to minde, how Sap. 11. d. God hath borne many iniuries at thy handes; that in like maner thou shouldest beare patientlye thy neighbours imperfections.

FIFTLY consider, howe both this iniury, which is now done vnto thee, The fist remedie against anger. and al other losses that light vppon thee (wherby thou feelest thy self incensed and prouoked to anger) are al by Gods diuine dispensation sent Gods prouidence in al afflicts ons. vnto thee; that by these scurges, thou shouldest in this life be chastised for thy sinnes; and by bearing patiently this chastisement, come to obteine his grace, and celestial benediction. Thus did that holye king Dauid thinke, who flying the furye of his [Page] sonne Absalon, mett with that wicked man Simei in the high way, who A singuler example of patience in K. Dauid. reuiled him with vilanous and reprocheful speeches, and threw stones at him; whereby one of his captaines being bent to cutt off his head, in reuenge of so outragious an iniurie and crime cōmitted against his sacred ma iestie; this patient & most mild king did forbid him, saying; let him curse and raile vpon me, for so hath our Lorde commaunded him; and it may be, our Lord wil by this means looke vpon mine afflictions, and geue me good for the euil, which this man doth wishe me. In like maner maiest thou beleeue, that by bearing patientlye the villanies and iniuries that shal-be saide and done against thee, God wil so dispose, that al shal turne to thy greater benefite, and comfort of thy soule.

[Page] SIXTLY, if thou feele thy selfe alreadie The 6. Remedie a gainst anger. ouercome with anger, take heede in anye wise thou neither doo nor speake then any thing, whereby this inward indignation thou feelest, may burst forth in outward shewe; but force thee al thou maiest to bridle and represse it; and get thee out of his company, whom thou art thus offended with; busie thy mind also about some other affairs vntil this fire flaming within thee be some-what quēched; suspecting ech thing which Al our thoughtes to be suspected be ing in anger. thou then thinkest meete to be done or spoken, yea, seeme it neuer so honest and reasonable; for afterwardes, when this angry heate is throughlye cooled, then maiest thou a great deal more miturely examin, whether that thou thoughtest of before, be conuenient to be done or spoken. And by thus doing shalt thou within a smal while, see this angry blast blowne ouer; and be thy selfe greatly contented [Page] and comforted by hauing ouercome thy temptation; and perceaue the deuil, Iac. 4. b. who egged thee therto, to be fled with vtter confusion. Thus reade we in the liues of holy Fathers, that Isaac the Abbot did; who being demaunded by an-other father, why the fiendes did feare him so? made this aunswer; From that time (quoth he) that I was first made a monke, I determined with my selfe, neuer to let any anger issue out of my mouth, but to mortifie and burye it within me; and for this cause is it, the deuils doo so greatly dreade me. So maiest thou wel hope they wil doo to thee, if thou indeuour thy selfe to doo the same that he did. Beware also the Iac. 4. b. Sunne doo neuer go downe vppon Eph. 4. [...] thine anger; according, as S, Paul admonisheth; that is to say, that thou expel it quicklye, and suffer it not longe to soiourne in thy soule; for so might it turn into Aug. epist. [...] ad Prosis tur. hatred, & become [Page] more daungerous and harder to be healed. We reade, howe the Abbot Agatho was wont to saye; Neuer would I (quoth he) sleepe, being offended with any man; neither haue I suffred (as much as laye in me) that any other man should sleepe, that was offended with me; but went about forthwith to make attonement both in my selfe and others. Indeuor thou to doo the like, as occasion may geue thee leaue.

These Remedies maiest thou at such time principally put in vre, whō thou perceauest thy selfe offended towardes others. But if thou contrari-wise see an-other offended and angry with thee, then frame thy selfe to doo one of these two things; Amb. ca. 21. li. Ioff. ex Rom. 12. d. Gen. 27. g. Iacob fratri indignanti cessit. either couertly in the best maner thou canst, to winde thy selfe out of his companye that is angrye, vntil the wrath he hath conceaued be worne [Page] ouer; or Basil. [...] de Ira. [...] arg. 10. els (wanting oportunitie to doo thus) force thee to ouercome euil with good, according to the Ro. 12. c. Apostles counsaile, seeking to appease him with some faire and humble speeches, sith, (as the wise [...] 15. [...] &. 25. b. man saith) A milde aunswere asswageth anger, and harde speeches kindle furye and rage. But if thou shouldest want meanes to doo either of these, take such order at least wise, as to be silent, whiles thou seest him in these freatting fumes; and in thy heart to praye to God for him; for that, as S. Greg. 3. part. pastcur ad. 17. Gregory saith; It is a great deale more glorious, to shun ne wrath by silence, then to subdue it by aunswering.

LASTLY note, that if the anger or The last remedie against anger. impatience whiche thou feelest in thee, proceede not of any iniurie or wronge done to thee by any person, but through the aduersities and tribulations that befal thee in this life, then shal it be a very good Remedie, [Page] to remember the Ber. ser. 16. ad sorn. de. mo. be. [...] examples of such perfect and holy men, as haue endured with great patience farre greater tribulations and calamities thē thine be. Remember that inuincible patience of Iob, who with so stoute a Examples of patiece. courage susteined so many losses, so many sores, such infinite number of griefes, corseys, hart-breakes, as happened to him in one instant. Neither did he amongst al these millions of miseries once droope, Iob. 2. e. or shewe by worde or deede any signe of blameworthy impatience, as the holy scripture testifieth. Thinke also of that holye man Tob. 2. b. c Tobias his rare patience; who in his blindnes, pouertie, and al his other annoyes had continually a constant minde, and conformable to the wil of God. Consider also that mildnes and meruailous patience of the holy prophet Exo. 15. a 16. a. Num. 14. a Moises, whom not al the continual troubles and murmuringes of that ingrateful [Page] people which he had brought out of Egipt could suffice to disquiet, or moue to anger. The like patiēce and mildnes maiest thou note in that holy 2. Re. 16. a. b. king Dauid, amongst al the manifolde persecutions and afflictions he suffred through the whole course & perrode of his life. The same constā cie and patient minde shalt thou in like maner find by discoursing many other of the holy prophetes and perfect mens liues of the old Testament, and much more exactly in the newe; sith we reade in S. Act. 5. g. Luke, touching the Apostles, how they being by decree and counsail of the Pharises bett and outragiously iniured; they abidd and passed ouer al with great gladnes, as being thought woorthy to suffer these contemptes for the name of IESVS. And not onely these, but innumerable other tormentes did they suffer, with like constancie & cheerfulnes; shedding their bloud, and losing [Page] their liues for loue of the same Lord. And after them, did in like maner manye thousande thousandes of martirs, whom thou maiest also vnbethinke thee of. But aboue al, cal to minde, and pause for the nonst, to poder that meruailous and incomparable patience of the holy of al holies, our Sauiour & Redeemer Iesus Christe, The patience of our Sauiour. who suffered much more persecutions, paines, reproches, villanies, griefs, tormentes in al his life time, & with farre greater constancie and meeknes then any other, conformablye to that the prophete Esay Esa. 53. b Mat. 26. s. foretolde; that he should stand domme, euen like a Lambe before the Shearer. And S. 1. Pe 2. d Peter saith, how being railed vpō and reuiled by others; he gaue no cuil words at al, & in suffering so greeuous tormentes, did not threaten those that with such barbarous crueltie tormented him; yea, in recompence prayed to his Luc. 23 [...] euerlasting father for them. If thou [Page] propounde these thinges, with th'other examples before thine eyes, al thy tribulations, aduersities, and persecutions what-soeuer shal seem but very smal and easie to thee, and thou be animated and encouraged to endure al very patiently.

THOV maiest also in this case applye A good cosideration against anger. an-other remedie, by considering the great commoditie thou shalt reape by these tentations and tribulations, which thou suffiest. This cō sideration, as S. Gregory affirmeth, S. Gregor. doth mittigate the force of the whip and scourge. Thinke therefore, that like as gold 1. Pe. 1. b. Sap. 3. a Prou. 17 a is with fire fined in the fornace; so shal thy soule be purged with the fire of tribulations; And that for this cause God doth send thē to thee, as a father that loueth thee dearly; & by chastising Heb. 12. b Apoc. 3 d Prou. 3. b thee as a son he doth purge & purifie thee; wheras if thou lackest this discipline, & his holy rod of correctiō, thou shouldest [Page] this title and name of sonne. Beleeue Chastisement a [...] of loue. furthermore, that the stones which are to be laide in the celeslial Icrusalem, must first be hewen here with many blowes of tribulations, paines, Stones for heauenlye buildinges must be [...] here in earthlye bowrs. and persecutions; for aboue in those heauenlye boures, there shal-be no noyse of 3. Re. 6. a Aug in psal. 121. ca. 8. & hym. Vrbs beata [...] hammers; to witt, no dolours or wailinges, no toiles nor tentations at al, but an endlesse ioye, and happy quietnes. Beleeue like-wise, that if (as S Rom 8. c. Paule faith) thou be a companion of Christ in this life, in his passions and tribulations; thou shalt in the next life be a companion of his ioyes and consolations. And if thou suffer with him in this worlde, thou shalt afterwardes reigne with him euerlastingly in th'other world. And if here thou beest a litle afflicted and grecued (sith the afflicted of this short life, are but short and smal) thou shalt afterwardes [...] in heuen with a glorious & [...] [Page] ioye, as S. 1. Pc 4, c. d. Peter promiseth thee.

Al these thinges, if thou consider them wel, as the holye Saintes aforetime haue pondered and considered them, thou wilt not onely abide patientlye these thy present tribulations; but yeeld moste hartie thankes to that Lorde, who with so singuler loue doth sende them, for thy benefite, & Iac q. b. c 2. Tim. 2. a. 4. b. [...] Apor. 2. b. c g. [...] Tob. 3. d. the enriching of thy crown; knowing, that it is impossible to come by so great a reward as we look for, without great paines and trauail. And truelye, great reason is it, that Christians like good souldiers should folow their [...] Christe; tracing his steps, and walking the same waye he went before, and entred into his glorye.

¶ Cap. 25.

REMEDIES against the sinne and tentations of Enuye.

IT NOWE remaineth, to set thee downe some remedies [Page] against the temptations of enuie or malice, wherewith the fiende is in like maner wont to assault & tempt vs; For as holy writt Sap. 2. d. Genes. 3. a. doth witnes: Through the malice of the deuil death first entred into the world. This made the Iewes mat. 27. b to seeke our Lorde and Sauiour his death; and by this vice haue manye murders, Gen. 4. a. Sap. 14. c Iob. 5. a. and innumerable wicked Iac. 3. d. actes been committed in the world. This is also that moste cruel beast, which Iacob Gen. 37 g 44. e. said had deuoured his sonne Ioseph. And therefore must thou carefully foresee, that this venemous vipre beginne not at any time to nourishe her-selfe in thy soul, but forth-with at the very first brunt to kil and cast her out, vsing for that purpose these instructions and aduises folowing.

FIRST consider, howe this sinne f. Aug. lib. 11. de Genes. ad lit. cap. 14. of malice, or enuie, (which is according to S. Austin) a griefe and sorowe at others felicitie.) is more hurtful and vnprofitable then any of the other; for [Page] albeit other sinnes doo hurt the soul, The firste remedie against Enuye. yet afforde they, I knowe not what kinde of miserable taste and pleasure to the fleshe; but this vrle vice, doth both hurt the soule, and afflict the fleshe; sith it sealdeth the heart, pineth the body, withereth the face, appaleth the countenauce; and comelye sanguine hewe; briefly, it tormenteth & ouerthroweth the whole mā, being like to the worme that consumeth the wood, whereof she commeth. And thē is it, that the enuious mā findeth him-self in worst case, & most wretched, whē th'other, whō he maliceth, is best at case, and happiest.

SECONDLY consider, howe by shaking off this so fretting and fruitlesse The 2. Remedie against Enuye. a vice, and by being in the sta'e of Gods good grace; thou art Gregor. past. [...] p. 3. Ad. 11. a partaker of al such good things as others doo possesse; sith charitie doth make them thine; and therefore oughtest thou to be ioyful that others enioye [Page] goodes, and liue so happilye, rather then to be sorowful, or any whitt greeued therat. For by reioysing with Charitie maketh eche one partaker of others happines. charitie, thou art made happye in their happines; and by malitiouslye repining therat, thou losest thy part, and they remaine stil with their prosperitie; which, albeit they lost yet shouldest not thou recouer it.

THIRDLY, what-soeuer helpeth The 3. Remedie against enuie. against pride, doth like-wise helpe against Enuie, as proceeding for the most part out of the other; fithens the proude man bearing impatientlye; Pride the mother of Enute. that any other should be his better, or pheere and felowe with him; he maliceth those, whom in any respect he deemeth to be his betters, or more happy then he is. See therfore, thou indeuoure thy selfe to plucke this poisoned roote out of thee, and not to set thy loue vppon the temporal thinges of this world, which are so miserable, spare, and scant, that if thy [Page] neighbour haue them, thou must goe Temporal things scant, celestial abundant. without them; and many times must lacke that, which an-other might conueniently leaue. But if on other side thou set thy minde of spiritual and heauenly things, no man can bereaue or barre thee of them; yea, looke howe much the Gre. li. 5. moral. cap. 34. number of suche is greater that enioye and possesse the same goodes thou doest; and so much shal thy happines increase, and growe the greater: And by this meanes shalt thou be so farre off frō malicing of any man, as thou shalt hartilye desire, that eche one might gaine the goodes which thou possessest; woting wel, that so should thy ri ches & blisse be not a litle multiplied

FOVRTHLY, if the desire of thine The 4. Remedie against [...] owne excellencie make thee malice thy neighbour for being thine egall, or more high in dignitie, then thou art; consider, that in doing thus, thou losest that thou so gretly seekest for; [Page] sith herein thou debasest thy selfe, & geuest others occasiō to cōtēne thee, perceuing this thy cankred & vile nature, which thus dishonestly thou thy selfe discouerest; But if contrari-wise thou striuedst to master thy self, & to reioyce at thy neighbours wel-fare, as at thine owne; then shoulde thine estimation and credite growe muche greater, sith euery good man woulde esteeme thee better, and highly commend this charitie, and noble minde of thine, wherof, by thus doing, thou geuest the world an apparant and plaine testimonie. Thy spiritual profite should herewith be in like maner greatly increased; for either wold God geue thee the same goodes and graces thou reioysest at in thy neighbour, or at least wise reward thee plentifully for the merite of thy charitie. And therfore Chris. ho. 51. adpop. Antioch. Tom. 5. doth S. Chrisostome saye, that the vertue of charitie is very great and meruailous, which [Page] without spoyling, any man doth rob The vertus of charitie robbeth al. and take al; sithens by reioysing at other mens wel-fare and goodes, we make them ours, and winne possessiō of al that which others doo possesse.

FIFTLY, al such meanes as help to The 5. Remedie against [...] excite and stirte vp Charity towards al, shal likewise help greatlye to subdue and vanquishe this vice: as for example to thinke howe we are al Gen. 2. d. brethren; as-touching our flesh, descending from the same parentes, Adam and Eue; and as for the spirite, al created of one Lord; regenerated by Causes to procure Charitie. one verrue; redeemed by one price, and hy the selfe same Redeemer. We haue al of vs one mother the holye Catholike Churche, the same faith, the same Sacramentes, and al of vs hope for the same blisse, where eche ones good shal-be common to al; and that of al to eche one: Wheras therfore so many & so great causes of vni tie & charitie be, enuy ought to beare [Page] no griefe at others good; no mirth at others miserie; yea rather ought we al of vs to reioyce at others their weldoinges; and lament their harmes and euils, as if they were our owne; perfourming therby what S Ro. 12. c. Paule prescribeth; to reiovce with such as reioyce, and to weepe with them that weepe. But if haply al these causes of vnion sufficed not, to make thee recken thy neighbours goodes as thine owne, he seeming stil but a stranger and a forener in thine eye; & how he neuer did thee any good, but rather harme and iniurie; Remember, howe thou being a greater straunger, and farre more vnwoorthy, Christe hath bestowed so many & so gret benefits vpon thee; wherof he wil haue thee to make a recompence, with other benefites not done to him-selfe (sith he standeth Ps. 49. b. 15. a. [...] mac. 14. [...] no neede of thy good turns) but bestowed vpon thy neighbour, seeme he neuer so vnknowen [Page] and vnwoorthye to thee; for looke what good thou doest to such mat. 10. d 15. d. e. Mar. 9. f a one, and this Lorde wil accept it as doone vnto him-selfe.

SIXTLY consider, howe, to vanquishe The, 6. Remedie against [...] this venemous vice of enuie; the lawe of nature, common to al, ought at least to moue thee, which Tob. 4. c. h. Mat. 7. b. Luc. 6. d. teacheth vs to doo to others, as we would be done vnto our selues. As therefore thou wouldest not, that others should be greeued at thy good; so oughtest not thou to be offended at others wel-fare; for other-wise shouldest thou shew thy selfe a senslesse creature and without al reason; yea, wel may we say by the malicious man, that he hath lost his reason and natural iudgement, sith he would not sticke, to make choise of his owne losse, if by that means he might piocure harme to those he hateth; A pretie example declaring the canken of a malactous mind Like as we reade of a king, who meaning to make a proufe of the cankred natures [Page] of an enuious person, and a couetous wretch; caused two such to be called to him; whom he made this proffer too, to craue of him what-soeuer they would, for willinglye it should be geuen them; prouided alwaies, that the second shoulde haue the double of that the first did aske; These twaine being nowe at great contention, which of them shoulde first beginne, least th'other might gaine the double; the king being cō strained to take vp the matter, commaunded the malicious man to speak first; who requested this; that one of his eyes might be put out, that th'other might haue both his put out; chosing rather his owne harme then good, that th'other, whom he hated, might, by receauing the double, according to their offer, be the more annoyed. The which story, if it were true, declareth plainly, to what blindnes this vice bringeth him, that letteth [Page] him-selfe be lewdly ouereome withal.

THE LAST Remedie, which (feeling The. 7. Remedie against [...] thy self tempted with this vice) I haue to prescribe thee, is; to force thy selfe continuallye to praye Mat. 5. g Luc. 6. d. 23. e. Act. 7. g. for him, whom thou malicest, and bearest enuie to; as also to speake wel of him to others; yea, occasion so seruing, to doo him some seruice, albeit thou seeme to doo it fainedly, and against thy stomacke; sith for this force and violence which thou shalt vse in mastring thy selfe, and breaking of thy wil, no doubt, but God wil geue thee the gift of charitie, wherby thou shalt be perfectly healed of this detestable vice, and maiest aftetwardes loue al thine enemies one and other what-soeuer.

¶ Cap. 26.

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CERTAYNE other aduises and Remedies concerning the same matter of tentations.

BESIDES these tentations Temptations of Infidelitie, Plasphemy and despe ration. spoken of in the former Chapters; wherwith the deuil doth most commonly tempt vs, there be diuers other meanes, wherby he vseth to molest and trouble vs; as by propounding other-whiles temptations of infidelitie, doubtes against our beleefe and fayth; or suggestions of blasphemie; yea, some-times he bringeth vs into such a mase and perplexitie, as whether-soeuer we turne vs, or what-soeuer we say or doo, yet seeme we stil to be caught and intangled; an-other time he indeuoreth to bring vs into desperation; and thus doth he with these and diuers other vexations disquiet, and greeuouslye assault vs.

