From the library of SIR R. LEICESTER HARMSWORTH, BART. TO ALL THOSE of the Reverend Society of the name of JESUS, perpetual increase of all virtues, from him that giveth them. HAVING received so singular benefits from you, as needs I must, (more than to any other earthly creatures) acknowledge myself indebted to you; and having from you received both the copy, the counsel, and other commodities, to translate this worthy Treatise into our English tongue; I could do no less, aswell in respect of your former merits, as of the means you gave me, to attempt and finish this work, but make you the patrons of my small pains, and vow the cote and simple attire to them, who gave the mould, and sovereign subject to me. God grant my skill have answered to my will, then shall I without all affec have translated that into plain, and not impure English, which was first written by a worthy Father of your company, in plain and right pure Italiam. Accept therefore, Reverend Fathers, and Brethrens, a bird of your own brood, plucked out of her natural plume, and garnished with foreign feather. Accept this my seely travail, as a testimony of a reverent zeal, I bear to your whole Socieite; and as a 〈◊〉 of further reward I own you: which our good God, having given you his word for me, will furnish you most abundantly. He preserve, increase, and strengthen you for ever; and grant me and all others grace to follow your good instructions. At Paris, the. 20. of June. 1579, Your most bounden beadsman, and dutiful friend for ever. jamer Sancer. THE AUTHOR to the devout Reader. CONSIDERING the necessity of many men, who having a good will, have not for all that the capacity, or means, to seek out and read such books, as entreat of the exercises, which every good Christian aught to occupy himself in; I have for this cause thought good, to gather in this short treatise the principal exercises which every Christian is bound to use; that by spending his time laudably therein, he may have hope to obtain Gods divine grace, and by means thereof, come afterwards to enjoy eternal felicity, which is the end, whereto we are created. And albeit this Treatise may generally help all, yet mean I chief to speak to those Christians, who (woting the end whereto they are created, and the rigorous account they must tender of all their whole life, yea, of every idle word) desire in such sort to spend and govern their temporal life, as that afterward they may come to obtain everlasting life. They that are thus affected, shall (I hope) make their avail of such things as I shall here entreat of; and will (I doubt not) with good will and plain meaning receive that, which is with no less afforded them. A TABLE OF the Chapters contained in this Book. WHAT thing he aught first of 〈◊〉 to do, that purposeth to begin a new life, and to spend his time henceforth sincerely in God's service. Folly 1. Certain general advertisements necessary for such as mind to serve God sincerely. 4. Of the particular order, which we aught every day to observe in our daily exercises. 8. The exercises wherein a good Christian aught to occupy himself on holy days. 12. Of the profit and necessity of prayer. 17 The manner how to pray mentally, and of the preparation we aught to make before it. 20. Meditations of the blessed Passion of our Saviour, for every day in the week, especially on mornings. 23. Certain particular advertisements touching the Meditations contained in the former Chapter. 38. Meditations to be made on Eueninges, or a new week. 42. Other meditations, wherein the better learned may at other times exercise themselves; certain also for the simpler for wherein the mysteries of the rosary are entreated of. 57 Certain Remedies for such, as could not haply find savour or devotion in the former Meditations. 70. Of Confession, how and when we aught to make it. 76. Of the utility and profit that is reaped by often receiving the holy Sacrament. 82. In what manner we aught to prepare ourselves before we come to receive the blessed Sacrament. 87. Of spiritual Receiving. 92. Of the temptations which ordinarily offer themselves to such as have begun to walk in spiritual way. 96. General Remedies to be used against temptations. 99 A Preamble concerning the Remedies against particular temptations. 104. Remedies against Lasciviousness. cod. Remedies against the second sin of the flesh, which is Gluttony. 111. Remedies against the troublesome temptations of sloth and Idleness. 116. Remedies against the sin and temptation of covetousness. 120. Remedies against the temptation of the third enemy, to wit, the devil; and first against Pride, whereto he principally induceth us. 125. Remedies against the temptations and sin of wrath. 132. Remedies against the sin and temptation of Envy. 139. Certain other advises and Remedies concerning the same matter of temptations. 144. What a good Christian aught to do, when he falleth sick, and draweth nigh the hour of death. 148. Of the temptations that are commonly felt in the hour of death, and of the Remedies against the same. 156. A Conclusion and brief Rehearsal of all that hath been said in this little Treatise, and of the things that every good Christian is bound to learn, and have by heart. 165. A brief declaratton of the .12. Articles contained in the Creed. 169. A declaration of the Decalogue or ten Commandments. 175. A declaration of the Pater noster. 182. An exposition of the ave Mary. 186. A prayer or Meditation, whereby the soul is stirred up to a reverence and love of the blessed Sacrament, before a man receiveth it. 190. another Prayer or Meditation to be made the day that one hath received, to stir him up through the consideration and knowledge of so great a benefit, to give God thanks therefore, and to be grateful for his goodness. 197. A prayer for the Translator. 204. A Preface to the Reader. 205. A prayer to be said in the morning before all other business. 206. A prayer to be said to bedward, applied to the excellent instructions of the. 3. Chapter of this Treatise. 207. A prayer to be used before Sacramental Confession. 210. A prayer to be said after Sacramental Confession. 211. A very fit prayer to be said before Mass, wherein we exercise very fruitfully our faith, and prepare ourselves to hear it with dutiful attention. 213. another prayer to be said likewise before Mass 215. An excellent prayer and adoration to be made in the presence of the blessed Sacrament. 216. A Protestation to be made in time of sickness. 111. A prayer to God and to all his holy Saints for all things necessary for ourselves, and our neighbours. cod. A most strange and excellent monument, proving apparently the reverend antiquity of our Catholic Religion, found at Rome in july last passed, in the year of our Lord. 1578. and is of all wise men believed to be the blessed Virgin S. Priscilla her Churchyard. 222. FINIS. A SONNET so the Christian Reader. Achilles' never durst at once With monsters two to fight, And yet at once this book shows thee How three to put to flight. The Devil, the World, the Flesh; and more, To conquer Death and sin; And how to live, and how to die, And how the heavens to win. It is a path to Paradise, A port to heavenly bliss, It treats of truce, and brings the peace, That ever during is. Then read, and reap the fruits thereof. And thank thou for thy gains The God above, who raised up those, That took for thee the pains. Conuertantur qui oderunt Zion. MILITI CHRISTIANO TETRASTICHON. QVO tibi iam de te parias certamine palmam, Et docet hic paucis, praebet & arma liber. Sedulus hunc ergo si nocte, dieque revoluas, Corpore victus eris, menteque victor eris. ¶ CARMEN in Nativitatem Christi. CUR 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, & udas Lachrimulas madido lumine fundis? Amo. Cur rigidae 〈◊〉 paleae mordacibus urunt Et tenerum ledunt frigora corpus? Amo. Cur stabulis sacris 〈◊〉 robora membris, Et lapis heu 〈◊〉 asper? Amo. Pauca modo patior sed post qua adoleverit at as, Verbera, 〈◊〉, vepres, 〈◊〉 alt a feram. Nascitur, & jacet in staebulo qui torquet Olympum: Pastorum, & Superum cantibus antra sonant. Behold, O thankless wretch, behold, How, to repair thy fall; The God, that rules the rolling skies, Lies borne in brutish Stall. Hocce tuo nunquam labatur pectore nomen, Quod decus est Diuum, quodq, salus 〈◊〉 All praise and due renown, O Lord, give to thy holy name. And not to us most wretched wights Do thou impart the same. What thing he aught first of all to 〈◊〉, that purposeth to begin a new life, and to spend his time henceforth sincerely in God's service. Cap. 1. FOR that, as S. Austin saith, it is not possible for any man to begin a new and laudable life, but if he first forsake and utterly detest his former lose and lewd life: who so therefore mindeth to amend his former manners, and to endeavour himself sincerely to serve God: the first thing he aught to do, is, to cleanse and purge his soul, that so it may please the holy ghost to dwell and remain therein, a 1. Cor. 3. c. 1. Cor. 6. d. 2. Cor. 6. d. as in his holy temple: who will not (as b Sap. 1. a. holy scripture telleth) enter into the soul of the wicked, nor be harboured in the body thrall and captiunte unto sin. It behoveth therefore to follow the prophets counsel, first to a Psa. 33. b Psal. 33. c Isai. 1. d. 1. Pet. 3. b. sequester thyself from sin, and so shalt thou become a fit instrument to do good. The which sequestration from sin and purging of thy soul, is procured by true and lowly confession, wherewith it is very expedient thou first begin, preparing thyself thereto with great diligence and contrition: yea, it shall be both profituble for thee, and right commendable too (if already thou hadst not made a general confession of thy whole life) now to make the same, calling to mind very diligently and with inward hearty sorrow, the whole 〈◊〉 38. c. time thou haste hitherto lived, and all thy years past, so lewdly and disorderly bestowed. This general confession shall help greatly, aswell to cancel and clear all old reckonings of thy former life (being fully bend henceforth to live a new, and to 〈◊〉 a new book) as also to take away the scruples which are wont to molest the soul, whereas, through the more plentiful light of God's good grace, we see now the imperfections and defects of our former confessions, which perhaps were not available, either for want of contrition, or for having left some notorious and deadly sin, or necessary circumstance untold: whether it were through shamefastness, or blame worthy negligence, or some such other like default, which we were not in the dark time of our former days ware of: and now through the grace and heavenly light we have since then received, do plainly and manifestly perceive them. joining therefore due diligence to this heavenly light, we are now to supply all former wants, that our soul may be set at rest, and rid of such remorse which else would continually gnaw & wowd it. This general confession shall profit much in this wise to, to move and provoke God through the 〈◊〉 and shame we suffer in making it, to grant us greater abundance of his grace, and more strength, with other virtues, necessary for the better leading of our life hereafter. Now to make this confession rightly, and as it aught to be, we must, first crave of God in all humility his grace and favour, a Psal. 31. b Psal. 37. d. to have due knowledge of those grievous sins which we have committed against his divine Majesty throughout all our former life, and that it may please him to give us sincere and b Psa. 50. d hearty sorrow for the same. This being done, take a day or 〈◊〉 yea more if need be, wherein thou must retire thyself from company, and examine at leisure thy whole life, beginning at the time thou first began to have use of reason, and so c Isai. 38. d. running over all thy years according to the change of time and places where thou hast lived, and the exercises and trades thou haste been practised in running over likewise the ten mandments of God, and those of his Church, the seven deadly sins, the senses of the body, and powers of the soul. All the which thou mayest do much better, and with more facility a great deal, if thou read over some brief and learned Confessionarye (as there be many) or if so thou canst not read thyself, to 'cause some other to read it to thee. And when at any time thou shalt be put in mind of any crime whatsoever it be, thou haste committed, force thyself to have a particular grief and sorrowful repentance, as well of it, as all other, whereof thy conscience may plead thee guilty. Having used this diligence, and necessary preparation, seek then the best learned and most virtuous confessor thou mayest possibly found out, to who I wish thee, aswell now, as hereafter, to make thy confession to, and by his counsel, to govern the whole course of thy life, and all thine actions: wherein no doubt but thou shalt found a notable help for the better serving of God, and more secure walking in his way, as I shall hereafter more at large let thee understand in the. Xij Chapter of this little Treatise.) When thou hast thus made choice of such a Confessor, then shalt thou with all humility, shamefastness, and sincerity, ope all thy sins unto him, declaring what is necessary, and omitting that is superfluous, a Psa. 31. b accusing thyself, and no other body, of the sins thou hast committed: neither excusing thee, as some do very naughtily, attributing b Psa. 141. the cause of their sins to the devil, the frailty of their flesh, or to some other body, or at lest alleging certain excuses to cloak and shadow their sins withal, that by this means they may either seem none at all, or the less grievous a great deal. All which kind of scuses, the humble, true, and contrite penitent, must in any wise eschew. And therefore is it much better (as S. john Climacus saith) to discover the wounds of thy soul nakedly and plainly to thy confessor, he being appointed thy physician to cure and heal the same, saying in this manner: I confess that I have sinned through mine own fault, and no other bodies, neither hath the devil provoked me thereto, nor any other man, neither my body, not any other creature, but only is it through mine own fault and wickedness that I have offended. If thou both think and say thus, thou shalt do according to that the prophet David saith: a Psal. 31. b I will confess mine unrighteousness against me. And if by thus doing thou suffer more confusion and shame, believe verily, that for this temporal shame thou shalt escape eternal and everlasting shame. Thus having in this manner made thy confession, accept the penance and satisfaction which which shallbe laid upon thee, procuring to fulfil the same so soon as thou mayest conveniently. And if it should so fall out that thou were bound to make restitution of goods or of good name, do it, if it be possible, before confession, or so soon after as thou canst. The like do I also say of other penance and satisfaction that shallbe enjoined thee, that thou perform the same without delay. CERTAIN general advertisements necessary for such as mind to serve God sincerely. ¶ Cap. 2. HAVING thus made a general confession, who so had not (as I have already said) made the same before, the soul being now cleansed from all mortal sin, it behoveth thee to have a most steadfast purpose never to offend mortally again, but rather to suffer any affliction or worldly contempt, yea, death itself, if need required. For if a chaste wife aught to carry this mind, rather to lose her life, then to betray the troth she hath once plight unto her husband, how much more oughtest thou to be of the same mind, rather to loose a thousand lives (if thou hadst so many) them to play the traitor towards God, who is thy a 2. Cor. 112 husband; thy father, thy Lord and maker. When thou hast once thus fully determined; take then a zealous and fervent desire to live a new hereafter, & strive to get other new behaviours, and to live far otherwise then thou haste done tofore reputing thyself to be now a new man, far changed from that thou erst was, sithence all the time thou haste hitherto lived hath been but lost, and as it were a death. For the better doing whereof this shall help thee greatly, in any wise to eschew all occasions of sin, especially the compa nigh of b 〈◊〉 wicked men, but much more of women, such as may provoke thee to naughtiness, and give thee loose and lewd example. For albeit thou art bound to love every one, and to pray for every one (as charity commandeth) yet art thou not bound to company and converse with every one, but only such as may help to do thee good, and with their good words and virtuous examples, serve to edify thee. SECONDLY, thou must fly such places where God is 〈◊〉 offended, as be dising houses, taverns, dancing schools, and such like: not only foreseeing thou do none evil thyself, but also not to be present there where it is done: for look how much more thou standest aloof from the fire, and so much the more secure art thou not to be burned therewith. THIRDLY, thou must take great heed to be at no time idle, for that (as the holy scripture c Eccl. 33. d telleth) many me have received much harm through idleness. See therefore thou follow S. jeroms S. Jerome. cousail, saying: It behoveth we be always doing of some good, that when the fiend shall come to tempt us, he may found us well & virtuously occupied. four, thou must take heed of all excess in a Luc. 21. 〈◊〉 eating, drinking, sleeping and clothing, and endeavour thyself to observe a mediocrity and temperace in each of them: yea, rather to decline to some rigour and austerity, then to any superfluity and delicate pampering of thy flesh: for look by how much the more thou tamest & bridelest it, and by so much the less shalt thou be troubled with the temptations & disordinate desires that proceed of it: yea, so much the more apt shalt thou find thyself to serve God, and to perform all spiritual exercises. As touching corporal punishments and penance, as fasting, discipline, here cloth and other chastisements, herein it behoveth thee to use good discretion, taking such as help to repress the assaults and temptations of the flesh, and leving others that may be hurtful, not yielding herein to the heats, which some novices are wont to have in their beginning, who through indiscrete mortifying and dompting of their flesh, fall into some such infirmity, as afterwards they must needs pamper and cherish it to much. It shallbe good therefore thou govern thyself in these things by thy ghostly father's advise, being a man practised in spiritual exercises. Fiftly, it shall greatly profit thee to set before thine eyes the good examples, works and life that other have led and still continued in, but chief of such as be like to self, a 2. Cor. 4. animating thee by their good examples, & procuring as much as thou mayest to imitate them in every thing, yea, forgetting the good thou haste already done, thou oughtest to strive every day to become better than other, and always to 〈◊〉 forward in the service and fear of God. Sixtly, make none account of the 〈◊〉 and temptations which those 〈◊〉 feel, that begin first to lead a godly and spiritual life, be not thou, I say, dismayed therewith at all, but a 1. Cor. 9 d. march on forward, and fight manfully against all such temptations, comforting and confirming thyself with this undoubted truth which thou must have firmly fixed in thy mind, to wit, that now thou haste taken in hand the highest and most happy enterprise that may be thought of in this world, and how this is an affair of more weight and importance than any other, and whereby more certain gain, greater abundance of treasure, more honour and dignity, and finally the most blessed haps of all the happy and good things that may be found or desired in this world, shall redound unto thee, yea, there is no good thing that is good in deed, but only this, neither any other important affair but this alone, this being the one only thing, our a Luc. 10. g Saviour himself said, was necessary. And therefore aught no toils, b Rom. 8. f. 2. Cor. 4. d. temptations or disquietness, no backbitings, slanders, and persecutions, which may & must befall thee in this life, seem any whit grievous for the gaining of so precious a pearl, & rare jewel, as thou lookest for. Herewith must thou eftsoons animate and encourage thyself, calling often to mind that Saying of the Apostles, c Rom. 8. d How all the afflictions and crosses of this world are not to be compared to the future glory that shall be given unto us. Persuade thyself likewise, lest thou mightest haply faint in resisting the toils and temptatios which may befall thee in this strainght way that bringeth to heaven) persuade thyself I say assuredly, that as herein there be worldly toils and temptations, so be there heavenly comforts and consolations: and that to overcome these crosses and overthwartes of nature, there are helps and succours of grace given withal, which in power surpass nature. And with this consideration mayest thou remain a vanquisher, and do all things ( a Phil. 4. 〈◊〉 as did S. Paul) 〈◊〉 him that shall comfort thee, which 〈◊〉 jesus Christ our Lord and captain. OF THE particular order we aught every day to observe in our daily exercise. ¶ Cap. 3. DESCENDING now to more particularity, for that such things as be well and orderly disposed, be both more durable and profitable too: I have therefore thought good to advertise thee, what course and order thou oughtest every day to keep. Which let be this: first, to rise in the morning so early as thou mayest, having before taken convenient rest and sleep, which is had betwixt six and seven hours, little more or less, according to the diversity of complexions. So soon as thou art awake, it is a good & godly devotion, before thou settle thy mind to any other thing, to offer up to God the first fruits of all thine actions, and powers of thy whole body: as for example, thy heart, thinking of thy Creator, and sighing after him: thine eyes, casting them upon some godly picture, or up to heaven: thy legs, kneeling humbly before his presence: thy hands, lifting them up to adore and thank him: thy mouth, saying some short prayers, as the Pater noster, ave Mary, and the Crede: and then mayest thou afterwards, according as thy devotion shall teach thee, briefly give him thanks for having preserved thee the night past, desiring him likewise to defend thee that presont day from all sin; and to give thee grace to spend it better in his divine service. After this, if so thou be at leisure, and have no great business, read a little of some devout Treatise, or make a little me ditation, whereof I shall entreat hereafter. Doing thus, thou dost as our Saviour himself advised thee, saying: a Mat. 6. d Seek first the kingdom of God, and his justice, and all other things shall be given unto you. It were very good also, after thou hast done thus, to go to the Church, if thou mightest conveniently, and there to hear Mass, or at lest to see and adore thy Saviour in his most holy Sacrament: but if thy need and poverty can not well afford thee such leave as to go thither, it shall then suffice on working days to do the same with heart and good desire. Having now recommended thyself to God in manner aforesaid, thou mayest with his holy blessing attend to thine occupation or temporal business, referring all things, yea, temporal also, to his divine service, choosing rather to do them for his love, then for thine own lucre. And therefore oughtest thou to think eftsoons of him, whiles thou labourest, or art busied in any kind of temporal affairs, and to recommend thyself to his divine mercy, offering up thine heart with all thy doings to him. And in any wise beware of one thing, that neither in thine occupation or other temporal doings thou use any guile, or exercise any unlawful trade, and against conscience (for so should thy building laid on such a foundatio be very faulty: thou must likewise take heed of a jac. 5. c. swearing, lying, using of b 1. Cor. 15. d idle words and impertinent speeches so much as may be: yea, not to hear any such, if it were possible for thee. Thus having spent the day till dinner time, see 〈◊〉 thou goest thereto, that being now at table, either thou or some other sai grace before thou eat, or at lest wise say a Pater noster and ave Mary. And beware thou feed not too greedily, nor of too dainty and delicate meat: take heed also of all such excess and superfluity as might make thee unlisting, and less apt to read, pray, or do any other work: take therefore so much as thou mayest well think necessary for thee, and no more, remembering, that meat is rather to be received as a medicine or refection, to sustain the body, and entertain this temporal life of ours, then to satisfy the sensual delights and desires of our flesh. And therefore must thou force thyself not to feed with the whole man, but to elevate thy mind up to God, and to listen to some holy and spiritual lessons, if there were any read. And if thou find thyself disposed to gluttony, thou must seek to repress the same with some good thought: as for example, remembering that through thy sins thou deservest not that, which God of his mere liberality bestoweth upon thee: and how others that merit more, lack what thou leavest. Calling also to mind the toils, torments and sorrows of our Saviour, and how for thy sake he tasted a Mat. 27 d Luc 23. e. 40. 9 c. Psal. 68 d. gall and vinegar: with these and such like good cogitations mayest thou, as with a wholesome sauce delay the to sweet and pleasant savour of thy meat. After dinner see thou rise not from table before thou haste thanked thy maker, who in such wise hath vouchsafed to sustain and refresh thee with his most bountiful hand, thou deserving rather through thy sins, to suffer eternal torments, and say some Pater noster and ave Mary for the living and the dead: and so mayest thou at thy pleasure return again to thy business, demeaning thyself therein, as is aforesaid in the morning. At evening it should be very good, (if thou couldst conucniently) to say some few devotions before supper, or to read a little, as I shall hereafter instruct thee, that by this means thy soul might receive some refreshing before thy body: howbeit, if thy trade and business would not give thee leave to do so then mayest thou get thee to supper on God's name, behaving thyself therein as is said at dinner time. The residue of time from supper till thou go to bed, thou mayest bestow in some honest talk, or other good exercise and recreation, taking heed yet of occupying thyself in any such thing as may hinder and disturb the quietness of thy mind. Afterwards having made some small pause and resting while, see thou prepare thyself to bedward, considering that a good christian aught to dispose himself in such wise thereto, as if he were that night to departed this life. The manner how to prepare thyself, is this: first kneeling down devoutly before some picture of Christ or of our Lady (which thou oughtest always to have in thy chamber) say the Crede, Pater noster, and ave Mary: Four principal points to be considered. afterwards 1 1. give God most humble thanks for having preserved thee that day: 2 2. and require the light of his grace to understand and know thy faults, but chief those thou hast committed that present day: 3 3. examine afterwards thy conscience at leisure, and with good deliberation, discussing how, and in what things thou haste bestowed the same. And where thou findest thee guilty of any offence, 4 4. be sorrowful for it, and ask God heartily mercy: purpose also to confess the same in due time, and to amend thy life hereafter: but finding not thy conscience guilty of any great offence, yield him humble thanks, who hath preserved thee: and finally beseech him to defend thee the night following, from all the deceipts and illusions of the devil, granting thee convenient rest for the health of thy soul and body. And thus mayest thou go to bed, making the sign of the holy cross upon thee as thou layest thee down: and see thou dispose thy whole body in honest & decent wise, remembering that God, and his holy Angel thy Guardian do a Mat. 18. b Psal. 33. a look upon thee: to whom thou must not fail to recommend thee. It shall be likewise very good to remember otherwhiles, that even as thou now layest thyself down in bed, so shall others one day couch thee down in grave: and ponder well, that this must needs be the end of all the riches, pomps and honours, and of all the whole pride and glory of this world. Say therefore, as thou liest, some short prayer, hymn, or Pater noster over thee, craving Gods good help and assistance for that last hour of so great dread and importance. And beware in any wise of loving to dainty and soft a bed. Calling to mind that narrow and hard couch of the cross, which for thy sake our Saviour lay upon, and thus mayest thou fall asleep, either with this or such other like godly thought: and look that when thou chancest at any time to wake, thou have God by & by in thy mind, and let thy mouth be filled with his praises, saying some verse to thank and bless him, or to recommend thyself to his divine mercy: and when thou risest again in the morning, behave thyself as is aforesaid. THE exercises wherein a good christian aught to occupy himself on holy days. ¶ Cap. 4. HAVING declared already what order thou oughtest to keep to thine exercises each working day through the week, it resteth now to teach thee, how thou art to behave thyself on holy days, sith both God and his holy Church command us to sanctify and keep them holy. It behoveth therefore, that we toil not only, and take no servile pains on those days, but that we dedicated ourselves more diligently to God's service, & to exercise of spiritual, good, and godly works, that by these means we may sanctify the said days, by endeavouring ourselves to have more holiness on them. On Sundays therefore and other holy days, thou shalt dispose thy life and exercises in this order. After thou art got up in the morning, offer and commend thyself to thy Lord & maker, as on other days, and make thy prayers (whereof I shall tell thee more hereafter) somewhat longer then on other days, or at lest wise read of some godly book a while, preparing thyself to go to Mass, and to receive the blessed Sacrament, if thou be minded so to do that day. When thou haste thus done, and left such order for thy temporal matters at home as shall be meet, get thee then to Church to hear Mass, and the sermon (if there be any) in such place where thou hopest to receive most profit and devotion, especially at such time as thou purposest to receive. And take heed in the way to Church ward thou roll not thine eyes up and down, gazing here and there, especially at thine entry into the Church: but retire them home in modest and devout wise, and calling to mind thine own unworthiness and manifold sins, be sorrowful for them, ask God mercy and forgiveness. And then mayest thou say that sentence of the psalm: a Psal. 5. b. Putting my trust and confidence in thy mercy, O Lord, I will enter into thy holy Temple in thy fear. Place thyself afterwards in humble and contrite wise, like to the b Luc. 18. b. publican, in some convenient room, there to hear attentively, both Mass, and other divine service, desiring to be partaker of all the mysteries which are celebrated in that holy place, & always to remain in the a 1. Cor. 1. b uniti of the holy catholic Church, and of all the faithful and lively members of Christ, that thou deserve afterwards to enjoy everlasting happiness, with them in the triumphant Church above. Now at such time as they begin to sai their matins or Mass, lift thou up thy mind and heart conformably as the Church doth, praising God when she praiseth him, praying when she prayeth, and for the same things she prayeth, giving thanks when she doth, and so in all things imitating her, and conforming thyself unto her. When the priest saith Mass, hearken diligently to such words as he pronounceth, without either reading thyself, or saying any other prayers & devotions, at lest wise whiles the priest readeth out: yea, much more commendable should it be to occupy thee all the while he celebrateth, in some good thought or meditation, rather than in reading or praying in thy book: yea thou oughtest chief at such time to remember the passion of Christ our Saviour and redeemer, sith the holy Mass is a memorial of the same, and both the priests attire and all the ornaments of the aultare, with the ceremonies which be used in the saying of Mass, do all represent and signify such things unto us, as he either did or spoke during the time of his painful passion: and therefore is it a very godly thing to have the same in memory, especially at the time of elevation, calling to mind that unspeakable love of our Saviour, which caused him to be a Rom. 5. a. Heb. 9 d. g. 1. Pet. 3. d. crucified and lifted up upon the cross for thee: and therefore art thou bound to adore and thank him with great reverence for this so inestimable a benefit, and to crave such things of him with faith and fervency as thou standest need 〈◊〉 sith look with what love & 〈◊〉 he then vouchsafed to be 〈◊〉 for thee, with the like is he now ready in this most holy Sacrament, 〈◊〉 show mercy to such as dispose them 〈◊〉 receive it. Afterwards when the priest 〈◊〉 if so thou be not that day sacramentally to do it, yet mayest thou in spiritual wise receive with him, according as I shall hereafter tell a Inf. ca 15 thee, when I entreat of receiving the blessed Sacrament. If there be a sermon that Sunday or holiday, give ear thereto with great zeal and attention, preparing thyself before it begin, by estranging thy mind from foreign thoughts, and making thy prayer to God, that it may please him to minister such speech and spirit unto the preacher, wherewith he may both profit thee and others, and then mayest thou say with Samuel: b 1. Reg. 3. b. Speak Lord, for thy servant hoareth. Of such things as the preacher shall deliver in his sermon, thou oughtest to commit some such lessons to memory, as shall most concern thee, and that chief moved thee, supposing our Lord himself had delivered the same unto thee. In like manner shalt thou do at Mass, if thou canst understand the words of the Epistle and Gospel, which thou oughtest to take as though God had spoken them even at that instant to thee alone, committing them to memory, and thinking of them, at lest all that day. If so be there be many sermons, go to hear him, whom thou deemest to preach God's word with most fervent zeal of his glory, and profit of the audience. These be the chiefest exercises, wherein thou art to spend the forenoon till dinner time, and then behave thyself as on other days. Having then paused a little while after dinner, it were a very fruitful exercise if thou coldest conveniently use it, to go and instruct others in the christian faith, or learn thyself, if thou understand it not well, at such Churches where they have this exercise, whereby every way doth ensue great gain: for if thou teach others that be ignorant, thou a jac. 5. d. exercisest one of the seven spiritual works of mercy: and if thou learn thyself of others, thou winnest that which it behoved thee to know, and that is more precious than be mountains of worldly wealth. After this exercise thou mayest go and hear evensong, compline, & some good lesson, if there be any, governing thyself in allthings, as is abovesaid in the morning. This being done, employ the spare time till night in doing some deed of mercy, as in b jac. 1. d. visiting some hospital or prison, comforting & performing some charitable office to those weak & comfortless creatures, or otherwise thou mayest associate thyself with some virtuous companions to re to report or hear some spiritual discourses, or read some godly book, or find thee occupied in some such like honest exercise: And if so be thou thinkest it otherwhile expedient to walk abroad for recreation, let it be in some secret and solitary place, where other secular persons come not to disturb thee, and with their profane conversation withdraw thy mind from God. It is also a very good exercise upon such Saints days as be kept holy, to read or meditate upon their lives, and to animate thyself thereby to imitate them in some one virtue or spiritual work, such as pertain most to thine own estate. Finally thou oughtest ever after dinner on these days to occupy thyself in some such exercise, as thy soul may thereby reap some spiritual profit, and grow more zealous and fervent in the love of God, with new purposes and inflamed desires to go continually forward, and to wax stronger in his divine service, with greater charity towards thy neighbour, better knowledge of thyself, and more humility in all thine actions. Thus be the holy days sanctified conformably to Gods will, and the intent of holy Church. Afterwards both in thy meditation before supper (having the means to make it) and in the examination of thy conscience before thou go to bed; thou shalt both in these & each other thing of night, do as is abovesaid in the former Chapter; noting this by the way, that on these days all is to be done with so much more leisure, fervour, and diligence, as the highness of the day shall more require it. And here let every man that hath children or family learn, that he is as a guide and governor to such as be under him, and therefore is he bound so much as in him lieth, to draw them to the service of God, causing them to hear Mass, and to spend the holidays in godly exercises; and to frequent the blessed Sacraments of Confession and receiving, so oft as they may, and shall perceive it for their profits. And in no wise are they to allow, that any one in their house a 1. Cor. 5. d. have any public crime, or other notorious imperfection; as to be a swearer, a blasphemer, a gamester, or an offender in such like trespasses against our Lord and Saviour. OF THE profit and necessity of prayer. ¶ Cap. 5. NOW that I have already entreated of the order that such as desire to live like good Christians aught to keep both on working and holy days; it resteth, that I entreat of another kind of daily exercise very necessary for each one to obtain this their desired end withal; chief yet for such as mind to dedicated themselves more sincerely to divine service. And this is the exercise of holy prayer, not only vocal, which is common to each one, and more frequented of all; but also mental, which very few wots of, and so consequently very few do practise; being nevertheless the more excellent kind a great deal. And therefore is it to be noted, that albeit vocal prayer, to wit, that which is made with the mouth and voice, saying of sundry offices, psalms, and devotions, is a very profitable thing, instituted, approved, and practised in all religions and cathedral Churches; yet is not this, but that which we call mental the more worthy and excellent kind a great deal, and whereof the holy doctors do chiefli mean, when they speak of the excellency of prayer, & the singular fruits which proceed thereof. The which mental kind of prayer doth so far pass and go beyond the vocal, as doth the soul or spirit, in dignity, pass and excel the body. Wherefore, such as mind to exercise themselves thoroughly in God's service, and to batten & grow strong in spirit, aught not to content themselves only with vocal prayer, but (as S. Paul saith) a 1. Cot. 14 c to pray with mouth and mind together, having received at God's hands both th'one and tother. Howbeit, let us chief pray with spirit: for (as our Saviour said b joh. 4. c 2. Cor. 3. d to the Samaritane) God is spirit, and those which adore him, must in spirit and truth adore him. Whereupon we know right well, that the holy Saints of old time, and the most spiritual men of our days exercise themselves most chiefly and commonly in this kind of prayer, as having by experience proved, how much more profit and spiritual comfort the soul receiveth by this mental prayer them by that of vocal. This thing also alone, declareth sufficiently, of what importance they deemed this exercise, and how necessary for all good Christians, in that they are not afraid to call the same omnipotent: for so much as being made as it aught to be, we thereby obtain every thing, like as Christ our redeemer hath promised, saying: a Mat. 21. b Mar 11 c. joh. 15 b. Verily I say unto you, that what soever you shall ask by prayer, believe it shallbe given you. This prayer, whereof we now speak, is a lifting up of our mind to God, which is rather done with inflamed desires of the heart, then with variety of outward words, and so are we less pained therein then in vocal prayer: yea, look how much the longer we continued in this kind of exercise, and so much do we find it the more savoury and fruitful for our soul; for that each time a man frequenteth this holy exercise, he still sucketh out new sap of graces and spiritual treasure: yea, such as at some times the soul doth, as it were, palpate and feel it most apparently. For like as Moses had his face lightened & made glittering, through his often conversing with God, in such wise, as the children of Israel (according as holy a Exo. 34. d Cor. 3. c scripture telleth) could not abide to look upon him; even so the soul through perseverance in prayer becometh more lightened and illuminated with the new graces it receiveth: we know moreover, how Christ our redeemer (as the holy Evangelist S. b Luc. 9 d Mat. 17. a. Mar. 9 a. 2. Pet. 1. c. Luke reporteth) being in prayer, was transfigured, and his face visibly changed into as beautiful a brightness as the Sun, his garments also become as white as snow; even so is the soul of man in prayer transfigured and changed into God, and the darkness thereof turned into light, frailty into force, fear into hope, sadness into solace, with other innumerable commodities too many to rehearse, which trial testifieth to proceed out of this holy prayer. Sithence therefore this is for all so profitable and necessary an exercise; I shall stretch myself out a little the further, to tell thee, in what manner thou art to make it. And first shall I declare what such may do as be more spiritual, and have better leisure, being minded to make this exercise; afterwards will I set down another method for the simple and more busied sort, such as want capacity and leisure to exercise them wholly in this office; that by doing yet what they are able to do, they may become partakers of this so fruitful and necessary an exercise. THE manner how to pray mentally, and of the preparation we aught to make before it. ¶ Cap. 6. THIS prayer which we call mental, being (as I have already said) an elevation and lifting up of the mind to God; like as the soul may divers ways elevate itself to the knowledge of God; even so be there divers meditations or considerations, which are all of them called by this name of prayer. Neverthel see, I shall here entreat of those only that be most devout, easy, and profitable, and that with such brevity, as I may conveniently. FIRST notwithstanding am I to advertise thee of certain points which must needs be thought of before thou enter into this kind of exercise. Whereof take this for the first; that thou force thyself (being one that hast leisure enough) to have one hour in the morning, and an other in the evening (little more or less) which thou art to allot and destinate to this so profitable an exercise, like as the holy Church hath her certain hours appointed for public prayers, and divine service; that the time & hours thus prefixed, may admonish and provoke thee thereto; and a good custom once got take away the difficulty. Who so could not for all that have these hours so certain and precise; aught not to give over and neglect this exercise; yea, rather were to take such hours and time for it, as his business might best afford him. Now when thou comest to these determined hours, (being so thou mayest have them in manner aforesaid) it behoveth thee to prepare thyself (as the wise man a 〈◊〉 18. 〈◊〉 saith) before prayer; to th'end thou mayest have more attention, devotion and reverence, with other parts requisite for the better performing of this exercise. Thy preparation therefore let it be in this manner; when thou comest to the time and place prefixed, endeavour thyself to lay aside all other cares and cogitations, which in any wise may impeach thee; weighing well the weight and seriousness of this office thou art in hand withal. And to th'end thou mayest have the more attention and reverence, consider, how when thou art in prayer, thou speakest not to the wind, nor to the walls, but standest most assuredly before the face of the living God, and that God is there really present at thy prayers; listening thy words; viewing thy tears, and taking delight in thy devotions and holy exercise. For albeit he universally assist all his creatures, yet assisteth he chief such as pray to him, according as the sacred scripture witnesseth, saying: a Deut. 4. a There is no other nation in the world so great, to whom their Gods be so nigh, as is our Lord God. who assisteth us in all our prayers. Think now how great attention and reverence is requisite, to speak and staude before the presence of so divine a Majesty; before that most sovereign and omnipotent King? before that infinite 1. Cor. 3. 6. 7 beauty and incomprehensible greatness; if so great respect be had in speaking but to a temporal lord or king. This consideration shall make theo humble thyself, and bow down to the very dust of the earth, and stand with fear and trembling before that sacred sovereignty and dreadful Majesty. With this thought mayest thou kneel down in reverent wise, making the sign of the holy Cross upon thee, and then say the general confession, or the psalm of 〈◊〉 or a Pater noster, if thou cannest none other, craving of god briefly for gevenes of thy sins, those especially, wherein thou hast offended that day, as also grace to perform this office better than heretofore, & to spend that final time to his glory, and the profit of thine own soul, sithence we are not able without his grace to do any good thing; with this affect and mind mayest thou sometimes say the hymn Veni Creator spiritus, or those words of the patriarch Abraham: a Gen. 18. d. 〈◊〉 ad dominum meum, cum sim pulvis et cints. I will speak to my Lord, though I be but dust and ashes: or other vocal prayers or sentences, wherein thou haply hast most devotion, which shall all of them serve for a preparative, to make thee have better attention, and to shut out and exclude all foreign cogitations. Having now in this or like manner got attention, devotion and reverence; fall then in hand with thy meditation the best ways thou canst; the which aught, in mine opinion, to be most commonly of the passion of Christ, as being a thing very acceptable to him, and of great devotion and profit for our souls, sith this our Saviour his passion is no other thing than an epilogue and recapitulation of his whole life and doctrine, and an abbreviate and short word, wherein it pleased him to teach us the sum of all wisdom, and the perfection of the Gospel. Wherefore, for thy better and more orderly proceeding in this matter, thou mayest divide the points of the passion, by the days of the week, in manner following. MEDITATIONS of the blessed Passion of our Saviour, for every day in the week, especially on mornings. ¶ Cap. 7. THE meditations which I think most profitable for thee to exercise thyself most in, especially on mornings, are to be of the passion of Christ, which thou mayest dispose in this order. MONDAY. ON MONDAY morning at thine appointed hour thou shalt think of the last supper of our Lord and Saviour; wherein amongst other things thou shalt meditate conformably to the story of the Gospel; call chief to mind these three points; to wit, that most profound humility, wherewith he washed his a joh. 13. a. disciples feet; b Mat. 26. c. Marc. 14. c Luc. 22. b. the institution of the most holy Sacrament; those most sugared speeches he lastly preached to them. ABOUT the first; consider that humility enough to astonish a man, wherewith that most high and puissant prince (into whose hands his eternal father had given the rule of all things) a joh. 13. a. bowed himself to wash and cleanse his disciples feet, and amongst the rest those filthy feet of judas the Traitor, neither yet did his puissance nor his wisdom, nor his holiness, nor his greatness (each being incomprehensible) let him to do this so base a work, that we should follow the example that he left us therein, not only to humble ourselves to our betters, but also our equals & inferiors. TOUCHING the second point; consider that most fervent love our sweet Redeemer bore us b joh. 13. a. to the end; whereby (he being now to departed from us) devised this ineffable means how to 〈◊〉 still with us; for our consolation, profit and refection in this most holy Sacrament: and like as he could not leave us any gift more precious than this, so aught we not to seek or desire any other than this, disposing ourselves eftsoons to receive this most sacred food, that being eftsoons united to him, we be made partakers of the inestimable fruits, which are by means thereof imparted to us. CONCERNING the third, amongst the other words of that long and most lofty sermon he made to his disciples; take for thee that his new precept of charity, so highly commended of him; wherein he said, that his disciples should be discerned; and withal, note the patience thou must have in the manifold tribulations and persccutions which thou must needs suffer in this world; wherewith the soul is purged, & gaineth great and unspeakable meed. TVESDAY. THOU mayest on Tuesday at thy wonted hour meditate three other points, whereof let the first be of our lords prayer which he made three times in the garden of a Mat. 26 〈◊〉 Mar. 14. d. Luc. 22. d. Gethsemani. Behold here the anguish and anxiety that sacred foul of his felt; which he himself said b Mat. 26. d was sorrowful and heavy to death: that is to say; that the sorrow he felt was enough to procure his death. And note the remedy we must flee to, when we hap to be thus afflicted and made heavy; which is, a zeal and perseverance in prayer; as he used three times, praying so much the longer, as his affliction increased and grew more grievous through the most vehement apprehension he had of his future torments now at hand, c Luc. 22. d. which made him sweat great drops of blood. Take therefore this refuge of prayer in all thy tribulations, as Saint james d jacob. 5. c doth also admonish thee; and seek not after any other faithless & vain remedies. THE SECOND point for this day, is our saviours imprisonment, whereunto he willingly offered himself to lose thereby the gives and fetters of our follies. Here mayest thou weigh that insuperable patience wherewith he willingly a Isai. 53. b. 1. Pet. 2. consented to be bound; injured, and strooken; with divers blows & buffets, without any move making or resistance; yea, he found fault with Peter (who did what he could to defend him) saying: b joh. 18. b. The 〈◊〉 that my father hath given me, wilt thou not that I drink it? the virtue and meaning whereof thou oughtest to mark well, and lay up in the treasure of thy heart, therewith to relieve and defend thyself in all thy griefs and persecutions: for whence soever they come, whether of the world, or the devil, all is the cup which thine everlalting father giveth thee for the welfare of thy soul. THOU MAYEST also meditate the third point; how the faithfullest master that ever was, being c Mat. 26 f Mar 14. 6 Luc. 22. f. joh. 18. d abandoned and forsaken of all his disciples; and accompanied only with those cruel officers; was led to the houses of those sacrilegious bishops Annae and Caiphas; where they begun a fresh to renew their villainous outrages; their haukinges and spittings, their blows and buffets; their mocks and mows; with other their grievous vexations, wherewith he passed over all that night, abiding every thing with incomparable patience; a 1 Pet. 2. 〈◊〉 that thou in like case shouldest endeavour thyself to imitate him. WEDNESDAY. ON WEDNESDAY meditate the ignominious progress, and wearisome journey our saviour made on the morrow, being conducted from one judge to another; and pause a while in each of their houses, to weigh the words he spoke, and the injuries that were done him; but chief call to mind those words he answered Pilate withal, ask him if he were a b joh. 18. 〈◊〉 king; which were these: My kingdom is not of this world; which if thou mash and ruminate well, will make thee know the blindness of worldly men, who with so great cark and care desire to reign; and to enjoy the prosperity, pleasures and pomps of this world, whereof the true and only king confesseth in these words, that his kingdom consisteth not; that thou shouldest thereby frame thyself to contemn the world, which he so little regarded, & learn to live like a a Heb. 11. c. 1. Pet. 2. b. pilgrim and stranger therein, making no account of the pomps, riches, & credit thereof, which be so vain and transitory. CONSIDER likewise the scorns done to him in Herodes house, that unjust judge; who to make him be b Luc. 23. b mocked, caused him to put on that white fools cote; and thus having fooled and doulted him, sent him afterwards back again to Pilate; in the which voyage he suffered such pains and spiteful reproaches, as thou well mayest think of Learn here to hold thy peace when thou art despised, mocked, or otherwise curiously questioned; thou mayest see likewise what pains and travail thou must prepare thyself to take (when need shall require) for his sake, & thy neighbours; sithence he hath thus both for thee, and all their sakes made so many wearisome journeys. THURSDAY. ON THURSDAY at thine accustomed time and place thou shalt meditate, first, the cruel scourging of the son of God in pilate's house (who weening thereby to appease the rage and fury of the jews) caused him to be a Mat. 27. c Mar 19 b. joh. 19 a whipped and beaten most bitterly. Behold then how they pull off his clotheses, & strip him naked, who adorneth the fields with all their beauty; and how they bind those hands to the pillar, which created erst the heavens, and being thus naked and fast tied, how the cruel executioners begin then with might and main to say on that virginal flesh; flaying the tender skin of the immaculate Lamb, and causing that most sacred blood to issue and spin out of all the parts of his body in so great quantity, as it wet and covered the ground he stood upon; yea, in such sort was that most dainty and beautiful flesh fleane and wounded, as thereby was rightly fulfilled the prophecy of a Isai. 53. b. Isay, saying: We reputed him as a leper, and as one smitten of God and humbled. In the midst of all these grisly griefs, the most innocent Lamb stood dumb and quiet; with out b Isai. 53. b. Mat. 16. f. Act. 8. f. moving or making any resistance at all; sith he was not so straightly fastened to the pillar with hempen cords, as with heavenly charity, and the fervent love he bore us, which knit his divine heart with much more stronger bands than were the other. FOR THE second point, meditate how the tyrannous officers being now tired with beating him; albeit he not so with suffering for us; they then unloosed him from the pillar; and without giving him any other succour or solace, let him seek his garments thrown here and there about the palace; which having at length with much ado found out and put upon him, they straightways strip him a new to put on that old purple coat, wherewith they openly scorn and make him their laughing stock; and anon a Mat. 27. c joh. 19 a Mar. 15. b. crown him most cruelly with a crown of sharp pricking thorns. If thou view and consider all this with devout attention, it can not be but it must provoke thee to love that Saviour; who for thy welfare only vouchsafed to endure so fell torments; and make thee also to fear for thy sins, and utterly to abhor thy lasciviousness, thy pleasures, pomps, and superfluous pamperinges of thy flesh, with the which thou haste so highly offended God; & for the which he hath in this wise so painfully satisfied. For if a kings Isai. 53. b. 1. Pet. 2. d. son be afraid, when he seeth but a contemptible bodslave beaten in his presence; how shall not the most abominable boundslave fear & quake again, seeing the son of God so cruelly handled for his offences? if others sins be paid thus dearly for, what payment shall he have that shallbe punished for his own? LASTLY, thou mayest meditate this day, how our Saviour standing in this wise crowned, wounded, and mocked; Pilate commanded him to be brought b joh. 19 a forth; for the whole assemble of people to look upon, to try, whether he might this ways mollify those obstinate and stony hearts; and thereupon said: Ecce homo, Lo here the man. Fail not thou therefore with the eyes of thy soul to take an advised view of this most rueful spectacle, beholding the hew and ugly shape he carried, who is, the brightness of his eternal father's glory; and that to restore what thou hadst lost through thine offences. Behold how he standeth in the midst of such an assembly freight full of shame and sorrow, clad in that fools coat so evil-favoured an attire; with the crown of thorns cnuironing his sacred head; a Mat. 15. b Mat. 27. d. joh. 19 a the reed in his tied hands in am of a sceptre; that hard cord about his tender neck, his divine visage all put up & swelled with the blows he had received, and abominably disfigured with blood & filthy spittle; yea, from to ppe to too no one spot free from wounds; neither was this enough to soften those flinty hearts, sufficient though to appease his eternal father's wrath, who accepting the same for the satisfaction of our most heinous crimes, FRIDAY. MEDIT ATE secondly how those unmerciful tormentors, so soon as they were now come to the mount of Caluari; stripped forthwith in cruel wise that loving Lamb, tearing his skin, to his excessive grief, being through the green wounds festered to his garments: and afterwards stretch him out upon that hard bed of the cross, which the world had prepared for him: and so with out stretched arms, of his abundant charity offered he himself up to his everlasting father in a true and lively Sacrifice for the sins of the whole world: And thus his hands and most holy feet being with sharp nails fastened to the cross, they hoist him up on high, hanging most pitifully thereon. Weigh here diligently, what gripping griefs his most rueful virgin mother suffered, hearing the strokes of the hammer, wherewithal they erucified him, and seeing him afterwards hoisted so up upon that hard cross with such opprobrious shame, and infinite pains and torments. Now then behold a while with the eyes of thy soul this thy Saviour thus hanging nailed upon the cross, and gather upon this wholesome tree the fruit of life it plentifully affordeth thee: for here is always forthcoming the supply for all thy needs, the salve for all thy sores, the satisfaction for all thy sinnesiand herein mayest thou, as in a glass, plainly perceive all thy wants and imperfections, sith this is a much more beautiful and bright glass than those were that God a Exo. 38. 〈◊〉 commanded to be set in the temples for the priests to look them in, at such time as they were to minister; for that the godly soul which shall attentively admire itself in this mirror, may soon espy, and easily found out all her faults and follies whatsoever. That nakedness and extreme poverty we see upon the rood, utterly overthroweth all our pomps & superfluous decking: That crown of thorns condemneth our pride and ambition. The gall and vinegar which was given him to drink crieth out against our gormandize and disordinate drinking; those weeping withered eyes accuse the looseness and lack of modesty in ours; those out stretched arms ready to embrace both friends and foes, found fault with our rancour and revenge; that most sacred body wounded all over from top to toe, argueth, and that severely, the lasciviousness and sensual appetite of ours. Thus seest thou, how all the stains and sinful spots of thy whole life do manifestly appear in this unstained mirror full of all perfection. THIRDLY, if thou have any spare time lest, thou mayest meditate the other egregious and notable things which happened about our saviours death; but chiefly those seven speeches he uttered, being upon the cross; For in the first [ a Luc. 23. e. Father forgive them, for they know not what they do] is charity towards our foes highly commended. In the second [ b Luc. 23. f 〈◊〉 I say unto thee, this day shalt thou be with me in Paradise] mercy to wards sinners in sovereign wise 〈◊〉 out. In the third [ a joh. 19 c. Behold thy son, behold thy mother] a piety and zeal towards parents. In the fourth [ b joh. 19 c. I thirst] a fervent desire of our neighbour's welfare. In the fift [ c Mat. 27. d Mar. 15. c Psal. 21. a. My God, my God, why hast thou for saken me] an humble prayer in tribulation. In the sixth [ d joh. 19 f. It is accomplished] a persevering in obedience till th'end; In the seventh [ e Luc. 23. f. Father, I commend my spirit into thy hands] a perfect and entire resignation into the hands of God; which is the period and somm of all our perfection. SATURDAY. ON SATURDAY meditate the f joh. 19 f. piercing of our saviours side with that cruel spear, to the incomparable grief and hart-break of his most heavy mother. And pause here a while to behold both this, and other his infinite & most precious wounds; sithence these are to be thy refuge, thy physic, and chief consolation. In the old law we read, how God commanded certain cities to be assigned in the land of promise, whereto such as had committed any offence might securely make their refuge: but Deut. 19 a. now in the law of grace there is none so secure a refuge as is the harbouring in those most sweet wounds; whereto sinners may flee a great deal more securely, to eschew the perils and persecutions of this world, than they could do in old time to their assigned cities.: And herein shall that wound in our saviours side chiefly help thee, figured by the window God commanded No to make in the side of the Ark, by the which all the beasts that should scape the flood were to enter in; even so now all such as find themselves endangered in the terrible surges of this tempestuous world, if so they covet to scape drowning, let them have recourse to those most sacred sores and wide wounds; let them enter at this open window; and therein shall they be most secure, and find themselves in true peace and tranquillity. MEDITATE afterwards, with how great devotion the Redeemer of the world was a Mat. 27 d Mar. 17. d Luc. 23. 〈◊〉 joh. 19 f taken down off the rood; and laid in his mourning mother's lap; who with a right rueful countenance fastened her eyes upon him; Think here, what streams of tears his beloved disciple S. john, the blessed Magdalene, with the other godly women plentifully powered out upon him: Behold and ponder well, with what zeal and fervency both they and the two worthy men joseph and Nicodemus anointed & wrapped him in his winding-sheet, and afterwards bore and laid him in the sepulchre which was in the garden: and endeavour thou to cleanse thy heart through lie from all corruption of sin, from all filth of fond desires and thoughts; that so thou mayest as in a new sepulchre lay up therein this most precious treasure. And see thou fail not this day to bear the woeful mother company in her lonolines and sorrow, wailing with her, and taking compass sion of her griefs, that thou afterwards deserve to participate of the joys in the resurrection. SUNDAY. ON SUNDAY meditate the joys of our saviours joyful resurrection; wherein consider these three points. first how our Redeemer having now perfected the work of our redemption, and overcome our sinful death with his most sacred a Rom. 5. a. Heb. 9 d. 1. Pet. 3. d. death; his blessed soul descended into b Psal. 15. b 〈◊〉 9 c. Col 2 c Limbo to visit and enfraunchise those holy fathers; who so many a year had with longing desire looked for him; with when he staid (to their inestimable comfort) till the hour of his resurrection, which was on sunday morning, at what time his most happy soul reentring and reuniting itself to his blessed body he become most beautiful, bright, glittering, impassable and immortal; albeit berore he were disfigured with the blows, wounds, and torments of his passion: and being thus risen up and by his own power issued out of his closed sepulchre, the first thing be did afterwards (as we may with godly zeal believe) was that he visited his most a Niceph. Cap. 32. h. 1. hist. Eccles. blessed mother. Think then now what that blessed virgin felt, seeing her entirely beloved son stand before her alive sound and whole, so glorious and triumphant as he then was, whose death had so 〈◊〉 pierced her soul with most vehement sorrows. What inestimable joy felt she in beholding his sweet and amiable countenance; the beautiful brightness of the wounds he had before received; those gracious and lovely eyes wherewith he looked upon and in hearing those sugared & sweet words, wherewith he greeted her) How great was the joy and comfort of her soul, when she unbethought her of the exceeding glory his former injuries and infamies were turned to; what surpassing beauty the deformity of his wounds was changed to; and finally how great a calm and happy quietness all the former stormy tempests were now converted to Learn 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 hour, who after a tempest sendeth fair wether; after troubles quietness; and useth according to the proportion a Psat. 93. d of tribulations to visit afterwards with roy & consolations. THE SECOND point thou shalt meditate upon this day, is the singular comfort those devout Maries received, when they saw their beloved master (whom even now they sought to anoint as dead) thus glorious and revived again: And consider especially the tender heart of that most virtuous woman Mary Magdalene; being wholly mested and dissolved into tears through the zealous love she bore our Saviour; and thereby would not departed, but stood still at the sepulchre, till such time as she merited to see and find her Lord, and to receive comfort of him, whom she so greatly longed for. Wherein thou must note and mark well, how (next to his holy mother) our Lord appeared first Mar. 16. b. joh. 20. d. to her that loved him most; that persevered most; and that sought him most; to th'end thou know & learn thereby; that then the same Lord will appear and comfort thee; when with like tears, love, and diligence, as she did; thou shalt inquire, seek, and sorrow after him. THOU mayest in like manner meditate the third point (having spare time) how this most desired master appeared to his disciples, who after his resurrection he eftsoons visited, comforted & confirmed in their faith; but chief ponder the sweet speeches he used to those he went in company with to Emaus a Mar. 16. c. Luc. 24. h. who with great grief were talking of his passion, whom he did afterwards exceedingly comfort and inflame; & showed himself unto the in the breaking of the bread. Whereby thou mayest gather, that if thy conversation & talk be such as 〈◊〉 was (to wit of Christ's passion) thou shalt not lack his presence and company; and shalt be illuminated to better know and love him, and this chief in the breaking that is in the sacred Sacrament of the altar. THOU MAYEST likewise at some other time meditate on this day his holy and miraculous ascension, how forty days being now past over 〈◊〉 his resurrection (in which time he appeared eftsoons his disciples, rejoicing, comforting & teaching them what they aught to do; the forty day he lastly a Luc. 24. c. joh. 20. c appeared to them being at table, and found fault with their incredulity; and afterwards having sufficiently informed them how they aught to preach; he and they with his mother went all together to the mount Olivet, whence that most worthy and glorious triumpher having now b joh. 15. d Mar. 16. d. Luc. 24. g. blessed and bid them all farewell, mounted up in all their sights to heaven; carrying with him the rich spoils of holy Saints, who with the troops of Angels gave laudes and praises to him, singing with inspeakable joy and exultation; and thus was he in this so solemn a triumph and rejoicing received into heaven, where he sitteth on the right hand of his almighty father. Consider here, how it pleased our sweet Lord to ascend into heaven in the presence of those that truly joved him, to th'end they should, both with their eyes and spirit follow him; and desire to ascend with him; knowing right well in what a solitariness they were after to remain for lack of his presence; which following and longing after him availeth much for the obtaining his divine grace a 〈◊〉 Reg. 2. b Heliseus desired his master Helias (as holy Scripture telleth) to give him his spirit, after he were departed from him; to whom Helias made this answer: if thou see me when I shallbe taken away from thee, it shallbe done that thou requirest me, otherwise not; even so now they shall have Christ's spirit with them, that shall see and associate him with their spirit, and such whom the love they bear to Christ shall make feel his absence; and continually to desire and sigh in heart for his divine presence. MEDITATE also the great joy wherewith (as S. b Luc. 24. g Luke the'uangelist telleth) they returned back again to jerusalem; receiving greater contentation through the joy which he was gone to, whom they so dearly loved; then sorrow through the solitariness wherewith they found themselves environed; for such is the nature of true love, as it contenteth itself much better with the well-doing of those it loveth, then with her own private and peculiar profit. And thus oughtest thou to 〈◊〉 what toucheth the honour and service of Christ before thine own particular commodity. These be the meditations which thou mayest make on mornings each day in the week, wherein for the better performing of the same, & with more savour in thy soul, it were good that thou perfectly knew the history, or read it in the last Chapters of the 〈◊〉 lists; it shall also behove thee to 〈◊〉 in ure and practise the precepts that follow in the next chapter; and when thou 〈◊〉 thus exercised in these meditations one hour or a half, little more or less, give God thanks with all thine heart in the best manner thou canst for all the things it hath pleased him to do and suffer by thee; and crave withal, that he will vouchsafe to make thee partaker of the fruits of his passion and redemption; as also to impart his other graces to thee, which thou shalt find thyself to stand most need of; pray likewise for his holy Church, and such as thou art bound to remember, or that have commended themselves to thy devotions, for the souls also that are in purgatory, & for all such other necessities as occasions may most require; & thus mayest thou herewith finish this thineexercise. CERTAIN particular advertisements touching the 〈◊〉 contained in 〈◊〉 former Chapter. ¶ Cap. 8. TO th'END thou mayest with more fruit and spiritual advancement make the meditatios mentioned in the former Chapter, it behoveth thee to observe therein these few adviys following. FIRST, concerning those points of the passion, whereon thou art to meditate; thou must understand, that they are in such wise to be meditated, as though they happened even in that instant before thin eyes, in the self same place where thou art; or within thy soul; or otherwise imagining thou wert in the very places where such things 〈◊〉 if haply this ways thou feelest better devotion. SECONDLY, thou must force thyself to draw some doctrine and spiritual fruit out of the things thou meditatest; as for example, to note in every over and above that is already said; these four points; what he is that Four notable points to be considsred. suffered; what thing he suffered; in what manner; and for when he suffered. OUT OF the first thou mayest gather an immeasurable love thou owest 1 Who it is that suffered. to so loving a Lord; who being God almighty, and of infinite Majesty; hath vouchsafed to suffer so great torments and injuries for thee so vile and abominable a bodslave; sithence if another man were he never so abject had suffered the like or much less for thee thou wouldst love him with all thy heart; and pain thyself to be grateful towards him. OUT OF the second point thou mayest pick forth matter of great 2 What thing he suffered. compassion; weighing thy Saviour thus freight with excessive griefs; alone; persecuted; blasphemed on every side; and from top to toe all wholly wounded; that but if thou saw a brute beast suffer the like; thy heart would melt again with pity and compassion. OUT OF the third point thou maieh 3 In what manner he suffered. gather marvelous examples to imitate him in. Learn first to be humble and lowly, pondering that bottomless humility, wherewith he humbled himself, even unto death. Learn to be patiented, considering that 〈◊〉 patience wherewith he endured such torments and villainous spites; without making any resistance or lamentation. Learn to love poverty; seeing him so extreme poor; hanging naked upon the Cross; and buried afterwards in another man's sepulchre: as also all his life time, having nothing of his own; nor where to rest his a Mat. 8. b head. Learn to love thine enemies; seeing with how great charity he prayed for those that crucified him. Learn to be constant and perseverant in such good works as thou takest in hand; and not to give them over for any toils or cross encounters; considering the firm constancy of Christ, wherewith 〈◊〉 so many toils, contradictions, and torments, he persevered until death; and therewith finished the work of our redemption, Finally, out of this point, if thou canst consider it at leisure, thou mayest learn innumerable virtues; and most worthy examples; which shine forth in every passage of his passion. OUT OF the sourth thou majest 〈◊〉 For whom be suffered. gather a great and general charity towards all men, and to despise none, seem he never so vile and contemptible; considering that our Lord hath spilled his most precious blood for him, and for all men in the world; neither is there any so wicked and lewd a wretch, for whom alone (if need, had been) he would not have suffered all the torments he suffered; Learn thou therefore, seeing this his infinite charity towards all men; to love all men, and to make account of all men; Learn beside to detest sin above all things, remembering thee how that was the only occasion of our Lords most cruel death and passion. THIRDLY thou must understand, concerning the foresaid meditations, that if at any time it so happened, that in such points as be set down to upon, thou haply foundest in the first or second of them good devotion; the in mayest thou stay so long as thy devotion shall last; not 〈◊〉 to pass over to the other points remaining behind, in that meditation; for if thou chance to leave some untouched that time, thou mayest another day supply this want; In like manner mean I, if through any urgent affairs thou shouldest sometime omit thine exercise or appointed hour, that then thou force thyself to supply that want with a new hour; and if not on the same, yet on some other day. four thou must procure 〈◊〉 to be 〈◊〉 〈◊〉 by all means possible to cherish and entertain thy devotion and godly purposes, with other good gifts whatsoever thou mightst haply have received in the time of prayer. And this shalt thou do by endeavouring thee to go as retired and gathered in the day time as thou mayest; calling eftsoons to mind what thou erst did meditate and receive; especially when thou hearest the clock strike; or other wise as thou mayest. Now if on tother side it so chanced A document worthy great observation thou were disquieted with divers foreign thoughts (as it eftsoons happeth) and thereby shouldest remain without any devotion or taste in thy prayer; yet oughtest thou not for all this to give over thine exercise, until thy time be fully finished; sithence many times, yea most commonly it falleth so out, that one findeth himself cold, and without taste or tallage in the beginning; and afterwards through perseverance in his prayer gathereth heat and findeth good devotion Yea, when it so chanced, as thou shouldest not find any taste or savour at all in the whole time of prayer; neither yet aught this to dismay or make the quaise; but rather believe assuredly, that such is our Lord his good pleasure at that time, thereby to try and exercise thy patience, thy loyalty, and perseverance; like as he dealt with the woman of a Mat. 15. 