[Page]Against al the which his craftes A singuler doctrine against the foresaide temptatiōs and subtilties, take this for a general rule; neuer to staye to dispute or talke with the deuil, of set purpose; for if thou doo, thou art like to be ouercom, as Gen. 3. a. Eue was, for hauing done the same. It is therefore much more secure, not to stand reasoning, or listning The Diuel is not to be disputed withal. to that the deuil shal tel thee; but forth-with to flye the temptatiō in the very beginning, by thinking of some other matter quite contrary to that which he woulde haue thee. As for example, if he propounde thoughtes of infidelitie, saying: howe is it possible, that this mistery should be thus & thus? make none accompt to aunswere him, by shewing anye reason of that truth, which thou beleeuest; but saye: I beleeue, as our holy mother A Remedy against Infidelitie. the Catholike Churche beleeueth, and this sufficeth me; neither discende to any other particularities. Thus like-wise must thou doo, if in case he molest [Page] thee with temptations of blasphemie, Against Blasphemy. saying: Thy blasphemie be to thy perdition, for I [...] and loue my Lorde God. With this, or some such like short speeche maiest thou set thy mind at rest, intending to some other busines, and different cogitations; neither let these his suggestions dismay or trouble thee any whit, for al of them shal not make thee lose any one iote of grace and Gods fauour; yea, by doing as I tel thee, thou shalt greatlye increase thy meede. If like-wise he goe at any time about to meshe thee in any perplexities, scruples, or other ob scurities, wherby thou wotest not, on which side wel to turne thee, [...] not of them; but conuert thy selfe wholly to God, saying: I wil, my Lord my A refuge in time of perplexitieGod, both in this, and [...] other thing what thou wilt, neither doo I will, or yeeld consent to any thing that may displease thee. And thus maiest thou with this saying be at quiet, and in great securitie.

[Page]In like maner, if he induce thee to desperation, laying before thee the Against desperatiō multitude and enormitie of thy sinnes; beholde Christe thy Iudge nayled vpon the Roode, in whom thou haste more goodnes without al comparison, then in thy selfe thou canst haue euils; and thus putting al thy confidence in him, maiest thou despise, and defye al the deuils. And not onely in this, but in al other thy Christ crucified ought to be our common refuge. tentations would I haue thee make Iesus Christe crucified a familier defence and buckler for thee; sith that, like as Nu. 21. b. Moises gaue to the children of Israel being stunge in the desert, or bit of venemous serpentes, that Serpent of brasse, raysed vpp on a high peece of wood; whereon who-so looked The brasen serpent figure of Christe crucified. fixedlye, and with fayth, were cured of their griefs: in like maner, & much better, al such as with fayth beholde our Lord & Sauior Christ crucified, [Page] and heaued vp on the wood of the holy crosse (whom the serpent of brasse did in figure represent) shal-be healed of al their bitinges and stings of trespasses & temptations. At such time therfore, as thou feelest the serpent assault and bite thee with the Against Pride. sinne of pride, beholde Christ Phil 2. a humbled on the Crosse, and obedient, euē til death. If with couetousnes, behold that pouertie and nakednes, wherewith Couetise. he hangeth on the roode, in such extreame distresse, as he hath not where to rest his Mat. 8. c head. If thou finde thy selfe assailed with the delites of lust, beholde his brused aud beaten Carnal [...] flesh, fraught ful of extreme anguish; and how for thy sake he hangeth on Gluttonie. the roode, al wounded from topp to toe, and afflicted with most greeuous tormentes. If thou feele thy self prouoked to Gluttonie, looke vpon thy Lorde fastned to the roode; who being extremely pained with drought, [Page] had mat. 27 d gaule and vinegre geuen him to drinke. If thou perceane thy selfe Anger. stirred vp to anger, beholde that inumcible patience of our Sauiour Iesus Christ crucified, in abiding al those his moste villanous blasphemies, and incomprehensible tormentes. If thou be vexed with the venemous vice of Malice. malice, consider that moste feruent charitie, wherwith our Sauiour shedd his bloudd on the crosse for al; and praied euen for those his persecutors that Luc. 23. e. crucified him. If slouth or idlenes cause thee to waxe colde in good works, fixe thine eye vpon those feet so cruelly nailed to the crosse; which were neuer weried with wandring and seeking for thy wel-fare. Finally; in this thy. Lorde and Sauiour thus crucified, if thou seek in time to him; thou shalt finde sufficient remedies against al kind of temptations, wherwith in this life thou maiest be anye wayes assailed.

[Page]It resteth now, to admonishe thee of one only thing touching this matter; A necessarye aduertisement. that whē at any time thou shouldest, either with this, or any other of the fore-saide remedies repulse thine enemie, and resist his suggestions; yet must thou not thinke thy selfe secure, as though the battel were ended, and the fielde fully fought and wonne; sith this is the propertie of The malice of the fiende. the diuel, when he is ouercome in one temptation, to arme him-selfe forth-with, and to make preparation for an-other; like as he did to our Sauiour Mat. 4. a Mar. 1. b. Luc. 4. a in the wildernes; whom, when he could not one wayes ouercome, he assailed and set vppon an-other waies. And therfore, albeit thou ween thy selfe to be at some rest, and findest the fiende to haue taken truce with thee, for a while after he is vanquished; The fiendes truce is not to be trusted. yet beware thou trust not too much to him; for when thou suspectest least, then wil he returne to [Page] make a fresh assault, & to molest thee with newe temptations; and if he thē happ to finde thee vnarmed, and vnprouided of meanes to encounter and withstand him, easily wil he subdue and conquere thee, and the aduauntage which thou hadst before woon honorably, he wil then make thee lose dishonestlye. Take heede therfore thou neuer lay thy weapons aside, but alwayes be prouided, and in readines for the combat; neither be thou tired with his importunate infestations, wherby he for the moste part ouercommeth those that waxe wery to with-stand him; but like as he is importunate in tempting thee, Ber. Ser. 67. de mo; ben. viu. De Tent. be thou importunate and constant in resisting him; and by this meanes shal thy crowne be so much the more riche and pretious, as the temptations, which by Gods helpe thou ouercommest, be more irksome and importunate.

¶ Cap. 27.

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WHAT a good Christian ought to doo, when he falleth sicke, and draweth nigh the houre of death.

AL SVCH thinges as I haue hitherto intreated of, wil helpe thee, during the time it pleaseth God to graunt thee health and strength of bodye. But because this temporal life of ours is subiect to many infirmities, and in th'ende, no remedie, but al of vs must needes once dye, Heb. 9. g. according to God his good ordinance and appoyntmēt; I haue, for this cause, thought good in this Chapter, to adde certain aduises and instructions, to teache thee the better, howe to gouerne thy selfe, both in time of sicknes, and in the houre of death. Neither oughtest thou with worse wil to reade these, nor with lesse diligence to execute them in their time, then the former. [Page] Neuertheles, these aduises shal principallye Note wel. profite those, that in their health did employ their time in such exercises, as haue beene heretofore spoken of in this litle Treatise; preparing them-selues continuallye to death, as al good and faithful christiā people are bound to doo. For such as prolonge their properation and conuersion vntil the houre of death, hauing liued loosly, and without the feare of God al the time of their health; albeit they be not to dispaire, but to make the best shift they can for their poore soules in the smal The wicked liuers wel dying to be doubted. time that is left behinde; yet are they in great daunger, no doubt, and in a verye perillous estate; these being they, whose saluatiō S. Austin doubteth of Let vs therefore (as S. Gala. 6. c Paule fore-warneth vs) doo wel whiles we haue time; continually watching, and preparing our selues to death, according to our Sauiours mat. 24. d. counsaile; sith we [Page] neither wott the day nor houre therof. Neuerthelesse, when thou suspectest that houre to be alreadye come, then oughtest thou to be more curious and careful in thy preperation.

THE FIRST aduise therfore, whiche The first aduise in time of sicknes. in this matter thou shalt take, let be this; that so soone as euer thou fallest sicke (albeit the sicknes seem not greatly daungerous) to be careful for phisiking thy soule first, before thy bodye; and therfore take order, that thy spiritual phisitiō come to purge The soule to be purged before the bodye. thy soul by confession; eyther before, or assoone as the other, to cure thy body by potion; and expect not, til the bodily phisition doo bidd thee to doo thus, as he is bound to doo, if The body afflicted for the sins of the soul. he desire to obeye that the sacred Canons doo commaunde him. Where this moste true, sentence is also written, that God doth many times sende sicknes Ioh. 5. b. of bodye, for the sinnes of the soule; And therefore it maye be, [Page] that the cause once ceassing, to witt, sinnes; the effect shal also ceasse, to witt, sicknes.

NOWE, if hauing vsed this remedie The. 2. aduise in time of sicknes. of confession, thy sicknes doo stil continue, then take this for a second aduise; to accept it with a cheerful & willing minde; as a gift, which thy Acceptatiō and Resignation. heauenly father hath for thy soules health, with singuler loue, sent to thee; offring vp thy selfe, to suffer for his sake, what-soeuer his diuine prouidence shal ordeine, and laye vppon thee; and see thou purpose fully, in al thinges to conforme thy self wholly to his moste holye wil. But because mans frailtie is great; and feeling the gripes of greeuous and painful sicknes, it shal-be a very hard matter, to haue that patience and conformitie to his diuine wil, which were meete and requisite for to haue.

LET THIS be therefore the third The. 3. aduise. aduise, to make thy humble prayers [Page] to God for the obteining of such Praier for patience. graces as thou wantest, and he know eth to be needful for thee. Procure like-wise, that others praye for thee, folowing therin S. Iac. 5. c. [...] the Apostles counsaile, who saith: If any man amongst you finde him-selfe sicke, let him cause the priests to come, that they may pray for him. And wel maiest thou hope, that their prayers made with fayth, shal-be no smal helpe to mittigate thy pains & grieuous sicknes.

THE FOVRTH aduise is, that as in The 4. ad uise. thy health either thou diddest, or at least wise oughtest to haue endeuoured thy selfe to edifye, and geue good example to those thou diddest conuerse Obedience and mildnes in time of sicknes. withal, that nowe in time of sicknes thou be careful to doo the same; obeying those that keepe thee, taking willingly the medicines, and what-soeuer for thy health shal-be geucn thee, be it neuer so lothsome and painful to thee; In like maner, to [Page] shewe none anger or impatience in thy speeche, especially to such as attend vpon thee; and to geue gratious aunsweres to those that visite thee; not complayning too much of the pain thou feelest; but recommending Too much complayning not commendable. thy selfe in humble and lowly wise to their good deuotions. And so in al other thinges art thou with suche good discretion and mildnes to gouerne thy selfe, as al those that see thee, or deal with thee, may be wel edified by thee; and consequently, take greter compassiō of thy griefes; and help thee more willingly, both spiritually and corporally too, if neede be.

THE FIFT aduise is, that albeit The. 5. ad. uise in time of sicknes. thou must take for the recouerie of thy health, al outward remedies and bodily phisicke that may be applied to thee; yet oughtest thou to put greter Gods helpe chieflye to be attended. confidence in the celestial phisition, and in his diuine mercy & prouidence, then in any artificial and humane [Page] medicines; least otherwise it might happ to thee, as it did to king 2. par. 16 c. Asa; who being visited with excessiue paines in his feete, deserued not to recouer health, yea, mcurred death; for that, as the scripture telleth, he trusted more to his phisitions skil & facultie then to Gods diuine succour.

THE SIXT aduise is, that if thorough The sixt aduise. Gods good grace thou recouer thy health againe, and be cured of the infirmitie which lately greeued thee; that presently thou remember to geue God, the authour of al good thinges, moste humble thankes, for Gratitude after our recouerie. this his great benefite; acknowledging and confessing freelye, that it came principally by him, rather then by any other helps & humane remedies. See therefore thou shewe thy selfe grateful euery wayes thou maiest, least otherwise, thou be like the nine Luc. 17. d ingrateful lepors that Christe [Page] clensed: yea, rather resemble thou the tenth, who albeit he was a forreiner, yet did he by and by, after he had receaued health, returne backe to thanke his benefactour; whereby he deserued to be commended of the same our Lorde and Sauiour; and th' other nine to be found fault withal, and condemned for their ingratitude.

THE SEVENTH aduise is; that The. 7. aduise. nowe, hauing receaued the health, which thou earst lackedst, thou be Diligent amendmēt of life, and performance of good purposes. verye careful hereafter, to auoyde al sort of sinne; and to amend thy life hereafter; assuring thy selfe, that for this cause was it, that thy health was thus restored to thee. Thou oughtest therefore to be very diligent, in executing suche good thoughtes and purposes, as thou haddest, or shouldest haue had in thy sicknes, if God did vouchsafe mercifullye to graunt [Page] thee health againe, as he nowe hath done; for other-wise by forgetting the benefite receaued, and returning backe again to thy vomite, and wented beastlines of offending, thou shouldest by this meanes deserue to haue some worse thing to light vpō thee; like as our Ioh. 5. a. Sauior him-self aduertised the man, whom he had cured of his thirtie and eight yeres palsey.

These aduises maiest thou vse, during the time of such sicknes as God wil haue thee to escape, and to be recured of. But if thy maladie be mortal, and no remedie, but this temporal life must be determined and ended by it; then ouer and aboue what hath been alreadie said, take these aduises folowing.

THE FIRST is, that perceauing The first aduise in time of mortall [...] thy sicknes to increase, and to growe more greeuous; thou then awake thy selfe with more vigilant care, to dispose, both of thy temporal and spiritual [Page] affaires, as if those wordes were then spoken to thee, which were deliuered by the prophete Esaye Esa. 38. a to king Ezechias: Dispose of thy house, for thou [...] dye, and not liue. Dispatch therfore, and make perfect thy wil, which euerye Touching last wils and Testaments. good Christian ought to make in the time of health; when he maye with better case, sounder iudgement, and more mature aduise perfourme and doo the same; and not to driue it til the last houre, when al these commodities doo faile him; sith daylye experience doth informe vs, howe through the letts and encombrances of sicknes, the wils that are made in that time, be very rawlye performed; and many times vnperfectly drawen and penned. Hauing therfore thy wil in a redines by thee, with thy satisfaction therin conteyned, thou maiest then, as shal seeme best vnto thee, alter, or adde thereto any thing by way of codicil: But if thou hast bene [Page] heretofore negligent in this matter, & haddest not made it, or not so exactlye, as to content and satisfie thy minde withal; then maiest thou make it anewe, at such time, as thou shouldest finde thy selfe best at ease, of ripest iudgement, and least letted with thy sicknes; procuring to haue some trustie frend by thee, to prompt thee at that time in necessary and needful remembraunces.

THE SECOND aduise, to helpe The. 2. aduise in time of mor. mal. thee in this case, is; that when thou haste once finished thy wil according to thy mind, with a true and perfect satisfaction; and disburdened thy cō science, as-wel for restitution making, and debtes paying (if thou owest any;) as also touching other discrete and godly legacies: Briefly, hauing A forgetting of worldly affairs. disposed of al thy temporal causes, force thy selfe forth-with to forget quite [...] thinges; which thou [...] here behinde thee; and [Page] wholly to occupie thy minde in heauenly matters, which thou shortlye hopest to enioye; that by this means, the remembrance of such thinges, as earst thou louedst wel, and nowe must needes leaue, doo not disquiet thee, or cause thee to receaue death more vnwillingly, then were meete thou shouldest doo. And to ridd thee the better of al these encombrances, and daungerous distractions, let this be-

THE THIRD aduise; to commaūd The third aduise is, an aduertisemēt to those that visite. al those of thy house, and require al others that come to visite and assist thee, not to deale, or breake with thee in any temporal matters; nor to put thee in memorie of such worldlye things as earst thou bare affection to; as might be riches, wife, children, frendes, with other thinges, wherein thou delitedst gretly heretofore. And then see, that this be chieflye done, when death is at the doore, and the [Page] life draweth fast to an ende; then, I say, let this aduise be moste carefully executed; least the sight or hearing of such matters, might then allure or Note wel, and execute in time. draw thine affection to them; and so thy minde be distracted and caried awaye from dinine and heauenlye matters, wherewith thou oughtest in that time to be onely in loue, and onlye to desire, and thinke vpon.

THE FOVRTH aduise, when thou seest thy selfe in these termes, is, to The 4. aduise in time of mor. mal. cause some deuout, spiritual & godly mē to be called for, who in this so busie & important a time, may assist, & geue thee good counsaile and exhortations; The assistance of spiritual persons. comforting thee eyther with their good speeches, or by good lessons, which they may reade out of some such spiritual booke, as maye serue most fitly for thy purpose; that by this meanes, thy soule maye more easily eleuate it selfe vp to the consideration of celestial and heauenlye [Page] matters; wherin, but specially in the The memo rie of Christes Passion. blessed passion of our Sauiour Iesus Christe, thou oughtest principallye to occupie thy minde. These men may like-wise doo thee great good with their zelous and feruent prayers, calling vpon God for his diuine mercye towardes thee; and beseeching our Lorde and Sauiour Iesus Christe, and his blessed mother, with al the whole court of heauen, to helpe and fauour thee in that houre of thy departure, being a time so tedious, and so ful of imminent peril. And thus must thou pray thy selfe too, in the best maner thou canst.

THE FIFT aduise is, that when The. 5. aduise in time of mor. mal. thou supposest thy life to drawe fast awaye (yet before such time as thou losest the vse of reason) thou then craue the last Sacrament of Extreme The Sa. of Extreame vnction. Vnction, or anneling with holy oyle; and this thou must indeuour thy self to receaue with great faith and deuotion; [Page] and hauing once receaued it, then to make a protestation of the A protestation of the Catholike fayth. Catholike faith, if thou canst it by heart; if not, to let it be read vnto thee; wherin thou protestest to liue and dye, beeleeuing and confessing al that our holy mother the Catholike, Apostolike, and Roman Church confesseth and belecueth. And therefore oughtest thou not to driue off the receauing of this last Sacrament, vntil the very latter ende, as some verye indiscretly doo; to th'ende thou maiest be of sound iudgement, and haue perfect vse of reason, to receaue it deuoutly; and to make the foresaid protestation sincerely and aduisedly. The 6. aduise against mor. mal.

THE LAST aduise, which I haue to geue in this matter, is; that hauing alreadie performed, what hath beene tolde and taught thee in this chapter, Preparatiō against the last assaults. thou prepare thy selfe to attend the last conflict, which is yet behinde, in the houre of thy departure; arming [Page] thy selfe against such temptations, as are wont then commonly to assaile vs. And to th'ende thou maiest the more manfully resist and vanquishe them, and by vanquishing, attain the crowne of conquest; it shal not be amisse, to tel thee before-hand, with what temptations the fiends doo ordinarily disquiet the soule at her departure, according as we are informed by the holy Doctours that haue writtē vpon this matter. See therfore thou mark wel, what I shal hereof tel thee in the Chapter next ensuing.

¶ Cap. 28.

OF THE tentations that are commonly felt in the houre of death, and of the Remedies against the same.

THERE be many anguishes and anieties, which the soule doth commonly feele in the perillous trans & hour of death, this being the moste terrible thing that [Page] can happ vnto vs in this life; sith at that time the soule doth suffer on euery The extreme anguishes of the soule in time of death. side, and which waye soeuer it turneth, doth finde great cause of corsey and extreame annoye. First, it suffreth in respect of the body, frō which it parteth with no smal pain; it suffreth like-wise in parting from the temporal thinges, which it leaueth here behind; and looke howe much more they were in life time loued of it, and so much more doo they in that houre of death torment it. It suffreth, through the great dreade it hath of the straite accompt, which it knoweth wel, must forth-with be passed to the dreadful Iudge, of euerye thing it hath done in al her life time. It suffreth, through the horrible vision of the deuils, which in that houre appere; the sight wherof is an intollerable tormēt. And much more doth it suffer through the grieuous and bitter assaultes, wher-with [Page] in that houre they farre more fiercelye The fiends most furious in the houre of death. set vpon it, then euer they did tofore. For like as towardes the ende of the world, and time of general iudgemēt, the prince of darknes shal more terribly, and with greater rage and furye assault mankinde, as he knoweth better howe smal a time is then remayning for him to doo the same, and to infest it any longer: In like maner doo the deuils nowe behaue them-selues towardes suche as be at the point of death, against whē they bend al their might and maine, al their sleightes and subtilties whatsoeuer; sith they knowe wel, that if the soule, in that last houre doo escape their dreadful clookes, they lose what they pretended to gaine al her life time in this world; for so doo the Doctors commonly saye vpon the sentence of the Apocalips: Apo. 12. [...] That the deuil descendeth with great rage, woting wel, that he hath but a smal time left. So that [Page] the anxietie and bitternes of that houre shal-be so great; as no man by wordes can sufficientlye exaggerate. And this doo we plainlye see by an example, that S. Iohn Climacus reporteth S. Iohn Climacus. to haue happed in his time to a religious man, whom he both saw and knew; and saith, how this mā An example prouing the extreme perils in the houre of death. hauing liued some-what looselve in his monasterie, came on a time to the very poynt of death, and then was in such sort rauished in spirite, as he saw the dreadful rigour, and such thinges as passe in the time of judgement, and doome of euery soule; and afterwardes, comming to him-selfe again, hauing through God his diuine and special dispensation obteined a time of penance, this holy man saith, how the said monke prayed al those that were there present with him, (amongest whom was the same Iohn Climacus) that they would al of thē depart out of his sel; wherein he afterwardes [Page] remained al alone. vntil the houre of his death, which was for the space of xij. yeres after, without going out at any time, speaking worde A rare kinde of penance. to any man, or receauing al that time any other foode then bread and water; but continually sitting in this his sel, like a man astonished, and besides him-selse, and hauing his eyes fixed stil in one place, he perpetually reuolued in his mind the things which he sawe in his extasie or rauishment, and with the memory therof bedewed his cheekes dayly with streames of bitter teares; And in this maner did he continue til the houre of his death; at what time the saide Iohn Climacus, with al the other religious men that liued there-aboutes in the wildernes came to visite him; who breaking downe the doore of his sel, which he had walled vp; and being entred in, they al desired him to [Page] geue them some good word of edification before his departure; to whē he replied this onely; I tel you truely, fathers, (quoth he) if men wist wel, howe dreadful this last transe of death, and howe rigorous the sentence of diuine indgement were, they durst neuer offend God, nor transgresse his moste holy commaundementes. Sith therfore it is so, we ought eftsons to forethinke this houre, and to arme and prepare our selues, at al assaies, for this so perillous a season. Albeit, wel may we hope in that most faithful God our Lorde, that he wil not permitt vs (as S. 1. Cor. 10. c. Paul saith) to be tempted aboue our strength; and that the Angels shal-be no lesse careful, especially, euery mans Gardian, to succoure and helpe in that houre of such extreme necessitie, then the deuils busie to assault The daungers foreseene, are more easily auoided and ouerthrowe vs. It shal-be notwithstanding greatly profitable, (as I saye) for eche one to fore-thinke in time the suggestions and temptations that shal in that houre be propounded [Page] them; as also the remedies and wepons to defende and releeue them with; that so they may more securely escape so great a peril; and gaine the crowne prepared for the valiant conquerour. It is therefore to be noted, howe-

THE FIRST and principal temptation, The first temptatiō in the hour of death. wher-with the fiends are wont in that houre to infest those that are redie to geue vp their ghost, is, of fayth, according as S. Ambrose testifieth, S. Ambrose which is the foundation of al spiritual building; that the principal Infidelitie. foundation once failing, al the whole frame may fal to ruine. Their drift is therfore, to intrap a man in some errour of beliefe, especially, touching those articles, wherwith otherwhiles in life time they assailed, & foūd him som-what feeble. To which tēptatiō thou canst not resist better, then, as I The [...] to be despised. told thee heretofore in the. 26. Chapter; to wit, by despising it; scorning [Page] the deuil; and not regarding to solute his reasons. But if of force thou must needes aunswer som-thing, let it be this: I beleeue firmely what our holy mother the Churche beleeueth, and that which the holy Apostles, Martirs, and Confessours haue beleued and taught. whose faith and doctrine [...] God, (whom none can deceaue) hath confirmed with innumerable miracles: and for the confession wherof hath so much bloud of Martirs been spilt, of whose holines no man can iustly doubt. Sticke fast to this aunswere, and care not to satisfie his other obiections & demaunds, which he may propound to thee about this matter; and no doubt but by thus behauing thy self, thou shalt remain a Conquerour, and gain the goale thou striuest for. Thus reade we of a seely simple man (albeit The shift of a simple man confounding the Diuil. in this point wise and considerate ynough) who in a much like matter de meaned him-self in like maner. This good man being in conflict with the fiende, shaped him this aunswer touching an importunate adoo he made, to know his beliefe. I beleeue (quoth [Page] he) al that our holy mother the Churche beleeueth; Why, quoth the diuel, And what is that your holye mother the Church beleueth; She beleeueth, quoth the good man, that which I beleue. And what beleeuest thou, reiterated he? the other repeting his former answer; I beleue (quoth he) what our holye mother the Church beleeueth. Neither could the diuel, albeit he questioned neuer so importunatelye about this point, driue him from this his first answer; and so gained he the victorie, and put his foe to flight and shameful ignominie. In like maner maiest thou doo, if thou vse the same means of resisting this tentatiō.

THE SECOND suggestiō, wher-with the wicked spirits are wont to molest The second temptatiō is of Blasphemie. vs in this houre, is of blasphemic; persuading those that are nowe at point of death, to beleue or think some indecent & vnseemly thing of our bles sed L. & God, or of his holy SS. With this temptation, Eusebius S. Ieroms [Page] Disciple was greeuouslye infested. Eusebius S. Ieroms Disciple. Hereto maiest thou resist, by retorting the blasphemie vpon the Diuel him-selfe, that propoundeth it, in this maner. I am more then assured, that my A retorting of the fiends suggestion. Lorde God is infinitely good, and woorthy of al soueraine praise and lcue: and that al his holy Saintes are most perfect, and replenished with al vertue: and thou, most wicked fiende, by going about to persuade me these blasphemies, bewrasest plainly thy peruerse spirite, pufe vp with al impietie, malice, falshood, and deceipt, and ther by most woorthy to be of eche one despised, accursed, and abhorred. And then turning thine eyes to thy most mild & sweet maker, force thy selfe, to powre out of thy heart right humble blessings and praises in the best wise thou canst vnto him; and by howe muche the more the detestable deceauer shal infest thee with these his abhominable and beastly blasphemies; by so much the more be thou diligent and attentiue, to yeeld laudes and praises to his moste holy name.

[Page] THE THIRD temptation, wherewith The 3. temp tation is dispaire. the deuils doo tempt such as lye a dying, especially, if they haue beene great offenders, is dispaire; For like as in time of health they litle rought of their sinnes; and through the infinit number of Gods mercies, and hope to doo penance at their latter ende, made smal accompt therof: so in that houre of death doo their sinnes seeme more greeuous and gretlye aggrauated to them, by considering the rigor of diuine iustce, wherto yt belongeth, not to suffer any one sinne vnsifted and vnpunished; and then is it the deuils persuade and make them beleeue, that their contrition in that present houre is of no Note dissgently. force and value, as proceeding of seruile and slauish feare. They like-wise in that houre represent al the enormous crimes a man hath committed al his life time; as also the good he might haue done, and by his negligence [Page] hath omitted; and howe he neuer confessed many of his sinnes, or at least wise imperfectlye, and with lesse sorowe then he ought to haue done. In this wise doo they so girde and gripe many heinous sinners, as no doubt but a great number be by that meanes driuen to desperation. Despaire a most dangerous tcptation. This is one of the most terrible vexations, wher-with such as haue wallowed securely in their sinnes, are in this time assailed, and is in very deed so violent and hard to be withstood, as if the ineffable mercy of God did not geue special assistance and ayde in that houre, very few could eschew and ouercome the same. The remedie The Remedie against despaire is Christe crucified. to releeue thee with, is; to humble thy selfe in the sight of God, and to inuocate his diuine clemencie, calling to minde the Passion of thy blessed and benigne Redeemer our Lorde and Sauiour Iesus Christe; whose moste [Page] bitter griefes, torments, and woundes thou must offer vp to his eternal father for al thy sinnes what-soeuer, saying: I knowe, my Lorde, and moste gratious A prayer against desperatiō. God, that albeit my sinnes be great, enormous, and innumerable, yet is the satisfaction, which thy moste obedient sonne my Sauiour Iesus Christe hath geuen thee, both for these of mine, and of al the whole world, farre greater, more pretious, and more infinite. I knowe like-wise, that thine incomprehensible mercie and pietie, doth farre surpasse al my miserie and impietie; and therefore wil I not dispaire, as Cain and Mat. 27. a. Act. 1. c. Iudas did; especially, knowing, howe this should be, to adde a greater offence to my former trespasses; sith dispaire is that, which moste of al displeaseth, dishonoureth, and offendeth thee; yea, rather wil I hope in the multitude of thy Ps. 105. g mercies, which thou haste vsed towardes other, most vnworthy sinners; and sure I am, that thine eternal truth, and infallible worde, neither can, ne wil, euer deceaue, whereby thou haste [Page] promised to pardon and receaue such as hope in thee, calvpon thy mercy, and vnfainedly turne to thee, being contrite and sorowful for their sinnes, as I am nowe. This is the anker, wher-vnto thou must cleaue fast, and neuer to forsake thy holde, albeit the deuils doo what they may to drowne thee, as is aforesaid.

THE FOVRTH temptatiō is quite The fourth temptation is too great a securitie. opposite and contrary to the former. This being a rash and fond securitie, and ouer-weening a man hath in his owne innocencie; for that (as Cassian saith) when the wilye and coonning fiende can-not induce a man to that excessiue feare and pusilanimitie he thought to haue done, and so to haue driuen him downe to desperation, then doth he craftilye goe about to post him ouer to the other extreame; by drawing him to a daungerous securitie, and blind delite, and pleasing of him-selfe; counterfeiting falslye with him; how he hath fought manfullye, [Page] and wel prepared him-selfe to death; and howe he is greatly bounde to God for so many his giftes moste plentifully bestowed vpon him; and so ought to reioyce for hauing done so many good deedes in his life-time, wher-by ful wel may he hope, that a great glory shal-be geuen him in heuen; and that by this meanes he maye securely without any feare or dreade depart this life. With this temptatiō is he wont chiefly to assaile good religious men, or other spiritual persons, such as haue laudably gouerned them-selues throughout the whole course & periode of this their worldlye The Remedie against vaine sccuritie and pleasing. pilgrimage. Against the which diabolical deceipt and trecherie, this shal-be a very profitable remedie; to haue such authorities of holy scripture in readines, as serue to beat down this vaine pleasing, and disordinate confidence in our selues, as is that saying of the wise man: Eccl. 9. a. That no man [Page] liuing knoweth whether he be woorthy of loue or hatred, & that of Esae. 64. b Esay; Al our righteousnes is a defiled cloth; and that which our Luc. 17. c. Sauiour him-selfe saide; When you haue done al that is commaunded you, saye ye; we are vnprofitable seruauntes. That also of the psalmist: Ps. 35. a. Thy iudgementes are a great and inscrutable depth; and that sentence of the Rom. 11. d Apostle; How incomprehensible are the iudgementes of God. By these and manye moe authorities shalt thou wel knowe, how smally thou oughtest to please thy selfe, or to growe secure, by reason of such good workes, as thou supposest to haue done; sith they may haply be distained with many imperfections; and by that meanes be litle grateful or acceptable to God. In The best waye to heuen lieth betwixt feare and hope. doing thus, thou shalt remaine betweene feare and hope (the most assured path to passe to heauen by) fering by reason of thy manifold sinnes and imperfections; and hoping through the infinite goodnes and mercye of [Page] God; so that, looke at what time the diuel goeth about to make thee proud, and to presume of thy selfe; see thou depresse and throwe thee downe with the memorie of suche causes as thou hast to make thee fear; and when on th'other side he would driue thee to dispaire, doo thou animate thy selfe with the remembrance of such thinges, as iustly may moue thee to haue confidence in our Lord and moste merciful Sauiour. The 5. [...] is of impatience

THE FIFT temptation is of impatience, through the pains & griefes that sicknes bringeth, especially, if it be of longe continuance. This vice must thou vanquishe, by persuading thy selfe, that whatsoeuer it be thou The Remedie. hast done, or doest now presently suffer, God doth with singuler loue, for the wel-fare of thy soule, sende it to thee; that by meanes of such affliction; and paines it maye be purged here, and escape the other, farre [Page] more greeuous tormentes, which it shoulde other-wise endure in the world to come; as also, that by means of these paines and pinching griefes in this earthly pilgrimage, thy merite might increase aboue, and thy future glory growe farre greater in heauen.

Besides these temptations alreadie mentioned; wel may we weene, that the wicked spirites doo, with diuers other, molest the soule of man in this houre of transe, and time of so great distresse. It shal neuerthelesse suffice, I hope, to haue set downe the chiefe, and most daungerous, together with such remedies, as are most fitt to be applied against them; wherby, what with them thine owne good prayers, and those of thine assistantes (who shal doo very wel to sprinkle holye Holy-water water eftsons vpon thee) as also by The sugred name of IESVS. embracing the crucifix, and calling vpon that moste sugred and sweete name of (IESVS) with faith and feruour, [Page] forcing thee to wrap and wind thy selfe into his woundes; wel mayest thou, I say, (vsing al these means) hope to be holpen by God, and his blessed Saintes and Angels; and so most happily to gaine a conquest of these, and al other temptations that may assaile thee, and at length arriue most fortunately to that port of eternal rest and quietnes.

¶ Cap. 29.

A CONCLVSION and briefe rehearsal of al that hath beene saide in this litle Treatise, and of the thinges that euery good Christian is bound to learne and haue by hart.

IN THIS litle Treatise, The summ of the whole books (Christian Reder) haue been hitherto as briefly, as might wel be shewed thee, the rules and aduises, wherby thou oughtest to guide thy selfe, as-wel on working, as holye dayes; and howe thou maiest exercise [Page] thy selfe in prayer, and frequent verye profitablye the Sacramentes of Confession and receauing. And because this our mortal life can-not be passed ouer without the tentations and greeuous assaultes of suche our aduersaries as here in this world doo enuirone vs, there are wepons and remedies geuen thee to vanquish them with, and to preserue thee from sinn; by means whereof thou maiest also atchieue such vertues as be needful for thee. Againe, forsomuch as this our temporal life is thral to many infirmities, and in fine to dint of death, (the port we must per-force al of vs passe by) for this cause haue I in this seconde impression annexed twoo Chapters more then there was before; wherein, is shewed thee, in what sort thou must gouerne thy selfe in time of sicknes, when it shal please God there-with to visite thee; as also howe thou oughtest to behaue thee [Page] in transe and houre of death, when our Lorde through his good prouidence shal thinke meet to bring thee thither. This haue I thought and deemed sufficient for thee, that, if of the geuer of al goodnes, thou hast receaued a good wil and desire to amende thy life, and to liue like a true Christian, thou maiest, by perusing this pamphlet, learne howe to attaine thine intent, and to haue a firme trust and confidence to obteyne eternal life (the onely ende whereto thou wast created.)

IT RESTETH nowe, that for conclusion and knitting vp of this litle woorke, I admonishe thee, beseeche thee, and exhort thee, as much as I can and possibly maye, Luc. 9. [...] that if thou haste once laide hande to the plough, and begon to exercise thy self in diuine seruice, taking the rules and aduises, which in this Treatise are [Page] prescribed thee for thy guide & gouernment; that in no wise thou looke backe againe, nor let not thy selfe by any troubles and toiles, which maye crosse thee in this life, be ouercome and vanquished. And if at any time it so chaunsed, as wel it may doo estsons, that by reason of letts and hinderances thou shouldest be for some time forced to intermitt thine ordinarye and wonted exercises, be not any deale dismaide therewith, but when this time of trouble is once ouershot, renewe againe thy course, and folowe it, as if thou haddest neuer failed, perseuering til the ende, as Mar. 13. b. Mat. 24. d. Luc. 12. e Apo. 16. c. is needful, if thou minde to attaine the crowne, and to winne euerlasting happines; for in doing thus, I dare on the behalfe of our Lord and Sauiour assure thee, that this perseuerāce shal ease the paine that pincheth at firste, and looke how much the more thou doest perseuer, and so much more cō fort, [Page] helpe, consolation, and heauenly light shalt thou receaue of his moste bountiful liberalitie. See therefore, thou content not thy selfe with once This books ought not once, but eftsons to be read. reading ouer of this litle Treatise, but reade it eftsons ouer, for so is moste expedient; forsomuch as the thinges that are here intreated of, sith they be the rules and remembrances which thou oughtest in spiritual life to leuel and guide thy worke by; it behoueth at al times to reade them, when thou purposest to practise thē. For besides, that the bare reading shal-be a laudable and meritorious exercise for thee, and serue as a part of prayer; the reiterating and frequē tation of reading, shal helpe thee to learne by heart, what in action thou art bound to execute; and so maiest thou afterwardes exercise thee in ech point with much more facilitie, and lesse adoo a great deale. And therfore, albeit this litle labour maye profite, [Page] eche one that with good and godlye intent wil vouchsafe to reade it; yet was it principally intended for the simple and more ignorant sort; and for that cause haue I thought good to annexe here in the end such thinges as many of them wot not, and yet are bound to knowe: Seing that if euerye Artisan thinke it meete to knowe such thinges as belonge vnto his Art; howe much more is a true Christian bound to knowe what appertaineth to his profession, (an Arte aboue al Artes) and to be prepared (as the Apostle S. 1. Pe. 3. c Peter saith) to yeeld accompt of that he beleeueth and hopeth; and what it behooueth him to doo, to liue according to Gods wil and pleasure, and to obteine euerlasting life withal. Wherefore, for such as be in this behalfe blame-woorthye negligent, I haue here set downe such thinges, as without daunger of their owne wel-doing, they neither ought, [Page] nor can be ignorant of; that by reading these notes and short remembrances, they may both vnderstande what they want, and learne it here commodiously, without further seeking of other bookes. And as for the textes, I haue here set them foorth, both in the latine and vulgar tonge, for euery one to learne them, as best shal like thē, not respecting so much the wordes, as the substance and sapp conteined in the same.