〈◊〉 Cananea, whom albeit he seemed at the first to make none account of, yet did he afterwards most abundantly comfort her, honour her, and grant her her desire: Well therefore mayest thou assure thyself, that look how much more patiently thou bearest this drought and barrenness of thy soul; so much more fruits hath thy sonle accumulated and heaped up. Think moreover, that albeit thou hast not found that devotion and attention thou wishest for; yet hath our Lord showed himself favourable and friendly to thee in suffering 〈◊〉 to remain so long time in his presence; and so no doubt but the time spent in this manner is much more fruitfully employed, then in such other works as may seem far better to thee; and if thou find no devoted & at one time; well mayest thou hope in God's mercy that another timo it shall please him to comfort theo so plentifully, that thy former wants shall thereby be more then sufficiently rewarded. And believe this assuredly, that how much the more thou shalt persever in this exercise; so much the more profit and pleasure shalt thou find thereby; besides other marvelous gifts which are not know en nor perceived at the first. Nevertheless for that by reason of this desire (being common and natural to each one to covet a taste and devotion in their prayers;) divers are wont in seeking by force and violence, to wrist it out, to do therein greatly amiss; as by that means both oppressing their understanding; and dulling their affect and will; FIFTLY, it is meet to advertise thee herein; that in the passages of the passion, or any other holy mysteries thou shalt meditate upon; thou content thee with a simple & quiet speculation of such points as thou thinkest of, and with that affection and taste God shall vouchsafe to bestow upon thee, without forcing thine understanding Violence in meditation great lie hurtful. or imagination to speculate and imagine things more plainly; ne yet thy will to feel and taste the same, by wring out affections and tears with violence: for these immoderate excesses both of th'one and th' other side, are wont rather to hinder then help devotion, hurting the head with that inordenate toil; and when this violence of the part affective is once past; the will then doth remain more cold and without taste, make thy meditation therefore with quietness & peace; waiting with patiented silence what our Lord shall work in thee; and holding thyself contented therewith, as is aforesai de. FIFTLY, (to advertise thee in evetye thing) know this by the way, that if thou found pain and disquietness in kneeling (for so must thou needs dispose thyself in the beginning) then mayest thou rise up, and stand, sit, or walk; as thou thinkest most meet for obtaining that quietness and rest thou desirest in thy soul. MEDITATIONS to be made on evenings, or a new week. ¶ Cap. 9 TO THE end that such as be better instructed, & have more opportunity and leisure to give themselves to prayer, may have more large scope and ample matter to exercise themselves in, I have thought good to set down other meditations here, which may be used on evenings; meaning to refresh and feed thy soul each day morning and evening; as thy body each day doth not want those two repasts: As for others which are busied, and cannot intent to take this refection and exercise each day so oft; these may one week use one part of these meditations; and another week the other. Nevertheless, such as I now entreat of be most fit for novices and young beginners; wherein they aught certain weeks to exercise themselves before they proceed further to the meditations of the passion of our Lord and Saviour: for that true contrition of our sins; knowledge of ourselves; and the fear and reverence towards God (which are gathered out of these meditations) help greatly for proceeding afterwards with more profit and avail to the meditations of the passion. Having therefore certain hours lotted to these present meditations, whether it be at morning or at evening; and observing the foresaid advertisements, such as shall serve most fitly for this purpose; then mayest thou meditate according to the method following. MONDAY. 2. ON MONDAY let thy meditation The sins of our former life. be of all the sins thou hast committed during thy whole life time; and this shalt thou do in manner following. Standing in the place of meditation with great lowliness and shame, thine eyes fixed on earth; and head bowed down to ground-ward; like as a thief should stand before a judge that had taken him with the manner: thus shalt thou begin to weigh with bitterness of thy soul, all thy years and time misspent, wherein thou hast committed so many and 〈◊〉 crimes, which thou mayest reduce to memory, by running over the ten commandments, the deadly sins; the senses, powers and all the parts of the body; by every one whereof thou mayest find thee guilty of innumerable offences committed against that God; whom thou so greatly oughtest to have dreaded and reverenced for his majesty and infinite power; and so singularly have loved for the great and continual benefits he hath bestowed upon thee. SECONDLY think how greatly this Lord thy God detesteth sin; seeing he hath so rigorously punished it from the beginning of the world; with the a Cen 7. b waters of that universal flood; with b Cen. 19 e fire from heaven, wherewith he punished that horrible vice of those five Cities, besides other his dreadful scourges wherewith he hath eftsoons chastised the world for the sin of man; and lastly for our sins vouchsafed himself to die; to die, that by this means they might be punished sufficiently. THIRDLY consider, how with every mortal sin, thou haste done as much as in thee lay to a Heb. 6. a. crucify him again. Out of these considerations thou mayest easily gather the enormity of thine offences; how into lerable thy ingratitude hath been, and how great torments thou hast deserved, and yet deservest to suffer. Our first father b Gen. 3. a. Adam did eat but of one only tree contrary to God's commandment; and well do we wots how severely his sin hath been punished both in him c Rom. 5. c. and us; what punishment then deserveth he that hath transgressed so many commandments, and that so many times? Hereby mayest thou know the infinite clemency of God towards thee; seeing he might so many times, so justly have d Rom. 2. a. thrown thee down headlong into hell; as he hath done others, and yet hath not done so to thee, but forborn thee, and preserved thee from sundry and manifold dangers; especially from the dovils: (whose will thou fulfilledst in sinning) and both would and could have hailed thee to hell, had not his mighty hand defended thee: Finally he hath given thee many good inspirations, and invited thee to penance; besides many more great benefits bestowed on thee; which no father would have done to a most tenderly beloved son. Being then stirred up with such like considerations, and moved with compunction; reputing thyself a most abominable caytiff; prostrate thyself (filled with shame and confusion) at our Saviour his feet, as did that public sinner the blessed a Luc. 7. 〈◊〉 〈◊〉 12. a Mar. 14. 〈◊〉 Mat. 26. 〈◊〉 Magdalene; and with great sorrow and humbleness pray him to pardon thee those infinite sins and abominations thou haste committed; purposing fully for the time past to do penance& to lead a new life in time to come. And here note that when thou unbethinkest thee of thy former sins, it shall not be needful ne convenient to stand upon such particularities as might procure alteration in thy flesh, (which often happeth in carnal sins) but generally to consider, how oft thou hast committed these carnalities and beastliness through thy whole life; being sorrowful for them in general, without staying to discourse any particular manner or circumstance in such crimes; for thereby do commonly ensue very dangerous alterations. TVESDAY. 2 ON TVESDAY meditate thy present faults, and such wicked inclinations Our daily imprfections. as thou now findest in thee; which daily cause thee to commit divers disorders; and weigh withal the manifold miseries this present life is subject to, that so, what by the former meditation, knowing thy life passed fraught full of filth and sin, & seeing the sundry stains thou art now presently defiled with; thereby thou mayest humble thyself, and force thee to amend such faults as thou findest in thee; and withal begin to hate this life so full of calamities and dangers; wherein for the better and more orderly proceeding, consider these three points following. EXAMINE first the sundry imperfections which thou presently fin dost in thee; how first thou lackest a pure and right intent in most of thine actions; doing them for the world, or for some worldly interest; where in deed thou oughtest to do them purely for God. Thou mayest found likewise thine inclinations to be disordered, being wholly bend to the vain and transitory things of this world; The like disorder shalt thou perceive and find in all thy senses, thoughts, words, and works; sith there is no true virtue to be sound in thee; which, by the examination thereof, thou shalt well perceive; as first, for charity, which thou wantest; as also humility, patience, chastity, temperance, and so through all the rest; about the which thou mayest discuss particularly, how oft thou usest to offend in each one, falling into such vices as be opposite and contrary to the said virtues. SECONDLY consider how smallly thou haste profited since it pleased God to help thee with his grace, and give thee these good motions, and purposes to amend thy life; and how many times thou haste left such works undone, as thou purposest to do; and how often thou haste fallen in relapse of thy former follies; which thou determinest in any wise to abstain from. Think withal, how much better other's have behaved themselves in this time; and profited more in virtue than thou haste done; and here oughtest thou to purpose firmly to imitate them; and to seek new remedies and means of amendment, humbly craving grace of God to execute the same. THIRDLY, weigh what small affection thou oughtest to bear toward this wicked world, and present life; fraught full of such 〈◊〉 and grievous miseries, and wherein no true satiety or contentation is to be found: yea (that which is worst of all) wherein are so many rocks to reel against, and so infinite occasions to offend that sovereign Lord, who so worthily deserveth to be honoured, loved, and most dutifully obeyed. WEDNESDAY. ON WEDNESDAY thy meditation shall be of death; a thing greatly Death. profitable to eschew sin; And this must thou meditate even as though that hour were now arrived. Imagining therefore it is so, and how thou art now come to that latter time of so great grief and frighting fear, discourse upon these articles following. FIRST, how in that hour there is a separation and divorce to be made betwixt the soul and body; by means whereof the soul shall not only be separate from the body; but also from all other things it loved in this life; and how thou must needs leave here behind thee, wife, riches, kinsfolks; and all thy other dear friends, a job. 1. d 2. Tim. 6. a. Eccle. 5. 〈◊〉 with each other thing be it never so well beloved; neither shalt thou carry any thing away with thee, but only the good and evil works thou hast wrought in this world. CONSIDER secondly what we suffer in this sundering of our souls and bodies; the agonies, temptations, and sights; the vision of devils, which in terrible and dreadful show appear unto us; the perils that pinch the soul on every side; the anxiety it receiveth, imagining what shall become both of itself, and of the withered and consumed body. THIRDLY think, how thy soul thus parting from the body with ineffable grief; the body shall then be buried, and yield food to worms; neither shall any one jot of all the riches rest with it, but only that poor piece of winding-sheet it shall be wrapped in; and that small circuit of earth wherein it is interred: Now the soul, it shall be presented before Christ the dreadful judge, to whom it shall yield a most strict and narrow reckoning of all her life; and shall receive according to her deserts an everlasting doom. Weigh well here, what the soul shall feel whiles it waiteth for this doom, not woting on which side it shall be sent. Out of these considerations 〈◊〉 Documents these right profitable lessons be picked; to wit, how small trust and confidence we aught to have in this life, wherein death may every day and hour assail us; as also to riches, kinsfolks, and friends, who cannot any ways help us at that time, yea, all abandon and forsake us; on tother fide, what contentation we should then receive by having lived well, and gained certain faithful friends, who might in that hour help and greatly secure us. See therefore thou endeavour thyself now to do that which thou wouldst in that hour have done; and force thee to please those true friends in deed; which are, Jesus Christ; his holy virgin mother; the Saints and blessed Angels; that they may succour thee in that hour of so apparent peril. THURSDAY. ON THURSDAY thy meditation shall be of the last day of judgement, Doomsday. which we according to our belief do certainly look for; and shall come without fail; yea, perhaps in thy days; concerning the which thou shalt meditate these three points. FIRST how terrible and dreadful a day that shall be; aswell by reason of the signs and wonders that shall go before it; in the Sun, the Sea, and other creatures, with the ruin and overthrow of the whole world; as also through that most dreadful sound of the terrible trumpet, whereby all shall in one moment be a Mat. 13. f Sap. 3 b Dan. 12. a. raised up again. SECONDLY consider the brightness and beauty which the elect shall rise in, and the ugglines and b 2. Cor. 5. b. 10. 14. b grisly grimnes of the reprobate; beside, the most straight account, which they shall yceld to Christ of all the words, works and thoughts of their whole life; and what utter shame and confusion the wicked shall suffer before all the angels and millions of men. THIRDLY think how highly the good shall be favoured and honoured, before all that universal Assembly; & what the reprobate shall feel, seeing Christ in such power and majesty; a Mat. 24 c who with an ireful countenance shall look upon them; and with that final doom, throw them down to everlasting torments. Out of these points debated at Documents. leisure, and in more particularity, thou mayest glean this profit; how, (to avoid the shame and confusion of that day, when every one their sins shall be discovered) there is no better a remedy, then to unfold than now to thy ghostly father, by confession; and to do penance for the same. Weigh withal, that if men do here travail so much to attain some temporal degree and riches; and so greatly force themselves to fly the dangers and disgraces of this life; what oughtest thou to do to be made partaker of that sovereign dignity & unspeakable riches, which the elect shall enjoy eternally? and what pains oughtest thou to refuse for the avoiding that supreme contempt and incomparable torments wherein the damned shall sorrow everlastingly? FRIDAY. 2. ON FRIDAY let thy meditation be The 〈◊〉 of hell. of the pains of hell; that by this, aswell as by the former meditations; both the fear of God, and detestation of sin may increase in thy soul: For the meditating whereof it shall be convenient thou frame in thine imagination some horrible and hideous place, as might be an infernal pit, or dungeon without any bottom, dark and full of fire; whereinto the damned souls shall be thrown head long down. And that thou mayest meditate this the better, consider these points following. FIRST, the terrible torments a Apoc. 16. which the wicked shall suffer in that place of horror amongst all the devils, which surpass all other pains and torments that in this world may be possibly imagined; and after the resurrection, shall they both in body and soul, in all their powers, parts & senses, suffer more excessive pains then the tongue of man may any ways express; for like as the wicked have offended God with all their parts, powers, and senses; and have employed them all as instruments to serve sin with; even so shall God's divine justice ordain, that in all the self same parts, powers, and senses they suffer sorrow and torment; that so may that which is written be fulfilled. How much he glorified himself, and was in delicacies: g●ue him so much torments and lamentation. Apoc. 18 b SECONDLY think how besides these sensible torments they are to suffer; that which shall moste of all afflict them, and 'cause an excessive sorrow, is, a despair they shall have, woting well that in all eternity they shall never see God; and this is called the 〈◊〉 of damage; and as they shall 〈◊〉 call to mind the infinite good they lost through their frantic folly, and know there is no remedy now to recover it; this shall plunge them into a pit of unspeakable torments, making them rave and rage, against God, themselves, and cuerye other creature ever lastingly. THIRDLY consider the eternity of these pains, which if a man could profoundly ponder, there is no one thing that appaleth or frighteth more; sith the wicked shall continued in those torments more years than there be drops of water in the Sea, or seed of sand on earth, or any other number that may be possibly imagined; yea, when they have suffered all the millions of years that may be added thereto; then shall they begin anew to suffer, as though nothing had been past; and finally these their torments shall never, never, have any one moment of release, or minute of A notable remembrance. relaxation. Hence mayest thou gather this fruitful note, that if so thou wert now in these torments, which eftsoons through thy sins thou hast deserved; what wouldst thou do to come out of them? Think, how any other pain whatsoever, would seem pleasant to thee; and what penance soever were enjoined thee, thou wouldest right willingly perform it. Do therefore somewhat now, of that thou wouldst then do to escape these so great torments and perpetual calamities. SATURDAY. 2 ON SATURDAY thy meditation The joys of heaven. shall be of the happiness which the elect enjoy in celestial glory; whereupon consider these 〈◊〉 points. FIRST the greatness, beauty, and riches of that renowned region, where God doth show himself in glorious majesty to his angels, and holy Saints; to the pleasantness and beauty whereof, not all the beautiful and pleasant things that we either see or can here imagine, be in any wise to be compared. SECONDLY ponder what a comfort and sweet delight it shall be, to be in that blessed society of so many Angels, Saintes, Apostles, Martyrs, Confessors, Virgins, all of them so bright and beautiful; what shall it be to see the sacred humanity of Christ, and of his blessed mother; how shall one be ravished with the hearing of the sweet harmony and melodious music that shall be there; and to enjoy so sweet a conversation everlastingly. THIRDLY consider how yet besides these, there shall be another glory much more excellent, and surpassing all human capacity; which shall be, to see God face to face, wherein consisteth our essential beatitude; Glory essential and ac cidental. for that all other things, whatsoever may be imagined, be but accidental glory; which being so exceeding great & incomparable, what shall then the essential be? Finally think how their shall be the full accomplishment and heap of all goodness, without intermeddling of any evil; as in hell shall all evil be without mixture of any goodness. The prophet a jer 24. a. jeremy saith how on a time he saw at the 〈◊〉 ple gates two paniers of figs, th'one of good figs, & singular good; tother so noughty, that they could not be eaten, so, noughty were they. These two paniers do figure these two rewards so far differing asunder, which God shall give to the 〈◊〉 and to the reprobate. The reward that is prepared for the elect shall be so great, that (as the Apostle sayeth) neither eye hath seen, nor a 1 Cor. 2. c Isai. 64. a are hath heard, 〈◊〉 man's heart and under standing can imagine and the punishment of the reprobate shall be so excessive, that no tongue can possibly express it. Think now (good brother) how A serious advertisement. that one of these two lots must needs light upon thee; for eyter shalt thou possess that everlasting felicity, which doth embrace & contain in it all good things all riches, all satiety, and more than may be either imagined or desired; or else shalt thou become thrall to that bottomless pit of all misery, griefs, and unspeakable torments; and both th'one and tother shall endure everlastingly. Consider therefore what thou oughtest to do and suffer to gain so incomparable a bliss; or to eschew so extreme a misery; if men use here to toil so greatly for the getting of some temporal pleasure or promotion, or for the avoiding of some small sorrow and shame, yea be it for never so small a time. SUNDAY. 2. ON. SUNDAY thy meditation shall The benefits of God be of the benefits that God hath most bountifully bestowed upon thee, to th'end the knowledge thereof give thee occasion to yield him thanks, and to be more grateful towards him; for the better doing whereof, consider these three points following. FIRST the general benefits thou General benefits. The benefit of Creation. hast received; which are these: The be nefite of creation, how God hath created thee of nothing, and given thee the essence and being thou hast, far passing that of other creatures; Consider the dignity of thy soul framed to his own likeness and similitude, and the body thou hast received, compact with such variety and comeliness of members, and senses; whereby is well declared the greatness, power, and wisdom of the maker. And this benefit mayest thou well wots how great it is; by that thou wouldst esteem thyself so much beholden to one that could but restore or heal one of thine eyes, or any other member which The benefit of preservation. thou lackedst. The benefit of preservation; how every moment he preserveth and keepeth thee; which if he did not, thou shouldest forthwith return to that nothing which thou wert first made of: and this is as much as though he created thee anew; beside, for thy preservation, he hath made all the other creatures that be in the universal world: whereof some be to nourish thee, some to clad thee; other to yield honest delight and recreation to all thy senses; other to cure thy griefs and sickness; and finally all the creatures thou seest under the cope of heaven, yea and heaven itself too, shalt thou find, how God hath created for some use and service of thine: weigh now well if thou wouldst think thyself so greatly bound to one that had bestowed some ieweh or other gracious gift upon thee; how much more art thou to repute thee bound and indebted to him that hath heaped so many gifts together upon thee, and that without any mite of thine own meriting Think afterwards of the benefit of redemption, which containeth in it all the things thy sweet Saviour did and suffered for thy raun some paying. First, how he descended from heaven The benefit of redemption. to earth for thee; & being borne, was for thee laid in a manger: for thee began he the eight day after his birth to shed his precious blood; for thee did he all his life long endure so innumerable annoyances, pains, and persecutions; in going, sweeting, preaching, fasting, watching, praying; and finally for thee did he suffer the most grievous and bitter torments, anguishes, and ignominious reproaches that may be possibly rehearsed; being obedient even until the death a Phil. 2. a of the cross. If thou ponder these things more particularly and by piece-meal, they will yield matter enough to inflame thy heart with zeal, be it never so frozen; and provoke thee to love him, who hath so dearly loved thee; and with so great a price redeemed thee. SECONDLY call to mind the particular Particular benefits. benefits thou haste 〈◊〉 The benefit of vocation. chiefly that of thy vocation: how God through his great mercy hath called thee to his holy faith and baptism, wherein he bestowed his grace and gifts upon thee, whereof an infinite number of other nations never tasted; think how many times thou hast lost this grace through thy sins, and yet God hath forborn and stayed for thy penance; yea, provoked thee thereto by many good inspirations, & after hath received thee again, and forgiven thee. Consider also the remedies he hath left thee to recover, keep, and increase this grace and spiritual life withal; which are the holy Sacraments, for the which he deserveth to be highly thanked, as having vouchsafed to leave us so great a treasure; but chief for that The benefit of Sacraments. Sacrament of Sacraments, wherein he himself is contained; and when thou wilt, doth impart himself unto thee for thy food and sustenance; which is a benefit and grace incomparable. Think also, how many other particular benefits he hath done, and doth daily bestow upon thee, giving thee more temporal riches, more honour, more ability, more prows, more prosperity, then to others; recurring thine infirmities, delivering thee from many perils, relieving thy necessities; with other innumerable and hidden benefits, that thou thyself art ignorant of. THIRDLY consider, that if thou hadst received the foresaid benefits, or any one of them of what man soever, how entirely thou wouldst have loved and thanked him; and how thou wouldst willingly have drudged to do him any kind of service; & thought no pains great to have showed thee grateful towards him; how much more reason is it then thou show thyself such towards thy heavenly Lord and God; to whom for his great goodness thou art more deeply indebted; and he more worthy to be beloved and served: Do then that a Psal. 102. David saith: a Psal. 102. Let thy soul bless the Lord, and never forget his so manifold benefits. For if he see thee thankful, having his benefits always in mind, and yielding laud and praises to the giver; thou shalt every day merit to receive more relief, and new bounties of his most bountiful hand. These be the meditations which thou mayest make on evenings, or in another week; observing always in the beginning and ending of each one, what hath been foretold thee in the former Chapter. OTHER meditations, wherein the better learned may at other times exercise themselves: certain also for the simpler sort, wherein the mistortes of the rosary be entreated of. ¶ Cap. 10. FOR SO MUCH as this exercise of prayer is of so great profit; and that wherewith the spiritual life is as it were nourished and sustained: I have thought good thus amply to entreat thereof: and will add somewhat more in this chapter to that which hath been said already; desiring to satisfy both the learned and the ignorant; that is to say, both those that be more capable of this exercise, and such as have not so great capacity; for the first sort whereof, the former meditations be most fit and fruitful Nevertheless, to the end they may have more ample matter to meditate upon; some weeks they may intermeddle The life of Christ divided into 3. parts. the meditations of the life of Christ, which is divided into three parts or periods. 1. THE FIRST is of the incarnation of the son of God until his baptism; wherein are contained, his incarnation, nativity, circumcision, adoration of the three wise men; presentation in the temple; flight into Egypt; returning to Nazareth; and of the finding of our Saviour amidst the Doctors in the temple, when the blessed virgin had lost him. Of all the with mysteries S. Luke and S. Matthew writ in the first Chapters of their Gospels. A man may meditate likewise, what he did from twelve years upward until his baptism, according to every one their godly devotion, for that we find nothing written thereof in the holy Gospel. 2. THE SECOND part of Christ his life beginneth at his baptism, and continueth until his sacred Passion; wherein are comprehended his baptism, fasting, temptation in the wilderness; his preachings, and many miracles he wrought until his last supper; whereof the history of each one may be gathered out of the holy Gospels. 3. THE THIRD part comprehendeth his last supper, his passion, resurrection, and ascension, whereof I have already entreated in the seventh chapter. These meditations of the life and miracles of our Lord and Saviour jesus Christ, may be fitly distributed and meditated in one or two weeks, by such as have leisure and learning to gather the story out of the holy Gospel; observing pardie in all their meditations, the advises & instructions abovesaid; especially, of picking fruit full notes and doctrine for their souls, out of these holy mysteries; and of governing themselves in the beginning and ending of each one, as is aforesaid. And for so much as the devotion The devotion of the Rosary a very fruitful exercise. of the rosary is very laudable and grateful to our Lord and saviour jesus Christ, and to the blessed virgin his mother; as hath been sufficiently proved by the testimony of many miracles; and that in this kind of devotion mental prayer may with great good and gain of our souls be put in ure; I have thought good herewithal to entreat of this exercise, that the simpler sort may with more commodity, and less labour, found, if not all, yet the greater part of the foresaid meditations gathered here together: which both they may, and aught to think upon, in saying of the rosary; and thereby reap likewise the benefit of such indulgences, as be granted to those that in this wise do say the same. First therefore it is to be noted, that the whole Rosary and Psalter of our The rosary, whereof it consisteth. blessed Lady is divided into three fifties, whereof each one containeth fifty ave Maries and five Pater nosters. Now whiles each of these three fifty 3. kinds of mysteries to be meditated. ave Maries are in saying, there be three several sorts of mysteries to be meditated on. In the first fifty, are the five joyful mysteries to be thought upon; which are so called, for that in them we contemplate five special joys our Lady had before her son our saviours resurrection. In the second are meditated the five doleful mysteries; so named, of five special and notorious pangs of sorrow our Lady had, during the time of her sons most painful passion. In the third are the five glorious mysteries meditated; so termed of the five most glorious and pleasant joys our Lady had after her son his most glorious resurrection. EFFIGIEM Lucas Mariae quam pinxerat 〈◊〉 Vide Nice phorum. cap. 43. lib. 2. hist. Eccl. Ista refert vivo viva colore tibi. THE five joyful mysteries of the first fifth are these in manner following. The five joyful misterses. WHILE the first ten ave Maries and one Pater noster are a saying, meditate the mystery of the incarnation; 1. The ' incarnation of our 〈◊〉 how the blessed virgin being devoutly kneeling at prayers in her poor lodging; the Angel a Luc. I 〈◊〉 Gabriel came and greeted her with that celestial embassage. Meditate here the speeches that passed betwixt her and the Angel; and the unspeakable virtue our Lady showed, in the receiving of this embassage. First, that modesty and silence wherewith she gave ear to the message; without uttering any words herself but most necessary; a right commendable virtue, especially in women. secondly, that profound humility which caused her so seemly bashfulness, in hearing her own praises spoken of. Thirdly, that entire affection and zeal she bore to chastity; whereof she first of all others had made 〈◊〉 her vow; and that albeit so sovereign a dignity were tendered her, as to be the mother of God: yet would she be right well assured, in no wise to distain that virginal purity, which she so singularly esteemed. fourthly, that perfect faith, which S. Elizabeth 〈◊〉 〈◊〉 〈◊〉 so highly commended in her; for having believed such things as the Angel told and promised her on the behalf of our Lord, albeit they surpassed all man's reach and understanding. And hereby mayest thou learn to credit the words and promises of God, seem they never so incredible to human judgement. Fiftly, that lowly obedience, wherewith in fine she resigned up herself wholly into the hands of God, saying: b Luc. 1. d Ecce ancilla Domini. etc. Behold the handmaid of the Lord, be it done to me according to thy word. Whence thou must learn, to do the same in each thing it shall please God to work, in, or by thee. IN THE second ten ave Maries 2. The visitation of S. Elizabeth. and Pater noster meditate the second joyful mystery, which is the visitation of S. Elizabeth; how the most holy virgin knowing by the c Luc. 1. d. Angel's words, that her cousin was conceived with child, went in humble wise to visit her; whom after she had loving lie saluted, Elizabeth was forthwith replenished with the holy ghost, and unspeakable joys; as well appeared by the words she spoke unto her. In this work our Lady giveth thee example; that look how much thou feelest thyself more enriched with God's good gifts and fovorable graces, so much art thou to show thyself more lowly and charitable towards thy neighbours, for whose sakes, and not thine own only private benefit, thou hast received them. And that in such like works of charity, thou do them with fervour and diligence, as the most sacred virgin did herein towards S. Elizabeth. Consider also what great virtue and Note. efficacy the voice of this great Lady the virgin's salutation was of, seeing a Luc. 1. d. S. Elizabeth confessed, how presently after she had once heard her speak, she forthwith felt in herself such strange matters, and wondered alterations. Thou oughtest therefore to be very careful in often serving and saluting her, that so thou deserve to be comforted and holpen by her puissant speech and prayer. Learn withal, when thou hearest thyself praised, or art guilty of any good part in thee, to attribute all to God; and to give him thanks for all, as here our blessed Lady did in her devout Canticle 〈◊〉 Luc. 1. 〈◊〉 of Magnificat. etc. My soul doth magnify our Lord. IN THE third ten ave Maries 3. The birth of Christ. meditate the third mystery, which is of the nativity and birth of Christ; wherein think first, how Cesar Augustus having caused proclamations to be made for each one to enroll their names in such chief Cities as they belonged too; the most sacred virgin (the mirror of all humility) being ready to obey this decree, went from Nazareth to Bethleem in so cold a season, and with so great pain, as her great poverty must needs constrain and force her. Note here, with how rigorous an austerity the son of God; whom she bore in her womb, would before his birth perform Obedience, and have his mother to do the same, were it never so painful to her; that thou shouldest hereby learn of them to be humble and obedient in all seasons, and occasions whatsoever. Secondly contemplate, in what extreme poverty the king of all kings vouchsafed to be borne; and bound up in poor swadlingclouts, 〈◊〉 Luc. 2. 〈◊〉 and laid in a crib and manger of brute beasts. Weigh withal, that love and lowly reverence his blessed mother adored him with; as joseph also, and the Angels did; who with exceeding gladness, and sweet heavenly harmony, denounced this his birth to the poor shepherds. marvelous examples mayest thou find in all this discourse, of humility, poverty, Documents. austerity, mortification, patience; and above all, of infinite charity which caused this heavenly young babe begin to suffer such annoys in his so tender age; Endeavour thou likewise to imitate the poor shepherds, in their poverty, simplicity, and watchfulness; if thou desire to be visited by the Angels, and made partaker of these divine mysteries, as they were. IN THE fourth ten ave Maries 4. The presentation of our Redeemer. meditate the fourth joyful mystery; which is of the presentation; how forty days being now expired, that our a Luc. 2. c blessed Lady the virgin had continued in Bethleem in so great penury and manifold distresses; she then departed to jerusalem, there to present her son in the temple. Weigh here likewise the joy that Simeon adored him with, and embraced him a Luc. 2. d. in his arms; as also the other things he then foretold and prophesied of him. Whereout note this lesson, to be diligent in presenting thee eftsoons in the temple, and to behave thyself there with reverence and attention; that by so doing, thou learn to know and love Christ better by such things as are there entreated and publicly spoken of him. Consider also that sweet canticle of Nunc dimittis Lord, thou lettest now thy servant departed in peace. etc. which showeth plainly the fervent and zealous spirit of that old father S. Simeon, and the great consolation he then received; and think, how such as be of his parts, and qualities, to wit; just, and virtuous, and that desire the safeguard of their souls, such shall merit to be made partakers of the like favours and celestial graces. IN THE fift ten ave Maries, memeditate the fift joyful mystery; which is, of the joy our blessed Lady 5. The finding of our Saviour in the Temple. had, when having lost her son she found him again amongst the a Luc. 2. g. doctors in the Temple. Meditate here the sorrow and painful diligence, wherewith both the most sacred virgin, and her holy husband joseph wandered up and down, seeking him amongst his kindred and acquaintance; and after, seeing they could by no means find him there, how they travailed back again to jerusalem; not resting, till they found him in the Temple amongst the Doctors. Think now, what ineffable joy that virginal heart was seized with, having thus found out her treasure; with what entire affection she received him to her; and how carefully she kept him from losing him any more. Forth of all this thou mayest Notable documents learn; first, to seek this self same Lord with like pains and diligence, when thy soul hath lost him; and think not to find him amongst a Gen. 12. a kindred and acquaintance; to wit, amongst the follies and fond delights of flesh and blood; but rather in renouncing and mortifying of the same; and finally, thou shalt found him in the temple, in the midst of doctors; that is to say, hearkening devoutly to God's word, and frequenting eftsoons the blessed Sacraments of Confession, and of the Aultare. Learn likewise, after thou hast once found him by means of these most holy exercises, to keep him with all careful custody, that thou lose him not another time. This order must thou likewise keep in saying the ave Maries and Pater nosters of the other two fifties following. THE dolorous mysteries of the second The. 5. dolorous mysteries. fifty be these. THE FIRST is of our lords prayer in the garden, wherein meditate, 1. Our lords prayer in the garden. how the Redeemer of the world approaching near his death, and feeling himself assailed with grievous afflictions, fell down to his prayers, saying these words: a Mat. 26 d. Luc. 〈◊〉 d My father, if it be possible, let this cup pass from me, howbeit, not my will but thy will be done. And thus prayed he three feveral times till the Angel came and comforted him. Whence A document worthy day lie 〈◊〉 thou mayest learn this lesson; how in all thine 〈◊〉 thou oughtest to make thy refuge to fervent prayer for thy remedy, repeating the self same words our Saviour spoke; and persevering in thy prayer without fainting; for no doubt, but God at length will hear thee, when he shall deem it most expedient and necessary 2. Of 〈◊〉 〈◊〉 〈◊〉 of our Saviour. for thy welfare. THE SECOND dolorous mystery is of the a joh. 19 〈◊〉 scourging of our Lord. Meditate here the barbarous cruelty, wherewith he was straightly tied to the pillar, and there most cruelly scourged and wounded from top to toe, he suffering all their villainous outrages in mild manner like an innocent b Isai. 53. b. Lamb. Whence, learn thou, not to A worthy lesson. beat him any more with thy sins; and patiently to abide such chastisements and afflictions as God shall lay upon thee. THE THIRD dolorous mystery 3. The crowning of our Lord. cIoh. 19 a Mat. 27. 