SIMBOLVM APOSTOLORVM which in vulgare tonge is called, the Creede.

1. CREDO in Deū Patrem Omnipotentem, Creatorem coeli & terrae.

2. Et in Iesum Christum filium eius vnicum Dominum nostrum.

3. Qui conceptus est de Spiritu Sancto, natus ex Maria virgine.

4. Passus sub Pontio Pilato, crucifixus, mortuus, & sepultus.

[Page]5. Descendit ad inferos, tertia die resurrexit à mortuis.

6. Ascendit ad coelos, sedit ad dextram Dei Patris Omnipotentis.

7. Inde venturus est iudicare viuos & mortuos.

8. Credo in Spiritum Sanctum.

9. Sanctam Ecclesiam Catholicam, Sanctorum Communionem.

10. Remissionem peccatorum.

11. Carnis Resurrectionem.

12. Vitam aeternam.

Amen.

§

1. I beleeue in God the Father Almightie, Maker of heauen and earth.

2. And in Iesus Christ his onely sonne our Lord.

3. Which was conceaued by the holy Ghost, born of the virgin Marye.

4. Suffred vnder Pontius Pilate, was crucified, deade, and buried.

5. Descended into hel, the third day he rose againe from the deade.

6. Ascended into heauen, sitteth on the right hand of God the Father Almightie.

7. From thence he shal come to iudge both the quicke and the deade.

8. I beleeue in the holy Ghoste.

9. The holy Catholike Churche, the Communion of Saintes.

[Page]10. The forgeuenes of sinnes.

11. The Resurrection of the bodye.

12. And the life euerlasting.

Amen.

¶ Cap. 30.

A BRIEFE declaration of the. 12. Articles conteined in the Crede.

FOR thy better remembring of these. xij. Articles conteined in the Creede aforesaid, wherin the whole summe of our holy Catholike fayth is comprehended; I haue thought good in this second impression, to adioyne a briefe declaration, as-wel thereof, as also of such other thinges, as be needful for thee to haue by hart: Wherby thou maiest easily learn, not onely to rehearse the bare wordes, but to sucke out the sense and sapp also of that which thou beleeuest, con fessest, and witnessest, or at least wise oughtest to doo, in al thy life [Page] and actions, It is therfore for declaration of this Creede or Simbole to be noted, howe God being one in substance & three in person, al the three persons of the most sacred and souerain Trinitie, are in this Creede especified, and vnto eche one of them their peculier and proper Articles assigned.

THE FIRST Article sheweth vnto vs the first person of the Trinitie; to wit, the Father; vnto whom is attributed the Genes 1. Ioh. 1. a. Heb. 11. a. creation of heauen, earth, and of al things visible and inuisible; al the which, as he for vs hath by his Omnipotencie created of nothing; so doth he forovs, through his wisdome and goodnes still mainteine and gouerne them; whereby we are done to wit, what great loue we are bounde to beare towarde this our so good a father, who hath for vs created and kept so manye thinges. What trust we may also repose in him; and [Page] howe greatly we ought to dreade the offending of so omnipotent a Father.

THE SECOND Article declareth vnto vs the second person of the sacred Trinitie, which is the Sonne; who, touching his diuinitie, is from al eternitie ingendred of his Father, of the self-same substaunce with his father, and coequal to him. This Esay. 53. 10. 1. c. 16. d Coloss. 1. a. Heb. 1. a one only and eternal sonne of God, as he tooke humane nature, and fleshe vppon him, is called Luc. 1. [...] Iesus Christe, that is to saye, Sauiour annointed; IESVS, which signifieth, Saurour; for that he came to saue and redeeme his people from their sinnes; and CHRISTE, which is as much to say, as annointed; for that he was annointed by the holye Ghoste, ful of grace and truth. He is also called Ioh. 1. f. MESSIAS, whom God had erst promised to sende into the worlde; a KING, Heb. 4. [...] BISSHOP, and LORDE, [Page] for that he bought vs with his most precious bloud; and thereby is geuen vs to vnderstande, howe much we are bound to honour, loue, and reuerence him.

THE THIRD Article teacheth vs the incarnation and temporal natiuitre of this our Lord; for that being (as God) eternally Phil. 2. a engendred of his father without mother; he for our loue descended frō heauen, and tooke humane fleshe vpon him, and was, as man, conceaued, without father, or operation of man; in that most sacred vessel the virginal wombe of the euermore virgin Mary; and was afterwardes borne in Mat. 2. a Luc. 2. a. Bethlcem of this his blessed mother, she remayning euermore a virgin. By this incarnation of the [...] of God, we are al of vs Rom. 6. a Galat. 3. d. Col. 2. b. regenerated; & of carnal, that we were, made spiritual, and the children of God in Iesus Christe.

THE FOVRTH Article doth informe [Page] vs of the Passion, death, and burial of our Lord and Sauiour Iesus Christe; who hauing preched, and done many miracles for the space of three yeres, the Iewes of meere spite and malice accused him to Pontius Pilate their Iudge; who albeit he wist wel his innocencie and cleernes frō any crime, yet did he Mat. 27. c. Mar. 15. b. adiudge him to suffer death vpon the Roode; and so was he by that means crucified, dead, and buried; whose holy wounds, passion, Crosse, and death, were causes of our life; and yeeld great consolation to al such as sincerely doo loue and serue him.

THE FIFT Article openeth to vs, howe Christe our Redeemer being thus deade on the roode, his most sacred soule vnited to his diuinitie, 1. Pe. 3. d. Zach. 9. c. Aug. epist. 99 & 57. de fide ad Pet. Cap. 2. discended downe to hel, to fetche thence those holye Fathers, that so many yeres had looked for him. And afterwardes triumphing ouer death, [Page] (as he had alreadie done ouer the deuil and hel) did rise vp the third daye by his owne Osee. 5. a. Mat 28. a. 1. Cor. 15. a. 6. c. Colos. 2. c. power and vertue; and so issued out of his Sepulchre, immortal, and most glorious. This his example geueth Ioh. 11. c. Act. 17. d. 23. b. hope to eche one beleeuing sinceerly in him, that they shal in th'ende rise like-wise vp immortal and right glorious.

THE SIXT Article instructeth vs, howe our Lorde and Sauiour Iesus Christe the fortie daye after his Resurrection, did with exceeding triumph Act. 1. b mar. 16. 20 Luc. 24 g. ascend vp to heuen, and sitteth there on the right hand of his Almightie Father; that is to say, in the self-same glory, power, and Maiestie with the Father; enioying al the blisse his Father doeth, and gouerning al thinges with him. This glorious Ascension of Christe our head yeeldeth confidence to his true members, that if they obey their head and heauenlye [Page] captaine, they shal one day ascende also, and reigne in heauen with him.

THE SEVENTH Article telleth vs of the second comming of Christe our Lorde, which shal-be at the last day; when he shal in humane fleshe come with great power and Maiestie, accompanied with al his holye angels Mat. 24 6 Act. 1. b. to iudge the vniuersal world; as-wel those that be at that time liuing in erth, as also, al those that haue beene dead since the worlde was first created; & thē shal he yeeld reward to ech one, according to the 2. Cor. 5 b Rom. 14. b. deedes and workes they shal haue wrought. This article admonisheth vs to liue with so much more vigilant care and watchfulnes, as we knowe more certainlye, that al our woordes, woorkes, and thoughtes are to be examined and discussed of this moste dreadful Iudge, before whose tribunal seate we must needes al of vs appere.

[Page] THE EIGHT Article sheweth vs the third person of the moste sacred Trinitie, Gen. 1. a. Ioh. 1. [...] b. 16. a. Mat. 28. d. Rom. 8. b which is the holy Ghoste, who proceedeth from the Father and the sonne, and is with them the selfe same God, eternal, and omnipotent; And therfore are we bound with the selfe same honour, faith, and dutiful obeisance, to reuerence & adore him. This is the comforter and spirite of truth, that illuminateth, teacheth, and sanctifieth vs; and according to his diuine pleasure departeth his giftes to euery one.

IN THE ninth Article we confesse, that there is a holye Catholike Church; Ioh. 11. g. Rom. 6. b. 10. [...] 4. a. 5. d. to wit, an vniuersal congregation of the faithful, which haue the very self-same faith, doctrine, and Sacramentes. And this Church is HOLY, because it is sanctified by Christ, the head therof, and gouerned by the holye Ghost; and is CATHOLIKE, that is to say, vniuersal, for that it embraceth [Page] al the faithful, that in euerye place and time, haue helde, and doo holde one selfe same faith of Christe. We confesse like-wise in this Article, that in this holye and vniuersal Churche or congregation, there is a communion of Saintes; that is to say, Ioh. 17. [...] Rom. 12. c 1. Cor. 1. [...] 10. d. 12. e Eph. 4. b. 5. c. Galat. 3. b. that al those that dwel in this Churche, doo, as in the house of God, al of them, communicate one with an-other such giftes as they receaue; and doo one of them helpe an-other, both spiritually and corporally, like members al of one body.

THE TENTH Article propoundeth to vs the remissiō and forgeuenes of our sinnes, which is obteined in this holy Catholike Church aboue saide, by the vertue of Christes passion, operating by meanes of such holy Mat. 16. c. Ioh. 20. f. Cip. [...] 1. Epist. 1. Chris. lib. 5. de Sacerd. Amb. lib. 1. de penit. cap. 2. Sacramentes, as he left in this same Churche. Hence are sinners to gather a singuler comfort, sithens if they be truely penitent for their trespasses, [Page] and haue a ful purpose, neuer after to offende their maker, they haue then a redy means to recouer Gods grace again, which by their vngratiousnes they had so lewdly lost.

THE ELEVENTH Article testifieth the vniuersal resurrection of al men, who, eche one of them, iust or vniust, shal rise againe in the last day of iudgement with their owne bodies; and shal stand before the tribunal of 1. Cor. 15 a 2. Cor. 5. b Rom. 14. b. Christes iudgement, there to receaue doome in their bodies, according to the good or euil they shal haue wrought in this life; So that the elect that haue done good, shal arise with bright and beautiful bodies to the resurrection of life, and perpetual blisse and happines: And the damned that haue done euil with moste horrible and vggly bodies, to the resurrection of damnation, and euerlasting tormentes, both in their soules and bodies.

[Page] THE TWELFTH Article promiseth vs an euerlasting life, which shal succeede after this transitorye life, wherin the good, rising vp in bodies and soules, shal reigne eternally, and enioye the inestimable treasures of blessed happines, exempted from al miseries and toils that in this temporal life doo eftsons trouble vs; And the wicked, being also in body and soule resuscitate, shal dwel in perpetual paines, and abide more terrible tormentes, then any mans tonge can tel. This article geueth good Christians cōfort to abide al aduersitie with patience, considering that eternal life we looke and hope for; where being exempt from al euil, we shal enioy al good thinges, and reigne in euerlasting happines.

This worde Amen, annexed to the end, sheweth the most certain and infallible truth of the christian fayth & confessiō conteined in this Creede.

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THE DECALOGVE, or tenne Commaundementes of the lawe of God

[...] Exo. 20 a

1. NON ae habebis Deos alienos coram me.

2. Non assumes nomen Domini Dei in vanum.

3. Memento vt diem Sabathi sanctifices.

4. Honora patrem tuum & matrem tuam.

5. Non occides.

6. Non moechaberis.

7. Non furtum facies.

8. Non loqueris contra proximum falsum testimonium.

9. Non concupisces domum proximi tui.

10. Non desiderabis vxorem eius,

1. Thou shalt haue none other Gods but me.

2. Thou shalt not take the name of thy Lorde God in vaine.

3. Remēber that thou keep holy the Saboth day.

4. Honour thy father and thy mother.

5. Thou shalt not kil.

6. Thou shalt not committ aduoultry.

7. Thou shalt not steale.

8. Thou shalt not beare false witnes against thy neighbour.

9. Thou shalt not couet thy neighbours house.

10. Thou shalt not desire thy neighbours wife.

¶ Cap. 31.

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A DECLARATION of the Decalogue or tenn Commaundements.

LIKE as we haue alreadie seene in the Creede what we are bound to beleeue; euen so in these tenn commaundementes are we taught by our Lorde God, what his wil is that we doo, to gaine euerlasting life withal. Wherefore, the summe of his first precept is this; to beleeue in one true and onely God, The firste [...] which is the Father, the Sonne, and the holy Ghoste, as is aforesaide in the declaration of the Articles; and that to him alone we geue adoration, honour, and reuerence, louing this our God aboue al things with al our Deu. 6. [...] Mat. 22. d. Luc. 10. c. heart, with al our soule, and with al our might and power; Insomuch, as no other thing ought to be honored, loued, and reuerenced like to him. Whence thou maiest learne, that al [Page] Idolatry, al superstitious obseruations, al inchauntments, witchcraftes, and vse of magical arte, with eche other kinde of dealing, wherby, either an expresse, or included couenant & paction is made with the deuil, and any honour done vnto him; al this, I say, as also al kind of south-sayinges, diuinations, and geuing credite to those we fondly cal wise men, or women, is vtterly forbidden and condemned by this commaundement.

IN THE second precept we ar prescribed, The. 2. Cō maundement. how to vse our tonges in diuine seruice, being by the former instructed, how to guide our hartes towards our Lord & God. The content & mening of this cōmaundement is; that we vse the name of God in good and reuerēt wise; & that we take heed of naming it Deu. 5. b Zach. 5. a vainly or irreuerently. Then doo we vse the name of God wel & duely, when we praise, thank, confesse, inuocate, annoūce, and with [Page] reuerence handle his moste sacred word; and whē in any important necessities we sweare by it in truth and due reuerence. And contrariwise, thē is his holy name vttered in vaine, and this precept transgressed, when we sweare without these circumstances; much more when we forsweare; but most of al, when we blaspheme God, or his most holy Saintes. Such also, as blaspheme or curse his other creatures; and that hauing power to performe their Leu 27. b Num. 6. a. Mat. 14. [...] 1. Tim. 5. b. vowes they haue earst made, doo not accomplish them; al these offēd against this cōmaūdemēt.

IN the third precept we are informed The 3. com maundement. of our duties, howe we ought to serue God in our words and actions; and therfore doth he here commaund vs to keepe holy, and sanctifie the Saboth dayes; that is, the Sundayes, and other festiual dayes, ordeyned by our holye Mother the Churche, ceassing on those dayes from seruile woorke, [Page] and such other temporal trades and busines as might occasionate destraction in our soules, intending onely to such workes as God is best honoured with; and our souls more inflamed in loue and feruoure towards him. Such workes are; hearing of an entier and whole Masse, the sermons, Lessons, with other diuine seruice, what the time and place thou liuest in, may afforde thee. In like maner, to laud and prayse God for such benefits as thou hast receaued of his moste liberal hand; to be sorowful for thy trespasses committed against his Maiestie; to reuerence his Sacramentes; and with dutiful obeisance to receue thē; to be diligent in doing works of mer cie: With these, and such like deedes, are the holy dayes, according to the meaning of this precept, sanctified. Wherein note, that who so worketh Note well. on holy dayes, (onlesse it be some smal thing, or worke of charitie, or [Page] els being compelled by some vrgent and great necessitie) offendeth against this precept. We break this cōmaundement in like maner, when hauing conuenient meanes, we heare not a whole & entier Masse on these daies; and finally, when in steed of these holy workes and exercises aboue-named (wherin the holy-dayes ought to be employed) we spend them in contrary workes, wher-with God is displeased; then is it (I say) that this commaundement is infringed.

These Exo. 20 c Mat. 22. d. 1. Tim. 1. c. Ioseph. [...] 3. antiq. ca. 6 Orig. ho. 8. in Exod. three preceptes aboue declared, be the commaundements the first table; which apperteine to the honour of God; and teache vs, howe in worde, worke, and thought we are bounde to behaue our selues towardes him. The other seuen that folowe, are called the commaundementes of the second table; and instruct vs, howe Rom. 13. c Iac. 2 b. Galat. 5. c. Aug. ibad. towardes our neighbours we are bōd to behaue our selues.

[Page] IN THE first whereof, and fourth in order, is commaunded vs to honor our parents that did begett vs; vnto whom, next to God, we are bound to yeeld al loue, reuerence, honour, and obedience; sith that of them, next to God, we haue receaued the essence and being that we haue: And therefore ought we of duetie, in al honest thinges they commaund vs, Eph. 6. a. Col. 3. d. Deut. 5. c Eccl. 3. b Mat. 5. a Mar. 7. b to obey and execute their good wil and pleasures. And if it chaunced them to fal into pouertie, whereby they shoulde stand neede of our seruice and succor, then requireth our duetie, liberallye Deu. 15. a 1. Tim. 5. b. Aug. cont Adim. ca. 6 supra Exo 12. to prouide for them, diligentlye to serue them, and patiently to abide the troubles and pains they put vs to; like as they did patientlye bring vs vp, and beare the infirmities of our infancie. By this precept are we likewise commaunded to carye the like loue, obedience, and reuerence to our spiritual fathers, and to al our Superiours; [Page] as be Bisshops, priestes, religious men, & prelates of the Church; kings, princes, and seculer powers. Thus ought Schollers to behaue thē-selues towardes their teachers; seruaunts towardes their masters; and wiues towardes their husbandes. Hereby are also al parentes and superiours warned, what loue and special care they are bound to cary towards their childrē, & to al such as be their subiects.

IN THE fift precept is forbidden, The 5. Cō maundement. to kil, strike, or other-wise to hurt our neighbours bodye or life, of our owne authoritie; Ro. 13. a 1. Pet. 2. c albeit a man maye wel, by authoritie of lawe or magistrate, be an executioner of iustice, doing his duetie therein orderlye, and without al malice. By this precept is also forbidden, al iniurie Leu. 19. d Exod. 13. a. Mat. 5. e. or reuiling of our neighbours, al hatred, rancour, couet of Pro. 20. e Deut. 32. f Rom. 12. d. reuenge, and eche other inward afse&iō, wherby either murder, or some outward action to endomage [Page] our neighbour, is wont commonly to proceede. The obseruing therfore of this precept requireth great mildnes and patience in al our doings; & that we bear with our neighbors imperfec tions, and forget their miuries; pardoning with such loue their offences, as we woulde wishe, that God shoulde pardon ours. Mothers also doo greatly transgresse this commaundement, who procure vntimely birth, and destroye the fruit conceaued in their wombes; as also al those that geue thē instruction, or any kind of help therto. Note. In like maner, who so slea them selues, maime, or cut off any of their limmes, or otherwise in rage doo iniurie them-selues, or through impatience doo wittingly, by disordinate [...] or other vnfitt meanes seeke to shorten their dayes; al these doo violate The. 6. Commaundement. this commaundement.