〈◊〉 Mar. 25. b is of the crowning of Christ; wherein meditate the sharp thorns he was crowned with, & his sacred head all to torn and pierced; the mocks and scoffs likewise they dissemblingly adored him with; smiting him afterwards with the reed they had erst given him in his hands. Learn A document against pride and 〈◊〉 hereby to detest thy pride and haughtiness, which caused this his cruel crowning; and with greater, both out ward and inward reverence to adore him; lest haply thou be like to those that thus dissemblingly did scorn him THE FOURTH dolorous mystery 4. The carrying of the Crosse. is, how our Savour being now adjudged to die, carried the cross on his a joh. 19 c own back, to the place of execution. Where, note the grievous pain and shameful reproach wherewith he bore the same, to be crucified thereon; as also the unspeakable griefs his mother and the other devout women felt, seeing him thus feloniously martyred; and forget not the words he then spoke unto them. b Luc. 23. e. If they do these things in the green wood what shall be done in the dry. Hence gather out this doctrine; that no remedy, but as Christ himself said, thou must needs carry thy c Mat. 10. d 16. d. Mar. 8. d Luc. 9 c. cross to follow him; that is to say, thou must patiently abide the pains and persecutions that in this life shall befall thee. THE fift dolorous mystery 5. The crueifying of Christ. is of the crucifying of Christ, wherein meditate those most bitter torments he felt, whiles they nailed him on the rood, and afterwards heaved him on high thereon; the pains he likewise suffered in each part of his body, and all his senses; remember also See the. 31. and. 32. leaves above. the words he spoke thus hanging on the rood. Gather here this lesson, how to be Christ's servant, thou must a Gal. 5. d. crucify thine own flesh with all thy vices and concupiscences; and comfort thyself in all thy woes and griefs; beholding what Christ hath on the rood in this wise suffered for thy sake. THE third rosary or fifty, is of the The. 5. glorious mysteries. glorious mysteries, whereof- THE FIRST is of Christ's resurrection: 1. The Resurrection. wherein meditate the beauty, glory, and majesty he rise up in; and how he appeared afterwards to his blessed mother; b Mat. 28. b to good Mari Magdalen with other the devout women, and his Disciples. Mark well here in what glory and joy we hope one day to rise again after our death; whereunto we must by the toils and troubles of this life attain; as Christ himself did by the pains of his cross and bitter passion. THE SECOND glorious mystery 2. The Ascension. is of our Lord and Saviour his Ascension. Contemplate here, how the forty day after his Resurrection, he a Mar. 16. c lastly of all appeared to his disciples, being set at table; and commanded them to get them up to the mount Olivet; where, after he had taken his leave and loving farewell of his blessed mother and his disciples, b Act. 1. b mounted up with great glory and triumph into heaven, accompanied with legions of Angels; and such Saints, as he erst had delivered out of Limbo. Take out here this lesson, that who so c Mat. 23. b Luc. 14. c 18. c. humbleth himself most in this life, shall afterwards be most exalted in the other, as we see in this example of our Lord and Saviour jesus Christ. If any desire more ample discourse and consideration of these two glorious mysteries; and of the five dolorous aforesaid; let them read the seventh Chapter above, 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 serve their turns chief, that have less capacity and leisure to use this exercise of meditation. THE THIRD glorious mystery is 3. The coming of the holy Ghost. of the coming down of the holy ghost upon the disciples. Wherein meditate, how both they and the other holy women that loved Christ being altogether with his blessed mother in the dining chamber a Act. 1. 14. 〈◊〉 at prayer, the holy ghost came down in fiery b Act. 2. a. tongues, and wonderfully rejoiced and comforted them all; ministering to them great strength to go and preach abroad, as well appeared both by the notable courage and 〈◊〉 efficacy, wherewith they preached publicly without any fear; as also by the multitude of people which were thereby forthwith a Act. 2. f. converted: whence gather this note; that to receive the holy ghost, thou must be in perfect peace and charity towards all men; and withal attend diligently to devout and fervent prayer. A notable observation. Note furthermore; that then shalt thou be strong enough to hazard thyself in any peril for Christ's cause; and thy speeches and spirit shall be then of force and strength to stir up and inflame others their frozen hearts; when thine own shall first be perfectly kindled and inflamed with this heavenly fire, which the Apostles received as this day: 4. The Assumption of our Lady. THE FOURTH glorious mystery is of the Assumption of our blessed Lady; Meditate here, how the Apostles being now departed to preach round about the world, the blessed virgin our Lady remained still in jerusalem; giving herself to contemplation; and visiting devoutly and eftsoons those holy places, wherein her sacred son had erst wrought the mysteries of our redemption. And being thus occupied, well may we believe, she by continual suit of prayers required to be drawn out of this life; and conducted thither where she might see her most sweet The blessed virgin Ma rye died in the. 59 year of her age, and in the 11. after the death of Christ. Nic. lib. 2 cap. 3. son. Who after certain years condescending to this her suit and humble petition, came himself down, accompanied with troops of holy Angels, and took with him this most happy soul, carrying it into heaven with great joy and inestimable exultation. Mark here what a commendable and very fruitful exercise it shall be for thee, eftsoons in mind to visit these very places, where this redemption of ours was wrought; meditating devoutly the mysteries thereof, as we may right well suppose the most holy virgin did. Note moreover, how in this life (being a vale of toils and tears) thou oughtest to pass the time as in an a 1. Pet. 1. c. exile; sighing, sorrowing, and desiring to be conducted up to that heavenly region, where the true life is, in company of that most happy mother, and of her dearly beloved son. Hereby mayest thou likewise understand, how greatly this Lord and sovereign Monarch is to be loved and obeyed; who both can and will so highly reward and favour those that serve and love him loyally, as here thou meditatest he hath done towards his most loyal and loving mother. 5. The coro nation of our Lady. THE fift glorious mystery is of the crowning of our blessed Lady; where meditate, how that after her assumption (according as we right holily do believe) that most happy soul associated with millions of holy Angels, came down to join itself to her virginal body; which being raised up, become most beautiful, bright, immortal, and impassable; and so with incomparable glory and honour was she crowned of the most sacred Trinity; and placed in a most precious throne above all the Angels, on the right hand of her entirely beloved son. Here mayest thou call to mind, that albeit in this life thy body be pinched and punished with penance, disciplines, and other mortifications; yet shall it afterwards rise up immortal, impassable, glittering, and a 1. Cor. 15. a beautiful; like as here thou contemplatest the virginal body of our blessed Lady to have done. Mark here like ewise, what efficacy the prayers of this most sovereign Lady are of, being thus highly exalted and beloved of God; and therefore oughtest thou to labour all thou canst, to be reverent and devout towards her; that by so doing, it may please her to favour and help thee in thy needs. In this wise is the whole Rosary to be said at lest once every week; and both these and other like profitable lessons to be picked out, as God shall vouchsafe by means of thy devotion to suggest & bring them to thy mind. There may also be another exercise framed of the rosary; whereout Anct ' ere exercise of the Rosary. the simpler sort may likewise reap good fruit; as to say the picture of Christ before their eyes; and at every part where he suffered any torment or gricfe, there to say a Pater noster 〈◊〉 or ave Mary; contemplating the while of that grief and pain. In like manner mayest thou do before the picture of our blessed Lady, calling to mind the joys or sorrows she suffered, either in seeing hearing, or touching her son; aswell in all his life time, as in his passion and painful death. Otherwhiles likewise thou mayest offer up an ave Mary or Peter noster, thinking of the Angels and holy Saints of both sex; especially such as thou hast most devotion to; recommending thee to their prayers and intercessions; and thus mayest thou with great ease gain great graces of our Lord and blessed Saviour CERTAIN remedies for such, as could not haply find savour or devotion in the former meditations. ¶ Cap. 11. WOTING well (as I haute already said) what great good this exercise of prayer doth purchase to our fowls; I have in this respect been more willing to extend myself a little the further in entreating thereof. And for the same some cause have thought good likewise in this Chapter to annex certain remedies to relieve thee with at such times as thou foundest thyself barren of devotion, and without any relish or taste in the foresaid meditations. FIRST therefore it is requisite thou The first 〈◊〉 against 〈◊〉 have this in mind, how one of the principal means and helps for thee both in this life to live virtuously, and in tother to enjoy God everlastingly, is this exercise of prayer; and therefore what pains and care soever it behoved thee to take for the gaining of so great a jewel, aught in no wise to seem grievous and irksome to thee; yea, propounding this so rich a recompense before thine eyes, thou oughtest with all might and main to remove such obstacles and lets, as might any ways impeach the due and orderly performing of this exercise. Thou oughtest therefore take heed of distracting thy mind in divers vain thoughts, of spending the time in profane and unprofitable conversations; of disordinate affections; of excessive passions of thy soul; as anger, heaviness, too much laughing, and rejoicing in worldly matters; and of too great a cark and care in thy temporal affairs and business. These and such other like imperfections, whereby the peace and serenity of thy soul may be shadowed and taken away, are in any wife, so much as may be, to be avoided. Neither behoveth it only to have this watch and ward over thy heart and inward powers; but also to use the like touching thy outward senses, which are the doors whereby these distractions enter & penetrate into thy heart: as might be a curious eye, in viewing; a listening after novelties and impertinent matters; too much speech and talk; and each other thing whatsoever that experience teacheth us to breed distraction. No doubt therefore, but solitariness would in this case be a sovereign Solitariness a great help to 〈◊〉 help to such as might conveniently use it; for by it, are all occasions of distracting the senses clean cut off; and thereby a man may with more facility, elevate his mind up to God, and stand well guarded within himself: whereupon this saying hath been worthily of long, time used, that a contemplative man aught to be deaf, blind, and dumb; that by this means wanting occasions to distracted his mind in outward things, he might always be gathered and attentive inwardly in godly cogitations. It shall profit likewise to procure devotion, and elevation of mind up to God to use abstinence, fasting, and Abstinence and discipline. other afflictions and corporal chastisements moderately applied. For like as these proceed of devotion, so do they maintain and increase devotion. A purity and cleans of conscience Purity of conscience. is also very necessary for gaining this devotion; the which aught not only to be kept undistained with any mortal sin; but also free from venial, so much as may be: for these do suage and abate the fervour of charity, which is the nurse and mother of devotion. It behoveth therefore, if thou covet to find a sweetness and savour in thy prayers, to shun all kind of sin, and such imperfections, as may gaul and fret thy conscience; as also to shake off scruples, & all superfluous remorse; the which, like privy thorns lie pricking and paining the soul, and will not suffer it to enjoy any quiet rest or fruitful savour in devotion. THE SECOND remedy which The second reme-lie against distraction. concerning this matter of meditation is by divers good & virtuous men proved to be very profitable, is, for one to strain himself continually to walk in the presence and sight of A continis all eye upon God. God's divine Majesty; supposing (as most true it is) that we always stand before his eyes; he beholding every hour and moment what we do, speak, or think; and keeping with each one a particular account of every thing. Seeing therefore, God evermore hath us in his heavenly eye and 〈◊〉 118. 168. presence, right meet and requisite is it, we always have him in ours. And in very deed, the taking up of this custom shall help in this respect very much, to make us afraid of committing any filthy and dishonest act, when we bethink us, that the eyes of God are every where upon us. THE THIRD remedy that helpeth The third remedy against distraction. 〈◊〉 greatly to gather attention and devotion, is an often frequentation of certain prayers every day, which the holy fathers call darting prayers, for Darting prayers. that they be in manner of amorous and loving darts thrown up at God's heart. The manner of doing this is by saying with a zeal and inflamed desire certain verses of David, or some other sentences of holy Saints, which thou must ever have in memory; and at such time, as thy devotion shall serve, 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 sins, then to rehearse certain verses of the a Psal. 50. Miserere psalm, or some other such like brief sayings, serving to signify this affect of repentance. At an other time, feeling a desire to be more and more inflamed in the love of God, say that b Psal. 17. verse, Diligam te domine fortitudo mea, Another time desiring to be with God, say; Quemadmodum desideras 〈◊〉 ad fontem c Psal. 41. aquarum etc. Otherwhiles, longing to approach and draw nigh to those heavenly bours; say, a Psal. 83. Quam dilecta tabernacula tua Domine. etc., Beati qui habitant in domo tua Domine. another time, with an affect to give thanks to God for his divine benefits, thou mayest say certain everses of the psalm: b Psal. 102 Benedie anima mea Domino, & omnia quae intra me sunt. etc. or c Psal. 33. Benedicam Dominum in omni tempore: And so in like manner, according to the diversity of each other affect thou haply findest thyself touched with in soul; for cche kind, whereof either in the prophets, or in some other of the Saints and fathers thou mayest find very fit words and sentences, to signify thy meaning with But if so be thou want skill and knowledge thyself to cull and gather them out; then mayest thou frame words of thine own, (according as the holy Ghost shall vouchsafe to instruct & teach thee) such as may serve most fitly for thy purpose, and 'cause thy zeal to increase to Godward, and to good desires. And albeit at the first it may seem thou dartest not those amorous arrows with any great fervour or fiery heat of soul; yet fail not to sand and breathe them forth; for no doubt but they shall afterwards kindle and gather heat, and help thee greatly to warm thy soul withal. But if haply thou couldst not light of such words as thou wisshest for; send then up certain sighs and groans drawn out from the bottom of thy heart, and these shall supply and serve in steed of words to Godward, who well woteth, what thy spirit doth crave and long for. These darting prayers, with the sentences, sighs, and speeches abovesaid, shall likewise help such greatly, as lack conveniunt leisure, to perform this exercise, in such The fourth remedy is, the reading of some godly 〈◊〉 manner as I have heretofore declared. THE FOURTH remedy, which may be used at such time, as thy distraction were greater, then that the former advises could suffice to call thy mind home, and to cause attention; then mayest thou have recourse to reading; whereto shall be very expedient thou be provided of some godly book, full of good devotion and sound doctrine; & thereon to read with leisure, fair and softly; not lightly running over many leaves, but pausing at every period and sentence, to chaw the same, and to pick thence some profit, and fruitful devotion, staying therein so long as attention serveth thee; which once wanting; proceed then on forward to another sentence, doing likewise in that; and thus mightest thou by means of such words as thou readest, use those speeches, sighs, and inflamed desires, whereof I jastly spoke in the third remedy; sith no doubt, but they are very valable, and of great force to retire thy mind home, and to kindle in it a devotion, and fervent love to Godward. The fittest books for this purpose are such, as stir a man up to piety and devotion, and that withal, give good instructions for life and manners; as might be the meditations, Soliloquies, and Manuel of S. Austin; certain small treatises of S. Bernarde, and S. Bonaventure, which are to be found apart and printed by themselves; especially some such one as entreateth of the life of Christ; but above all other, shall that book benefit and do thou good, which is called De contemptu mundi, Or The following of The following of Christ, a book greatly profitable. Christ, entitled to john Gerson, though in very deed it was of one Thomas de Kempis making, this being a work of wondered profit, and most notable doctrine; The lives of Saints shall be likewise very good for this purpose, who erst have showed themselves lively patterns of christian perfection. In these and such like books mayest thou exercise thyself; now reading, now meditating on them, and always committing some spiritual point to memory, which thy soul may amongst other thy business, nourish and comfort itself withal. howbeit, because this remedy is only to serve their turns that can read; others, that lack that skill may use pictures in steed of printed Pictures ignorant men's books books, and therein behold that passage they mean to meditate on; and thus shall the picture serve them in stead of books, and help to procure inward collection of their mind, and to purchase devotion which is wanting; This shall chiefly help young beginners, and such as be yet rawly rooted in these exercises; as also at the beginning & first entrance into prayer, when the soul doth commonly found disquietness, by reason of vain thoughts and wandering cogitations. THE LAST remedy thou art to The fift remedy against distraction, is perseverance take concerning this matter; is, to force thyself to persever in prayer; how distracted and frozen soever thou shalt find thee; for that, who so shall thus force and strain himself to endure the tedious toil and pain of prayer, whiles thus he feeleth himself frozen, and carried away with divers foreign thoughts and fancies, well may he believe, that at the end of his prayer he shall for the most part receive comfort and contentation; and that, as it happened to our Saviour (whom the a Luc. 22. a. Angel came and comforted in the garden, after his long perseverance in prayer, which he made three several times;) even so likewise shall it in th'end befall to him. And as in other works experience teacheth us, that custom taketh away the toil which we feel at the beginning thereof; even so shall custom & continuance in this exercise; (not slacking or neglecting it at any time) eut of the toil and travail thereof, and 'cause a conquest of all such difficulties, as in the beginning seemed right painful to us. OF CONFESSION. how and when we aught to make it. ¶ Cap. 12. TWO things there be, wherewith the soul is chiefly fostered, and wherewith, as with Two wings, 〈◊〉 〈◊〉 the soul 〈◊〉 to heaven. two wings, it soareth up to heaven; that is to say, prayer, and the receiving of the blessed Sacrament. Having therefore already spoken sufficiently of the first, it remameth I now say somewhat of the second. And because to receive rightly this blessed Sacrament, Confission is always presupposed to go before, I shall first of all entreat thereof, being a very sowithal; veraine salve for our souls, and 〈◊〉 necessary to sustain our 〈◊〉 〈◊〉 withal; whereof albeit I have spoken somewhat before in the first Chapter; yet sith that speech tended chiefly, to teach the manner of making a general confession to such, as purposed presently to begin a ne we life; it behoveth I now declare, how, and when, such as do proceed on forward in the true fear of God, and in his divine service, aught to confess themselves; wherein this I say first, that aswell for the making of a general, as a particular confessio, both in th'one and tother, it shall help thee greatly, to choose out such a Confessor as I then spoke of; one that is wise, learned, and of godly life; as also well beaten and practised in spiritual ways; who both in this and each other cause may guide and teach thee what thou oughtest to do: And therefore no doubt but it behoveth thee to use great diligence in The care we aught to have in choosing a skilful Con fessour. 〈◊〉 searching for such a one; for if we use with so great care to inquire after the most learned and sufficient physician to cure our bodily griefs, how much the rather aught we to do the same, for the sickness and infirmities of our souls? Why do we not digest & ponder well, what truth himself did a Mat. 15. b. testify unto us; that If the blind do lead the blind, bothfal down intc the ditch; the truth whereof because divers have little regarded & wrought of; have therefore proved to their cost, what harm and hindrance they have sustained in being so blind and reckless in this behalf; whereby both they, and each other may well wots, what care and diligence aught to be employed for the finding out of so sufficient a person, as the weight of this affair importeth. And having once found out such a one, make account to have hit of no small treasure, thy soul now having How great a treasure a good ghostly father is. one, by whose good means and help all her spiritual infirmities shall be healed; all her doubts dissolved; all her fears assuaged and comforted; and by whom she may in her weakness and indevotion be inflamed; in her weariness eased and encouraged; holpen in all her temptations; and directed in the sundry dangers, which in this life do dasel and fright us; and finally by his conduct be carried the right way to eternal bliss and happiness; like as the children of Israel were let into the land of promise, for having had so good a guide, as was their Captain joshua. Having therefore in this wise found out such a ghostly father and good guide; impart to him thy whole life, thine intentes and exercises, as also each other thing, whereof he shall desire to be informed; & see that by counsel thou govern the whole course of thy spiritual life. howbeit, because a man shall very hardly at all times have such a ghostly father at hand, as may in every point serve his turn, and satisfy this office; I shall therefore briefly give thee certain notes, whereby, for this point, thou mayest know how to guide and direct thyself, in matters of Confession. And first concerning the time thereof, I say unto thee, that every good Christian aught to prepare him When we aught to confess. self to confession once every week; according as both S. Austin, and the other holy doctors exhort us; yea, such, as in temporal affairs be less S. Austin. busied, and in spiritual causes better practised, may do it ofter, especially being well battened and exercised in that kind of prayer, I have already entreated of Such though as are more 〈◊〉 and less able to perform that kind of prayer, may every fifteen or twenty days confess them; but in no wise would I, that any man, have he never so much ado, should fail once every month to do the same. Minding therefore to confess thee thus oft, let thy preparation thereto be in manner following. first, the same day that thou purposest How we aught to confess, & examine our consciences. to confess on, see thou gather thyself a little before, and crave of God the light of his grace, to know thy sins and faults, without the which neither can they be known nor well confessed; Afterwards examine thy conscience, unbethinking thee what thou hast done since the time of thy former confession. And for the better doing hereof, thou may est run over the commandments, and the deadly sins; especially such, as thou art wont most commonly to fall into. howbeit, for those that do more oft and ordinarily frequent confession, it may suffice to discourse upon their thoughts, words, and omissions or negligences, examining in each one of these points, wherein they may seem to have offended. And such particular things as thou remember'st to have transgressed in, since thy former confessions, those shalt thou chiefly note and confess thee of, be they venial, or mortal, sins: for albeit we are not bound to confess our venial sins, yet is it both more secure, & profitable so to do; those specially, that be most notorious, and of greatest importance. And forsomuch as some do very fond forbear to receive, and confess themselves, for lack of his help, whom they have erst chosen for their ghostly guide and governor; I deem it therefore requisite A notable advertisement. to advertise thee herein; that in such wise would I have thee obedient and affected to this thy Confessor thou haste made choice of (of whom I have already spoken) that when thou shouldest haply want opportunity to make thy confession to him; thou fail not then to confess thee to another. And let not this sensual and undiscrete affection, which some (but chiefly women) are wont to carry toward their Confessors, bereave thee of that liberty, which is expedient for thee in this case to have; (wanting commodity of confessing to thy accustomed and wonted Father) yea, rather set thy mind of the grace which is granted by means of this holy Sacrament, being all one, then of the priest which giveth thee this Sacrament, whereof be many. And in doing thus, both thy soul shall be better provided for, and thou remain more secure, not to fall into such inconveniences, as others have incurred, by too indiscreetly addicted themselves to these their chosen Confessors. This being thus presupposed, thou mayest discuise thy conscience in manner following. Concerning thoughts; If thou haste had any dishonest, unclean, Thoughts. vain, and unprofitable thoughts, and therein spent the time; or any rash judgements or suspicions; or lewd affections and desires. Touching words; of blasphemous speeches, oaths, lies, murmurings, detractions; Words. contentious, proud, ireful, and idle words. For deeds; look if thou Deeds. haste done any outward work of sin, which is against any of the commandments. About omissions; here Omissions. mayest thou accuse thyself of having left undone some such works, as thou oughtest to have done; as, not to have heard Mass, prayed, and received the holy Sacrament; with such other like good works; or at lest to have done them faintly, and with small devotion. And if at some time it happen so, that thou foundest not thy conscience guilty of any particular crime, whereot thou mightest 〈◊〉 accuse thee, then mayest thou confess thee of certain general points, wherein most commonly at, (be they never so spiritual) do fail; as not to have loved God so entirely, as thou oughtest; of unthankfulness for his divine benefits; of small charity towards thy neighbours; of to great love thou bearest to worldly things, and to thyself, whereby thou seekest thine own profit more carefully than need requineth; of an over weening of thyself, whereby thou reputest thee to be better than others, and desirest to be respected and reverenced of them; of to curious a desire to know many matters that profit not, nor appertain unto thee; yea, sometimes do greatly harm and hinder thee; of not having made due resistance against such temptations as assault thee; not to have fled and shunned the occasions of offending; nor to have had such diligent watch and ward over thy outward and inward senses as behoved; of unprofitable speeches and thoughts; of evil employing the time, wherein thou mightest have done great good; of having been negligent in many such works as thou wert bound to do; and in those works thou dost, not to have that purity and right intention thou art bound to have; sithence thou dost them not purely for God's sake alone; but for some other vain respects; and so in every thing to have been most imperfect; not answering nor obeying to such divine inspirations, as thou feelest in thee; nor being constant in such purposes as thou haste already enterprised. In these and such like other defects (examining thyself well) thou shalt find thy want & imperfection, whereof, or at lest some part, it is very commendable to confess thee at such time, as thou haste not fallen into any greater guilts. But in any waves howsoever, it is meet thou accuse thee of these and such like defaults at lest once in a month; not belecuing them for all that to be mortal sins, but rather vemal, and imperfections. This do I add, because there be some of timorous conscience through the often frequenting of confession, that are many times troubled with divers scruples; which annoy and hinder greatly their proceeding in spiritual life and exercise; who (the best remedy they A 〈◊〉 me one to 〈◊〉 superfluous remorse. can use) in this case, is, not to credit that their timorous conscience shall tell them; ne ween any thing to be a mortal or deadly sin, which is not against the commandments of God, or of the Church our holy mother. And to take away, & rid them quite of the toil and perplexity, which these scruples are wont to bring them in, the soundest counsel for such to follow, is, to let themselves be governed by their discrete Confessors; and to obey them in all things; albeit that which they command them, shall seem flat contrary to that their own consciences telleth them; and this ways, no doubt, but they shall receive a great deal more help and consolation; and by breaking and mastering their own 〈◊〉 this manner, be far sooner healed; then in doing that, which their own timorous, blind, & erroneous consciences may suggest them. OF THE utility and profit that is reaped, by 〈◊〉 〈◊〉 the holy Sacrament. ¶ Cap. 13. AS material bread is necessary for our bodily sustenance, without the which this corporal life of ours cannot long be incertained; As material bread is necessary for our bodies, so is 〈◊〉 bread for our souls. even so is spiritual bread necessary for the preservation of our souls, and spiritual life, the which bread is given us in the sacred and holy Sacrament of the altar. And therefore is it called the a joh. 6. a bread of life, through the life it causeth in the souls of such, as worthily receive it. The which bread if we should not eat, we should not have b joh. 6. f. life in us, as our Saviour Christ affirmeth in the Gospel. This is the bread that giveth us strength to overcome temptations, to travail more lustily, and with greater courage to pass the course of this worldly pilgrimage, and is called Viaticam, that is The bread of pilgrims and 〈◊〉 for like as pilgrims have need of bread to last out to the region and country they go to; even so we do stand need of this bread, to arrive at length happily to the celestial Region we aspire to. And therefore is this Sacrament figured by the bread baked under ashes, which the Angel gave unto a 3. Re. 19 b Helias, wherewith he recovered so great strength; as he lasted out, till he came to the mount of God, Oreb; the effect which this Sacrament doth operate in like manner, Singular effects of the B. Sacrament. being worthily 〈◊〉 being worthily received; making us recover strength, to arrive out to the mount of eternal happiness; it causeth us also to fight manfully, and to vanquish our enemies, which in this life do what they can to let us. Finally, in this sacrament (who so worthily receiveth it) doth find all succour, all comfort, all sweetness, and sugared savour. And therefore is it worthily figured by that b Exo. 16. a Manna which God sent down from heaven to the people of Israel: for, like as in that the good found all favour and goodness they could haply desire; even so in this sacrament, such as do duly taste it, do find all savour and happiness they may well require in this world. Sithence the effects which the holy Doctors writ to proceed out of this sacrament, be almost innumerable; who grant, that it forgiveth our former sins, and ministereth force to withstand future temptations; it causeth them likewise to be both fewer and famter; It weakeneth our passions; increaseth devotion; establisheth virtue; illuminateth our faith; confirmeth hope; exciteth charity; maketh us partakers of the merits of Christ; and giveth us an earnest-penye of everlasting happiness. If therefore both these and other most excellent and unspeakable fruits be by this most holy and sacred food (the blessed sacrament of the Aultare) afforded and wrought in us; what is he that either can or will be so stark blind, or so great an enemy to his own welfare, as to be wilfully weaned from them, and willingly to deprive himself of so many benefits? what delight canst thou desire, that is not here afforded thee: what gain canst thou long for, that here is not given thee? yea, and that with much less cost and labour, than men use to take for other things a great deal less important. Sigh therefore this most sacred Sacrament is thus profitable and necessary for thy soul (yea, and much more than may by speech or pen be specified) it behoveth, I say, we receive it oft; that oft we be made partakers of the fruits and innumerable benefits that proceed out of it. Neither are we to Against those that 〈◊〉 of often 〈◊〉 believe and credit such, as say, it is not convenient or commendable to receive it very often, sith the often receiving should impair the reverence due to so sovereign a Sacrament. Believe them not, I say, that say thus, for in very deed it is not so; but rather, as love increaseth, by the frequentation thereof; so do both devotion and reverence increase in like manner: For that, look, by how much the more the soul approacheth nigh to this Sacrament, and by so much the more is it illuminated; according as is figured by the honey that a 1 Reg. 14. 〈◊〉 jonathas tasted of in the wilderness, wherewith his eyes were forthwith opened and made bright; The soul then being better illuminated by this Sacrament, than it was before, the worthiness there of must needs be better discerned; as also the greatness and majesty of our Lord therein contained; and consequently, the reverence due thereto, be much augmented and increased. They most reverent that receive oftest. The truth whereof, experience and trial do plainly teach us; sith those that receive but once by year, or very seldom, we see to be most irreverent towards this sovereign Sacrament; and such most reverent, as The 〈◊〉 of 〈◊〉 Church in receiving. receive it oftest. The same is also mamfestly proved by the zeal, fervency, love, and reverence which was used in the primative Church, when each one received every day, as was Pope Anacletus. decreed by pope Anacletus; Since which time, look how much more rarely the people have used to receive; and so much more is devotion decayed; as also the reverence to this sacrament, and all other goodness. See therefore, good brother, thou follow the counsel of Saints and holy Doctors, both old and new herein; and if thou feelest thyself acold, draw nigh to the fire of this most holy sacrament; If thou be'st in poverty, think how this treasure was given for the poor; If feeble and weak, remember that such stand need of a physician; and how for such was this medicine chief instituted; If thou be'st hungry, and priest with famine, here shalt thou found the true food and fostering. For albeit this is the bread of holy Angels; yet is it not denied to penitent sinners. This is a banquet meet for kings and princes; but withal it is bread fit for poor labourers and pilgrims. It is meat for great ones, and likewise milk for little ones. Briefly, this miraculous sacrament may greatly profit every one (being well disposed thereto) like as our Lord and Saviour, (who is therein contained) descended from heaven for every one; was born for every one, and vouchsafed to die for every one. If therefore thy cares and business be many, receive many times the remedy and ready dispatch of all, which is herein promised thee. Receive (if thou canst not ofter) at lest once every week or fortninght, and all the high festival days that are solemnized throughout the whole year: Neither do thou regard the sayings of such as be indevout, who under the colour of reverence, do cloak and shadow their negligence, And no doubt, but by thus endeavouring thyself to receive as worthily as thou canst, trial shall within few months teach thee, that the profit and consolation which thy soul shall thereby gain, is far greater, than any man may possibly set out and exaggerate with words. For albeit there have been by so great a number of holy Doctors as have written upon this matter, many glorious things & marvelous excellencies reported, which this heavenly mystery doth work; yet much more shall such by experience found and prove, as will dispose themselves to taste oft, and worthily, this divine food, & grace above all graces. IN WHAT manner we aught to prepare ourselves before we come to receive the blessed Sacrament. ¶ Cap. 14. HAVING in some wise touched the importance and great profit which the often frequenting of this holy Sacrament is of; it remaineth now, to teach thee the manner how to prepare and make thyself fit to receive the same; sigh, as the Apostle sayeth; It behoveth 〈◊〉 1. Cor. 11. 〈◊〉 that a man prove himself before he eat of this bread; sith otherwise, who so should unworthily eat it, should not receive any benefit thereby, but judgement and condemnation for his soul. It is therefore to be noted, that so far is man unable to present himself worthily, and according to the dignity of this Sacrament; that the Angels themselves cannot do the same. Nevertheless, to have that worthiness, which man's frailty will permit, it shall be sufficient to prepare and prove thyself so well as thou canst; and this mayest thou do in manner following. FIRST, the evening before thou The manner of preparing ourselves to receauc. purposest to receive, endeavour thyself as much as possibly thou mayest, to refrain all temporal traffic and busying thy mind in secular affairs; yea, from all superfluous and impertinent speeches. Likewise if thou hast a wife, it were very commendable to forbear that night the act of matrimony; as also to leave thy supper, or at lest wise, to make it more moderate than at other times; sith that, considering the high feast thou lookest for the next day, some small abstinence should do well before it. In like manner shall it be good, to make a little meditation before thou go to bed; calling to thy mind that immeasurable love, wherewith our Lord and Saviour vouchsated to leave us so inestimable a grace, as this most gracious sacrament is; and begin then in heart to taste that savoury food, which on the morrow thou hopest to receive; beseeching God to preserve and prepare thee, that thou mayest do the same to his glory, and the welfare of thine own soul. On the morrow; being got up betimes; examine thy conscience quietly; with sorrow for such sins and faults as thou shalt find therein; and get thee afterwards to thy ghostly father to confess them, (if haply thou hadst not done so Note well, and 〈◊〉 eftsoons. over night) And either whiles thou art in confession, or afterwards, it shall be very good to renew and confirm thy former good purposes to walk henceforth more warily in God's ways, and with greater diligence to amend thine imperfections, especially, such, as thou usest most commonly to fall into; craving thereto particular aid and grace of God, devising also some new means how better to perform the same. When thou hast in this wise examined, and unfolded thy conscience, gather thyself, a while to meditate some one or more pomtes of the passion of our Lord and Saviour (in memory whereof was this venerable Sacrament instituted; that every time we receive the same, we should call to mind that infinite love, where with he offered up himself to the cross for us) as also all other the pains and torments he from the crib until the Cross did willingly suffer for our salvation. Doing thus, (and devoutly meditating the rood, and other his most rueful pangs) the fire of his fervent love shall by this means kindle and creep into thy soul; being a thing right necessary for the worthy receiving of this sacrament. For like as in the old law a Exo. 12. b. God commanded the pascal Lamb to be eaten roasted; The paseal Lamb figure of the B. Saerament. even so the most innocent Lamb (which is contained in this sacrament, and figured by the former of the old law) must be eaten roasted, to wit, with a heart inflamed in his love, sithence he here giveth himself to us roasted with the fire of his most fervent charity. love 〈◊〉 with due reverence and humility. And to th'end that with this love, thou mayest also have due reverence for receiving so high a sacrament; consider well the excellency thereof, and what that is thou mindest to receive; how in this sacrament is contained the sacred and sovereign humanity of Christ; that is to say, his soul, his body, and his blood; and not only his humanity, but eke his divinity, sith th'one can no ways be separated from th'other; so that in this sacrament is contained the son of the eternal God, and of the blessed virgin Mary. And forsomuch as, look where the son of God is, there is the father and the holy ghost; being all three persons one self same essence; it followeth, that all the most ho lie Trinity is contained in this high and mighty sacrament, in such wise, as the divines declare and teach it; which thou art bound most firmly to believe, albeit to know the manner thereof surpasseth thy capacity and understanding. See now (all this being well considered) with how great reverence thou oughtest to present thyself before so great a Monarch as is contained in this Sacrament; before whom all the powers of heaven do tremble and quake again; and thousand thousands of Angels wait and gevo attendance on him in the same, yielding adoration, and all other most dut full 〈◊〉 the to Having the being astonished at so 〈◊〉 an excellency and dreadful Majesty, thou mayest say these words (My Lord my God, what Note; art thou, and what am I?) wherein pause and occupy thyself a while before thou receive; weighing thine own unspeakable vileness, and his incomprehensible Majesty and highness; as also that ineffable love, and beyond all measure, wherewith he vouchsafeth to come to that Sacrament, thereby to communicate his graces and gifts unto thee, if thou be thyself disposed to receive them. Being in this manner by these lowly considerations provoked to humility; and thy heart already inflamed in fervent love and charity; thou mayest then receive thy maker with great reverence; & see thou in no wise chowe the host with thy teeth; but let it moisten a while in thy mouth, thereby to swallow it down more easily without any cleaving to thy palate; & humbly beseech that Lord thou receivest, that it may please him to receive thee, and through his love & graces to transform thee into him, & to make thee partaker of such graces, as he ordinarily bestoweth by the means of this most sacred sacrament. How we aught to behave ourselves after having received. And thus having received, see thou pause a while to yield that Lord most hearty and humble thanks for having thus lovingly vouchsafed to visit thee, comforting thyself, and keeping company with him, whiles he yet remaineth in thy breast; being otherwise a very indecent thing, that so great a Lord vouchsafing thus to visit thee, & to enter into thy poor cottage, thou shouldest buy and buy fling out of doors, and occupy thyself in foreign thoughts and communications. See therefore thou attend only of this most worthy gest which thou haste received, and solace thyself with his most sweet and comfortable conversation; doing so, assure thyself thou shalt be well paid and contented for his lodging; and receive mercy, as a Mat. 9 a. Matthew and b Luc 19 b Zacheus did, at such time, as they harboured him in their houses. Crave also particularly his aid, for the vanquishing of that vice that most molesteth thee; & which thou hast chief determined to withstand and fight against. And if thou be so disposed, thou mayest with this mind say some vocal prayer, yielding him thanks, and begging necessary graces for thy needs. For this cause have I annexed at the end of this little Treatise certain prayers or meditations, whereof thou mayest read either all, or part, aswell before as after the blessed sacrament; foreseeing always, that the words proceed rather from thy heart, then from thy mouth. Having thus occupied thyself some time, so long as thy devotion shall continued, thou mayest then get thee home; and beware that (without very urgent occasion) thou spit not of some pretty space after thou hast received; and when thou dost, let it be in some clean and decent place; pause likewise a while ear thou eat any meat, lest thou mix corruptible food with that divine and heavenly food, which thou so lately receivedst. It were very commendable also for him that had the commodity and means, to invite some poor body to dinner with him; that he might so receive that Lord in his members, whom he received even now in the blessed Sacrament: but who so had not the commodity to perform this in act, may in will and wish execute the same, which our Lord will repute and take for deed. And note how on that day thou receuest, thou art bound Note. to take greater heed than on other days, of distraction in secular causes; of profane conversation; of play; of immodest laughter; of superfluous words; but much more of dishonest words; of murmurings and detractions; being a very unfit thing, that forth of that mouth, wherein the word incarnate hath so lately entered; (which thou receivest in this blessed Sacrament) should so dissonant words proceed, and so offensive to this eternal word of God. Finally, take heed of eating and drinking to much, and of each other thing that may let thy devotion; which on this day thou must endeavour to keep as diligently as may be; by reading of some good book; or making longer prayers, hearing of sermons or lessons, if there be any; or otherwise occupying thyself in doing some spiritual or corporal work of mercy. OF SPIRITVAL receiving. ¶ Cap. 15. THIS most holy sacrament of the Altar (wherein is contained the very real body & blood of our Saviour jesus Christ, and by the same his passion and doleful death represented unto us) is of such virtue and excellency, that it not only profiteth such, as with due preparation do really receive the same; but extendeth also the virtue thereof to those, that with faith and inward zeal desire to receive, albeit sacramentally they do it not. And therefore besides this sacramental receiving (whereof I have entreated in the former Chapter) the holy Doctors exhort us to use a spiritual receiving 3. Kinds of Baptisine. of the same. For like as there be three kinds of Baptism defined; the first of blood; which is that, where by a Martyr is baptized in his own 1. Of blood blood, or rather in the blood of Christ; sith by dying for his sake he maketh it his: the second of water, 2. Of 〈◊〉 which is the first sacrament that each one receiveth; and are all thereby made the members of Christ, and become Christians: The third, of the holy 3. Of the holy ghost. Ghost; which is that kind of Baptism that such receive, as have a desire, and yet cannot sacramentally be baptized; to whom the holy ghost 3. Kinds. of receiving. imparteth the grace of Baptism, albeit he give them not the sacrament of Baptism. Even so likewise be 1. there three kinds of receiving. The first is that, whereby we are incorporated and united to Christ by fauth S. Austime. and charity; and hereof is that saying of S. Augustine's to be understood; Believe, 2. and thou haste eaten. The second kind is the sacramental receiving; which is, when Christians do really receive the consecrated host at the priests hands; whereby (being well disposed and prepared) they receive those marvelous graces, whereof I have already spoken. The third is this spiritual manner which is done through a longing and zealous desire to receive this Sacrament; whereto is in effect the first kind of receiving presupposed, that a Christian be linked to Christ by faith and charity; and the second in affect; to wit, that he heartily desireth to receive this blessed sacrament. The which spiritual kind of receiving thou mayest frequent by preparing thyself thereto in manner following. WHEN thou goest to Mass on The manner of preparing ourselves to receive spiritually. such days as thou art not sacramentally to receive; unbethinke thee of the fruits of this sacrament, and the marvelous a See the 13. Chapter above. effects it worketh in the souls of such as worthily receive it; whereof do thou with all thy heart desire to be made partaker. And thus shalt thou with this desire and purpose come to hear Mass, and at such time as the priest beginneth the general confession, or a little before, examine briefly thy conscience, reducing to mind such sins and faults, at lest the principal, wherein thou haste offended since thy last confession or examination; and being penitent therefore, beseech God humbly to forgive thee; purposing to confess them to thy ghostly father, as soon as thou mayest conveniently, and to amend thy life hereafter. Thus mayest thou herein occupy thyself, whiles the priest is making him ready to say Mass, and reciteth the general confession; little time more or less, according as thy need shall require. Afterwards hear Mass, behaving thee therein, as I told thee in the fourth Chapter; and at such time, as the priest is about to receive, prepare thou thyself in like manner, as if thou wert then really to receive; lifting up thy heart anew to thy Lord God contained in that sacrament; & inflaming thy soul with fresh desires to receive him; & having so done, 〈◊〉 him humbly, rather with suit of heart, then sound of words) that sithence thou mayest not then sacramentally receive him; yet that of his goodness it may please him to impart the virtue and fruits of this marvelous sacrament unto thee; in granting them spiritually, as he best can and knoweth how to do it. Thus having made thy suit and humble prayer (according as the holy Ghost may vouchsafe to inspire thee) believe assuredly, how that most bountiful and benign Lord, (who desireth nothing more than to comfort us, and give himself unto our souls) will satisfy thy longing, and graciously grant thee the gifts and virtues of this sacrament, albeit thou sacramentally receive it not, doing therein according to his a Mat. 5. a promise, that such as hunger and thirst after righteousness (for such is this sacrament) shulbe satiated: His holy mother hath likewise b Luc. 1. 〈◊〉 prophesied how he shall fill the hungry with good things: for so oughtest thou in hungry wise to be affected towards this sacrament, which is the true satiety. And believe assuredly, that if thou have this fervent desire, and want not faith, thou shalt gain great consolation & profit by this spiritual receiving; which may likewise be used, not only once Spiritual receiving may be eft sons frequented in one day. every day (as is the sacramental) but many times, if in one day thou hap to hear many Masses; yea, thou oughtest every time thou seest the host consecrated, to accustom thee forthwith to have an elevation of mind thereto, longing to eat thereof, and to participate of those precious fruits that proceed out of it; Sithence if by the fight of any strange and delicate fruits or conserves; thou art forthwith provoked with a longing desire to feed and taste thereon: how great a shame and confusion should it be to thee, if seeing this fruit of the virginal womb contained in the consecrated host (a much more precious fruit then that of the tree of life) thou shouldest not forthwith feel a longing and great desire to enjoy and receive it. By thus accustoming thyself to covet this heavenly fruit and divine food, with far greater desire than any corruptible food, thou mayest with great ease gain much spiritual treasure, and eftsoons reap this divine consolation, by eftsoons receiving spiritually, as is aforesaid. Government after spiritual receiving. Having now in this wise received, yield thanks to thy Lord for this his singular benefit, and in all other things behave thyself according to that I have told thee in the former Chapter; even as though thou hadst then received sacramentally. And thus mayest thou pass on the time, till thou come to receive sacramentally in deed, which thou oughtest not for all this spiritual exercise to omit; but rather at the ordinary times with great zeal to frequent and use it; for thus must thou needs do to make thy spiritual receiving so fruitful as I tell thee, one of these helping greatly to th'other; and as well th'one as th'other shall turn to great good, and comfort of thy soul, and to no small increase of spiritual strength, OF THE temptations which ordinarily offer themselves to such as have begun to walk in spiritual way. ¶ Cap. 16. HAVING hitherto entreated The 〈◊〉 most excellent method. of the most necessary exercises that every Christian man (minding sincerely to dedicated himself to divine service, and to live spiritually) aught to use and spend his time in; it remaineth that I now speak of the encumbrances & temptations, which ordinarily offer themselves in this spiritual life; and of the remedies we are to use to overcome and vanquish them withal. For this must needs be presupposed, that our life (as job sayeth) is a continual warfare a job. 7. a upon earth, the which doth grow so Our life is a continual warfare much the greater, as a man draweth nearer to God's service; and meaneth to abandon this worldly life; especially in the beginning, till such time, The Devil affiscteth is most in the beginning of our conversion. as he have somewhat dompted the passions of the flesh; according to that the wise man doth forewarn us, saying: My son, drawing near to the service of God, stand in ighteousnes, and fear, and dispose thyself to temptation. For look how much a man groweth stronger, b Eccle. 2. a and gaineth more spiritual treasure, by leaning to God, and leaving the world; and so much more doth our ghostly enemies the devils malicious rage increase, and with more violence do they force themselves by sundry temptations to afflict us; yet are not we to trouble ourselves thereat, nor to grow faint hearted, or give over the race we have so haply begun; yea, rather aught we to fight valiantly; and to be joyful; considering that all the temptations and persecutions, Temptutions profitable. wherewith our adversaries may any ways afflict us, if we force ourselves to fight, and manfully to withstand them, shall occasionate our greater gain. For by means of these temptations our soul is a job. 13. c. proved and purified; & the pride of man repressed from growing b 2. Cor, 12. b insolent through God's gifts, or his own good works, (wrought through God's grace) whiles by these temptations, he seeth his own weakness and miserable frailty. They make us also more wary and diligent to exercise prayer, and other good deeds, that so it may please God continually to defend and keep us. Finally they be occasion of divers and sundry great benefits: And for this cause is it, that our Lord suffereth us to be thus tempted, and yet a 1. Cor. 10 c not above that our strength may well bear. Let us think therefore (as b jac. 1. a judith. 8. c S. james saith) that than is great matter of reicysing offered unto us, when divers temptations do assault us. aswell for the meed and spiritual fruit we may reap thereby, as also for the apparent c 1 Pet. 5. e testimony it giveth us, that we are not in slavery and bondage to the devil; who vexeth not, ne striveth in this wise with those he hath already under his dominion; but with such as be divided from him, and follow the foresteppes of jesus Christ our sovereign Lord & captain. In consideration whereof, we read of divers Saints, that being grievously & long time tempted, would neither pray themselves, nor suffer any other to pray to God for their deliverance, and the taking away of these temptations; but very willingly to give them aid and strength courageously to withstand them. NOW therefore (good brother) if, A sweets exhortation and encouragement. having begun to follow this thy Captain his steps, thou feel thyself afflicted with divers temptations and cross overthwartes; be not dismayed therewith; but pluck me up a good heart; not believing for all this, but that thou walkest rightly and in our lords way. Think how in like manner the same happened to him; he vouchsafing to be tempted for our example and consolation; whom if thou imitate rightly, in resisting and fight manfully against them, thou shalt afterwards by trial find that true which is written a jac. 1. b. 2. Tim. 2. a. 4. b. Apoc. 2. b c. g. job. 3. d. Happy is the man that sustaineth temptation. Who being by this means proved, shall receive the crown of life, which is not given, but to those that courageously do fight the Thus being both counseled and encouraged by this good consideration, take up such weapons, and brandish them before hand, wherewith thou must fight and resist thine enemies, at all times when any need shall require and urge thee. And for-so-much as the temptations and assaults, which assail us in this life, be manifold, and much different, like as our enemies be manifold and much different; I shall first appoint thee certain weapons and remedies, generally to withstand and redress all what soever; and afterwards shall I set thee down others that are particular, according to the particular kind and quality of each tentation. Temptations, albeit they be profitable, yet are they in no wise to be sought for. Howbeit, first will I here, before I go any further, advertise thee of one thing, that albeit temptations be so profitable to our souls, as is aforesaid, and that they may yield thee matter of so great profit, when God permitteth them to come upon thee; yet art not thou for all that to crave, seek, or intrude thyself into them; sith this should be a far greater temptation; and then might it well happen unto thee aceording as is a Eccle. 3. d written, that who so loveth peril, shall perish in it. GENERAL remedies to be used against temptations. ¶ Cap. 17. SITHENCE it is so weighty a matter, and of so great importance to fight, and to resist temptations, for fear of being overcome, and falling into sin; it behoveth us to have always a vigilant eye, and to be furnished of such weapons as be most requisite for this future combat. Such therefore as may serve generally to defend thee from all kind of sin, be these considerations following; which thou must exercise, not only in time of In time of truce we aught to prepare for battle. fight, but in time of peace too; that when need requireth, thou may then have them in more readiness. FIRST consider the dignity of thy The dignity of man's soul. soul, created to the very a Gen. 1. c. Colos. 3 b 〈◊〉 joh. 12. c. likeness and similitude of God; and how, whiles it persisteth in grace, it is so beautiful & bright, that the maker himself delighteth tobdwel in it; and all the holy Angels and quires of heaven do reverence and rejoice in it; but anon, after it hath once consented to sin, God straightways departeth out, and the devil entereth in; polluting & changing it into so ugglye and abominable a state, as if the sinner could then see himself, he would be therewith utterly confounded, and have himself in extreme horror. If therefore thou wouldst so loathly soil An apt comparison. any fresh and gay garment thou hadst lately bought; how much more than oughtest thou to detest that consent to sin, which so filthily polluteth thy soul; a much more precious thing, without all comparison, than any most gorgeous and glittering attire of body. SECONDLY consider, how besides One mortal sin cause of in numerable sorrows. this evil; even one sin doth 'cause thee to incur innumerable other miseries; sith by committing but of one mortal sin, thou losest the grace of God; and his amity, annexed to his grace; a Chris. ho. 17. in Gen. Thou losest the infused virtues, and the gifts of the holy Ghost; which adorned thee, and made thee beautiful in the sight of God. Thou losest the repose and b Chris. ho. 8. ad pop. Antioch. serenity of a good conscience. Thou losest the c Ezec. 18. c f. 33. c. d. meed and merit of all such good deeds as thou hast done before; and the participation of the merits of Christ our head; sith thou art not now united to him by grace and charity; & so remainest an enemy to thy Creator, d Mat. 7. d 23. d Luc. 13. f deprived of the inheritance, which Christ by his precious blood had purchased for thee, condemned to everlasting torments; a thrall and a joh. 8. d. bond-ssave to the devil; who by all means possibly seeketh thine utter overthrow. Briefly, thou incurrest so many other dangers, as no man's tongue can sufficiently declare them. What man is he then, that willbe so mad, as for a short and beastly delight that sin affordeth him; to incur such huge heaps of extreme miseries, and incurable calamities? THIRDLY consider, how by striving to resist temptations they tarry not long, but vanish and fleet away; and thou by having vanquished them, shalt remain enriched with greater meed, honour, and consolation. The blessed b Mat. 4 b Angels of heaven shall also come and serve thee, like as they did our Saviour, having overcome his temptations. But if on th'other side thou let thyself be lewdly overcome; the delight of sin shall forth with fleet away; and the gripes, confusion, and discontentment, that remain behind, and gnaw thy guilty conscience, The gripes of a guilty conscience. shall afflict thee much more than any resistance making might possibly have done. four consider, that if thou easily consent to sin, thou must afterwards painfully redress the evil thou hast committed, sith thou must needs suffer much sorrow in bewailing it; shame in confessing it; pain in doing penance for it; besides a million of many more difficulties; all which thou mayest avoid, by fight manfully, and not consenting unto sin. FIFTLY consider, that look how much more thou usest to consent to sin, and so much more shall thy An evil custom hardly to be cured. temptations increase, and thy strength decay; and thus at length shalt thou 'cause a wicked custom, which afterwards will almost be impossible for thee to forsake and leave. For (as Aug. li. 8. confess. ca 5 S. Austin saith) While we resist not a custom, we make it become a necessity: but contrariwise, if thou force thee to resist in the beginning, thy strength shall daily increase, and the temptations wax more weak and feeble. Suffer not therefore thyself through a little negligence at the first, to receive afterwards a desperate and incurable wound. In these and such like consultations, if thou eftsoons exercise thyself, believe verily to receive great help thereby, against all kind of temptations. Other general remedies against sin. Often prayer. There be yet more weapons, and general remedies; as is the often frequentation of prayer; a remedy that our Saviour gave to his disciples the night of his holy passion, b Mat. 26. d Mar. 14. d Luc. 22. e Meditation of the four last things exhorting them so sundry times to pray, for fear of being overcome by tentation. It helpeth greatly in like manner to meditate, the four last things; to wit, Death, judgement, Hell, and Heaven; according to that saying of a Eccl. 7. d. The reading of holy scripture. holy writ: In all thine actions remember the last things, and thou shalt not sin everlastingly. another general remedy is the reading of holy scripture, committing certain sentences and particular authorities thereof to memory, such as may most fitly help thee against the temptations that shall assault thee. This remedy did our Lord and Saviour jesus-christe teach us, when being tempted by the devil in the b Mat. 4 a Mar. 1. b Luc. 4. a Note. The holy name of JESUS of great virtue. wilderness, he overthrew and repulsed all his temptations by the texts of holy scripture. The remembrance of particular examples of holy saints, shall likewise help thee, setting before thine eyes what they did in such temptations as thou feelest. It helpeth also not a little against all temptations to call eftsoons upon the holy name of c Hieron. in 〈◊〉 Ber. Ser. 15 in Cant. The sign of the holy Crosse. JESUS with a zeal and fervour of faith; and withal to form the d 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. sign of the holy Cross upon thee; which the devil doth greatly dread; (especially being made with a lively faith) as wherewith he was once utterly confounded. And if for all this thou find thyself still infested with these temptations; it shall help thee very much to behold our Lord and Saviour jesus Christ crucified Christ crucified. with the eyes of thy soul; remembering those most a Ber. Ser. 43. in Can tic. & Ser. 42. de mo. been. viu. grievous torments which he endured for thy sake; and so shalt thou well know, what a small matter it is, to abide patiently for his sake all that trouble and toil thou presently feelest. another remedy, and that of great efficacy, is the often frequentation of The Sacraments sovereign remedies against all temptations. those two most holy Sacraments; of Penance, and Receiving: sith these are the sovereign remedies and medicines, which our Saviour (desirous of our welfare) left unto us; d Cip. Ser. de 〈◊〉 Dom. aswell to cure our present wounds, caused through our former sins; as also (they being already healed) to preserve us henceforth from incurring the like dangers. And albeit the use of these divine Sacraments is (as I have said before) at all times very profitable; yet much more doth it help us in the time of our tentation; sithence then doth a man stand most need of grace and strength, when he is most grievously assailed by his adversary: and then, no doubt, but this grace is most plentiful and certain, when it is sought for by means of these most holy Sacraments; besides the counsel and comfort each one may receive of his ghostly father, to whom he shall humbly unfold in confession all his whole danger and vexation. In like manner, if it should so fall out, (which God forbidden) as being overcome by tentation, thou fell into any sin; see thou presently apply and use this remedy of Confession, not permitting thyself, for never so small a while, to remain in mortal sin; (as S. Gregory saith:) The sin which a Gre. lib. 25. Moral. cap. 12. is not washed away with the water of penance, draweth us down with the weight thereof, and maketh us fall into another. It behoveth therefore with like diligence to procure a present salve for this spiritual sore, as we would do for a corporal disease, though less dangerous a great deal. TEE LAST general and right sovereign Occasion of sin to be eschewed. remedy, not only to vanquish temptations, but not to be troubled with them, is; to shun, and carefully eschew the occasions whence they commonly do proceed; as be superfluous riches, idleness, profane conversations, lewd companies, tumult of people; places and times where and when sins are committed; and finally all such dangers and occasions, whereby thou remember'st thee to have erst fallen into sin, or at lest into tentation. A PREAMBLE concerning the Remedies against particular temptations. ¶ Cap. 18. ALBEIT the particular sins; as also the temptations which induce us thereto, be very many; yet are they all reduced unto seven, which are commonly called Capital; as being the heads, roots, 7. Capital or deadly sins. and fountains whence the others are derived. With these seven sins be there three enemies, that assault us; the Flesh, the World and the Devil; according as is gathered out of that saying of S. john a 1. joh. 2. c. The Flesh, the world, and the Devil. the'uangelist: Every thing that is in the world, is concupiscence of the flesh, concupiscence of the eyes, and pride of life. The flesh doth tempt and induce us to three sins; Lasciviousness, gluttony, and sloth: The world, to covetousness, and cark of temporal things in it; The devil doth suggest and allure us principally to pride, wrath, and envy. I shall therefore, according to this order, entreat of the weapons, which we are to wield against these three sworn enemies of ours; and of the remedies we must use to preserve us from such sins as they induce us to. Of all other temptations, those of The temptations of the flesh most dangerous. the flesh be the most difficult and dangerous, as rising of a domestical and very importunate adversary: And therefore doth it herein behove us to use greatest diligence and circumspection. REMEDIES against lasciviousness. ¶ Cap. 19 The first remedy against lust THE first remedy a man is to take against lasciviousness, is, with all diligence to fly occa Occasions to be eschewed. sions; such as commonly use to inflame our flesh with disordinate concupiscence; as is the conversing with such persons, as either are wont, or at lest wise might provoke and kindle such fire; and a fixed view and curious regard of others comeliness; sigh, (as S. Isidore saith) The first darts of lust a S. Isid. li. 2. de summo bono. 〈◊〉 39 job. 31. a. b Eccl. 9 b. are the eyes, which ( b jer. Three. 3. f jeremy said) had given his soul in pray. And to make us understand this danger the better, S. Gregory saith; how it is not lawful for us to fix our eye on that, which is not lawful for us to desire, seeing that death is wont commonly to enter into us by the c jer. 9 f windows of our eyes and other senses. And therefore must thou take heed in like manner of uttering any dishonest d Colos. 3. b. Eph. 5. 〈◊〉 and ribald words, which corrupt good manners, as the Apostle e 1 Cor. 15. d saith; as also of listening to them; or of reading books, wherein such lascivious and 〈◊〉 words are written. But much more oughtest thou to shun the f 1 Cor. 7. a touching of such persons, as may occasionate a carnal alteration in thee, and never to be in their company alone; sithence this fire is wont with solitariness and opportunity soonest to be kindled. For this cause doth S. a jer. epist. 2. quae est ad Neapotianum de vit. Cleric. Jerome writ these words to Neapotian: If through thy office and function of priesthood, need urge thee to visit any widow or virgin, see thou enter not alone into her chanher, but take such a companion with thee, as by his presince thy soul may be preserved. Take heed also of the receiving any letters b jer. ubi 〈◊〉 Ber. ser. 61. de modo been. viu. or tokens from such parties being absent; as also of sending any to them; sith these things are but sticks to kindle and keep in this wicked fire. Finally this vice (as S. Austin saith) is much better vanquished Flight more safe than fight. by flying then by fight; and therefore behoveth it, thou always c Eccles. 3 d fly the peril, not to perish in it. In this respect too beware of being d Eze. 10. f Ber. ser. 51. de mod. been viu. idle at any time; and of too much pampering up thy flesh, with disordinate diet in eating and drinking; with to sumptuous & effeminate attiring; with sleeping in too soft and easy bedding. briefly beware of all such like delicacies; which are all of them incensives, & provokers of this brutish appetite: For otherwise, no doubt but experience shall testify that a most true saying of holy writ, that a Pro. 29. 〈◊〉 Who so nourisheth his servant too daintslye, shall find him afterwards obstinate and rebellious. It shall therefore be greatly profitable for such as be young, and of sanguine complexion, to use now and then some kind of discipline, hearcloth, fasting, watching, and other like corporal austerities, wherewith the brodes of our flesh are bridled, and it made obedient and subject to the spirit. For if S. Paul did in this wise chastise his body, (as he b 1. Cor. 9 d witnesseth himself he did) much more aught he to do the like, who standeth in greater need of this medicine; beside, that each of these chastisements shall make thy meed increase; sith they are all of them the works of penance; which others do of mere free will, only to occasionate their greater merit; and to please God their sovereign Lord withal. SECONDLY, thou must be marvelous The. 2. Remedy. Wicked suggestions are to be expelled at the first. heedy and circumspect, to expel these wicked thoughts presently after they begin once to solicit and trouble thy mind, and to tickle thy flesh; forcing thyself all thou mayest, not to give them any entrance; but in am thereof to occupy thy mind in some other good and godly cogitations; And thus must we likewise behave ourselves in each other temptation and suggestion; but specially in this of the flesh; For look by how much the more thou sufferest such thoughts to enter in, and perseverest in them; and by so much the more will they fortify themselves, & with greater difficulty be driven out again; which would never hap, if at, the very beginning thou didst shake them off, and oppose thyself manfully to bear off their first brunts. Whereupon a holy father said right well, that the thought of fornication, if we resist it in the beginning, when the devil doth first put it in our hearts, is as brittle as a bulrush, A pretty similitude. and may right easily be broken; but if we receive it with delight and pleasure, and linger any time therein, then doth it become as hard as iron, and very hardly can be broken: whereto may that saying of the psalmist be fitly applied: a Ps. 136. a Blessed is he that shall breaze his 〈◊〉 once; to Wit, the beginning of his temptations; with the stone, which is, b 1 Cor. 10. b jesus Christ. But if in case through thy recklessness and small regard these temptations had made a breach, and were already fortified in thy flesh; and thou thereby in danger to consent and yield unto them, let this be then. THE THIRD remedy, to cry amain The. 3. 