IN THE sixt precept is adulterye, fornication, and eche other carnal act [Page] forbidden, except that of matrimonie, being orderly obserued. In like maner are al occasions prohibited, whence such vnlawful actes doo proceede; as be carnal Iob. 32. a. Ge. 6. a. 8. d thoughtes, dishonest Eph. 5. a. Eccl 9. a. b words, profane songs Pro. 5. a Cipr. de Syn. Cleric. and ballets, the reading of amorous and fond discourses, wanton 2 Pet. 2. c Iob. 31 a. Ihren. 3. f lookes, lasciuious gestures, much familiaritie and conuersation with daungerous persons; excesse in eating and drinking, too much fostring of the fleshe, wherby it is kindled, and made more subiect to alterations; briefly, al such occasions are forbidden, as endaunger the cleannes and chastitie that God requireth in vs; which we ought with great carefulnes to keepe, both in our soules and bodies, in our hearing, seeing, touching, & in al Tob. 4. e. 2. Cor. 6. b. Galat. 5. d. 1. Tit 2. b. 3. a. 4. d. 5. ab our other senses and powers, to satisfie this commaundement. The 7. Commaundement.

IN THE seuenth precept is forbidden, the stealing of other mennes [Page] goods, either priuily or pertly, against the owners wil; as also ech other vnlawful Exo. 20 22. Zach. 1. Amos. 6. Mich. 3. seasing or with-holding of others substance; be it by stealth, violence, or any fraude and legerdemain; or els by vsurie, or some kind of other vnlawful bargaine, whereby our neighbour is defrauded, and suffreth some losse and hinderance. It foloweth therfore, that who so in their trades and traffiques vse not equitie and vpright dealing, offend against this precept. Such also, as discharge not their Creditours, hauing meanes to pay them; or that find any lost thing, and restore it not, either to the true owner; or to the poore, the owner being not extant (if haply such thinges were not reputed as geuen ouer, and voluntarily abēdoned of the owner) Finally, al fraude, deceipt, and tretcherie, whereby our neighboures goodes is damnified, to whom our [Page] Sauiour and Lorde wil haue vs to beare great loue and charitie; and not to doo other-wise to them, then willingly we would that they should do to vs; yea, that we doo them the good which they maye conuenientlye require, and we likewise performe towardes them. Who so faileth in anye of these thinges aforesaid, doth break and violate this commaundement.

IN THE Exo. 20 b Prou. 19. a Dan. 13. g. eight precept is al such harme forbidden, as through our speeche and wordes may be procured The 8. Cō maundement. to our neighbours; as might be principally in bearing false witnes against them in place of iudgement; or in speaking suche wordes out of iudgement, as might eyther blemishe, or quite ouerthrowe our neighbours credite and good name. In like maner, to reueale suche imperfections and faultes, as we knowe by others, to them that knowe them not. [Page] not; wherby they are either defamed, or els made lesse accompt of; especially, when such thinges are reuealed with wicked intent, and to those that can by no meanes redresse them. By this precept is like-wise forbidden, al detractions, murmuringes, speaking euil, & slaundering of others; al scoffing, taunting, and telling of lies; albeit without harme or any preiudice to our neighbours. Finally, we must beware of speaking or saying anye thing, whereby anye harme might any wayes ensue.

THE NINTH Deu. 5. Rom. [...] 5. [...] 13. precept is as a declaration of the seuenth, thereby to notifie vnto vs the better, what charitie God wil haue vs to vse towardes The. 9. [...] our neighbours, and howe farre we ought to be from doing them anye euil, being not onely forbidden to take their goodes by outward means from them, but also not to desire inwardly in our heartes any vnlawful [Page] vsurpation of them. And like as the desire and coueting of these thinges is prohibited vs, euen so are wee to witt, that eche other deliberate wil and desire of any thing what-soeuer that may be preiudicial to our neighbour, is vtterly forbidden vs. The. 10. Commaundement.

THE TENTH precept is as a declaration of the sixt; to doo vs the better to vnderstand, what puritie of heart our Lord requireth of vs; wherby we ought not onely to beware of committing aduoultrie, fornication, or any other carnal act, as was abouesaid in the sixt; but also, not to haue any Mat. 5. d Iecob. 1. c. concupiscence or desire with determinate consent, which suffiseth, without committing any outwarde act, to soile our soules, and to procure the losse of Gods diuine grace and fauour towards vs. This briefe declaration of these tenne commaundementes shal geue thee some light, aswel to know the better how to keepe [Page] them, as also to vnderstand howe to make thy confession better, when haply thou mightest haue trespassed against any of these preceptes. Note moreouer, that al these tenne commaundementes are, according to our Sauiors doctrine, reduced vnto Mat. 22. d. Mat. 12. c two of charitie; towardes God; and towardes our neighbour: sithens, who so loueth God sincerely, performeth duely the three preceptes of the first table, perteyning to Gods honour: and, who so loueth his neighbor with that sinceritie he doth him-selfe, wil not faile in the seuen preceptes of the second table; which instruct eche one, howe to gouerne thē-selues towards their neighbours.

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OVR LORDES praver, which Mat. 6. [...] Luc. 11. a Christ him-selfe made; instructing thereby, both his disciples, and al vs, howe we ought to pray, and aske for al necessary thinges, as-wel for our soules as bodies; and this in seucn Aug. in Euch. ca 115. & li [...] de serm. Dom. ca. 19 petitions conteined in thi. prayer.

PATER noster qui es in coelis.

1. Sanctificetur nomen tuum.

2. Adueniat Regnum tuum.

3. Fiat voluntas tua, sicut in coelo & in terra.

4. Panem nostrum quotidianum da nobis hodie.

5. Et dimitte nobis debita nostra, sicut & nos dimittimus debitoribus nostris.

6. Et ne nos inducas in temptationem.

7. Sed libera nos à malo.

Amen.

§

OVR Father which art in heauen.

1. Hallowed be thy name.

2. Thy kingdome come.

3. Thy wil be done in earth as it is in heauen.

4. Geue vs this day our dayly bread.

5. And forgeue vs our trespasses, as we [...] them that trespasse against vs.

6. And leade vs not into temptation.

7. But deliuer vs from euil

Amen.

¶ Cap. 32.

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A DECLARATION of the Pater noster.

THIS prayer is of al other the most holy and most excellent, as-wel in respect of the maker Iesus Christe our Lorde and Sauior; as also, for that vnder so smal a compasse is taught vs, howe we are to aske al that is needful for our souls and bodies, and is deuided into a preface or proeme, and seuen petitions.

THE preface Mala. 1. b Rom. 8. c Galat. 4. a is; Our Father, which art in heauen, fitt wordes, to stirre vp such Cipr. in ser. de [...] Dom. attention and deuotion, as is meete to say this prayer withal; for hereby are we put in minde, how we speake to the moste high and Omnipotent God; whom we cal father, for twoo causes; first, by creation, hauing created vs, as he did al other creatures: next, by adoption, sith through Iesus [Page] Christe his onely natural sonne he hath receaued al those that beleeue in his holy name; for his children adoptiue; and this word, Our Father, doth vs to witt, what honor, obedience, and loue we are bound to beare towardes such a father; as also, what charitie we ought to haue amongst our selues, being al brethren, and children of one self-same Father. These wordes, Which art in heauen, warne vs to lift vp our heartes and desires to heauen, where our father is; and howe we must liue here, not like terrestral, but celestial Citizens; sith our Father is resident [...] aboue in heauen. Who is saide to be there, for that he appereth there glorious to his elect, albeit he be in eche other place in the selfe same substance, power, and presence.

THE FIRST petition is; Mat. 5 b 1. Cor. 10. g. Rom 15. b Eccl. 36. a. Halowed be thy name and is a petition worthy the childrē of such a father; sith good childrē, the principal care they haue, [Page] is to seeke and desire whatsoeuer concerneth the reuerence and honour of their Father: Euen so doo we in this first petition couet and desire, that God our father be halowed and sanctified in vs; that is, that he be knowē, honoured, and reuerenced of vs; we by his grace performing such works, Mat. 5. b Luc. 1. g. Phal 2. b 1. Pet. 3. c wherby al those that see vs, maye prayse and glorifie this our heauenly father.

THE SECOND petitiō is; Mat. 6. d Rom. 14. c Psal. 22. a. 79. a. Lu. 1. c. 17. e 1. Cor. 3. c. 4. d. Ephes. 1. d. Thy kingdome come; wherin we shewe the boyling desire we haue, or should haue, to abandon this Phil. 1. d. Heb. 11. c. 1. Pet. 2. b. Ioh. 7. a exile; and to come to that heauenlye and eternal inheritance, which God hath prepared for those that loue him; thither is it we craue by these wordes happily to be conducted. And whiles this our flitting is deferred (for so is it meete it should be) we praye in this petition, that his kingdome of grace doo come vnto vs; that is, that God by grace [Page] reigne in vs, and no sinne soiorne in our soules, to let vs from seruing this celestial king, with whom we hope one day to liue and reigne eternallye.

THE THIRD petition is; Ps. 102. [...] Rom. 1. b. Act. 9. a 21 c. Deut. 12 a. Heb. 13. d Iacoh. 4. d. 1. Pet. 4. a. Thy wil be [...] in earth as it is in heauen; wherein we craue grace to obey Goddes behests with like obeisance and redines here in earth, as the Angels, and whole number of elect doo fulfil them in heauen, and are continually conformable to his moste holye wil. We ought therefore to take great heede, that in our workes we be not contrarye to our wordes; and that we al enforce our selues to obey God perfectly, and continually to conforme our selues to his diuine wil, as-wel in aduersitie as in prosperitie, saying alwayes in eche thing he shal send vnto vs; Thy wil be done in earth as it is in heauen.

THE FOVRTH petition is; Iac. 1. a. [...] Ps 39 d. Deut. 10. d. Genes 28 d 1. Tim 6. b. Preu. 30. a Psal. 144 c Geue vs this day our dayly bread; wherin we beg of our holye father, like poore and needie creatures, sustenaunce of [Page] body and soule, such as may be necessary for vs in this our temporal life. For our bodies, we begge, vnder the name of bred, al other necessary thinges for the intertainment of this our transitory life; and therewith, according as they shal-be geuen vs, ought we moderately to holde our selues contented. For our soules, we craue spiritual breade; to wit, his diuine word, a Mat. 4. a [...] 8. c. Eccl 15. a. Prou. 9. b sauourie sustenance for our soules; and withal, that moste blessed Sacrament of the mat. 25 c Ioh. 6 d. Hier. in. 6. ca Math. Cipr in ser. de Oratione Dom. Amb. li. 5. de Sacr. [...] 4. Aultar, with the other Sacramentes of the Churche, which doo wonderfully feede, foster, and recure our soules infirmities.

THE FIFT petition is; Thre. 4. b 1. Cor. 10. b Leuit 26. c. Num. 5. a. c Exod. 32 f Luc. 7. g. And forgeue vs our trespasses, as we forgeue them that trespasse against vs. In this petitiō we craue the most grieuous and difficult debts of this life to be forgeuen vs; to witt, our trespasses and crimes committed, whereby we remaine oblieged and thral to most greeuous calamities and [Page] nishmentes. By annexing these wordes; as we forgeue thē that trespasse against vs; we are warned, that if we wil haue God to acquit and forgeue our debts, we must acquitt others, and forgeue them that haue anye wayes offended vs. Mat. 6. b 18. d. c Eccle. 28. a Aug in Euch c. 74. Otherwise, our petition shal in no wise be allowed.

THE SIXT petition is; Mat. 4 a b. 26. d. Heb 2 d. 2 Thes 3 a. 1. Ioh. 2. c. And leade vs not into ten [...] whereby we craue Gods diuine succour (knowing, howe we haue many foes to fight withal in this life) that with their temptations and tretcheries we be not ouercome; but resisting manfullye against the worlde, the fleshe, and the deuil, we may so merite at length to be crowned like woorthy Conquerours.

THE SEVENTH and last petitiō is; 3. Re 8 d. Prou. 10 d Eccl. 23. a. Hier. 2. c. Tob. 1. d. [...] Psal. 33. a. b. d But deliuer vs from euil: wherein we craue of this most bountiful and louing father, that he vouchsafe to preserue vs from the perils, troubles, and calamities of this life, and from eche [Page] other euil that maye withdrawe or hinder vs frō diuine seruice, and the obteining of that which we haue in this prayer required.

That last worde, Amen, which is as 2. Cor. 1. d Ambros. in Psal 40. Hier. in ca. 6. Math. muche, as, So be it, is a confirmation of that we haue craued; wherwith we shew the desire and hope we haue to obteine our former petitions.

THE Luc. 1. c Chri. Basil. & Iacob. [...] Liturg. Aug ser. 2. de Annuntiatione. Amb. in ca. 1. Lucae. Salutation Angelical, which is that, where with our blessed Ladye was greeted by the Angel Gabriel.

AVE Maria gratia plena, Dominus tecum: benedicta tu in mulieribus, & benedictus fructus ventris tui Iesus. Sancta Maria mater Dei ora pro nobis peccatoribus, nunc, & in hora mortis nostrae.

Amen.

§

HAILE Mary ful of grace, our Lord is with thee: blessed art thou amongst wemen, and blessed is the fruit of thy wombe IESVS. Holy Mary mother of God, praye for vs sinners, both nowe, and in the houre of our death.

Amen.

¶ Cap. 33.

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AN Exposition of this Salutation.

FIRST we must vnderstand, howe this salutation is the most holy and diuine prayer that can be possibly saide next to the former of the Pater noster; seing this salutatiō was formed of the holy ghost, by meanes of the Angel Luc. 1. c. [...] Gabriel, S. Elizabeth (S. Iohn Baptists mother,) and the holye Church our most sacred mother. We ought not therfore to make any light accompt of this our instruction and teaching, in what maner we are to inuocate the blessed virgin her fauor & help, & how we are to salute her; sith her intercession is right valable to vs ward, & right effectual to Godward. And therefore haue the holy fathers, illuminated with the holy ghoste, alwais obserued this maner of saluting & calling vpō her; which al true Chri stians haue alwaies with cōmō cōsent vsed, and doo vse in these our daies.

[Page] THE FIRST part of this salutatiō, Haile Mary ful of grace, onr Lorde is with thee, blessed art thou amongst women; the Angel spoke, when he came to announce the celestial mistery of the sonne of God his incarnation in the blessed virgin her most sacred wōbe; wherof, eche time we saye this salutation, we ought to be mindful, yeelding God most humble thankes for this diuine misterie, the first beginning of our saluation. By this worde, Aue, which counteruaileth, Reioyce, or God saue thee, is declared the zeal which the Angel had; as also, that we ought to haue towardes this most holy virgin, inuiting her eftsons with this worde to be ioyful and glad for this diuine misterie; and expressing therby the contentation we feele through the manifolde graces that were bestowed vpon her. This word MARY being the holy name of our Souerain Lady, the Angel did not vtter, in saluting [Page] her, but is added by the holye Churche; both, to signifie the better vnto vs, who it is we salute, as also for a deuotion sake towardes this holye name of Mary, which is interpreted Lady, and, illuminated, or Illuminatrix; and sea starre; eche one whereof, as euery man perceueth, may be right fitly applied vnto her. This worde, ful of grace, is the first speeche, wherewith the Angel praysed her, and that right woorthely, for so much as the grace of God is the greatest good and treasure that may be possibly desired, and with it doo al other giftes come ioyntlye and heaped togetherwards. With this diuine grace was the blessed virgin replenished Amb. in 1. cap. Luc. Vide Bern. Ser. 9. ex paruis. more then euer was any pure creature; as being elected to a higher dignitie and prerogatiue; that is, to be the mother of God. Our Lord is also wont to graūt continually such graces, as be necessary for the state, whereto he electeth [Page] eche one. It foloweth; Our Lord is with thee; that is to say, he that properlye and absolutely is Lorde, (which God alone is) is with thee. For albeit other men here in earth are called lordes, as hauing a certaine superioritie geuen them, and rule ouer some men: yet are they but seruauntes, and the creatures of this one onely Lorde; who hath of himselfe al soueraintie, and absolute authoritie ouer al menn. This Lorde was therefore with our blessed Lady; sith he deliteth to dwel in the soule ful of grace, as hers was. And therefore, who so desire to haue this Lorde harbour with them, let them first procure to haue his grace, without the which he wil neuer enter or soiourne in their soules. It foloweth; Blessed art thou amongst wemen, or, aboue al other wemen. By which speeche the Angel shewed, how much our Lady passed [...] Esai. 7. [...] Ezec. 44. a al other wemen in the giftes and priuiledges that were bestowed vppon [Page] her. Blessed amongst wemen, or, amongst al wemen; for that she was both a virgin, and a mother together; which prerogatiue, neither euer hath beene, nor shal-be graunted to anye other woman. Blessed also amongst women; sith she was exempted from the commō curse and malediction laide vpon al women, to bring forth their children with dolour and paine; where the blessed virgin, contrari-wise, as she conceaued Mat. 1. d. her childe without corruption, or any detriment at al to her most pure virginitie, so did she bring forth her childe without anye paine or griefe at al; yea, with inspeakable ioye, seing her selfe the mother of such a sonne; and withal, before birth, in birth, and after birth, a moste pure and immaculate virgin. Luc. 1. [...] Blessed againe is she amongst al women, because of al wemen and men she hath beene hitherto in al ages continuallye blessed, and shal-be of al [Page] generations exalted euerlastinglye.

THE SECOND part of this salutation is; Luc. 11. d. Blessed is the fruit of thy wombe. which wordes S. Elizabeth greeted our Lady with, at such time, as being conceaued with the sonne of God, she came to visite her. The which speech right woorthely apperteineth to our blessed Lady, for that of suche a tree, expedient was it, that suche fruit should proceede. Blessed is the mother, but much more the sonne, who was cause of his mothers blessednes. Blessed is the tree that brought vs forth the fruit of life; but much more blessed is the fruit of life, wherby at such time as we eate it woorthelye, we are made blessed, and receaue the true and perfect life. And to make vs vnderstande the better, what this blessed fruit of the virgins wombe is, the Churche addeth this worde, Iesus, our Sauiours moste Act. 4. b. 1. Pet. 2. a. Phil. 2. b. Isa. 45. d Rom. 14. b. holy name, which is a moste sweete honycombe [Page] in the mouth of him that pro nounceth it; a most melodious musike in the eares of him that heareth it; a soueraine ioye, and inestimable consolation in his heart, that deuoutlye doth contemplate it.

The Vide [...] Breu. Rom & nouum ex edicte Conc. Trid. editum. holy Church addeth a thirde part to this salutation: Holye Mary, mother of God, pray for vs sinners, nowe, and in the houre of our death. These wordes are a short praier and petition, wherby we recommend our selues to this moste sacred Lady her protection; agnising and confessing the efficacie and puissaunce of her prayers to God-warde; and how we being wicked wretches, stand great neede of her prayers, being innocent and pure from al spott of sinne; whom, if in our distresses we inuocate with faith & feruēt deuotiō, wel may we hope (how greatly soeuer we haue offēded) to find relief and succour at this mother of mercies handes, as al sinners haue euermore [Page] by trial proued true, that in their necessities made their recourse vnto her.