〈◊〉 upon God with great zeal and affection (like as they do, which in the main Seas are suddenly endangered with some horrible tempest) craving his divine help with certain short and pithy sentences, like to these; a Ps. 69. a Deus in adiutorium meum intend. etc. b Esal. 38. c Domine vim patior, respond pro me. c Psal. 37. d Domine ne discedas a me. d Psa. 73. d Ne tradaes 〈◊〉 animam confitentem tibi. e Mar. 10. g Mat. 15. c jesu fili David miserete mei. With these and such like words mayest thou call for his divine favour. It shall likewise very much avail thee to recommend thyself to our blessed Lady; and to the holy Saints of heaven; specially such as thou bearest moste devotion too; yea, and to seek some virtuous man, if haply in that instant thou couldst hit of any, who with his godly exhortations & good prayers might not a little procure thine avail and benefit. THE FOURTH remedy in this case The. 4. Remedy. shallbe, to give some affliction to thy flesh, by fasting, watching, discipline; Sensible affliction very necessary in extremities yea, and in the time of danger to 'cause some sensible and present grief, that thereby the stings thou feelest, may be choked up; and thou made forget those unlawful delights thou art provoked too. This remedy did Saint a Gre. PP. initio vitae D. benedict's, quae habetur li. 2. Dial. ca 1. & sequ. Benet use, feeling some fire in his flesh through the thinking of a woman; who stripping off his clothes, rolled himself stark naked upon thorns; and weltered some long there, till his body become all of a gore blood, and so vanquished his tentation. The. 5. Remedy. THE fift Remedy is, eftsoons to think of death, forsomuch as no one thing (saith Saint Gregory) b Greg. lib. 16. Moral. cap. 31. is of so great force to dompt the desires and concupiscences of the flesh, as to think of the ugglines and filth thereof, being once dead. This remedy did a holy father use, a lib. 1. despir. forni. in 2. part. vit. SS. P. litera. f. & lib. 7. cont. fornic. of whom we read in the lives of Saints; that being much disquieted with wicked suggestions towards a woman, who he had erst known in the world; and finding no means how to rid the same out of his mind; it happened on a time, that a friend of his being come to visit him, amongst other An history of great efficacy. things, told, how such a woman was departed: This good father hearing him, and being well informed where she was interred, got him thither on a night; where, opening the sepulohre, that the dead corpses did lie in; and finding it now rotten, and stinking very filthily, foiled a handkerchefe he had for the nonst brought with him, in this carianly filth; and therewith returned home again to his lodging: afterwards, when either this, or any other woman came to his mind, he presently took this cloth, and all to be-smothred his face with all, saying: Glut thyself, thou 〈◊〉 wretch, glut thyself with this filthy savour of stinking flesh; and by this means was rid of this tentation. THE sixth remedy, and that a very The. 6. Remedy. sovereign one, especially for religious men, a Ber. serm. 38. de mo. been. viu. Pallad. u 29. de Pach. v. 59 de Helen. to subdue both these and other their temptations with; is, presently to reveal their thoughts to their superiors and ghostly fathers; this being a thing that wonderfully displeaseth the devil, and that causeth him to fly with utter confusion; like as a man would do, if the woman he solicited to lewdness, should forthwith discover his dishonest suits unto Confession confoundeth the Devil. her husband. This counsel did a holy father give to a young man, grieved with this temptation; who following the same, and feeling on a night this conflict, ran divers times to this his ghostly father; returning evermore as his temptation returned; and declared to him what he felt and suffered; seriously recommending himself to his good prayers; and by this means, what through the good words his ghostly father gave him, and the godly consolations he encouraged him with, it pleased God to perfectly deliver him. These particular remedies, together with the general spoken of in the former Chapter, may greatly help The 7. Remedy. to defend thee against this sin. And yet besides those common considerations there assigned, thou mayest take for a seventh remedy others that serve more particularly against this sin; as might be the advises following. FIRST consider, how God a Ambr. in cap. 4. Luc. Ber. Serm. 29. de mo. been. viu. General considerations peculiarly serving against lasciviousness. doth look upon thee, and thy guardian & good Angel beholdeth all thine actions; that by this means thou be ashamed to perpetrate so dishonest an act in their celestial sight and presence; sith before any never so simple a man, thou wouldst not be so impudent and shameless, as to commit the 〈◊〉 SECONDLY consider, how thy soul is with this vice most notoriously polluted; yea, thy flesh itself, and all thy members, (which whiles thou perseverest in grace, are the temple of the holy ghost) become now through this sin the members of an harlot, as a 1. Cor. 6 c. d. S. Paul saith; and from a companion and fellow of Angels, (which thou art, living in chastity) thou makest thyself a fere and fellow to brute beasts, by living dishonestly. THIRDLY consider the particular dis-commodities that rise of this detestable & stinking sin; first it shorteneth life, impaireth strength; changes complexion and comely hue of body; consumeth a man's b Luc. 15. b substance; and spoileth him of his good name; sith there is no sin so infamous amongst all men, as this is. Briefly, this vice occasioneth an infinite number of other evils; which daily experience, 〈◊〉 declare and teach us. 〈◊〉 consider, that albeit thou wouldst never so feign wallow still in this pestiferous puddle of sin, and desire never so greatly to satiate this corrupt desire of thine, yet shall it be impossible for thee so to do; this being one of the things that is never satiated. And therefore, look how much more thou wadest in this vice, a Arist. ca 1. lib. 7. de hist. animal. & so much more shall the thirst of concupiscence be inflamed, even like to fire; the which, look how much more wood there is heaped on it, and so much more doth it kindle, and the flame grow greater. All these things, if thou weigh them well, and often, shall suffice, I hope, to make thee abhor this brutal sin, and 'cause thee courageously to resist all such temptations as shall induce thee to it. REMEDIES against the second sin of the flesh, which is 〈◊〉 ¶ Cap. 20. Gluttonye a great friend of 〈◊〉 THE second sin of the flesh is Gluttony, a great friend and fostrer of lasciviousness; sigh, when the paunch is puffed up, and the flesh too delicately fed, this fire is quickly kindled; and a man falleth easily into the filth of lechery, according as the scriptures a Pro. 20. a Eccl. 23. a. Eph. 5. d. jacob. 5. c 2. Pet. 2. c. do in sundry places admonish us. It behoveth thee therefore to be armed at all assays against this vice, which is the door & entrance of many others; and of the victory and conquest whereof dependeth the victory and conquest of the rest. Whereupon those holy ancient fathers that lived erst in the wilderness, end evoured themselves all they might, to dompt and suppress this vice; woting well, that but if this were first fully vanquished, the other could very hardly be subdued. Yea, experience teacheth this for truth; how the devil most commonly beginneth to give his first onset with this temptation. Witnesses hereof are our first a Gen. 3. a Parents Adam and Eve; yea, the very first teptation he propouded to our Lord b Mat. 4. a Luc. 4. a Mar. 1. b and Saviour jesus Christ, was of this sort. Wherefore, to defend thee from this so venomous a vice, being one that doth hatch and breed so many other, apply these remedies and advises following. Five kinds of gluttony. THEFIRST is, that in thy eating thou seek to observe five things, that preserve thee from five sundry sorts of gluttony; whereof SAINT c Gre. li. 13. moral. cap. 13. 1. Eating out of due time. Gregory doth in one of his books make mention. The first is concerning the time, when a man eateth before his ordinary hour; which thou must beware of; d Cassian. 〈◊〉 5. cap. 20 forbearing and forcing thyself not to take above two repasts a day; to wit, thy dinner and supper; and that at such convenient and accustomed hours, as they keep, that govern themselves most orderly; more than at which times thou oughtest not to eat, without some notable necessity. If therefore thou find thyself at any time tempted to infringe this rule, and without sufficient cause to anticipate thine hour, thou must fight, and make a forcible resistance; as did that monk which How a belie father beguiled himself. is written of in the lives of holy fathers; who on a time being tempted to eat in the morning before his accustomed hour, beguiled himself in this manner, saying: Tarry a while until the third hour (which is at nine a clock in the morning) and then will we eat. And when this hour was come; go too, let us work a while until the sixth hour (to wit, noon:) afterwards, now let us say a few prayers or psalms; now let us lay our bisquit to steep; and thus passed on the time, till his ordinary hour was come, which was at the ninth hour, to wit, (three a clock at afternoon;) & by this means was he perfectly delivered from this vice. THE SECOND kind of gluttony The 2. kind of gluttony 〈◊〉 in the quality; I mean, in eating of too dainty and pleasant Dainty meats. meats, whereof thou must take great heed, contenting thyself with such meats, as may suffice to sustain and 〈◊〉 flesh; and not to delight and 〈◊〉 it; according to that S. Bernard a Ber. epist 1. and Rob. nepotem. job. 6. a. Pro. 27. a doth exhort thee; and but if they seem course and unsavoury, apply that saulce which he b Ber. ubi supra. 〈◊〉 to 〈◊〉 hunger; 〈◊〉 that shall 'cause them to seem savoury enough. Remember thee also of that singular abstinence of the ancient fathers of Egypt, who deemed it superfluous to eat any sodden meats, as S. Jerome telleth us. Let therefore this their rigour S. Jerome. shame and confound thy riot, and make thee refrain eating of delicate and sweet meats, for fear thou be like to those amongst the people of Israel; a Nu. 11. 〈◊〉 & g. ps. 77. c. d that desired flesh in the desert, and thereby provoked the wrath and indignation of God against them. THE THIRD kind of gluttony The 3. kind of gluttony. Excess. concerneth the quantity, that is, of eating more than sufficeth to sustain nature; whereof followeth (as S. Jerome saith) that look by how much the more the belly S. Jerome. is filled, and by so much the more is the soul made feeble. Thou must therefore shun such excess; sith meat is (according to S. b Aug. cap. 31. 〈◊〉 1. Con fess. Augustine's counsel) to be taken in manner of a medicine; whereof we use not to receive any great quantity. Take heed then of overcharging thy heart with too much meat and drink; as our Saviour doth admonish c Luc. 21. g. Rom. 13. d. us, that by this means thou mayest escape his future indignation; and a million of mischiefs a Eccl. 37 d that proceed out of this vice. THE FOURTH kind of gluttony The 4. kind of gluttony. respecteth the manner. When a man eateth his meat too greedily, and with too great a fervour: which appeareth Greediness. well by his hasty and disorderly feeding; and when he is too much bend and affectionate upon his meat. Thisvice doth the wise man b Eccl. 37 d in these words reprehend, saying: Long not after every kind of meat, nor eat not greedily upon every dish. Whose counsel see thou endeavour thyself to follow, minding not so seriously thy corporal food and nutriture whiles thou eatest; but either listen to the lesson, if there be any read; or lift up thy mind to God with some good thought; or interlace some prayer or psalm amongst; that by thus doing both thy soul & body may be fostered & said together. THE FIFT and last kind of gluttony, The. 5. kind of gluttony. is an excessive ear and thought to seek out 〈◊〉 of cates & newfangled tastes; which thou oughtest (as A curious desire of straungo tastes. a very blameworthy thing) greatly to eschew and beware of, for fear of being like to those the Apostle a Phi. 3. d. Rom. 16. 〈◊〉 speaketh of, that make their bellies their God, seeking with as great care to serve and satisfy it; as were requisite for discharge of their duties to Godward. For remedy both of these and all other kinds of gluttony, these considerations following shall greatly help which thou mayest take for a second remedy. FIRST consider, how much the overcharging The 1. 〈◊〉 and heaviness that remaineth in thy stomach after having surfeited, doth more hurt & trouble thee; than the diversity of delicate & sweet meats can delight & do thee good; the taste & pleasure whereof lasteth no longer, Taste, how smally it tarrieth. than whiles the meat is passing from the mouth unto the throat; neither after it is once thus gone, is there any me morial or sign of this delight remai mayest thou much better understand, if thou examine what now resteth of all that ever thou hast swallowed and swilled all thy whole life time: What Note well. hast thou now left of all the repasts, of all the sweet tastes, of all the dainty morsels that thou ever devouredst? What hast thou now extant & forth coming of all this? Thou seest how all is quite vanished away, as though there had never been any such Make account therefore, when thou feelest thyself tempted with this vice; that the pleasure is already gone, which so speedily doth pass away. And care not for condescending to thy flesh, in that it thus disordinately may covet and desire. SECONDLY consider the inconveniences The. 2. Remedy. that rise of this sin; a Amb lib. de Helia et jeiunio. ca 12. &. 16 First the cost and trouble thou must be at, to satiate this thy gluttony. b Eccl. 17. d secondly, the number of bodily infirmities that grow by means of surfeiting. a Oseae. 7. 〈◊〉. Thirdly, it dulleth and doth obfuscate the mind, and maketh a man afterwards unfit for spiritual exercise. b Luc. 6. d. Fourthly, call to mind that everlasting hunger and thirst that shall be in the next world, where no one drop of water shall be granted; as we gather plainly by that example of the rich c Luc. 16. f. glutton. Remember also what a filthy substance thy tenderly pampered flesh once being dead, shall be resolved too. THE THIRD Remedy is, to think The. 3. Remedy. of Christ and his d Mat. 12. d Mar. 2. d Luc. 6. a Disciples abstinence; being forced through famine, to pluck of the ears of corn, and eat them; how our Saviour likewise Our Saviouts abstinence. e Mat. 4. a Mar. 1. b. Luc. 4. a. f Mat. 27. d fasted forty days in the desert; and the gall that was given him in his extreme thirst to drink, being upon the froode; whereof thou oughtest every time thou art at meat, to unbethinke thee. THE FOURTH remedy is, eftsoons The. 4. Remedy. to remember that eternal supper of heaven; whereto we are all invited, as our Saviour by one of his a Mat. 22. c Luc. 14. d Apoc. 19 b. parables doth signify. Consider how, minding to enjoy this so happy and royal a supper, it behoveth to abstain in the The plentiful supper in heaven should 'cause a spare dinner in earth. dinner of this life; that by so doing thou mayest then fill and satiate thee the better; like as we see in the world; he that is invited to a sumptuous sup per, useth commonly to be moderate and spare at noon; not to loose the commodity and pleasure of his appetite at night. THE LAST remedy, & that a very The 5. Remedy. secure one, is, so much as thou mayest possibly, to fly all occasions of gluttony; Occasions to be eschewed. as be the feasts and iunketings of worldly man, where there is so great abundance and variety of viands; so many meats, drinks, and delicate and pleasant fruits, amidst the which, very hardly may any man keep sobriety; being so many things to allure him to gluttony. Remember what holy writ a Genes. 3. saith of our mother Eve, how she saw the tree, that it was good to eat, and fair and pleasant to the eye, she took of the fruit, & did eat, and gave thereof unto her husband. and thereby was cause of so great a loss both to herself, & to the whole b Rom. 5. c. race of miserable mankind. In like manner mayest thou fall into many miseries, if thou fly not the hazarding thyself in such like dangers. REMEDIES against the troublesome temptations of sloth and idleness. ¶ Cap. 21. Idleness engendered of lasciviousness and gluttony. THERE is yet another vice of the flesh, engendered of the two former, spoken of in the former Chapters, and is called Sloth or Idleness, which is a loathsomeness c Ber. ser. 3. et 6. de Ascens. Gre. 3. par. curae pass for. admoni. 16. and disliking of spiritual things; and a negligence or fainting to begin any good thing, or to finish that which is entered and begun already. Against which vice (not a little hurtful) it is convenient likewise to be armed; sith thou shalt not be without this weariness, and loathsome temptations, whiles thou art harboured in this fleshly body; which (as the scripture a Sap. 9 c saith) doth aggravate and molest the soul, seeing that many times through attending to our bodily necessities, and the importunities of our flesh, we become slothful, distracted, and dull to do any good. Wherefore, to th'end thou be not overcome with this domestical enemy, help thyself with these considerations and remedies that I shall now prescribe thee. FIRST consider the strict account The. 1. Remedy. S. Bernard. thou must yield of the time that God doth grant thee in this life, to work well in; for that, as S. Bernarde Ber. de trip 〈◊〉 manus, linguae & cordis. saith: There is no time given thee in this mortal life, whereof thou must not tender a reckoning 〈◊〉 thou hast employed it. For if we be to yield an account of every idle word, ( a Mat. 12. 〈◊〉 as truth himself doth tell us in the holy Gospel) how much the rather are we to do the same, of time spent Every moment to be made account of. idly, and without any fruit or goodness? The which a devout and spiritual man marking well, every time he heard the clock strike, said thus in his heart. b P. Ignat. in horas singulas col ligebat seize cap. 1. lib. 5 vitae ipsius. Ah my Lord God, lo now another hour of my life spent, whereof I am to yield thee a reckoning. and so forced himself withal to spend the next hour better than he had done the former. SECONDLY consider, how if thou once let slip the c Gala. 6. c Time past is past recovery. time unfruitfully, that is given thee to fructify and do good in; it can never be possibly recovered again; and so must thou needs afterwards lament the loss of so precious a thing through thy negligence, and yet want means to win it any more; for albeit thou have a meaning to do well hereafter, yet is it d Mat. 24. d. 25. a Apoc. 3. a. uncertain whether thou shalt have time and leisure granted thee to do so; and but if thou have, yet is the good thou shalt then do, due to that present time; and so both mightest and oughtest thou have done tofore. The toil of worldlings confoundeth the sloth of Christians. THIRDLY consider how long & painful the toils and sweats of worldly men be, to scrape a few riches together; and to purchase some temporal promotion; and how they refuse no pains to satisfy others humours, and to gain their gracious looks & favours; and thus be thou utterly confounded, that they to get vain and transitory things should be more diligent; then thou to purchase most precious and everlasting riches. Be ashamed likewise, that they are more diligent and a Luc. 16. b. careful to please men, (but bondslaves of the world) than thou to please God, that celestial and omnipotent Monarch. Thus read we, of a holy Father in the lives of Saints; who on a time having marked the curious attire and tricking up of a lewd lozel; began to bedew his cheeks, and say: Pardon me, O my Lord and omnipotent God, who see, that one days trimming up of this strumpet, surpasseth the pains I have all my life long bestowed, to deck and beautify my soul. a Petrus de natalib. cap. 38lib. 6. de SS. ex Heraclide. The like is almost written of the Abbot Pambus; who having seen in Alexandria a woman of no less curious attire than th'other, fell of weeping, and being asked the cause; his answer was, that he wept aswell for the loss of that woman; as also for that he employed The 2. Remedy. less care and study to please God, than she to please men. The hope of gain in heaven aught to make us take pains in earth. THE SECOND Remedy to make thee take pains, and to work well in this life, is, to think estsons of the glorious fruit that these thy good travails and labours will one day afford and yield thee; for if the husbandman do dig and delve; and till his ground in frost, sknow, & all the cold winter winds that blow; and withal this hardness goeth so lustily away in hope of summers yield, that sometimes doth deceive him; how a jac. 5. b. much more reason is it, that thou shouldest travail and take pains to serve God in this life; hoping, as thou dost, for so plentiful a harvest in the life to come; which never did, nor can possibly deceive us, as both our faith, and all the holy b 2. Par. 5 b Prou. 11. c. Eccl. 2. b Mat. 10. d. Luc. 6. c 1. Cor. 3. b scriptures do assure us? And if the hired servant weigh not the toil of his whole days travail, for joy of the wages he looketh to receive at night; why dost not thou in like manner animate thyself to work in this life? remembering the abundant and incomparable hire that shall be paid thee at night; to wit, after thy death Neither can any man attain to so great a reward, but by great pains and travail, as S. Gregory testifieth. Cal to mind S. Gregory also the anguishes, griefs, and infinite torments that such suffer, and shall do everlastingly as in this life through sloth and negligence refused to take any pains to serve God, and to fulfil his divine commandments; a Mat. 3. 〈◊〉 7. c. 21. b Luc. 13. b joh. 15. 〈◊〉 and so be dead like barren branches without bearing fruit: Which but if thou seriously do think of, will put life into thee, and make thee bear, right patiently, any pains whatsoever. So did Achilles the Abbot find himself quickened thereby; who being asked of a friar, why, being in his cell, be found himself slothful; for that (quoth he) thou haste neither seen the joys we expect, nor the torments we dread: for if thou hadst once well and diligently weighed these, albeit thy sell were full of worms, yet wouldst thou abide therein without any idleness. THE THIRD Remedy to redress this vice, and to animate us not to The 3. Remedy against Sloth. shrink at the toils which we must take in this life to serve and please God with; is, that the Apostle prescribeth to the a Heb. 12. c. hebrews; to wit, the often thinking and rethinking of the life and passion of our Saviour jesus Christ; sithence if we eftsoons did consider how this good b Ber. ser. 43. in Can. Lord of ours was from his infancy brought up in travail, and how he passed his whole Our saviours passion aught to make us painful. and most holy life, even from the crib until his cross in continual turmoils & troubles, these afflictions of his would suffice to ease and lighten ours, seemed they never so intolerable; his drops of sweat, would assuage our heats, and encourage us to bear him company; woting well, how c Mat. 10. b Luc. 6. f joan. 13. b &. 15. c. unseemly a thing it is for the servant to be in better estate than the master. If he therefore took such pains in this life for love of us, it is not much that we on th'other side take some pains for his love and our own profit. This consideration caused the holy Saints aforetime with such fervour and diligence, to walk in our lords ways: herewith did they cheerfully pass over their toils, troubles, fastings, watchings, and all other the loathsome labours of this temporal life; and so mayest thou do in like manner, if thou set the same mirror continually before The. 4. Remedy. thine eyes. THE LAST remedy that shall in Every day to be accounted our dying day. this matter help thee greatly, is to make account, that each day is the last day of thy life; which with good cause thou mayest do, and think, seeing thou art not a Luc. 12. c. Mat. 24. d 25. a. Mar. 13. d. assured whether the next day shall be given thee, or no. Think therefore; how thy whole estate for ever dependeth only of this one days behaviour, and so animate and cheer up thyself, saying; my dolours shall endure but for this day: it is not much, that I behave myself diligently therein, especially knowing the profit that is to ensue thereof. REMEDIES against the sin and temptation of Covetousness. ¶ Cap. 22. THE second enemy that we The temptations of the second enemy. have in this life, is the world, which is meant and understood by the concupiscence of our a joh. 2. c Ber. Ser. 59 adsorore. eyes; conformably to the authority of S. john aforesaid, sithence the great variety of things that are in this world; as riches, and other temporal commodities, do engender in us a certain curious desire to see them; of seeing, groweth a seeking and longing to have them, weening they should be both profitable and pleasant to us; and then having once obtained and gotten them, followeth a covetousness, which is a disordinate Covetise defined. desire wherewith we love, possess, and enjoy them; as also an insatiable appetite to have always more than that we have already. The which vice, for that it is a very dangerous one; yea, as the Apostle a 1 Tim. 6. b saith, The root of all wickedness is Covetousness; It behoveth therefore, we be provided of good weapons and sufficient remedies to resist the same, for fear of being overcome withal. Wherefore the best and most convenient for this purpose are these advises following. Remedies for the poor man covetous. FIRST, if thou be poor, and have a disordinate love to riches (which love maketh thee more covetous, than if thou hadst riches, and didst not love them) refrain this hurtful desire, and content thyself with thine estate; considering that by thus doing, thou shalt have more security, more rest, and more speedy means a great deal to gain virtue withal, then if in deed thou wert rich. a Lact. ini tio cap. 1. li 1. divin. Inst. Hier. lib. 3. in. 19 cap. Math. This did the The old Philosophers despi said worldly wealth. Philosophers of old time by natural discourse only understand right well; and for that cause forsook such riches as they had, knowing them to be a let and hindrance to the obtaining of wisdom, and all other virtues. Now if these men guided only by the light of nature made choice of poverty, having means to be rich; why shouldest not thou, being illuminated with a higher light, and more glittering brightness of heavenly grace, well wots To make of Necessity a virtue. the same truth, and make a virtue of necessity, contenting thee with that poverty that God of his great good providence hath given thee, as a very substantial and secure mean for thy Examples of others harms happened through Covetise salvation? Why do not the examples of others their falls convince thy folly, and their great and grievous harms make thee more heedeful? Remember how b 4. Re. 5. f Giezi, the prophet Elizeus servant being not contented with his calling, but desirous to be rich, deserved with his riches, to have a perpetual lepry laid upon him. We read likewise, how a Act. 5. 4. Annanias Ananias and Zaphiras. and Zaphiras, through a covetousness they had to retain some part of the goods, which they had erst begun to renounce, were deprived of their corporal lives. Thou canst not judas. be ignorant, into what a miserable blindness this covetousness brought that accursed b Mat. 26. 〈◊〉 Luc. 22. a Mar. 14. b. judas, as the Scripture yieldeth testimony both of these and many more such like examples. Which if thou consider well, thou shalt thereby discern, how much more secure the poor man's estate is, being contented with his poverty; then that of the rich man, being never satiated with all his plenty. Thou oughtest not therefore thus greedily to long for wealth and worldly substance which might 'cause thee to fall into so many dangers, and perilous temptations. SECONDLY, consider the perils Covetous men fall into the devils snares. and difficulties, aswell of the bodies, as souls, of the rich men, and such as with so great anxiety do seek after worldly wealth; Sigh by this their longing desire after riches, they fall into the devils snares (as S. a 1 Tim. 6. b Paul doth testify) Thou seest beside, with how great care and b Bern. sub 〈◊〉 11. lib. de 〈◊〉 Cler. pain they be gotten; with how great fear they be kept; and with how great fear they be kept; and with how great grief and sorrow they be lost. And when all is done, these men can have but meat and cloth; and this shalt not thou want, with half that care, if thou wilt c Mat. 6. d. Luc. 12. d. 1. Pe. 5. c Phil. 4. b principally seek for the kingdom of God, and the heavenly riches of thy soul; like as Christ himself hath promised thee. THIRDLY consider, how by loving of poverty, and willingly embracing it; thou art by that means The contented poor man more rich than the richest. more rich and noble, than all the rich gentlemen of this world be; for thus art thou an Imitator of Christ, and like to him, who so highly set by a Ber. ser. 1. de vigil. Nat. ser. 4 Natiu. Amb. ca 13 de instit. virg. poverty, and with so great rigour, from his infancy to the hour of his death, observed and practised it; as by discoursing over all his life, thou mayest right evidently see. What greater honour or degree desirest thou, then to be of the same estate and condition, that so high a Lord was of? yea, thou art withal most rich; for thus is the kingdom of heaven. and the King and Lord thereof, thine; and so by possessing of him, thou possessest all riches, and much more precious treasures, then may in this life be either attained, imagined, or desired. four, another very good Covetous men's company to be avoided. remedy not to fall into the tentation of avarice, is; to shun (as much as may be) the haunting of rich men's company, , especially if they be covetous, lest by their conversation, thou be smitted with their infection. Take heed in like manner, not to see or deal with much money, riches, or any beautiful and precious things of this world; the sight whereof doth commonly kindle our hearts to desire and long for them, where otherwise by not seeing them, thou 〈◊〉 want this greedy desire of having them. This was the holy Abbot S. Antony tempted to avarice. S. Anthony's opinion, of whom we read, that the devil having laid in the way he was to pass by, a great cup of silver, and an other time a massy wedge of gold; yet would this holy man never take up any thing, but fled forthwith fro them; lest by looking thereon, his fancy might have been drawn to regard the wealth and riches he had already given over; and by that means his heart have been defiled with love of temporal things, which he had erst purposed never to esteem and set by. Fly therefore, as much as thou mayest, to touch, or deal with money, which is like to pitch, that according to holy writ) a Eccl. 13. a defileth such as touch it. It shall also Money defileth like pitch. help thee not a little in this matter, to go sometimes and visit hospitals, & to converse with poor folks; weighing also, how others that be poorer than thou art, bear patiently all their wants and penury. All these remedies may in like manner serve to help the rich, albeit, in very deed, there be others, (as might be the considerations following) more fit for their purpose, to make them Ramedies for the rich covetous. with draw their minds from so greatly fancying of worldly wealth. FIRST consider, if thou be rich, how uncertain and b Bernard epist. 103. deceitful are all riches, renown, and temporal treasure; sith we see by daily experience many, that were erst c job. 1. 2. 〈◊〉 seq. wealthy & very rich, jyenowe plunged in the pit of extreme penury: yea, the greatest wealth in the world, both may be, and eftsoons is, all lost in one day. And albeit it be not thus lost, yet must it, (maulger our heads) in th'end be by death forsaken; Death. at what time that doubtful distribution is to be made; the body be given in pray to worms; the goods to thankless heirs, yea, many times to foes; the soul perhaps to the infernal furies for them to torment in everlasting pains. SECONDLY consider, how riches The rich man like to him that hath a dropsy. do never satiate; yea, look how much thy wealth and substance multiplieth, and so much doth the hunger and greedy desire, to have more, increase; even like to a man that hath a Isod. li. 2. de summo bono. ca 41 Amb. li. de Nabutha. cap. 2 a dropsy; who, look how much more he drinketh, and so much more he swelleth, and is less satisfied then before. Moreover, by thus seeking satiety of that which will never satiate, thou losest the true satiety and consolation that God would both in this life, and in th'other give thee, if thou soughtest for it, and therewith only held thyself contented. THE THIRD and last Remedy, The. 3. Remedy against Covetousness. which (being a rich man) will help thee much, not to be overwhelmed with avarice, is, to force thee (seem it never so painful and grievous) always to be giving good alms to the Alms giving. poor; assuring thyself, as most certain it is, that thou hast not any so assured riches, as that which in this wise thou distributest to the needy; sith this can neither be a Mat. 6. b. Luc. 12 d 1. Tim. 6. d rob by thief, nor corrupted by time, as the other which is left behind; yea, that which is more, this only will accompany thee, when death doth rob thee of the rest. See therefore thou take this secure way, to store up treasure in heaven; and encourage thyself to do thus every day, with more cheerful and frank heart than other; considering, that what thou bestowest upon the poor and needy, Christ himself receiveth it, as he a Mat. 10 d 25. d. e. Mar. 9 f. affirmeth; who with this b 〈◊〉 ho. 6. et 7. varior. arg. et cap 4. lih. de Nabuth. D Thom. 22. q. 32. art. 5. condition hath given thee what thou hast, that thou shouldest hberally dispense the same to the poor; and taking for thyself what is meet and requisite, to dispose the surplusage amongst thy needy and distressed brethren. REMEDIES against the temptations of the third Enemy, to wit, the Devil, and first against PRIDE, whereto he principally induceth us. ¶ Cap. 23. THE third and last enemy, against whom we have to fight in this world, is the Devil; who in the authority c joan. 2. c. of S. john above alleged, is understood by the pride of life, sith this was that, that made him at the very first to be hurled headlong a Isai. 14. 〈◊〉 out of heaven, into the bottomless pit of hell; and therefore, albeit he induce us to all other sins, and tempteth us with each one; yet is this inducement to pride (the most heinous sin of all) principally attributed to him; as also the suggestions to wrath and envy, which issue and proceed thereout. Wherefore, like as I have given thee weapons and remedies to resist the rest withal, so shall I now (God willing) prescribe thee some preservatives against these; beginning first with pride, which is a Pride. what it is. disordinate desire and appettite of a man his own excellency; whereby he seeketh to be singular above all others. THE FIRST Remedy therefore, The first remedy against Pride. which thou art to use against this diabolical sin, shallbe, to consider how greatly b Eccl. 10. 〈◊〉 God detesteth pride, and how grievously from the beginning of the world he hath punished it, aswell in Angels, as also in men; in Angels, we see by a Isa. 14. c Apo. 12. a. b Lucifer, & the rest of his adherentes; in men, by b Dan. 4. e Nabugonosor, c 1. Mac. 1. e 2. Mac. 9 c Antiochus, with many more (as holy writ doth witness) that came to ruin through this vice; and were most severely chastised. The same doth likewise eftsoons testify, d Mat. 18 a 20. d. e. 23. b. Luc. 14. c. 18. c. how singularly he hath always loved and exalted the humble; whereof both e Mat. 12. d 21. a. Phil. 2. a Heb. 2. b. our Saviour, and the blessed Lady f Luc. 1. e. his holy mother do bear sufficient testimony. THE SECOND remedy is the consideration of thine own self, sith (as S. g Ber. ser. 1. in die S. Andreae, et serm. 6. in Psal. 90. Qui habitat. Bernard saith, thine estate being well examined, shall teach thee what thou wantest; and prayer shall obtain thee, that thou want it not. For God loveth the soul that diligently discusseth The 2. Remedy against pride. itself; and that after due discussion, doth without flattery and partiality judge itself. Consider therefore what thou art, both in body and soul; and so shalt thou find more causes of confusion and shame, then of hawtines & arrogancy. Touching The misery of man's estate. thy body, unbethinke thee, what a filthy substance it was engendered of; and how now it is a sack full of dirt and dung; and shall ere long be made the pray of worms; and as for thy soul, it is fraught with heaps of follies, errors, ignorance, fears, fancies, anxieties (& that which is worst of all) of so many monstrous crimes it hath committed against that divine and dreadful Majesty. Finally, look how much better thou shalt know thyself, and so much more plainly shalt thou perceive thee to be such as job describeth, saying: a Man borne of a woman, living but a job. 14. a. small time, is full of many miseries, who springeth up like a flower, and withereth quickly, and vanisheth as a shadow, and never continueth long in one estate: for presently thou shalt see him merry, and by and by sad; now whole, then sick; now rich, now poor; now quiet, now troubled; in fine, not in the main seas be there so many waves and divers The 〈◊〉 of man's nature. mutations to be seen; as man by daily proof findeth contrary changes and alterations in himself. Who so therefore considereth these things, and thoroughly weigheth them as they be, shall find much more cause to be confounded, and to accuse himself, then to be a boasting bragger, or any ways proud and insolent; and when When one thinketh worst of himself, then is he best at quiet. he thinketh thus basely of himself, then is he best at ease, and most of all contented. Whereupon we read in the lives of holy fathers, how an Abbot being asked on a time, whether it were better dwelling alone and solitary, then abroad in the world and in company with others; his answer was; that, but if a man knew himself well, he might securely enough dwell The proud man never quiet. wheresoever him listed; but if he were vainglorious and proud, he should never find any quietness, wheresoever he lived. Whence thou mayest gather this note, that the deciphering of thyself, is a means to make thee lowly Note. and humble, and to live in rest and great tranquillity. THIRDLY, if thou find thyself The. 3. Remedy against Pride. puffed up with any wind of vain glory, weening thee to be endued with certain virtues that thy companion hath not; think yet, how he passeth thee far in many good parts thou lackest. For if thou haply canst fast more, and take greater pains than another; yet hath he more humility, more patience, & more charity than thou haste; and these be much more precious virtues in the sight of God, then are thine. Finally, see thou An excellent lesson. follow this advise, to consider others virtues sooner than their vices; & in thyself to weigh rather thy vices than virtues; being more diligent to note in others such virtues as thou lackest, rather then any virtues in thyself, others are devoid of. This consideration shall keep thee in humility, and inflame thy heart with desire to advance from good to better; and by this means shalt thou be preserved from the boistrons' blasts of a Eccl. 43. b Northern winds; (to wit) of ambition and vain glory; which eftsoons stay the dews of divine influence, and blow over the showers of heavenly consolations. The. 4. Remedy against pride. four consider, that if thou remember'st thee of any good deeds thou hast done, or perceivest any commendable part in thee, consider, I say, how all this, whatsoever it is, b 1. Cor. 4. b Eph. 2. a. b. thou hast received it from God; and therefore oughtest thou not to glory any We aught not to be proud of that is not our own. more therein, then in a thing of an other bodies; yea, rather oughtest thou to fear, lest for thy pride all this be taken from thee, and thou by that means be contemned of such as erst commended thee. But if in case thou art not vainglorious and proud of thy good works, but of thine honour, riches, and other temporal profits which thou possessest. Remember, how these things are All good gifts come from God. also given thee of his heavenly liberality; to th' end that by means thereof thou shouldest be occasioned to love & reverence better the good giver & benefactor; which if thou do not, all these things, whereof thou now braggest, shall, for thine ingratitude, occasionate thy greater punishment and condemnation. Thou art not therefore to vaunt and be proud of these things; but rather to be more a Luc. 18. b humble, and to stand in greater fear and awe. FIFTLY, to beat down this vain The 〈◊〉 remedy against pride. glory and boasting (which men are commonly wont to have through the credit and worldly wealth they enjoy in this life) it is a very good remedy to weigh well, how vain, caduke, and transitory all these things are; like as man's life itself is very short, and most uncertain: And therefore mark well the words that Saint Austin writeth to this purpose. If 〈◊〉 Austin. thou vaunt thee of thy riches (saith he) and of the nobility of thine ancestors; 〈◊〉 good brother. if thou glory in thy country thy comeliness of body, & the renown, which the world respecteth thee with; consider with thyself, how thou art 〈◊〉 earth, and shalt be come earth. Behold where those are now that eaist enjoyed the same titles and styles, which thou art presently puffed up with? where be they that so ambitiously desired to rule & govern countries? where be these insuperable and unvanquished Emperors? where be the Generals, and chief captains of armies? where be those that erst rid so proudly, mounted on their stately palfreys? where be they that took pleasure in their pomps and ceremonies; now is all turned to earth and ashes? now is the memorial of their lives contained in few lines: Look now into their graves, and see, if thou canst know the master from the man; the poor fellow from the peni-father? Discern now, if thou canst, the bondslave from the king; the strong man from the weak; the comely parsonage from the deformed cripple? The same doth a Chrisost. hom. 43. ad Pop. Antioch. to. 5. S. john Chrisostome in a manner say, and addeth: Draw nigh to each one's grave, and behold their naked ashes, their stinking flesh, and offal of worms food; and remember how this must be the end of all our carcases, be they never so curiously entreated in this life, and pass they their days in never such jollity, delicacy, and exile of all annoys: yea, I would to God (saith he) all this matter came in the end but to ashes and worms, sith these losses should be but small, & the condition of our nature might easily excuse them But now, remove thine eyes from their tombs and ashes, and lift up thy mind to that dreadful Tribunal of divine judgement; where there shall be weeping and gnashing of teeth; where shall be outward darkness, and the worm that never dieth, and the fire that never quencheth. Thou canst not, if thou ponder these things thoroughly, be proud and vainglorious of any earthly thing whatsoever. SIXTLY, it shall greatly help to The sixth Remedy against pride. make thee detest all pride, to consider, how highly God hateth such as be infected with it; who (as the a jac. 4. b. 2. Pet. 5. b. Scripture witnesseth) doth resist the proud, and giveth grace unto the lowly. This kind of people is likewise abhorred of other b Eccl. 10. a men, who can by no means away with their loathsome and disdainful The proud man hated both of God and man. conversation; yea, to themselves are they also very noisome and tedious, in seeing themselves environed with so many dangers, dreads, and suspicions; having every one to malice and lie in wait for them, and to gainsay and cross them in all their enterprises. Whereupon it is reported of a certain holy king, who having a marvelous rich and precious crown given him to be crowned withal, held it (musing) a pretty while in his hands, before he would put it on his head, and at length said openly in this wise: O more noble than happy crown, which if any man knew well, how full of cares, perils, and manifold miseries thonv art fraught, a lbeit he met thee with his feet, yet would he not vouchsafe to lift thee up. What this king said of his crown, mayest thou well apply to each dignity and precious thing which the ambitious proul after in this life; for look how much higher and more excellent they be, and so much more are they subject to greater casualties, cares, & more painful griefs See therefore thou take not so great toil for a thing, that so quickly fleeteth away, as doth the wind of pride and vainglory. THE LAST Remedy to shake off The. 7. Remedy against Pride. pride withal, and to purchase that so necessary a virtue of humility, is; to force and accustom thyself (seem it never so painful and loathsome to thee) to exercise divers actions of humility; as to do the basest offices in the house; to converse with the meaner sort; to a Luc. 14. b sit in the lowest place; to clad thyself in homely attire (not b Ber. ser. 9 de 〈◊〉. been. 