The last word, Amen, may be vnderstood, as is afore-saide in th'ende of the Creede or Pater noster.

These thinges thus explaned, as thou seest, be the pointes, which, at least, euery good Christian is bounde to haue by hart; to th'ende he know what he ought to beleeue, and doo; and in what maner to make his praiers, to gaine Gods fauour and diuine grace; therby afterwardes to obteine euerlasting glory, and celestial blisse.

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HERE foloweth a prayer, or Meditation, wherby the soule is stirred vp to [...] reuerence and loue of the blessed Sacrament, before a man receaueth it.

MOST high and dreadful, most sweete and bountiful Lord and Sauiour Iesus Christ, who art really conteined in this most miraculous Sacrament, which I both desire, & purpose to receaue; beholde, howe I come fraight with feare and hope vnto thee, to be visited, fedde, and comforted of thee. I feare, considering the incomprehensible highnes of thy most infinite Maiestie; and the inspeakable basenes of my moste wretched miserie. I thinke, Lorde, what thou art, and what I am. Thee, I acknowledge to be my maker, & maker of al things; omnipotent, eternal, infinite, ful of al wisdome, vertue, & incomprehensible holines. Thou art he, before whose face al the Iob. 40. [...] pillers [Page] and celestial potentates doo quake againe; and whom al the Phil. 2. b. Heb. 1. b Psal. 96. b. Psal. 103. a Ps. 88. a. b Angelical quires yeeld adoration and due reuerence to. I contrari-wise, knowe my selfe to be a most vile and filthy creature, a contemptible caterpiller, a wretched worme, a vessel of corruption, one ful of al miseries, Ps. 50. a. Iob. 14. a. conceued and borne in sinne, vnable to doo any good, inclined to al wickednes. Howe may then so abiect and abhominable a caitiff, present him-selfe before so great a king? What hath mire and filth to doo with celestial puritie? darknes with light? the sinner of al sinners, with of al holies the holiest? If that holy man S. Luc. 3. a. Math. 2. c. Iohn Baptist (one sanctified in his mothers wombe, durst not touch thy most sacred head when thon camest to be baptised of him howe shal I presume, not onely to touche, but to receaue thee in this holy Sacrament, fraight with filth, and wallowing in al wickednes, euen [Page] from my very infancie?

The faith which that deuout Mat. 8. a Luc. 7. a Cō turion had in thee, made him repute him-selfe vnwoorthy, for thee to enter into his house; howe then shal I with much more feeble faith and deuotion, receaue thee into my vnclean and vnwoorthy habitation?

If so great puritie and holines wer required for the eating of the shewbreades of the old lawe, which were but a shadow of this most souerame Sacrament; how shal I eate the bread of Angels, being so impure, and estraunged from al holines? how may so heynous an offendour as I am, presume to approche, hearing the prince and chiefe of al the Apostles cry out; Luc. [...] b Goe further from me Lorde, for I am a sinful creature.

I languishe, Lord, and tremble, whē I consider thy highnes, thy dignitie, and what thy holy Saintes haue saide and done vnto thee; but muche more [Page] am I confounded, calling to mind my malice and ingratitude, al my yeres consumed in sinne, blindnes, iniuries, and crimes committed against thy diuine Maiestie; without any feare of thy threates and punishmentes, anye regard or thankfulnes for thine infinite benefites; yea, rather renewing, in most impudent wise, not once, but eftsons, thy cruel tormentes, and most painful passion; crucifying that Lord a-freshe with so manye greeuous abhominations, who with so great charitie vouchsafed earst to be crucified for my redemption.

Wherefore, moste righteous Lorde, Psa. 30 a if thou looke vpon mine iniquities, howe may I present my selfe before thee? what can I hope for at thy handes, but the tormentes due vnto my trespasses? What shal it be other to receaue thee, then with mine impudencie more hemously to offēd thee? what other to 1. Cor. 11 g eate thee, then to eate a iudgement and condemnation for [Page] my soule.

Neuerthelesse Lord, albeit my sins astonish me, although the greatnes of thy maiestie appal me, yet doth thine incomparable mercy, Psal. [...] (which surpasseth al thy workes) cause me to haue confidence; thine ineffable bountie maketh me to hope and trust in thee; thy most benigne clemencie emboldeneth me to appere and present my self before thee; for looke how much my miserie and vnwoorthines is greter, and so much thy mercy shal shine forth brighter, vouchsafing to admitt him to the foode of angels feast, who acknowledgeth him-self of al men, to be the most vile and wretchedst.

I remember me, O my Comforter, of those most sugred wordes, which thou spakest, wandring vp & downe in this worldly pilgrimage, and comforting the poore and feeble, the wretched and sinne-ful, such as I my selfe am; the which wordes, O Lorde, doo in like maner greatly comfort [Page] me, and geue me courage to creepe and come vnto thee; sith this is my fixed fayth, that what thou didst thē say, thou like-wise sayest nowe; and what then thou diddest, thou art readie now to doo. Thou sayedst: Mat. 11. d Come to me al ye that trauaile and are loden, and I wil refresh you; Beholde me toiled and troubled with my trespasses, who stand great neede, and require thy refresshing. Thou saiedst, that the soun de haue no neede of the phisition, but the sicke and feeble; and, Mat. 9. b Luc. 5. f. Mar. 2. b. [...] Tim. 1. c how thou camest not to cal righteous men, but sinners; and therefore was it publikely spoken of thee, howe thou receauedst sinners and diddest eate and drinke with them. Al this maketh wel for me, and geueth me cause of great trust and consolation; sith I knowe my selfe to be sick, sinful, and more miserable then any man. Beholde me therfore (ô heauenly phisi tion) I offer and exhibite my self here vnto thee. to be eured and healed of [Page] thee. Behold howe I come slarued to thy table, desiring to eate of this strong and delicate foode, which may geue me true and euerlasting life: for hitherto haue I not through soly fed of other, then of leekes and garlike, and such like grosse meates of Egipt, which were my bane, and caused my death and ouerthrowe.

Remember, my God, remember thy mercies of old time, and impart some part therof vnto me; for so requireth my great miserie, and most lamentable infirmitie.

The whole multitude (as the Mar. 3. [...] Gospel telleth) desired to touche thee, for that such a meruailous vertue as healed al men, issued out of thee. The Mat. 9. d blind came, and thou gauest them sight; the Mat. 8. [...] Mar. 1. d Luc. 5. c. lepers, and thou clensedst them from their leprie; the Mat. 9. d 12. b. Luc. 11. b. possessed with deuils, and thou deliueredst them; and finally al that were feeble and annoied, thou didst cure, remedy, [Page] and comfort with this meruailous vertue that issued out of thee. Wherfore, seing thy bountiful clemencie is no deale lessened from that it euer was; nor the vertue proceeding from thy fleshe (Ioh. 16. c. f which is geuen vs in this holy Sacrament) of lesse efficacie thē aforetime; no lesse cure and comfort am I nowe to hope for, then they did earst receaue. Thou lackest nothing, my Lorde, requisite for my redresse and wel-fare; neither art thou scanted of might, sith thou art almightie; nor of pitie and clemencie, being pitiful without stint and measure; nor of loue, sith thy charitie is infinite: Through loue thou vouchsafedst to be borne for vs; through loue thou suffredst most cruel torments for vs; through loue thou diedst on the roode for vs; and through loue thou haste in this most sweete and sauourie Sacrament, vouchsafed to geue thy Mat. 26. [...] Mar. 14. c. Luc. 22. b 1. Cor. 11. e selfe for foode vnto vs. Wel [Page] may I therfore hope in thee, seing I finde thee suche, as I could possiblye wishe thee; wel may I expect for cure and comfort of thee, seing thou art he, who can so easily afford it, and redresse my greeuous miserie.

Wherefore my God, my sole delight, my tresure, and whole wel-fare of my soule, abandon me not, I beseeche thee; but vouchsafe with like charitie and clemencie to receaue me nowe, as thou receauedst earst, those annoyed and feeble folkes that came for redresse vnto thee. Be not angrye, Lorde, that I so vile and wicked a wretche dare presume to come to thee, to touche thee, and to receaue thee in this most woorthy Sacramēt, no more, then that the poore woman Mat. 9. [...] Mar. 5. 6. Luc. 8. f. that suffered the fluxe shoulde touch thee; whom thou comfortedst, madest ioyful, and gratiouslye gauest her the health which shee desired. [Page] The flux which I suffer through my sinnes is no deal lesse, yea, much [...] daungerous then hers was; and therefore haue I more neede to touch thee thou being he alone, who canst afford me my desired health and wel-fare.

If my manisold and grecuous sinns make me vnwoorthy to appere before thee, and thine euerlasting fathers face, I crye alowde, and craue on thee with thy holy prophete, saying: Looke not vppon me, but vppon the face of thine annointed Christe (O most merciful father) and so wilt thou receaue me, and be fauourable vnto me. If my detestable pride and hawtines displease thee, and that right woorthely, looke vpon Christes most reuerend head, perced rounde about with pricking thornes for me. If my dishonestie and lasciuiousnes haue offended thee, beholde that virginal and most holy flesh of Christe al too torne with moste cruel scourges for [Page] me. If my wicked workes, and disordered step; deserue correction, looke vpō thy Christ his hāds, & most holy feete, fastned with most spiteful nails to the roode for me. If the hardnes of my heart prouoke thee to wrath, let Christs most tender and louing hart, perced with that cruel launce, moue thee to take compassion of me.

Beholde then, euerlasting father, beholde thy Christ, behold that glittering and bright face, whereon the Angels couet to fixe their eyes, appaled and bespitted on the roode for me: regard that vndistained mirrour, distained with strokes and filthie fleame for me: beholde those eyes, fart passing the sunnie beames in beautie and brightnes, ecclipsed and darkned with the shadow of death for me.

Wherfore, O Father of mercies, and God of al comfort, if heretofore the horror of my monstrous crimes haue prouoked thee to punishment, let [Page] this most woorthy spectacle of thy Christ moue thee to compassion; let the loue thou bearest him, be of greater force to pardon and forgeue me, then the hatred thou bearest towards my sinnes, to correct and punish me. We reade of king Dauid (accomplished with vertues according to thy heartes desire) howe he disdained not to cal a deformed criple to his borde, 2. Re. 9. c for that he was his deere frende Ionathas sonne; meaning therby to honour the sonne, not for his owne sake, but for the merite and woorthines of his father. Disdain not thou then, O most merciful Father, to admitt me a more vnworthy, and deformed sinner vnto this thy diuine borde, not for mine owne sake, but for the merite and honour of thy deere frende, and most sweete sonne Iesus Christe our Sauiour and our Father; who with such griefes and tormentes did on the roode regenerate vs; whose passion [Page] and most pretious death is represented eche time that this most grateful Sacrifice is offered vp vnto thee. And thee againe, my most louing Lorde and king Iesus Christe, which art in this holy banquet, both the foode it selfe, and he that doth inuite vs to it; I humbly begg of thee, albeit most vnwoorthy, that it may plese thee to ad mit me, to satiate me, and to make me partaker of the graces and innumerable gifts, which thou art wont to bestowe vpon such thy seruantes as doo woorthely receaue thee. Suffer me not to depart fasting from thee, least I faint in the way; like as thou sufferedst not the great multitude of people that folowed thee with so great zeale to heare thy sugred wordes in the desert; whom thou (moued with pitie) vouchsafedst, not onely spiritually, but Ioh. 6. a. Mat. 14. c. Mar. 6. e. Luc. 9. b corporally also, to satiate, least haply they might haue fainted and miscaried in their iourney.

[Page]Wherefore, seing this most sacred Sacrament is the food of this our pilgrimage, much more am I to desire, and to teceaue it; to th'ende I faine not in the way, but like an-other Elias, 3. Re. 19 a may by force of this foode, passe out, and arriue at length to the moūt of euerlasting happines. Let me in therefore, O Lorde, seing I knocke at the gate of thy mercy, as a famished, poore, and feeble creature; that being filled by thee, enriched by thee, and cured by thee, I may reioyce in thee, geue thankes to thee, and yeeld perpetual peales of praises to thee, with the Angels that here attende about thee; with whom I laude and blesse thine eternal fathers infinite charitie, who hath vouchsafed to graunt vs this pledge of future and euerlasting glory.

Amen.

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ANOTHER praier or meditation to be made the day that one hath receaued, to stirte him vp, through the consideration and knowledge of so great a benefite, to geue God thankes therfore, and to be grateful for his goodnes.

BLESSE thy Lorde, O my soule, and al my entrals laud his most holy name. Forgett not, O my soule, the infinite mercies, and continual benefites receaued of his most liberal hande; amongst the which, wel maiest thou recken that which hath beene this day geuē thee; that so infinite a Maiestie shoulde vouchsafe to visite thee, to enter into thy homely habitation; and with surpassing clemencie, whollye to geue him-selfe to thee in this moste meruailous Sacrament.

O thou incomprehensible God, no lesse pitiful then puissant, what shal I say, seing the depth of thy bottomlesse [Page] lesse mercies hath vouchsafed to impart it selfe to the deapth of my inspeakable miseries? What thanks can I yeeld thee for so great kindnes and loue, who wott right wel, that if al the members and muscles of my bodye were turned into tounges, yet could I not condignely thanke thee for the least of al thy benefites; howe much lesse able shal I then be, with one tounge to laude and thanke thee for this present gift, being of so great and inestimable a value?

If the Luc. 1. d mother of thy for-runner S. Iohn Baptist, being visited of thy most sacred virgin mother, when she perceaued thy presence, (illuminated with the holy Ghoste) was so astonished therat, as she cried out aloud, and said: Whēce haue I this, that the mother of my Lord doth come vnto me? how much more iustly am I to be astonished, and to cry out: Whence haue I this, that, not the mother of my Lorde, but my [Page] Lorde him-selfe, and Lorde of al the Angels, of heauen and earth, and of al the creatures of the world, hath visited me, entred into me, honoured me, fostred me; and filled me in this most woorthy Sacrament? Whence haue I this, that a Lord so high, so puissant, so woorthye of al woorshipp, hath vouchsafed to come to me a moste wretched worme, to me the most heinous sinner of al sinners? to me that haue so many times offended him? to me that with my lewdnes and abhominations haue so oft banished and expelled him out of me?

Woorthelye did the holy prophets Iob. 7. d. Psal. 8. a Iob and Dauid wonder at thy diuine clemencie, at what time they sayde, Iob. 7. d. Psal. 8. a What is man, that thou so greatlye magnifiest him': what is the sonne of man, that thou thus visitest him? but much greater reasō haue we most wretched caitiffs to say the same in these our dais; [Page] What is man that thou hast thus extolled him, as for man, to make thy selfe man, and to geue thy selfe in foode to man, wherwith he may euery day be visited and refreshed? And albeit al men may meruail at this thy diuine clemencie vsed towards man, muche more yet maye I meruaile, which of al men am the basest and vnwoorthiest.

If Dauid, when king Saule woulde haue chosen him for his sonn in law, reputed him-selfe vnwoorthy, and saide: What am I, or what is my life, or my fathers [...] 1. Re. 18 d lignage, that I should be a sonne in law to a king? howe much more cause haue I nowe to say the same, seing the king of al kinges hath admitted me to so high a dignitie? what am I? or what is my fathers ofspring? what other am I, then a vessel of corruption; a sacke of donge and filth, engendred of a most vile and stinking matter, touching my fleshe; which, ere long, shal [Page] yeeld foode to woorms; and am, concerning my soule, al soiled with sinn, fraught with ignorance and forgetfulnes, with many mo defectes and wicked inclinations; what other is my life thē a vanitie, a pufle of wind, a smoake and shadowe that quicklye vanisheth; a confusion and disorder; a continual exercise of sinne, and transgressions of thy commaundements? Such hath my life, mine exercises, and mine inclinations beene; Rom. 5. c. such also is my father Adams ofspring, and al his auncient familie; sith al that discend of him, are generally born thus blemished, thus bent, and al like children of a traitour, as he was, adiudged to suffer death. Wherefore, O most puissant prince, and dreadful King aboue al kinges, thou knowing me and my life to haue been such, and much worse, thē I either knowe, or can imagine, haste vouchsafed to receaue me, not for a [Page] in lawe, but for thine owne sonne; yea, and as a yonger one right tenderlye beloued; for such are fathers accustomed most of al to cherishe, as now thou hast cherished and fed me with this Angels bread, wherin is founde al sauor, and al diuine delight. S. Luke reporteth, howe one of those gestes that were at table with thee in a prince of the Pharises house, shoulde saye: Luc. 14. d Blessed are those, that shal eate the breade of life in the kingdome of heauen; but much more happye am I, if I can knowe it, and gather fruite out of it, which in this life eate the breade, wherein is the selfe-same God conteined; and ther-with receue a pledge to eate him afterwardes in an-other maner, in his euerlasting kingdome. Happy eke are al those that shal dispose them-selues to repaire to this most gratious banquet, wherein is found al sweete tastes and sauours, al riches and renowme, and al the things [Page] that haply be to be desired: yea, what is it that man may long for, that is not here afforded him? If he desire delightes and pleasures, here be the sincerest, the chastest, and the sweetest. If he wishe for wealth, beholde here the treasure that enricheth both heauen and earth. If state and soueraintie be sought for, beholde here the highest dignities that can be possiblye atchieued; sith by meanes of this most venerable Sacrament the soule is vnited to God, and resteth associated and reuerēced with quires of Angels that assist about it.

Wherefore, Oye blinde beguiled children of Adam, what other pleasure and profite doo you proule for? why doo you (as Esay saith) spende your money, and not vpon breade? [...] 8. [...] why employ you your trauail, & not in things that may satiat and content you? why loose you such satietie, [Page] such sweetnes, and such treasure as is here conteined in this gifte? Doo not thou so (O my soule) doo not thou so; be not thou henceforth anye more blinde; see thou seeke not any carnal contentations, hauing meanes to be a partaker of this mere spiritual and celestial delight: Take no more taste and pleasure in the foode of death, (wherof thou earst didst feede) hauing this breade of life geuen and graunted to thee: Regarde not the pompes and moste vaine vanities of this worlde, seing thou maiest enioye in this Sacrament the true happines and good things, which in the world can-not possibly be attained: Embrace and keepe this treasure, which sufficeth to make thee truely happy; possesse this good, which exceedeth al good: Content and quiet thy selfe in this repose, which may abundantlye satiate thy desire; And be not ingrateful to this thy benefactour, but [Page] yeeld him hartie thankes, as-wel for this, as al his other benefites heretofore from the beginning bestowed vpon thee.

Howbeit, my gratious and merciful Lorde, how can I yeeld thee worthy thankes, the debt I owe thee being so great, and my abilitie to discharge the same so smal? with al my heart, and with al my might and power, I thanke thine infinite liberalitie for hauing created me to thine owne likenes and similitude; and for hauing, for my conseruation, created like-wise so great varietie of other creatures; and much more doo I laud and blesse thee, for that with thy pretious bloud thou haste redeemed me; but aboue al, doo I with al my bowels and powers of bodye and soule thanke thee, blesse thee, and adore thee, for hauing left vs this miraculous, and most woorthye Sacrament; and for geuing me miserable wretche [Page] the grace eftsons to receaue it, that eftsons I may therby be made partaker of the fruit of thy redemption.