〈◊〉 so homely though, as to give occasion of being counted singular, sith this should be a pride) not to do or say any thing, whereby to make show of excellency and pre-eminence, or to cause admiration in other men's eyes; & finally, to call eftsoons to mind our Lord and Saviour jesus Christ's humility, as also that of his most holy mother the blessed virgin mary, and of such others, as have lived here in humble and lowly wise. REMEDIES against the temptations and sins of wrath. ¶ Cap. 23. DIVERSE of the Remedies that have been prescribed thee against pride, may in like manner help thee against this sin of wrath and anger; seeing, that most commonly such as be proud The proud man iresul and haughty, are wont also to be angry and ireful. Yet nevertheless be there other peculiar remedies to be used against this vice. THE FIRST is, to ponder, how The first 〈◊〉 against 〈◊〉 far it is out of all good frame and reason, that any man should be angry, and desire to hurt another; sith 〈◊〉 brute beasts, be they never so fell, fight not one with another, but live The 〈◊〉 of brute beasts 〈◊〉 the malicex of mankind. 〈◊〉 peace and unity with those of their own kind; how much more reason is it, that men should do the 〈◊〉 who are not borne armed, as brutish, and savage beasts be; nor provided of weapons to defend themselves, or to offend others. SECONDLY behold the ugglines The 2. Remedy against anger. and deformity of an angry man, both in his countenance, gesture, words, and actions; in all the which thou shalt at that time see him wonderfully disordered, and besides himself. An angry man besides himself. See thou beware therefore of being angry, if thou wilt not fall into those defects, which in others do so greatly dislike thee. THIRDLY consider, that whosoever The 3. Remedy against anger. he be, that hath proffered thee any wrong or injury, hath done himself much more harm than thee; and if thou grow angry thereat, and seek revenge, in so doing thou shalt hurt thyself much more than thine adversary; a Chris. he. 9 Quod 〈◊〉 laditur 〈◊〉 a 〈◊〉 for that (as S. Chrisostome saith) Not man is hurt, but by himself, which should be no less a folly, then for a man to kill himself, to tear his enemy's cote; sithence thine enemy's body is as his coat, which thou meaning to tear, in seeking to kill him, dost Mark well. first slay and kill thine own soul; for S. Austin. as S. Austin saith: The knife pierceth the heart of the persecutor, before the body of the persecuted. Strive therefore to master thyself, and to vanquish thine ire; and so shalt thou gain greater honour and victory, then if thou hadst subdued a mighty City; and by this means, in not seeking thyself, to take revenge, God shall take it for thee, as he himself hath a Deu. 32. 〈◊〉 Eccl. 28. a. Rom. 12. d. Heb. 9 c. promised thee. four, if the devil, to stir thee up to wrath, do aggravate thine injury received, & make it greater; do The. 4. Remedy against anger. thou contrariwise what thou canst to lessen it, and to make it smaller, thinking thus, how he that in this manner hath injuried thee, is at that time overcome with some passion or indiscretion; or else call to mind some good turns he hath erst done thee; or how thou hast otherwhiles done him some injury, which he then did tolerate at thy hands, and therefore is it meet, thou bear now likewise with him. And if thou canst not this ways find any sufficient plaster to heal thy pain withal, call then to mind, how a Sap. 11. d. God hath borne many injuries at thy hands; that in like manner thou shouldest bear patiently thy neighbour's imperfections. FIFTLY consider, how both this injury, which is now done unto thee, The fist remedy against anger. and all other losses that light upon thee (whereby thou feelest thyself incensed and provoked to anger) are all by God's divine dispensation sent God's providence in all afflictions. unto thee; that by these scourges, thou shouldest in this life be chastised for thy sins; and by bearing patiently this chastisement, come to obtain his grace, and celestial benediction. Thus did that holy king David think, who flying the fury of his son Absalon, met with that wicked man Simei in the high way, who A singular example of patience in K. David. reviled him with villainous and reproachful speeches, and threw stones at him; whereby one of his captains being bend to cut off his head, in revenge of so outrageous an injury and crime committed against his sacred ma jesty; this patiented & most mild king did forbidden him, saying; let him curse and rail upon me, for so hath our Lord commanded him; and it may be, our Lord will by this means look upon mine afflictions, and give me good for the evil, which this man doth wish me. In like manner mayest thou believe, that by bearing patiently the villainies and injuries that shall be said and done against thee, God will so dispose, that all shall turn to thy greater benefit, and comfort of thy soul. SIXTLY, if thou feel thyself already The 6. Remedy a 'gainst anger. overcome with anger, take heed in any wise thou neither do nor speak then any thing, whereby this inward indignation thou feelest, may burst forth in outward show; but force thee all thou mayest to bridle and repress it; and get thee out of his company, whom thou art thus offended with; busy thy mind also about some other affairs until this fire flaming within thee be somewhat quenched; suspecting each thing which Albina our thoughts to be suspected being in anger. thou then thinkest meet to be done or spoken, yea, seem it never so honest and reasonable; for afterwards, when this angry heat is throughly cooled, then mayest thou a great deal more miturely examine, whether that thou thoughtest of before, be convenient to be done or spoken. And by thus doing shalt thou within a small while, see this angry blast blown over; and be thyself greatly contented and comforted by having overcome thy temptation; and perceive the devil, a jac. 4. b. who egged thee thereto, to be fled with utter confusion. Thus read we in the lives of holy Fathers, that Isaac the Abbot did; who being demanded by another father, why the fiends did fear him so? made this answer; From that time (quoth he) that I was first made a monk, I determined with myself, never to let any anger issue out of my mouth, but to mortify and bury it within me; and for this cause is it, the devils do so greatly dread me. So mayest thou well hope they will do to thee, if thou endeavour thyself to do the same that he did. Beware also the a jac. 4. b. Sun do never go down upon b Eph. 4. 〈◊〉 thine anger; according, as SAINT, Paul admonisheth; that is to say, that thou expel it quickly, and suffer it not long to sojourn in thy soul; for so might it turn into c Aug. epist. 〈◊〉 ad Prosis tur. hatred, & become more dangerous and harder to be healed. We read, how the Abbot Agatho was wont to say; Never would I (quoth he) sleep, being offended with any man; neither have I suffered (as much as say in me) that any other man should sleep, that was offended with me; but went about forthwith to make atonement both in myself and others. endeavour thou to do the like, as occasion may give thee leave. These Remedies mayest thou at such time principally put in ure, whom thou perceivest thyself offended towards others. But if thou contrariwise see another offended and angry with thee, then frame thyself to do one of these two things; a Amb. ca 21. li. joff. ex Rom. 12. d. Gen. 27. g. jacob fratri indignanti cessit. either covertly in the best manner thou canst, to wind thyself out of his company that is angry, until the wrath he hath conceived be worn over; or a Basil. 〈◊〉 de Ira. 〈◊〉 arg. 10. else (wanting opportunity to do thus) force thee to overcome evil with good, according to the b Ro. 12. c. Apostles counsel, seeking to appease him with some fair and humble speeches, sigh, (as the wise c 〈◊〉 15. 〈◊〉 &. 25. b. man saith) A mild answer assuageth anger, and hard speeches kindle fury and rage. But if thou shouldest want means to do either of these, take such order at lest wise, as to be silent, whiles thou seest him in these fretting fumes; and in thy heart to pray to God for him; for that, as S. d Greg. 3. part. pastcur ad. 17. Gregory saith; It is a great deal more glorious, to shun ne wrath by silence, then to subdue it by answering. LASTLY note, that if the anger or The last remedy against anger. impatience which thou feelest in thee, proceed not of any injury or wrong done to thee by any person, but through the adversities and tribulations that befall thee in this life, then shall it be a very good Remedy, to remember the a Ber. ser. 16. add sorn. de. more. be. 〈◊〉 examples of such perfect and holy men, as have endured with great patience far greater tribulations and calamities than thine be. Remember that invincible patience of job, who with so stout a Examples of patience. courage sustained so many losses, so many sores, such infinite number of griefs, corseys, hart-breakes, as happened to him in one instant. Neither did he amongst all these millions of miseries once droop, b job. 2. e. or show by word or deed any sign of blameworthy impatience, as the holy scripture testifieth. Think also of that holy man c Tob. 2. b. c Tobias his rare patience; who in his blindness, poverty, and all his other annoys had continually a constant mind, and conformable to the will of God. Consider also that mildness and marvelous patience of the holy prophet d Exo. 15. a 16. a. Num. 14. a Moses, whom not all the continual troubles and murmurings of that ingrateful people which he had brought out of Egypt could suffice to disquiet, or move to anger. The like patience and mildness mayest thou note in that holy a 2. Re. 16. a. b. king David, amongst all the manifold persecutions and afflictions he suffered through the whole course & perrode of his life. The same constancy and patiented mind shalt thou in like manner found by discoursing many other of the holy prophets and perfect men's lives of the old Testament, and much more exactly in the new; sith we read in S. b Act. 5. g. Luke, touching the Apostles, how they being by decree and counsel of the pharisees bet and outrageously injured; they abidd and passed over all with great gladness, as being thought worthy to suffer these contempts for the name of JESUS. And not only these, but innumerable other torments did they suffer, with like constancy & cheerfulness; shedding their blood, and losing their lives for love of the same Lord. And after them, did in like manner many thousand thousands of martyrs, whom thou mayest also unbethinke thee of. But above all, call to mind, and pause for the nonst, to poder that marvelous and incomparable patience of the holy of all holies, our Saviour & Redeemer jesus Christ, The patience of our Saviour. who suffered much more persecutions, pains, reproaches, villainies, griefs, torments in all his life time, & with far greater constancy and meekness than any other, conformably to that the prophet Esay a Esa. 53. b Mat. 26. s. foretold; that he should stand domme, even like a Lamb before the Shearer. And S. b 1. Pe 2. d Peter saith, how being railed upon and reviled by others; he gave no cuil words at all, & in suffering so grievous torments, did not threaten those that with such barbarous cruelty tormented him; yea, in recompense prayed to his c Luc. 23 〈◊〉 everlasting father for them. If thou propound these things, with th'other examples before thine eyes, all thy tribulations, adversities, and persecutions whatsoever shall seem but very small and easy to thee, and thou be animated and encouraged to endure all very patiently. THOU mayest also in this case apply A good cosideration against anger. another remedy, by considering the great commodity thou shalt reap by these temptations and tribulations, which thou suffiest. This consideration, as S. Gregory affirmeth, S. Gregor. doth mitigate the force of the whip and scourge. Think therefore, that like as gold a 1. Pe. 1. b. Sap. 3. a Prou. 17 a is with fire fined in the furnace; so shall thy soul be purged with the fire of tribulations; And that for this cause God doth sand them to thee, as a father that loveth thee dearly; & by chastising b Heb. 12. b Apoc. 3d Prou. 3. b thee as a son he doth purge & purify thee; whereas if thou lackest this discipline, & his holy rod of correction, thou shouldest this title and name of son. Believe Chastisement a 〈◊〉 of love. furthermore, that the stones which are to be laid in the celeslial Icrusalem, must first be hewn here with many blows of tribulations, pains, Stones for heavenly buildings must be 〈◊〉 here in earthly bowers. and persecutions; for above in those heavenly bowers, there shall be no noise of a 3. Re. 6. a Aug in psal. 121. ca 8. & him. Vrbs beata 〈◊〉 hammers; to wit, no dolours or wailings, no toils nor temptations at all, but an endless joy, and happy quietness. Believe likewise, that if (as SAINT b Rome 8. c. Paul 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 joys and consolations. And if thou suffer with him in this world, thou shalt afterwards reign with him everlastingly in th'other world. And if here thou be'st a little afflicted and grecued (sith the afflicted of this short life, are but short and small) thou shalt afterwards 〈◊〉 in heaven with a glorious & 〈◊〉 joy, as S. a 1. Pc 4, c. d. Peter promiseth thee. All these things, if thou consider them well, as the holy Saints aforetime have pondered and considered them, thou wilt not only abide patiently these thy present tribulations; but yield most hearty thanks to that Lord, who with so singular love doth send them, for thy benefit, & b jac 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 pains and travail. And truly, great reason is it, that Christians like good soldiers should follow their 〈◊〉 Christ; tracing his steps, and walking the same way he went before, and entered into his glory. REMEDIES against the sin and temptations of Envy. ¶ Cap. 25. IT NOW remaineth, to set thee down some remedies against the temptations of envy or malice, wherewith the fiend is in like manner wont to assault & tempt us; For as holy writ a Sap. 2. d. Genes. 3. a. doth witness: Through the malice of the devil death first entered into the world. This made the jews b mat. 27. b to seek our Lord and Saviour his death; and by this vice have many murders, c Gen. 4. a. Sap. 14. c job. 5. a. and innumerable wicked d jac. 3. d. acts been committed in the world. This is also that most cruel beast, which jacob e Gen. 37 g 44. e. said had devoured his son joseph. And therefore must thou carefully foresee, that this venomous vipre begin not at any time to nourish herself in thy soul, but forthwith at the very first brunt to kill and cast her out, using for that purpose these instructions and advises following. FIRST consider, how this sin f. Aug. lib. 11. de Genes. ad lit. cap. 14. of malice, or envy, (which is according to S. Austin) a grief and sorrow at other's felicity.) is more hurtful and unprofitable than any of the other; for albeit other sins do hurt the soul, The first remedy against Envy. yet afford they, I know not what kind of miserable taste and pleasure to the flesh; but this urle vice, doth both hurt the soul, and afflict the flesh; sith it sealdeth the heart, pineth the body, withereth the face, appaleth the countenance; and comely sanguine hew; briefly, it tormenteth & overthroweth the whole man, being like to the worm that consumeth the wood, whereof she cometh. And then is it, that the envious man findeth himself in worst case, & most wretched, when th'other, whom he maliceth, is best at case, and happiest. SECONDLY consider, how by shaking off this so fretting and fruitless The 2. Remedy against Envy. a vice, and by being in the stale of Gods good grace; thou art a Gregor. past. 〈◊〉 p. 3. Ad. 11. a partaker of all such good things as others do possess; sith charity doth make them thine; and therefore oughtest thou to be joyful that others enjoy goods, and live so happily, rather than to be sorrowful, or any whit grieved thereat. For by rejoicing with Charity maketh each one partaker of others happiness. charity, thou art made happy in their happiness; and by maliciously repining thereat, thou losest thy part, and they remain still with their prosperity; which, albeit they lost yet shouldest not thou recover it. THIRDLY, whatsoever helpeth The 3. Remedy against envy. against pride, doth likewise help against Envy, as proceeding for the most part out of the other; sithence the proud man bearing impatiently; Pride the mother of Enute. that any other should be his better, or fere and fellow with him; he maliceth those, whom in any respect he deemeth to be his betters, or more happy than he is. See therefore, thou endeavour thyself to pluck this poisoned root out of thee, and not to set thy love upon the temporal things of this world, which are so miserable, spare, and scant, that if thy neighbour have them, thou must go Temporal things scant, celestial abundant. without them; and many times must lack that, which another might conveniently leave. But if on other side thou set thy mind of spiritual and heavenly things, no man can bereave or bar thee of them; yea, look how much the a Gre. li. 5. moral. cap. 34. number of such is greater that enjoy and possess the same goods thou dost; and so much shall thy happiness increase, and grow the greater: And by this means shalt thou be so far off from malicing of any man, as thou shalt heartily desire, that each one might gain the goods which thou possessest; woting well, that so should thy riches & bliss be not a little multiplied four, if the desire of thine The 4. Remedy against 〈◊〉 own excellency make thee malice thy neighbour for being thine equal, or more high in dignity, than thou art; consider, that in doing thus, thou losest that thou so greatly seekest for; sith herein thou debasest thyself, & givest others occasion to contemn thee, perceiving this thy cankered & vile nature, which thus dishonestly thou thyself discoverest; But if contrariwise thou strivedst to master thyself, & to rejoice at thy neighbour's welfare, as at thine own; then should thine estimation and credit grow much greater, sith every good man would esteem thee better, and highly commend this charity, and noble mind of thine, whereof, by thus doing, thou givest the world an apparent and plain testimony. Thy spiritual profit should herewith be in like manner greatly increased; for either would God give thee the same goods and graces thou rejoicest at in thy neighbour, or at lest wise reward thee plentifully for the merit of thy charity. And therefore a Chris. ho. 51. adpop. Antioch. Tom. 5. doth S. Chrisostome say, that the virtue of charity is very great and marvelous, which without spoiling, any man doth rob The vertus of charity robbeth al. and take all; sithence by rejoicing at other men's welfare and goods, we make them ours, and win possession of all that which others do possess. FIFTLY, all such means as help to The 5. Remedy against 〈◊〉 excite and stir up Charity towards all, shall likewise help greatly to subdue and vanquish this vice: as for example to think how we are all a Gen. 2. d. brethren; astouching our flesh, descending from the same parents, Adam and Eve; and as for the spirit, all created of one Lord; regenerated by Causes to procure Charity. one virtue; redeemed by one price, and by the self same Redeemer. We have all of us one mother the holy Catholic Church, the same faith, the same Sacraments, and all of us hope for the same bliss, where each ones good shall be common to all; and that of all to each one: Whereas therefore so many & so great causes of unity & charity be, envy aught to bear no grief at others good; no mirth at other's misery; yea rather aught we all of us to rejoice at others their well-doings; and lament their harms and evils, as if they were our own; performing thereby what SAINT a Ro. 12. c. Paul prescribeth; to reiouce with such as rejoice, and to weep with them that weep. But if haply all these causes of union sufficed not, to make thee reckon thy neighbour's goods as thine own, he seeming still but a stranger and a foreigner in thine eye; & how he never did thee any good, but rather harm and injury; Remember, how thou being a greater stranger, and far more unworthy, Christ hath bestowed so many & so great benefits upon thee; whereof he will have thee to make a recompense, with other benefits not done to himself (sith he standeth b Ps. 49. b. 15. a. 〈◊〉 mac. 14. 〈◊〉 no need of thy good turns) but bestowed upon thy neighbour, seem he never so unknown and unworthy to thee; for look what good thou dost to such a mat. 10. d 15. d. e. Mar. 9 f a one, and this Lord will accept it as done unto himself. SIXTLY consider, how, to vanquish The, 6. Remedy against 〈◊〉 this venomous vice of envy; the law of nature, common to all, aught at lest to move thee, which Tob. 4. c. h. Mat. 7. b. Luc. 6. d. teacheth us to do to others, as we would be done unto ourselves. As therefore thou wouldst not, that others should be grieved at thy good; so oughtest not thou to be offended at other's welfare; for otherwise shouldest thou show thyself a senseless creature and without all reason; yea, well may we say by the malicious man, that he hath lost his reason and natural judgement, sith he would not stick, to make choice of his own loss, if by that means he might piocure harm to those he hateth; * A pretty example declaring the canken of a malactous mind Like as we read of a king, who meaning to make a proof of the cankered natures of an envious person, and a covetous wretch; caused two such to be called to him; whom he made this proffer too, to crave of him whatsoever they would, for willingly it should be given them; provided always, that the second should have the double of that the first did ask; These twain being now at great contention, which of them should first begin, lest th'other might gain the double; the king being constrained to take up the matter, commanded the malicious man to speak first; who requested this; that one of his eyes might be put out, that th'other might have both his put out; choosing rather his own harm then good, that th'other, whom he hated, might, by receiving the double, according to their offer, be the more annoyed. The which story, if it were true, declareth plainly, to what blindness this vice bringeth him, that letteth himself be lewdly overeome withal. THE LAST Remedy, which (feeling The. 7. Remedy against 〈◊〉 thyself tempted with this vice) I have to prescribe thee, is; to force thyself continually to pray a Mat. 5. g Luc. 6. d. 23. e. Act. 7. g. for him, whom thou malicest, and bearest envy to; as also to speak well of him to others; yea, occasion so serving, to do him some service, albeit thou seem to do it feignedly, and against thy stomach; sith for this force and violence which thou shalt use in mastering thyself, and breaking of thy will, no doubt, but God will give thee the gift of charity, whereby thou shalt be perfectly healed of this detestable vice, and mayest aftetwardes love all thine enemies one and other whatsoever. CERTAIN other advises and Remedies concerning the same matter of temptations. ¶ Cap. 26. BESIDES these temptations Temptations of Infidelity, Plasphemy and despe ration. spoken of in the former Chapters; wherewith the devil doth most commonly tempt us, there be divers other means, whereby he useth to molest and trouble us; as by propounding otherwhiles temptations of infidelity, doubts against our belief and faith; or suggestions of blasphemy; yea, sometimes he bringeth us into such a maze and perplexity, as whether-soever we turn us, or whatsoever we say or do, yet seem we still to be caught and entangled; another time he endeavoureth to bring us into desperation; and thus doth he with these and divers other vexations disquiet, and grievously assault us. Against all the which his crafts A singular doctrine against the foresaid temptations and subtleties, take this for a general rule; never to stay to dispute or talk with the devil, of set purpose; for if thou do, thou art like to be overcome, as a Gen. 3. a. Eve was, for having done the same. It is therefore much more secure, not to stand reasoning, or listening The Devil is not to be disputed withal. to that the devil shall tell thee; but forthwith to fly the temptation in the very beginning, by thinking of some other matter quite contrary to that which he would have thee. As for example, if he propound thoughts of infidelity, saying: how is it possible, that this mystery should be thus & thus? make none account to answer him, by showing any reason of that truth, which thou believest; but say: I believe, as our holy mother A Remedy against Infidelity. the Catholic Church believeth, and this sufficeth me; neither descend to any other particularities. Thus likewise must thou do, if in case he molest thee with temptations of blasphemy, Against Blasphemy. saying: Thy blasphemy be to thy perdition, for I 〈◊〉 and love my Lord God. With this, or some such like short speech mayest thou set thy mind at rest, intending to some other business, and different cogitations; neither let these his suggestions dismay or trouble thee any whit, for all of them shall not make thee loose any one jot of grace and God's favour; yea, by doing as I tell thee, thou shalt greatly increase thy meed. If likewise he go at any time about to meshe thee in any perplexities, scruples, or other obscurities, whereby thou wottest not, on which side well to turn thee, 〈◊〉 not of them; but convert thyself wholly to God, saying: I will, my Lord my A refuge in time of perplexity God, both in this, and 〈◊〉 other thing what thou wilt, neither do I will, or yield consent to any thing that may displease thee. And thus mayest thou with this saying be at quiet, and in great security. In like manner, if he induce thee to desperation, laying before thee the Against desperation multitude and enormity of thy sins; behold Christ thy judge nailed upon the Rood, in whom thou haste more goodness without all comparison, then in thyself thou canst have evils; and thus putting all thy confidence in him, mayest thou despise, and defy all the devils. And not only in this, but in all other thy Christ crucified aught to be our common refuge. temptations would I have thee make jesus Christ crucified a familiar defence and buckler for thee; sith that, like as a Nu. 21. b. Moses gave to the children of Israel being stung in the desert, or bit of venomous serpents, that Serpent of brass, raised up on a high piece of wood; whereon whoso looked The brazen serpent figure of Christ crucified. fixedly, and with faith, were cured of their griefs: in like manner, & much better, all such as with faith behold our Lord & Saviour Christ crucified, and heaved up on the wood of the holy cross (whom the serpent of brass did in figure represent) shall be healed of all their bitings and stings of trespasses & temptations. At such time therefore, as thou feelest the serpent assault and bite thee with the Against Pride. sin of pride, behold Christ a Phillip 2. a humbled on the Cross, and obedient, even till death. If with covetousness, behold that poverty and nakedness, wherewith Covetise. he hangeth on the rood, in such extreme distress, as he hath not where to rest his b Mat. 8. c head. If thou find thyself assailed with the delights of lust, behold his bruised and beaten Carnal 〈◊〉 flesh, fraught full of extreme anguish; and how for thy sake he hangeth on Gluttony. the rood, all wounded from top to toe, and afflicted with most grievous torments. If thou feel thyself provoked to Gluttony, look upon thy Lord fastened to the rood; who being extremely pained with drought, had a mat. 27 d gaul and vinegar given him to drink. If thou perceane thyself Anger. stirred up to anger, behold that inumcible patience of our Saviour jesus Christ crucified, in abiding all those his most villainous blasphemies, and incomprehensible torments. If thou be vexed with the venomous vice of Malice. malice, consider that most fervent charity, wherewith our Saviour shed his blood on the cross for all; and prayed even for those his persecutors that b Luc. 23. e. crucified him. If sloth or idleness 'cause thee to wax cold in good works, fix thine eye upon those feet so cruelly nailed to the cross; which were never wearied with wandering and seeking for thy welfare. Finally; in this thy. Lord and Saviour thus crucified, if thou seek in time to him; thou shalt find sufficient remedies against all kind of temptations, wherewith in this life thou mayest be any ways assailed. It resteth now, to admonish thee of one only thing touching this matter; A necessary advertisement. that when at any time thou shouldest, either with this, or any other of the foresaid remedies repulse thine enemy, and resist his suggestions; yet must thou not think thyself secure, as though the battle were ended, and the field fully fought and won; sith this is the property of The malice of the fiend. the devil, when he is overcome in one temptation, to arm himself forthwith, and to make preparation for another; like as he did to our Saviour a Mat. 4. a Mar. 1. b. Luc. 4. a in the wilderness; whom, when he could not one ways overcome, he assailed and set upon another ways. And therefore, albeit thou ween thyself to be at some rest, and findest the fiend to have taken truce with thee, for a while after he is vanquished; The fiends truce is not to be trusted. yet beware thou trust not too much to him; for when thou suspectest least, then will he return to make a fresh assault, & to molest thee with new temptations; and if he then hap to find thee unarmed, and unprovided of means to encounter and withstand him, easily will he subdue and conquer thee, and the advantage which thou hadst before won honourably, he will then make thee loose dishonestly. Take heed therefore thou never lay thy weapons aside, but always be provided, and in readiness for the combat; neither be thou tired with his importunate infestations, whereby he for the most part overcometh those that wax weary to withstand him; but like as he is importunate in tempting thee, a Ber. Ser. 67. de more; been. viu. De Tent. be thou importunate and constant in resisting him; and by this means shall thy crown be so much the more rich and precious, as the temptations, which by God's help thou overcomest, be more irksome and importunate. WHAT a good Christian aught to do, when he falleth sick, and draweth nigh the hour of death. ¶ Cap. 27. ALL SUCH things as I have hitherto entreated of, will help thee, during the time it pleaseth God to grant thee health and strength of body. But because this temporal life of ours is subject to many infirmities, and in th'end, no remedy, but all of us must needs once die, a Heb. 9 g. according to God his good ordinance and appointment; I have, for this cause, thought good in this Chapter, to add certain advises and instructions, to teach thee the better, how to govern thyself, both in time of sickness, and in the hour of death. Neither oughtest thou with worse will to read these, nor with less diligence to execute them in their time, than the former. Nevertheless, these advises shall principally Note well. profit those, that in their health did employ their time in such exercises, as have been heretofore spoken of in this little Treatise; preparing themselves continually to death, as all good and faithful christian people are bound to do. For such as prolong their properation and conversion until the hour of death, having lived loosely, and without the fear of God all the time of their health; albeit they be not to despair, but to make the best shift they can for their poor souls in the small The wicked livers well dying to be doubted. time that is left behind; yet are they in great danger, no doubt, and in a very perilous estate; these being they, whose salvation S. Austin doubteth of Let us therefore (as S. a Gala. 6. c Paul forewarneth us) do well whiles we have time; continually watching, and preparing ourselves to death, according to our saviours b mat. 24. d. counsel; sith we neither wot the day nor hour thereof. Nevertheless, when thou suspectest that hour to be already come, then oughtest thou to be more curious and careful in thy preparation. THE FIRST advise therefore, which The first advise in time of sickness. in this matter thou shalt take, let be this; that so soon as ever thou fallest sick (albeit the sickness seem not greatly dangerous) to be careful for phisiking thy soul first, before thy body; and therefore take order, that thy spiritual physician come to purge The soul to be purged before the body. thy soul by confession; either before, or assoon as the other, to cure thy body by potion; and expect not, till the bodily physician do bid thee to do thus, as he is bound to do, if The body afflicted for the sins of the soul. he desire to obey that the sacred Canons do command him. Where this most true, sentence is also written, that God doth many times send sickness a joh. 5. b. of body, for the sins of the soul; And therefore it may be, that the cause once ceasing, to wit, sins; the effect shall also cease, to wit, sickness. NOW, if having used this remedy The. 2. advise in time of sickness. of confession, thy sickness do still continued, then take this for a second advise; to accept it with a cheerful & willing mind; as a gift, which thy Acceptation and Resignation. heavenly father hath for thy soul's health, with singular love, sent to thee; offering up thyself, to suffer for his sake, whatsoever his divine providence shall ordain, and lay upon thee; and see thou purpose fully, in all things to conform thyself wholly to his most holy wil But because man's frailty is great; and feeling the gripes of grievous and painful sickness, it shall be a very hard matter, to have that patience and conformity to his divine will, which were meet and requisite for to have. LET THIS be therefore the third The. 3. advise. advise, to make thy humble prayers to God for the obtaining of such Prayer for patience. graces as thou wantest, and he knoweth to be needful for thee. Procure likewise, that others pray for thee, following therein S. a jac. 5. c. 