And because these my thankes and praises be slender, weake, and vnworthy of such giftes as I haue receaued, I beseeche al the Angels and holye Saintes to supply my want; thy Angels vouchsafe to sound perpetual peals of praises for me; the Archangels vouchsafe euerlastingly to adore thee for me; the celestial potentates doo reuerence thee for me; and al the whole court of heuen offer thee continual sacrifice of thanks-geuing for me. And yet, for that al this is finite, and is not correspondent to the valew of the benefite I haue this daye receaued, being infinite; those moste holy and grateful thanks which thou Lorde gauest to thy father, minding to graunt vs this so mestimable a gift, euen those same which are infinite, [Page] doo I offer both to him and thee together; for verily beleeue I, that for this cause diddest thou yeeld them, that so incomparable a gift shoulde not be destitute of condigne graces and thanks-geuing. And now doo I humbly beseeche thee of thy moste bountiful clemencie, that seing it hath pleased thee to satiate and honour me with thy most worthy presence in this venerable and redoubted Sacrament; thou wilt also vouchsafe to graunt me thy graces to be alwaies grateful, and to answere woorthely to this most happy visitation.

This hath alwayes been thy wont, my Sauiour and Redeemer, that wher through thy goodnes thou hast vouchsafed to enter, there hast thou departed of thy blessinges moste aboundauntlye, heaping grace vpon grace, and mercie vppon mercye Mat. 9. a Thou entredst into Mathewe [Page] the Publicane his house, and from a publican thou madest him thy Disciple, and an Apostle. Luc. 19. [...] Thou entredst into Zacheus house, when by and by he was changed from his old custome, and health was geuen to al his housholde. Mat. 8. b Luc. 4. f Thou entredst into Simon Peters house, and draue away the ague from his wiues mother in lawe, leauing her whole and comforted. Luc. 7. f. Mat. 26. a. Mar 4. a Ioh. 12. a. Eftsons diddest thou enter into Martha and good Mary Magdalens house, and what tonge can tel the spiritual riches thou gauest to that hous, and the ineffable graces thou endowedst those two sisters with? Zach 9 1. Pet. 3 d. Thou entredst after thy holye and doleful death into Limbo, and immediatlye with thy visitation diddest illuminate and blesse those holye Fathers. 2. Re. 6. b. Finally, the figure of this Sacramēt, to witt, the Arke of the olde Testament, because it entred into Obededon his house, was cause that thy bles singes [Page] were powred vpon him, and al his, paying plentifully for the harbour that in that house was afforded thee.

Wherfore, O most sweete and welcome gest, seing through thy goodnes thou hast vouchsafed this day to enter into my poore cotage, sende downe withal thy holye blessinges thereon, by meanes whereof I maye woorthely aunswere to this thine incomparable mercy. Clense and fine this house, Lorde, from al the filth thou seest in it; Repair and doo some cost on it, least it decay and fal to ruine, driue out the darknes in it, with the glittering beames of thy light; adorne and decke it vp with the vertues and graces of the holye Ghost; that being thus clensed, repaired, adorned, and illuminated, it may please thee to dwel therein, and neuer to depart. Tary stil with me, O Lorde, my comforter; the night draweth nigh, [Page] and without thee I shal remaine in darknes, and so be sore endaungered. Thou hast affirmed (O eternal truth) howe thy Pro. 8. d whole delight is to dwel with the sonne of man; and howe thou standest Apoc. 3. d knocking at the dore, readie to enter and, suppe with such as shal open, and let thee in. Beholde howe I haue geuen thee free entraunce into me; and thou of thy goodnes hast admitted me to the sweete supper of thy moste sacred bodye. Abādon me not therfore (my soueraine Lorde) ne depart thou from me; draw me after thee, knitt and tye me to thee; yea, drawe me quite out of my selfe; sith I am much better in thee then in me: in thee I liue, in me I dye; in thee I remaine firme and constant, in me I decay, and come to nought.

Renew me therfore, O my Sanctifier, and through loue transforme me into thee; and graunt me, so to liue in thee, as that I onely liue to thee; I onely loue thee, I onely delight in [Page] thee; that thou be my onely ioye, my onely comfort, my only foode, wherwith my soule maye in such sort be refreshed, as that al other meats seem lothsome and vnsauourie to it. This onely haue I chosen; this onely shal suffice me; with this alone wil I liue contented, satisfied, and happy, vntil that most desired day come, when I shal feede of thee in another forme, and enioye thee continually in the company of al the elect and blessed Saintes of thy celestial court; where with the Father and the holye Ghost, thou liuest and reignest euerlastingly.

Amen.

PRAYERS.

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THE Translatour of this Treatise [...] earnestly (good Christian Reader) to be remembred in thy praiers; and that other-whiles of thy charitable deuotion (which shal not be vnrewarded) thou wilt offer for him to God these fewe lines in maner folowing.

O LORDE of infinite maiestie and mercy, who desirest not the death, but the deliuerance of a sinner; take pitie vpō thy seruant N. and pardon his moste greeuous trespasses. Graunt him grace to knowe thee, and to knowe him-selfe. Geue him the vertues of humilitie, patience. temperance, chastitie, and perfect resignation. Deliuer him frō mortal siun, during life; and in the hour of death strengthen him in faith, and firme hope of finding mercy: So that, scaping the daungers of his enemies, both in his life time, and in that last most dreadful houre of death, he maye, through thy gratious goodnes, attaine to euerlasting happines, there to praise thee, the Father, the Sonne, and the Holy Ghost, one God eternallye.

Graunt this, O Lorde, for our Mediatour and only Redeemer Iesus Christe his sake.

Amen.

§

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Non nobis, Domine, non nobis, sed Nomini tuo da gloriam.

[figure]

Thy sugred name, O Lorde,

Engraue within my brest.

Sith therein doth consist

My weal and onely rest.

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TO THE READER.

I HAVE thought good (gentle Reader) folowing herein the aduise of certaine vertucus and learned men, to annexe in the ende of the former most excellent Treatise these few praiers that folow; moued therto, chiefly with this reason, that such as haue not ben erst exercised in the maner of praying prescribed by the Authour, might here see some practise of his preceptes touching gouernment on morninges and euenings, (the two especial times wheron depend the whole course of a wel-ordered life) as also touching the disposition requisite both before and after confessiō; with some such other prayers, as I demed most necessary here to present vnto thee. I hope, if thou beest a Nouice, and delighted with the former worke; this my smale paine shal not seeme vnprofitable vnto thee: which I beseech thee to vse to thine auaile, whiles thou wantest better meanes. And this must I say for the better credite of that which foloweth; how it is not I that am the authour thereof, but other famous men of the same liuery that the former is; God requite al our benefactors; spiritual especially, and geue thee, Reder, such good by this whole worke, as the Authours thereof doo wish thee, and my poore hart affordeth thee.

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A PRAYER [...] be sayde in the morning before al other busines.

MY LORDE God, and most benigne Sauiour Iesus Christe, who, when I was not, diddest create and make me capable of thee the soueraine and only good; and being made a thral and bondslaue through my fore-fathers trespasse, diddest redeeme me with thy most pretious bloud, and losse of thy sacred life; abiding the tormentes due to my trespasses, to acquit and ridd me from the same: For these, O Lorde, and al other thine inestimable benefites; namely, for hauing preserued me this night past, I yeelde thee moste humble, zealous, and obedient thankes; offring my selfe whollye to thee, as I am wholly thine; beseeching thee also of thine infinit clemēcie, to [Page] preserue me this day from any waies offending thee; and to direct al my thoughtes, wordes, and workes, to thine euerlasting glory.

Mine estate and calling is, as thou knowest, O Lorde, inuironed with many difficulties, [here is eche one to weigh their vocation, and the dangers it is subject too.] and through mine euil customes and wicked inclinations, hardlye can I, without thy special assistance passe this daye without offending in these sinnes; [Here must eche one cal to mind the vices he is most prone too] Refreshe therfore, O Lorde, my concupiscence with the dewes of thy diuine grace, and geue me strength to fight more manfully, and to subdue al wicked suggestions. Truely, Lord, here in humilitie and sinceritie of heart, I protest, neuer willingly, by thy gratious fauoure, to offende thy lawes and commaundementes anye more. I detest al sinne, and what may [Page] any wayes displease thee. I desire to loue thee, feare thee, and serue thee this day and euermore, and to direct al mine actions to thine honour and glorye. Assist me, Lorde, with thy grace, and enriche my pouertie with the plentie of thy merits. Wherfore, in the vnion of that charitie, wherewith thou descendest from heauen into the blessed virgins wombe; and afterwardes offredst vp thy selfe on the roode in sacrifice for our sinnes; in the vnion of this thine incomprehensible charitie, I offer vnto thee what-soeuer I shal doo, thinke, or speake this day; [Here may we briefly discourse, wherin we are like to passe ouer the day.] beseeching thee, through thy merciful goodnes, to accept, gouerne, and enriche al in such sort, as thy glorye may be therby procured, my neighbours wel-fare occasioned, and mine owne soule better fortified and prouided. To thee my sweete and only [Page] Iesus Christ, with the father and the holy Ghost be al glorye and praise euerlastingly. Amen.

Pater noster. Aue Maria. Credo. &c.

A PRAYER to be saide to bed warde, applied to the excellent instructions of the third Chapter aboue.

1. SOVERAINE, dreadful, and most louing Lorde my God, who neuer ceassest to shew thy mercy towardes sinners, yea, when they offende and trespasse against thee, such is thine infinit clemencie and loue, as then thou forbearest not to heape thy benefites vpon them; I moste sinful and wicked wretche yeeld thee humble thankes for thine ineffable goodnes shewed towardes me, in creating me to thine own likenes, and making me capable of thine euerlasting glorye; for the creation of so many other creatures for my behoufe and sustenance; and [Page] for that inestimable worke of my redemption, wherby thou deliueredst me from the slauerie of Satan, and purchasedst me free entraunce into thy celestial Region; [These pointes may be fruitfully particularised, according to eche one their skil and deuotion.] for hauing singled me amongst so many millions that know thee not, and lye drow ned in ignorance and miserable errours, to be thy seruaunt, and a true Catholike Christian; for al thy blessed Sacramentes, especially, for that sacrament aboue al sacraments, wherin thou art thy selfe most really conteined; for hauing preserued me so many times from hel, wherin I had beene longe since plunged, had not thou of thine inspeakable goodnes susteined and deliuered me from my foes: For these, and al other thy benefites, namely for those thou hast this day most bountifully bestowed vpō me. [Here are they particulerly to be though of.] [Page] O my soueraine Lorde, I yeeld thee such sincere and dutiful thankes, as my poore hart can possibly afforde thee; beseeching the blessed virgin, and al the Saintes of heauen: to yeeld thee thankes and praises in supply of my want.

2. AND NOWE mine only Redeemer and Sauiour, I humbly craue the light of thy grace, to know wherein I haue this day any wayes offended thee, and that by mature and sounde discussion of my conscience, I maye see mine owne sinnes with sorowe, and thine ineffable mercy, with a zelous and firme purpose of amendment.

3. [HERE MVST we examine our selues, how we haue employed the day, in word, thought, and deede; towardes God and our neighbours.]

4. THOV SEEST, O Lord, my lewdnes, and wotest my miserie muche better then I my selfe doo. Sory I am with al my heart, that I should stil [Page] offend so louing a Lord, and wish to God my sorowes were greatly multiplied. I purposed earst to doo better by thy grace, which wanted not; and yet haue I trāsgresled in my former trespasses. Neither yet may I despaire, O Lorde, but wil continually trust to thy mercies in al euentes; and purpose firmely, as I nowe doo, euery day to amend my life. Deliuer me, my gratious God, from al mortal sinne for euer, and geue me grace to persecute my venial vices with sorow, during life; And for the satisfaction of these and al my former sinnes, together with al those of the world, as also for al thine ineffable benefites bestowed vpon me and al man-kinde, I offer vnto thee the merits of thy bitter passion; those moste pretious droppes of bloud thou sheddest for me, and that inflamed charitie, wherwith thou wholly resignest thy selfe to al thy tormentes for my [...] and [Page] in the vnion of this thine oblation on the roode, I offer vp my self, soul, body, and al I haue of thine, within or without me to thine honour, and euerlasting glory. I retaine nothing to my selfe, but geue al to thee, whose it is, and make that thine by my wil, which is thine of iustice. Geue me thy grace, O my God, to liue better her eafter, and to confesse my sins in due time to my ghostly Father. Geue me true humilitie and repentance, grace to knowe thee, and grace to knowe me; puritie of heart in al my doinges, patience, chastitie, and perfect charitie. Geue me a good life, and a good death, and in the daungerous houre of my departure, the assistance of thy blessed Saintes and Angels, with whom I may, through thy mercie in an-other world, praise and glorifie thee euerlastinglye. Amen.

Say then the Pater noster, Aue Maria, and the Creede, with some short praier [Page] or hymne; as thou liest thee downe, to craue protection for the night, and conuenient rest of bodie and soule: And faile not to commend thee to thy Gardian Angel.

A PRAYER to be [...] before Sacramental Confession.

MOST Soueraine, mightie, and merciful Lorde, who of thine infinite loue and mercie towards mankinde, hast ordemed in thy Churche the Sacrament of Penance, as a soueraine saulue to heale our spiritual woundes, and to purge vs from the filth, wher-with we maie after Baptisme any wayes haue defiled our soules; I. N. thy most vile and ingrateful creature, hauing offended thee many waies, and most greeuouslye since my last Confession, purpose through thy grace, to flie hither for my remedie, and according to thy [Page] diuine ordinance to confesse my sins vnto thy seruant; hoping therby, according to thy promise, to receaue a ful and perfect absolution.

Geue me grace therefore, O Lorde, that like as of thy goodnes thou hast inspired into my hart a desire to apply this remedy to my ghostly griefs, so I may in due reuerence, contrition, and sinceritie, vse the same, to the glory of thy name, and the ful forgeuenes of my sinnes. Open the secretes of my soule vnto me, O Lord, and make me knowe al my sinns and iniquities what-soeuer. Geue me also due sorowe and contrition for the same, and grace to vnfolde them to thy vicar my ghostly phisition, purely, plainly, sorowfully, and sincerely, with firme and constant purpose, through thy grace, to amend my life hereafter.

Ah Lorde, my gratious God, and onely comfort of my soule, sithens [Page] thou desirest, that in al thinges I should sincerelye serue thee; and I through thy grace desire nothing more then to doo the same; why is it, Lorde, that I stil offend thee? whye fal I so ofte in relapse of my former folies? Thy grace is not wanting, but mine vngratiousnes and inconstancie is the cause thereof, whereof I moste hartily accuse me. Euen nowe I mind to fight manfullye, and by and by I faint and faile in my former purposes. Rightly therefore am I, in respect hereof, to humble my selfe, and to deem me to be thy most vile and abiect creature. Increase in me daily thy grace, and soueraine vertue of humilitie; and graunt me, that once I may know thee, and know my selfe; Thee, in thy Maiestie and mercye; me, in mine abhominations and misery; and that at length I may fight more manfully, and gain the victorie ouer mine [...] through thy gratious helpe [Page] and fauour, my onely Redeemer and Sauiour Iesus Christe, who with the Father and the holy Ghost reignest one God euerlastingly.

Amen.

A PRAYER to be saide after Sacramental Confession.

O GOD of mercie and pitie, hauing nowe through thy gratious goodnes disburdened my conscience of the gilt, wherwith it was oppressed, and in the low liest wise I might, vnfolded al the sinnes I could possibly thinke of, vnto thy minister my ghostly father, I most humblie beseeche thee to accept this my Confession, and to forgeue me my trespasses, aswel remembred, as forgotten.

Graunt me grace, O Lorde, to liue more carefullie and diligentlie hereafter, and to refraine from my former folies, which I vtterlie detest, and through thy grace doo firmely purpose, [Page] neuer any more to offende in: Especially, O my gratious and benigne Sauior, geue me grace to withstande these temptations, wher-with I am most greeuously infested [Here are the temptations wherwith one is most troubled, to be rehearsed.] as also grace to eschewe al occasions of offending, so much as possibly I maie.

The just man, as Scripture telleth, falleth seuen times a daie, much more then shal I fal, O Lorde, hauing thorough mine owne most vile abhominations increased greatlye the weaknes and blindnes I receaued frō my fore-father Adam; yet Lorde, as I hope and purpose firmelie, by thy merciful fauour, to refrain from consenting to anie mortal sinne (which I most humblie begg of thee to preserue me from, whilest I liue) so Lord wil I, by thy goodnes, detest and persecute my venial sins and imperfections, during life. Graunt me grace so to doo, O merciful Lorde, and [Page] that, as heretofore I haue without ani remors of conscience most heinously transgressed thy commaundementes in euery sort, so nowe I may feele iust remorse and sorowe, for euery sinne and imperfection what soeuer. And that I may the better performe this, graunt me grace, my sweete Sauiour Iesus Christe, that I may perseuer in discussing my conscience euery night more diligently thē other, according to the good instructions it hath plesed thee, by thy seruauntes, to impart vnto me; and that eche morning I may so happily beginne the day, by offering thee the firste fruites of al mine actions, as that the rest thereof may euermore be passed to thy glory.

As for my Penance that is enioyned me, and not performed alreadie, fauourably I beseeche thee to assist me, both, in the perfect remembring therof, and in the diligent executing in good time. And graunt, that by [Page] thus endeuouring my self daily, thorough thy grace, to amende my life, I may both liue and dye a true Penitent; and obteine, through the merits of thy blessed passion, a ful forgeuenes of my sinnes in this world, and in th' other, the life eternal, wherto thou hast created me. To thee, mine onely Sauiour Iesus Christ, with the Father and the Holy Ghoste, one God, be al honour, praise and glory euerlastinglye.

Amen.

A VERY fitt praier to be saide before Masse, wherein we exercise very fruitfully our faith, and prepare our selues to heare it with dutiful attention.

O MOST puissant and louing Lorde, who haste of thine infinite mercy vouchsafed, that thine only sonne our Sauiour Iesus Christe should before his doleful death, ordeine his bodye and bloudd to be consecrated in thy [Page] Churche by vertue of thy worde in a most miraculous and dreadful misterie; graunt me grace, I beseech thee, O Lorde, that as of thy singuler loue towardes vs, thou hast ordeined this diuine Sacrament, to make vs alwaies mindful of the merits purchased vnto vs, by the death of thy deere sonne our Sauiour, so I maie with due reuerence, and diligent remembrance of those his most bitter tormentes, assist here whiles thy seruaunt celebrateth this misterie, and offer vp my praiers in most obedient wise vnto thee.

The souerain desire thou haddest of our wel-fare, O Lorde, was that which moued thee to leaue vs this moste diuine sacrifice of the Masse, that like as thy triumphant Churche hath her sacrifice aboue, so thy militant Churche might haue her sacrifice belowe. For like as in heauen thy sonne dailie offereth him-selfe vnto thee for bethouse, appering before [Page] thy face in a visible and glorious maner, so hast thou vouch safed, that in earth he should dailie be offered to thee, by the function of priestes, for our sinnes, in a maner inuisible, and proportionable to our frailtie. Yet is it al one onelie, and the selfe same Iesus Christe thy sonne, and al our profite and auaile is whollie deriued from the Tree of the holie Roode. This misterie, most mightie Lorde, is farre surpassing al humane capacitie, and yet right easie for those to beleeue, that haue in time sucked the sweete sapp of thy most sauorie and wholesome doctrine.

For mine owne part, Lorde, I beleeue (through thy gratious goodnes) simply, whatsoeuer thy holie, Catholike, Apostolike, and Roman Church teacheth me, either touching this, or anie other of thy most diuine misteries and doctrines; and confesse vndoubtedly, that as thou hast said, that [Page] body and bloud is conteined in this most sacred Sacrament, and the same bodye to be like-wise on the right hand of thy Father in heauen; so beleue I them both most assuredly, and th'one as firmelye as th'other; seing one is as-wel the wil and worke of the Word, God and man, as is the other; and to be in earth, in heauen, and in many places at once, is in thy power to doo it most easily, as thou doest, and is in my power (through thy grace) to beleeue it most constantlye, as I doo. Herein I vtterly renounce my sence, and al mans vnderstāding, and cleue only to thy diuine and inexplicable Omnipotencie; who, as thou madest al things of nothing, so canst thou alter and dispose of al thinges at thy wil and pleasure.

Nowe therefore, I beseeche thee, most omnipotent and mightie God, to driue awai al distractions and wicked thoughts out of my minde, that [Page] I may attend the celebration of this heauenly misterie with feare and reuerent humilitie. Sanctifie also, I beseech thee, his spirite, who is here to present him-selfe before thee, to celebrate this diuine Sacrifice; to th'ende, that he may woorthely doo it to thine honour and glorye, his owne auaile, and the benefite of al others. Geue me grace, that by the reuerent ceremonies, which are here to be vsed, I mai be put in mind of thy most painful torments, which they doo represent; and that I mai adore thee in thy imperial Sacrament, with souerain dread and lowlines. This, by thy grace, I purpose; this, by thy grace, I hope to performe. Accept therfore. O Lorde, to thine honour, our welfare, and the vnitie of thy Churche, the bodie and bloud of our Sauiour, thy sonne Iesus Christe, offered thee in this Sacrifice. Incline thine eares, O Lorde, to the praiers of thine afflicted [Page] flocke, and mercifullie restore thy true religion where it is lacking. Open the eies of the blind, and make them know their errors; Relieue the distressed, the captiues, and the sicke, in the vertue of this sacrament. Geue grace to the liuing, and perpetual place of rest and quietnes to those which are departed in thy faith; for the merits of our onely Sauiour thy sonne Iesus Christe, to whom, with thee, and the holy Ghost, one God, be al renowme, praise, and soueraintie for euermore.

Amen.

ANOTHER short praier to be saide likewise before Masse.

O MY soueraine Lorde and Sauioure Iesus Christe; O Lampe of light and truth, I most miserable wretche humbly beseeche thee to stanche my wandring mind, in such sort, as, I maie with due [...] and attention assist and [Page] waite here in thy imperial presence, whiles thou procurest this so important an affair with thy eternal father, for my wel fare, and of al man-kind.

Illuminate my soule, and stirre vp my lumpish heart (O sonne of true Sapience and Iustice) with the bright nes of thy countenance, that I maie here with a grateful and deuout memorie cal to mind that sacrifice of obedience, patience, and mosle inflamed charitie, which thou, being wrapt in extreme woes and ignominious reproches, diddest offer vppon the roode; with thy life, and euerie dropp of thy most sacred bloud, to thi celestial Father for our sins.

Amē.

AN EXCELLENT praier and adoration to be made in the presence of the blessed Sacrament.

I MOST wicked wretche and vnwoorthie Christian, bow down before my Lorde [Page] who hath made and redeemed me, who fostreth and susteineth me, and euermore remaineth life and veritie.

O Iesus Christe, very God and mē, I adore thee here present, and cal vppon thee; not doubting any whitt at al of the verie real presence of thy flesh and bloud viuificant; nor of the presence of thy pretious bodie, and most sacred soule. Ah Lorde, that I coulde in such sort knowe, beholde, loue, and laude thee, as so many millions of Angels doo with soueraine ioy and gladnes behold thee; knowing, louing, and lauding thee perfectly, without being euer weried in doing [...] and due obeisance vnto thee.

I salute thee, O sauegarde of my soule, eternal word of the father, true sacrifice, flesh viuificant, entier diuinitie, eternal life. O most pretious Treasure, replenished with al delight, the harbour and resting place [Page] of pure and cleane heartes. O [...] viande, O celestial and most excellent breade, O eternal word of the father, which art for vs made fleshe, and yet remainest God in the verye selfe same person; I confesse thee most vndoubtedly to be true God, and true man, consecrated after a miraculous maner on the Aultar. Thou art the assured hope, and the true saluation of sinners. Thou art the [...] Restoratiue of those that languishe. Thou art the [...] Treasure of poore distressed pilgrims.

Halowed be thy name therefore, most sweete Sauiour Iesus Christe; Al thy creatures sound forth praises and thanks-geuinges to thee, for the [...] wher-with thou tenderedst our welfare, by descending downe from [...] and offering vp thy noble, [...] and innocent bodie on the [...] of the roode for our redemption; [Page] and that after thy Resurrection and Ascension thou didst vouchsafe for our wel-fare and consolation, to leaue vs with ineffable loue, the selfe-same thy liuely and immortal bodie (conteined in this most venerable Sacrament) as a memorial of thy departure, and paune of the peerlesse loue thou bearest vs.

O Lambe of God that takest away the sinnes of the world, haue mercie vpon vs, and graunt vs thy peace. Refreshe also our soules with spiritual foode and comfort; especially; at the latter ende of our daies; that neither in life nor death we depart frō thee, nor be depriued at any time of thy celestial benedictions, thou which liuest and reignest with God the Father, and the holy ghost, in al eternitie.

Amen.

[Page]

A PROTESTATION to be made in time of sicknes, according to the instructions of the. 27. Chapter aboue.

Say first the Creede, and then in maner folowing.

I PROTEST here before Almightie God my maker and Redeemer, before the blessed virgin Marye, and al the whole Court of heauen, namely, before my Gardian Angel, and al you that are here assistant about me, that, by Gods grace, I minde to liue and dye in this faith I haue here protessted, according as the holy Catholike and Romane Church vnderstandeth it, and that I wil euermore, by Gods grace, remain in the vnion of the bodie of this Churche, vnder the head our Lord and Sauiour Iesus Christe, and his Vicar here in earth. [Page] And if anie word that sounded contrary hereto, should by dotage escape out of my mouth, I protest here, that it is not mine, but onely that which I haue aboue protested.

A PRAYER to God, and to al his blessed Saintes, for al thinges necessarye for our selues, and our neighbours.

MOST bountiful, pitiful, and most merciful Father, haue mercie and pitie vpon me, who for al mine offences, and those of the whole world, offer the life, passion, and paineful death of thine onely sonne vnto thee. I present vnto thee al that he hath moste patiently abidden for my sake; I offer vnto thee his most holie heart conuerted into honie, through the greatnes of the loue he bare me. I offer thee the merits of his most sacred mother, and of al thy holie Saintes, that it maie please thee, for their [Page] sakes to pardon me my sinnes, to take pitie vpon me, and that al glory and renowme maie thereby redounde to thee euerlastingly. Amen.

MOST SWEETE Iesus, my Soueraine Lorde and Sauiour, take pitie and compassion vpon me, for the infinite multitude of thy mercies; I thanke thee most humbly for the innumerable benefits which I haue receaued, and daily doo receaue of thy most bountiful liberalitie. I thanke thee for thy most sacred incarnation, thy most pure natiuitie, thy moste cruel passion, for al the effusions of thy most sacred bloud, and for thy most ignominious and doleful death. I beseech thee, most louing and merciful Lorde, that it maie please thee, to make me partaker of al thy merits, that being incorporate, and made one selfe same thing with thee through loue, and imitation of thy most holie life, I may merite to depende and be [Page] nourished of thee, as a braunche of the vine; seing thou art the true vine, and the life of al faithful persons, wherby al glorie and honour is due to thee for euermore. Amen.

O HOLY Ghost my Comforter, helpe and succour me, I moste humblie beseeche thee. I commend vnto thee my soule, bodie, and whatsoeuer I haue within or without me, and resigne and yeeld vp into thy handes al the whole course and last ende of my life. Graunt me, Lorde, that I maye perseuer thy faithful seruant, euen til the last breath, doing true and sincere penance for my trespasses, and that I sorow and lament them moste hartely before my soule depart this miserable habitation. I know right wel, Lord, that whiles I liue in this world, I am blinde, feeble, and fal with great facilitie into the snares of mine affections. I straye verye easily, and am [Page] easily seduced and beguiled of mine enemies. I present therfore, and offer al vp into thy handes, shrouding my selfe vnder thy most soueraine protection. Defende Lorde, defende this thy poore seruaunt from al euil. Illuminate mine vnderstanding, gouerne my soule, direct and guide my bodie, fortifie my courage against the disordinate dulnes of my heart, and against the innumerable scruples, which crosse, and cruelly encounter it. And graunt me grace to loue thee, with al delight and sweetnes, and that wholly I may be inflamed in thy loue, fulfilling at al times, and in al places, thy moste soueraine behestes. And thou be alwaies blessed and thanked for euermore. Amen.

I ADORE, reuerence, and glorifie thee, O most sacred Trinitie, God Almightie, the Father, the Sonne, and the holye Ghoste. I prostrate [Page] and humble my selfe whollye before thy dreadful and diuine maiestie, and abandon my selfe for euer vnto thy most holy wil. Expel Lorde, and banish quite out of me, and of al faithful persons what-soeuer offendeth thee, and geue vs that which is grateful and acceptable to thy most soueraine eyes. Bring to passe, O Lorde, that we maye be euen such as thou wouldest haue vs. I commend vnto thy sacred protection al this whole familie, and al the cause and affaires of euery one, be thei spiritual or temporal. I commend vnto thee al my parentes, brethren, kinsfolkes, benefactours, frendes and acquaintance, as also al those, whom I am bounde to praye for, and that either haue done, or presentlye doo commende them selues to my poore deuotions. Procure, Lorde, that al obey thee, serue thee, and that al, in perfect vnitie, doo loue thee. Reduce the wandrers to [Page] the right way, extinguish al heresies and schismes; conuert to thy faith al those that yet are ignoraunt of thy holye name. Graunt vs peace, and mainteine vs therin, as thou shalt thinke it best, and most expedient for our wel-fare. Comfort the comfortlesse, and ease al those that liue in paine, tentation, disgrace, and spiritual or corporal affliction. Finallye, I commende al thy creatures to thy most fauourable protection, that it may please thee to geue grace to the liuing, and perpetual rest and quietnes to the deade.

I SALVTE thee, O most beautiful and glittering lillie of the gratious and pleasant spring-time, moste sacred virgin Mary. I salute thee, O odoriferous floure of diuine suauitie. I salute thee, O louely Rose of celestial delightes, whereon our Sauiour Iesus Christe, the brightnes of his fathers glorie, and figure of his substance [Page] vouchsafed to be borne and nourished; Obteine me, gratious Ladie, of thy louing sonne, what thou seest most needful for my soul. Help most pitiful mother, helpe the weaknes and debilitie of my spirite in al my tentations and necessities; and vouchsafe to succour me in the hour of death, that through thy gratious fauour and helpe, I may be assured in so perillous and extreme a daunger.

O most happie Angelical spirites, who with one voice doo with pleasaunt and wel-tuned melodie glorifie our common Lorde, and enioye perpetually the taste of his delights, take pitie vpon me poore miserable wretche, namely, thou, O holy Angel, the gardian of my soule, to whom I am especially committed, haue thou continually a diligent and careful eye vpon me. And yee, O Saints of al sortes, which are after the nauigation of these rough and stormie seas, happily [Page] deliuered of this exile, and arriued to the harbour of celestial abode, be, I humblye beseeche you al, mine Aduocates and Intercessours, praying to our Lorde for me, that I maye in fauor of your merites and praiers, be not onely fauored of him at this instant, but euen to the very last daie and end of this my temporal life.

Amen.

A MOST straunge and excellent monument, prouing apparantly the Reuerend antiquitie of our Catholike Religion; found at Rome, in Iuly last past, in the yere of our Lorde. 1578. and is of al wise men beleeued to be the blessed virgin S. Priscilla her Church-yarde.

VITHOVT the gate called (Salaria,) about two miles distant from the Citie of Rome, it happed, that in digging in the vineyard of a certain Spaniard, for a blacke sande to build withal, which they there cal, Puteolana, there was, as God would haue it, discouered by digging some-what deepe, a holowe waye vnder earth, to the great [Page] admiration of al men; wherin, diuers monumentes and signes of Christian Religion being espied, Cardinals, Prelates, religious persons, and al of al sortes, as wel Antiquaries, as other. beganne to repaire thither; al affirmig with one voice, that it was the blessed virgin S. Priscilla her Churche-yarde, which had thus remained vnknowen, euen from the time of the inuasions of the Gothes; and wherein this moste holie woman (as Lady and owner of that grounde) with other godly men, had, (before the Christian faith was publikely receaued in those partes) buried the bodies of Saints, Martirs especially, and other faithful Christians; and wherin such Christians, as were most of al suspected, and hated of the Ethnikes, were wont to lye hidden, and secrete from their enemies.

In this Church-yard there is one principal and chiefe waie, of breadth and height sufficient, in the wals whereof are on either side sepulchres cutt out, one aboue an-other, like to cophins and litle chestes, in the fronts wherof were stones that had inscriptions grauen in them, both in the Latine and greeke tongues. How-beit the moste part of these stones are either taken away, hewed out, or broken, as of the bones there are likewise very many missing. Yet, for al [Page] that, are there some forth-comming and extant, and of toumbes there are alreadie founde aboue two thousand.

Out of this maine way there are so many lower and straighter wayes, so manye windinges deriued, that it seemeth an vnder-earth Citie of deade men, and is by reson of the turninges, and crooked wayes very intricate, euen like a Laberinth, the circuit whereof is supposed to be a mile; So that none dare rashly hazard thē selues to searche out the place, without manye clewes of corde, torches, and meanes to strike fire with, if the lightes they carye in with them might haply be put out.

There is in an inner roumth a Chappel, with a litle Aultar found, where the picture of the Crucifix is to to be seene painted, with the Images of two Saintes on thone side, and of a Matrone on thother side, the which is supposed to be the Image of S. Priscilla. There is also a Sheppard carying a sheepe on his shoulders, to be seene painted in diuers places of this Church-yarde, and many times withal S. Ignatius amidst twoo Lions, the Sacrifice of Abraham in like maner, and a woman holding a sponge in her hand, which is demed to be the picture of S. Praxedes, whose bodie, as also that of her sister Potentiana were ther interred, as [Page] sacred Stories testifie. Ther are also the signs of other Images to be seene, which cannot be knowen what they represent, through their great oldnes. And the place is, by reason of the Antiquitie, reuerence, and Sanctitie, so dreadful, and of so great a Maiestie, as al that enter therein, and weigh the matter aduisedly, are appalled with a feare, and forced to let fal teares. By this most woorthie monument we may easily gather, howe great the persecutions and miseries, as also the pietie of those godly persons, were in the primitiue Churche.

Here may euery man see, to the singuler confirmation of our vndoubted and Catholike Religion, and of the Catholike rites and obseruances, the religion, care, and diligence which those good frendes of God vsed in the burying of the dead. Here maie we witnes apparantly with our eyes, howe, when those holie and deuout frendes of God could not in the Ethnikes and Idolatours daies paint and reuerence pictures in open place and publike shewe, yet did they paint and reuerence them in caues and secrete corners. But now (O intolerable blind nes of our daies) there want not amongst Christians them-selues, which dare with rash attempt, presume to deface, and throw [Page] them out of holy Temples Howbeit, touching this Church-yarde; it is nowe closed vp with gates, neither may eche one at their [...] enter therein: The Lordes also of the vine-yarde, and others, are commaunded vpon certaine penalties, to deliuer the bones and stones that are taken thence, to the most Reuerend Vicar of the Citie. In the meane time, there is consideration had, whether a Church is to be erected there or no.

FINIS.

Sit decus immortale Patri, Natoq perennis Gloria; Spiritus, non periturus honor.

AMEN.

THE faultes escaped in printing are to be thus corrected.

[Page]

THE first figures signifie the leafe: the next letter, the side or page therof: the figures folowing, the line.

Fol. 12. pag. b. lin. 23. Reade, keepe in thine exercises.] 26. a. 25. for these words, mesh and ruminate, read ponder and weigh] 29. a. 21. wrath accepting] 33. b. 5. lonelines.] 37. b. 1. exercised thy selfe in] 39. a. 1. maiest] 48. a. 1. fightes] 60. a. 23. puritie.] 61. b. 19. [...] roule] 97. b. 17. footesteps.] 101. b. [...] considerations.] 135. a. 16. doo the] 149. a. 9. preparation] 163. b. 3. is as a defiled cloth] 208. b. 4. read, the blessed virgin Mary.]

Pardon al faultes, good Reader, and beare with the Printers of a vulgare tongue in a forreine countrey.

[Page]

Information about this book

Title statement

The exercise of a christian life. Written in Italian by the Reuerend Father Gaspar Loarte D. of Diuinitie, of the Societie of Iesus. And newly translated into Englishe. by I.S.Essercito della vita Christiana. English

Loarte, Gaspar de, 1498-1578.

Edition statement

1579

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2003-11 (EEBO-TCP Phase 1).

ID [DLPS]

A06151

ID [STC]

STC 16641.5

ID [STC]

ESTC S107018

ID [EEBO-CITATION]

99842723

ID [PROQUEST]

99842723

ID [VID]

7405

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Early English books online.

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(EEBO-TCP ; phase 1, no. A06151)

Transcribed from: (Early English Books Online ; image set 7405)

Images scanned from microfilm: (Early English books, 1475-1640 ; 673:13, 1799:9)

Source

— The exercise of a christian life. Written in Italian by the Reuerend Father Gaspar Loarte D. of Diuinitie, of the Societie of Iesus. And newly translated into Englishe. by I.S., Essercito della vita Christiana. English, Loarte, Gaspar de, 1498-1578., Brinkley, Stephen..

Extent

[8], 224 leaves

W. Carter,. [London :: 1579]. (A translation, by James Sanker [i.e. Stephen Brinkley], of: Loarte, Gaspar. Essercito della vita Christiana.) (Imprint from STC.) (Identified as STC 16645a on UMI microfilm reel 673.) (Reel 673: lacks title page.) (Reproductions of the originals in the Folger Shakespeare Library and the Lambeth Palace Library.) (Appears at reel 673 (Folger Shakespeare Library copy) and at reel 1799 (Lambeth Palace Library copy).)

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