〈◊〉 the Apostles counsel, who saith: If any man amongst you find himself sick, let him 'cause the priests to come, that they may pray for him. And well mayest thou hope, that their prayers made with faith, shall be no small help to mitigate thy pains & grievous sickness. THE FOURTH advise is, that as in The 4. add vice. thy health either thou didst, or at lest wise oughtest to have endeavoured thyself to edify, and give good example to those thou didst converse Obedience and mildness in time of sickness. withal, that now in time of sickness thou be careful to do the same; obeying those that keep thee, taking willingly the medicines, and whatsoever for thy health shall be geucn thee, be it never so loathsome and painful to thee; In like manner, to show none anger or impatience in thy speech, especially to such as attend upon thee; and to give gracious answers to those that visit thee; not complaining too much of the pain thou feelest; but recommending Too much complaining not commendable. thyself in humble and lowly wise to their good devotions. And so in all other things art thou with such good discretion and mildness to govern thyself, as all those that see thee, or deal with thee, may be well edified by thee; and consequently, take greater compassion of thy griefs; and help thee more willingly, both spiritually and corporally too, if need be. THE FIFT advise is, that albeit The. 5. ad. vice in time of sickness. thou must take for the recovery of thy health, all outward remedies and bodily physic that may be applied to thee; yet oughtest thou to put greater Gods help chiefly to be attended. confidence in the celestial physician, and in his divine mercy & providence, then in any artificial and human medicines; lest otherwise it might hap to thee, as it did to king a 2. par. 16 c. Asa; who being visited with excessive pains in his feet, deserved not to recover health, yea, mcurred death; for that, as the scripture telleth, he trusted more to his physicians skill & faculty then to God's divine succour. THE sixth advise is, that if thorough The sixth advise. Gods good grace thou recover thy health again, and be cured of the infirmity which lately grieved thee; that presently thou remember to give God, the author of all good things, most humble thanks, for Gratitude after our recovery. this his great benefit; acknowledging and confessing freely, that it came principally by him, rather than by any other helps & human remedies. See therefore thou show thyself grateful every ways thou mayest, lest otherwise, thou be like the nine b Luc. 17. d ingrateful lepers that Christ cleansed: yea, rather resemble thou the tenth, who albeit he was a foreigner, yet did he by and by, after he had received health, return back to thank his benefactor; whereby he deserved to be commended of the same our Lord and Saviour; and th' other nine to be found fault withal, and condemned for their ingratitude. THE SEVENTH advise is; that The. 7. advise. now, having received the health, which thou erst lackedst, thou be Diligent amendment of life, and performance of good purposes. very careful hereafter, to avoid all sort of sin; and to amend thy life hereafter; assuring thyself, that for this cause was it, that thy health was thus restored to thee. Thou oughtest therefore to be very diligent, in executing such good thoughts and purposes, as thou hadst, or shouldest have had in thy sickness, if God did vouchsafe mercifully to grant thee health again, as he now hath done; for otherwise by forgetting the benefit received, and returning back again to thy vomit, and wented beastliness of offending, thou shouldest by this means deserve to have some worse thing to light upon thee; like as our a joh. 5. a. Saviour himself advertised the man, whom he had cured of his thirty and eight years palsy. These advises mayest thou use, during the time of such sickness as God will have thee to escape, and to be recured of. But if thy malady be mortal, and no remedy, but this temporal life must be determined and ended by it; then over and above what hath been already said, take these advises following. THE FIRST is, that perceiving The first advise in time of mortal 〈◊〉 thy sickness to increase, and to grow more grievous; thou than awake thyself with more vigilant care, to dispose, both of thy temporal and spiritual affairs, as if those words were then spoken to thee, which were delivered by the prophet Esaye a Esa. 38. a to king Ezechias: Dispose of thy house, for thou 〈◊〉 die, and not live. Dispatch therefore, and make perfect thy will, which every Touching last wills and Testaments. good Christian aught to make in the time of health; when he may with better case, sounder judgement, and more mature advise perform and do the same; and not to drive it till the last hour, when all these commodities do fail him; sith daily experience doth inform us, how through the lets and encumbrances of sickness, the wills that are made in that time, be very rawly performed; and many times unperfectly drawn and penned. Having therefore thy will in a readiness by thee, with thy satisfaction therein contained, thou mayest then, as shall seem best unto thee, alter, or add thereto any thing by way of codicil: But if thou hast been heretofore negligent in this matter, & hadst not made it, or not so exactly, as to content and satisfy thy mind withal; then mayest thou make it anew, at such time, as thou shouldest find thyself best at ease, of ripest judgement, and lest letted with thy sickness; procuring to have some trusty friend by thee, to prompt thee at that time in necessary and needful remembrances. THE SECOND advise, to help The. 2. advise in time of mor. mal. thee in this case, is; that when thou haste once finished thy will according to thy mind, with a true and perfect satisfaction; and disburdened thy conscience, aswell for restitution making, and debts paying (if thou owest any;) as also touching other discrete and godly legacies: Briefly, having A forgetting of worldly affairs. disposed of all thy temporal causes, force thyself forthwith to forget quite 〈◊〉 things; which thou 〈◊〉 here behind thee; and wholly to occupy thy mind in heavenly matters, which thou shortly hopest to enjoy; that by this means, the remembrance of such things, as erst thou lovedst well, and now must needs leave, do not disquiet thee, or 'cause thee to receive death more unwillingly, than were meet thou shouldest do. And to rid thee the better of all these encumbrances, and dangerous distractions, let this be- THE THIRD advise; to command The third advise is, an advertisement to those that visit. all those of thy house, and require all others that come to visit and assist thee, not to deal, or break with thee in any temporal matters; nor to put thee in memory of such worldly things as erst thou bore affection to; as might be riches, wife, children, friends, with other things, wherein thou delitedst greatly heretofore. And then see, that this be chiefly done, when death is at the door, and the life draweth fast to an end; then, I say, let this advise be most carefully executed; lest the sight or hearing of such matters, might then allure or Note well, and execute in time. draw thine affection to them; and so thy mind be distracted and carried away from dinine and heavenly matters, wherewith thou oughtest in that time to be only in love, and only to desire, and think upon. THE FOURTH advise, when thou seest thyself in these terms, is, to The 4. advise in time of mor. mal. 'cause some devout, spiritual & godly men to be called for, who in this so busy & important a time, may assist, & give thee good counsel and exhortations; The assistance of spiritual persons. comforting thee either with their good speeches, or by good lessons, which they may read out of some such spiritual book, as may serve most fitly for thy purpose; that by this means, thy soul may more easily elevate itself up to the consideration of celestial and heavenly matters; wherein, but specially in the The memory of Christ's Passion. blessed passion of our Saviour jesus Christ, thou oughtest principally to occupy thy mind. These men may likewise do thee great good with their zealous and fervent prayers, calling upon God for his divine mercy towards thee; and beseeching our Lord and Saviour jesus Christ, and his blessed mother, with all the whole court of heaven, to help and favour thee in that hour of thy departure, being a time so tedious, and so full of imminent peril. And thus must thou pray thyself too, in the best manner thou canst. THE FIFT advise is, that when The. 5. advise in time of mor. mal. thou supposest thy life to draw fast away (yet before such time as thou losest the use of reason) thou then crave the last Sacrament of Extreme The Sa. of Extreme unction. Unction, or anneling with holy oil; and this thou must endeavour thyself to receive with great faith and devotion; and having once received it, then to make a protestation of the A protestation of the Catholic faith. Catholic faith, if thou canst it by heart; if not, to let it be read unto thee; wherein thou protestest to live and die, believing and confessing all that our holy mother the Catholic, Apostolic, and Roman Church confesseth and belecueth. And therefore oughtest thou not to drive off the receiving of this last Sacrament, until the very latter end, as some very indiscreetly do; to th'end thou mayest be of sound judgement, and have perfect use of reason, to receive it devoutly; and to make the foresaid protestation sincerely and advisedly. The 6. advise against mor. mal. THE LAST advise, which I have to give in this matter, is; that having already performed, what hath been told and taught thee in this chapter, Preparation against the last assaults. thou prepare thyself to attend the last conflict, which is yet behind, in the hour of thy departure; arming thyself against such temptations, as are wont then commonly to assail us. And to th'end thou mayest the more manfully resist and vanquish them, and by vanquishing, attain the crown of conquest; it shall not be amiss, to tell thee beforehand, with what temptations the fiends do ordinarily disquiet the soul at her departure, according as we are informed by the holy Doctors that have written upon this matter. See therefore thou mark well, what I shall hereof tell thee in the Chapter next ensuing. OF THE temptations that are commonly felt in the hour of death, and of the Remedies against the same. ¶ Cap. 28. THERE be many anguishs and anieties, which the soul doth commonly feel in the perilous trans & hour of death, this being the most terrible thing that can hap unto us in this life; sith at that time the soul doth suffer on every The extreme anguishes of the soul in time of death. side, and which way soever it turneth, doth find great cause of corsie and extreme annoy. First, it suffereth in respect of the body, from which it parteth with no small pain; it suffereth likewise in parting from the temporal things, which it leaveth here behind; and look how much more they were in life time loved of it, and so much more do they in that hour of death torment it. It suffereth, through the great dread it hath of the strait account, which it knoweth well, must forthwith be passed to the dreadful judge, of every thing it hath done in all her life time. It suffereth, through the horrible vision of the devils, which in that hour appear; the sight whereof is an intolerable torment. And much more doth it suffer through the grievous and bitter assaults, wherewith in that hour they far more fiercely The fiends most furious in the hour of death. set upon it, than ever they did tofore. For like as towards the end of the world, and time of general judgement, the prince of darkness shall more terribly, and with greater rage and fury assault mankind, as he knoweth better how small a time is then remaining for him to do the same, and to infest it any longer: In like manner do the devils now behave themselves towards such as be at the point of death, against when they bend all their might and main, all their sleights and subtleties whatsoever; sith they know well, that if the soul, in that last hour do escape their dreadful clookes, they loose what they pretended to gain all her life time in this world; for so do the Doctors commonly say upon the sentence of the apocalypse: a Apo. 12. 〈◊〉 That the devil descendeth with great rage, woting well, that he hath but a small time left. So that the anxiety and bitterness of that hour shall be so great; as no man by words can sufficiently exaggerate. And this do we plainly see by an example, that S. john Climacus reporteth S. john Climacus. to have happened in his time to a religious man, whom he both saw and knew; and saith, how this man An example proving the extreme perils in the hour of death. having lived somewhat looselve in his monastery, came on a time to the very point of death, and then was in such sort ravished in spirit, as he saw the dreadful rigour, and such things as pass in the time of judgement, and doom of every soul; and afterwards, coming to himself again, having through God his divine and special dispensation obtained a time of penance, this holy man saith, how the said monk prayed all those that were there present with him, (amongst whom was the same john Climacus) that they would all of them departed out of his sell; wherein he afterwards remained all alone. until the hour of his death, which was for the space of xii. years after, without going out at any time, speaking word A rare kind of penance. to any man, or receiving all that time any other food than bread and water; but continually sitting in this his sell, like a man astonished, and besides himselse, and having his eyes fixed still in one place, he perpetually revolved in his mind the things which he saw in his ecstasy or ravishment, and with the memory thereof bedewed his cheeks daily with streams of bitter tears; And in this manner did he continued till the hour of his death; at what time the said john Climacus, with all the other religious men that lived thereabouts in the wilderness came to visit him; who breaking down the door of his sell, which he had walled up; and being entered in, they all desired him to give them some good word of edification before his departure; to when he replied this only; I tell you truly, fathers, (quoth he) if men witted well, how dreadful this last trance of death, and how rigorous the sentence of divine judgement were, they durst never offend God, nor transgress his most holy commandments. Sigh therefore it is so, we aught eftsoons to forethink this hour, and to arm and prepare ourselves, at all assays, for this so perilous a season. Albeit, well may we hope in that most faithful God our Lord, that he will not permit us (as S. a 1. Cor. 10. c. Paul saith) to be tempted above our strength; and that the Angels shall be no less careful, especially, every man's Guardian, to succour and help in that hour of such extreme necessity, than the devils busy to assault The dangers foreseen, are more easily avoided and overthrow us. It shall be notwithstanding greatly profitable, (as I say) for each one to forethink in time the suggestions and temptations that shall in that hour be propounded them; as also the remedies and weapons to defend and relieve them with; that so they may more securely escape so great a peril; and gain the crown prepared for the valiant conqueror. It is therefore to be noted, how- THE FIRST and principal temptation, The first temptation in the hour of death. wherewith the fiends are wont in that hour to infest those that are ready to give up their ghost, is, of faith, according as S. Ambrose testifieth, S. Ambrose which is the foundation of all spiritual building; that the principal Infidelity. foundation once failing, all the whole frame may fall to ruin. Their drift is therefore, to entrap a man in some error of belief, especially, touching those articles, wherewith otherwhiles in life time they assailed, & found him somewhat feeble. To which temptation 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 the devil; and not regarding to solute his reasons. But if of force thou must needs answer something, let it be this: I believe firmly what our holy mother the Church believeth, and that which the holy Apostles, Martyrs, and Confessors have believed and taught. whose faith and doctrine 〈◊〉 God, (whom none can deceive) hath confirmed with innumerable miracles: and for the confession whereof hath so much blood of Martyrs been spilled, of whose holiness no man can justly doubt. Stick fast to this answer, and care not to satisfy his other objections & demands, which he may propound to thee about this matter; and no doubt but by thus behaving thyself, thou shalt remain a Conqueror, and gain the goal thou strivest for. Thus read we of a silly simple man (albeit The shift of a simple man confounding the Devil. in this point wise and considerate enough) who in a much like matter de meaned himself in like manner. This good man being in conflict with the fiend, shaped him this answer touching an importunate ado he made, to know his belief. I believe (quoth he) all that our holy mother the Church believeth; Why, quoth the devil, And what is that your holy mother the Church believeth; She believeth, quoth the good man, that which I believe. And what believest thou, reiterated he? the other repeating his former answer; I believe (quoth he) what our holy mother the Church believeth. Neither could the devil, albeit he questioned never so importunately about this point, drive him from this his first answer; and so gained he the victory, and put his foe to flight and shameful ignominy. In like manner mayest thou do, if thou use the same means of resisting this tentation. THE SECOND suggestion, wherewith the wicked spirits are wont to molest The second temptation is of Blasphemy. us in this hour, is of blasphemic; persuading those that are now at point of death, to believe or think some indecent & unseemly thing of our bless said L. & God, or of his holy SS. With this temptation, Eusebius S. jeroms Disciple was grievously infested. Eusebius S. jeroms Disciple. Hereto mayest thou resist, by retorting the blasphemy upon the Devil himself, that propoundeth it, in this manner. I am more than assured, that my A retorting of the fiends suggestion. Lord God is infinitely good, and worthy of all sovereign praise and lcue: and that all his holy Saints are most perfect, and replenished with all virtue: and thou, most wicked fiend, by going about to persuade me these blasphemies, bewrasest plainly thy perverse spirit, pufe up with all impiety, malice, falsehood, and deceit, and there by most worthy to be of each one despised, accursed, and abhorred. And then turning thine eyes to thy most mild & sweet maker, force thyself, to power out of thy heart right humble blessings and praises in the best wise thou canst unto him; and by how much the more the detestable deceiver shall infest thee with these his abominable and beastly blasphemies; by so much the more be thou diligent and attentive, to yield laudes and praises to his most holy name. THE THIRD temptation, wherewith The 3. temptation is despair. the devils do tempt such as lie a dying, especially, if they have been great offenders, is despair; For like as in time of health they little wrought of their sins; and through the infinite number of God's mercies, and hope to do penance at their latter end, made small account thereof: so in that hour of death do their sins seem more grievous and greatly aggravated to them, by considering the rigour of divine iustce, whereto it belongeth, not to suffer any one sin unsifted and unpunished; and then is it the devils persuade and make them believe, that their contrition in that present hour is of no Note dissgently. force and value, as proceeding of servile and slavish fear. They likewise in that hour represent all the enormous crimes a man hath committed all his life time; as also the good he might have done, and by his negligence hath omitted; and how he never confessed many of his sins, or at lest wise imperfectly, and with less sorrow than he aught to have done. In this wise do they so gird and gripe many heinous sinners, as no doubt but a great number be by that means driven to desperation. Despair a most dangerous tcptation. This is one of the most terrible vexations, wherewith such as have wallowed securely in their sins, 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 give special assistance and aid in that hour, very few could eschew and overcome the same. The remedy The Remedy against despair is Christ crucified. to relieve thee with, is; to humble thyself in the sight of God, and to invocate his divine clemency, calling to mind the Passion of thy blessed and benign Redeemer our Lord and Saviour jesus Christ; whose most bitter griefs, torments, and wounds thou must offer up to his eternal father for all thy sins whatsoever, saying: I know, my Lord, and most gracious A prayer against desperation. God, that albeit my sins be great, enormous, and innumerable, yet is the satisfaction, which thy most obedient son my Saviour jesus Christ hath given thee, both for these of mine, and of all the whole world, far greater, more precious, and more infinite. I know likewise, that thine incomprehensible mercy and piety, doth far surpass all my misery and impiety; and therefore will I not despair, as Cain and a Mat. 27. a. Act. 1. c. judas did; especially, knowing, how this should be, to add a greater offence to my former trespasses; sith despair is that, which most of all displeaseth, dishonoureth, and offendeth thee; yea, rather will I hope in the multitude of thy b Ps. 105. g mercies, which thou hast used towards other, most unworthy sinners; and sure I am, that thine eternal truth, and infallible word, neither can, ne will, ever deceive, whereby thou hast promised to pardon and receive such as hope in thee, call vpon thy mercy, and unfeignedly turn to thee, being contrite and sorrowful for their sins, as I am now. This is the anchor, whereunto thou must cleave fast, and never to forsake thy hold, albeit the devils do what they may to drown thee, as is aforesaid. THE FOURTH temptation is quite The fourth temptation is too great a security. opposite and contrary to the former. This being a rash and fond security, and overweening a man hath in his own innocency; for that (as Cassian saith) when the wily and coonning fiend cannot induce a man to that excessive fear and pusilanimity he thought to have done, and so to have driven him down to desperation, then doth he craftily go about to post him over to the other extreme; by drawing him to a dangerous security, and blind delight, and pleasing of himself; counterfeiting falsely with him; how he hath fought manfully, and well prepared himself to death; and how he is greatly bound to God for so many his gifts most plentifully bestowed upon him; and so aught to rejoice for having done so many good deeds in his lifetime, whereby full well may he hope, that a great glory shall be given him in heaven; and that by this means he may securely without any fear or dread departed this life. With this temptation is he wont chief to assail good religious men, or other spiritual persons, such as have laudably governed themselves throughout the whole course & period of this their worldly The Remedy against vain sccuritie and pleasing. pilgrimage. Against the which diabolical deceit and treachery, this shall be a very profitable remedy; to have such authorities of holy scripture in readiness, as serve to beaten down this vain pleasing, and disordinate confidence in ourselves, as is that saying of the wise man: a Eccl. 9 a. That no man living knoweth whether he be worthy of love or hatred, & that of b Esae. 64. b Esay; All our righteousness is a defiled cloth; and that which our c Luc. 17. c. Saviour himself said; When you have done all that is commanded you, say ye; we are unprofitable servants. That also of the psalmist: d Ps. 35. a. Thy judgements are a great and inscrutable depth; and that sentence of the e Rom. 11. d Apostle; How incomprehensible are the judgements of God. By these and many more authorities shalt thou well know, how smally thou oughtest to please thyself, or to grow secure, by reason of such good works, as thou supposest to have done; sith they may haply be distained with many imperfections; and by that means be little grateful or acceptable to God. In The best way to heaven lieth betwixt fear and hope. doing thus, thou shalt remain between fear and hope (the most assured path to pass to heaven by) fearing by reason of thy manifold sins and imperfections; and hoping through the infinite goodness and mercy of God; so that, look at what time the devil goeth about to make thee proud, and to presume of thyself; see thou depress and throw thee down with the memory of such causes as thou hast to make thee fear; and when on th'other side he would drive thee to despair, do thou animate thyself with the remembrance of such things, as justly may move thee to have confidence in our Lord and most merciful Saviour. The 5. 〈◊〉 is of impatience THE FIFT temptation is of impatience, through the pains & griefs that sickness bringeth, especially, if it be of long continuance. This vice must thou vanquish, by persuading thyself, that whatsoever it be thou The Remedy. hast done, or dost now presently suffer, God doth with singular love, for the welfare of thy soul, send it to thee; that by means of such affliction; and pains it may be purged here, and escape the other, far more grievous torments, which it should otherwise endure in the world to come; as also, that by means of these pains and pinching griefs in this earthly pilgrimage, thy merit might increase above, and thy future glory grow far greater in heaven. Besides these temptations already mentioned; well may we ween, that the wicked spirits do, with divers other, molest the soul of man in this hour of trance, and time of so great distress. It shall nevertheless suffice, I hope, to have set down the chief, and most dangerous, together with such remedies, as are most fit to be applied against them; whereby, what with them thine own good prayers, and those of thine assistants (who shall do very well to sprinkle holy Holy-water water eftsoons upon thee) as also by The sugared name of JESUS. embracing the crucifix, and calling upon that most sugared and sweet name of (JESUS) with faith and fervour, forcing thee to wrap and wind thyself into his wounds; well mayest thou, I say, (using all these means) hope to be holpen by God, and his blessed Saints and Angels; and so most happily to gain a conquest of these, and all other temptations that may assail thee, and at length arrive most fortunately to that port of eternal rest and quietness. A CONCLUSION and brief rehearsal of all that hath been said in this little Treatise, and of the things that every good Christian is bound to learn and have by heart. ¶ Cap. 29. IN THIS little Treatise, The sum of the whole books (Christian Reder) have been hitherto as briefly, as might well be showed thee, the rules and advises, whereby thou oughtest to guide thyself, aswell on working, as holy days; and how thou mayest exercise thyself in prayer, and frequent very profitably the Sacraments of Confession and receiving. And because this our mortal life cannot be passed over without the temptations and grievous assaults of such our adversaries as here in this world do environ us, there are weapons and remedies given thee to vanquish them with, and to preserve thee from sin; by means whereof thou mayest also achieve such virtues as be needful for thee. Again, forsomuch as this our temporal life is thrall to many infirmities, and in fine to dint of death, (the port we must perforce all of us pass by) for this cause have I in this second impression annexed two Chapters more than there was before; wherein, is showed thee, in what sort thou must govern thyself in time of sickness, when it shall please God therewith to visit thee; as also how thou oughtest to behave thee in trance and hour of death, when our Lord through his good providence shall think meet to bring thee thither. This have I thought and deemed sufficient for thee, that, if of the giver of all goodness, thou hast received a good will and desire to amend thy life, and to live like a true Christian, thou mayest, by perusing this pamphlet, learn how to attain thine intent, and to have a firm trust and confidence to obtain eternal life (the only end whereto thou wast created.) IT RESTS now, that for conclusion and knitting up of this little work, I admonish thee, beseech thee, and exhort thee, as much as I can and possibly may, a Luc. 9 〈◊〉 that if thou haste once laid hand to the plough, and begun to exercise thyself in divine service, taking the rules and advises, which in this Treatise are prescribed thee for thy guide & government; that in no wise thou look back again, nor let not thyself by any troubles and toils, which may cross thee in this life, be overcome and vanquished. And if at any time it so chanced, as well it may do estsons, that by reason of lets and hindrances thou shouldest be for some time forced to intermitt thine ordinary and wonted exercises, be not any deal dismayed therewith, but when this time of trouble is once overshot, renew again thy course, and follow it, as if thou hadst never failed, persevering till the end, as a Mar. 13. b. Mat. 24. d. Luc. 12. e Apo. 16. c. is needful, if thou mind to attain the crown, and to win everlasting happiness; for in doing thus, I dare on the behalf of our Lord and Saviour assure thee, that this perseverance shall ease the pain that pincheth at first, and look how much the more thou dost persever, and so much more comfort, help, consolation, and heavenly light shalt thou receive of his most bountiful liberality. See therefore, thou content not thyself with once This books aught not once, but eftsoons to be read. reading over of this little Treatise, but read it eftsoons over, for so is most expedient; forsomuch as the things that are here entreated of, sith they be the rules and remembrances which thou oughtest in spiritual life to level and guide thy work by; it behoveth at all times to read them, when thou purposest to practise them. For beside, that the bore reading shall be a laudable and meritorious exercise for thee, and serve as a part of prayer; the reiterating and frequentation of reading, shall help thee to learn by heart, what in action thou art bound to execute; and so mayest thou afterwards exercise thee in each point with much more facility, and less ado a great deal. And therefore, albeit this little labour may profit, each one that with good and godly intent will vouchsafe to read it; yet was it principally intended for the simple and more ignorant sort; and for that cause have I thought good to annex here in the end such things as many of them wots not, and yet are bound to know: seeing that if every Artisan think it meet to know such things as belong unto his Art; how much more is a true Christian bound to know what appertaineth to his profession, (an Art above all Arts) and to be prepared (as the Apostle S. a 1. Pe. 3. c Peter saith) to yield account of that he believeth and hopeth; and what it behoveth him to do, to live according to Gods will and pleasure, and to obtain everlasting life withal. Wherefore, for such as be in this behalf blame-woorthye negligent, I have here set down such things, as without danger of their own well-doing, they neither aught, nor can be ignorant of; that by reading these notes and short remembrances, they may both understand what they want, and learn it here commodiously, without further seeking of other books. And as for the texts, I have here set them forth, both in the latin and vulgar tongue, for every one to learn them, as best shall like them, not respecting so much the words, as the substance and sap contained in the same. SIMBOLUM APOSTOLORUM which in vulgar tongue is called, the Creed. 1. CREDO in Deum Patrem Omnipotentem, Creatorem coeli & terrae. 2. Et in jesum Christum filium eius unicum Dominum nostrum. 3. Qui conceptus est de Spiritu Sancto, natus ex Maria virgine. 4. Passus sub Pontio Pilato, crucifixus, mortuus, & sepultus. 5. Descendit ad inferos, tertia die resurrexit à mortuis. 6. Ascendit ad coelos, sedit ad dextram Dei Patris Omnipotentis. 7. Ind venturus est judicare vivos & mortuos. 8. Credo in Spiritum Sanctum. 9 Sanctam Ecclesiam Catholicam, Sanctorum Communionem. 10. Remissionem peccatorum. 11. Carnis Resurrectionem. 12. Vitam aeternam. Amen. 1. I believe in God the Father Almighty, Maker of heaven and earth. 2. And in jesus Christ his only son our Lord 3. Which was conceived by the holy Ghost, born of the virgin mary. 4. Suffered under Pontius Pilate, was crucified, dead, and buried. 5. Descended into hell, the third day he rose again from the dead. 6. Ascended into heaven, sitteth on the right hand of God the Father Almighty. 7. From thence he shall come to judge both the quick and the dead. 8. I believe in the holy Ghost. 9 The holy Catholic Church, the Communion of Saintes. 10. The forgiveness of sins. 11. The Resurrection of the body. 12. And the life everlasting. Amen. A BRIEF declaration of the. 12. Articles contained in the Crede. ¶ Cap. 30. FOR thy better remembering of these. xii. Articles contained in the Creed aforesaid, wherein the whole sum of our holy Catholic faith is comprehended; I have thought good in this second impression, to adjoin a brief declaration, aswell thereof, as also of such other things, as be needful for thee to have by heart: Whereby thou mayest easily learn, not only to rehearse the bore words, but to suck out the sense and sap also of that which thou believest, confessest, and witnessest, or at lest wise oughtest to do, in all thy life and actions, It is therefore for declaration of this Creed or Symbol to be noted, how God being one in substance & three in person, all the three persons of the most sacred and sovereign Trinity, are in this Creed especified, and unto each one of them their peculiar and proper Articles assigned. THE FIRST Article showeth unto us the first person of the Trinity; to wit, the Father; unto whom is attributed the a Genes 1 joh. 1. a. Heb. 11. a. creation of heaven, earth, and of all things visible and invisible; all the which, as he for us hath by his Omnipotency created of nothing; so doth he forous, through his wisdom and goodness still maintain and govern them; whereby we are done to wit, what great love we are bound to bear toward this our so good a father, who hath for us created and kept so many things. What trust we may also repose in him; and how greatly we aught to dread the offending of so omnipotent a Father. THE SECOND Article declareth unto us the second person of the sacred Trinity, which is the Son; who, touching his divinity, is from all eternity engendered of his Father, of the self-same substance with his father, and coequal to him. This a Esay. 53. 10. 1. c. 16. d Coloss. 1. a. Heb. 1. a one only and eternal son of God, as he took human nature, and flesh upon him, is called b Luc. 1. 〈◊〉 jesus Christ, that is to say, Saviour anointed; JESUS, which signifieth, Saurour; for that he came to save and redeem his people from their sins; and CHRIST, which is as much to say, as anointed; for that he was anointed by the holy Ghost, full of grace and truth. He is also called c joh. 1. f. MESSIAH, whom God had erst promised to send into the world; a KING, d Heb. 4. 〈◊〉 BISHOP, and LORD, for that he bought us with his most precious blood; and thereby is given us to understand, how much we are bound to honour, love, and reverence him. THE THIRD Article teacheth us the incarnation and temporal nativitre of this our Lord; for that being (as God) eternally a Phil. 2. a engendered of his father without mother; he for our love descended from heaven, and took human flesh upon him, and was, as man, conceived, without father, or operation of man; in that most sacred vessel the virginal womb of the evermore virgin Mary; and was afterwards borne in b Mat. 2. a Luc. 2. a. Bethlcem of this his blessed mother, she remaining evermore a virgin. By this incarnation of the 〈◊〉 of God, we are all of us c Rom. 6. a Galat. 3. d. Col. 2. b. regenerated; & of carnal, that we were, made spiritual, and the children of God in jesus Christ. THE FOURTH Article doth inform us of the Passion, death, and burial of our Lord and Saviour jesus Christ; who having preached, and done many miracles for the space of three years, the jews of mere spite and malice accused him to Pontius Pilate their judge; who albeit he witted well his innocency and clearness from any crime, yet did he a Mat. 27. c. Mar. 15. b. adjudge him to suffer death upon the Rood; and so was he by that means crucified, dead, and buried; whose holy wounds, passion, Cross, and death, were causes of our life; and yield great consolation to all such as sincerely do love and serve him. THE FIFT Article openeth to us, how Christ our Redeemer being thus dead on the rood, his most sacred soul united to his divinity, b 1. Pe. 3. d. Zach. 9 c. Aug. epist. 99 & 57 de fide ad Pet. Cap. 2. descended down to hell, to fetch thence those holy Fathers, that so many years had looked for him. And afterwards triumphing over death, (as he had already done over the devil and hell) did rise up the third day by his own a Osee. 5. a. Mat 28. a. 1. Cor. 15. a. 6. c. Colos. 2. c. power and virtue; and so issued out of his Sepulchre, immortal, and most glorious. This his example giveth b joh. 11. c. Act. 17. d. 23. b. hope to each one believing sinceerly in him, that they shall in th'end rise likewise up immortal and right glorious. THE sixth Article instructeth us, how our Lord and Saviour jesus Christ the forty day after his Resurrection, did with exceeding triumph c Act. 1. b mar. 16. 20 Luc. 24 g. ascend up to heaven, and sitteth there on the right hand of his Almighty Father; that is to say, in the self-same glory, power, and Majesty with the Father; enjoying all the bliss his Father doth, and governing all things with him. This glorious Ascension of Christ our head yieldeth confidence to his true members, that if they obey their head and heavenly captain, they shall one day ascend also, and reign in heaven with him. THE SEVENTH Article telleth us of the second coming of Christ our Lord, which shall be at the last day; when he shall in human flesh come with great power and Majesty, accompanied with all his holy angels a Mat. 24 6 Act. 1. b. to judge the universal world; aswell those that be at that time living in earth, as also, all those that have been dead since the world was first created; & then shall he yield reward to each one, according to the b 2. Cor. 5 b Rom. 14. b. deeds and works they shall have wrought. This article admonisheth us to live with so much more vigilant care and watchfulness, as we know more certainly, that all our words, works, and thoughts are to be examined and discussed of this most dreadful judge, before whose tribunal seat we must needs all of us appear. THE EIGHT Article showeth us the third person of the most sacred Trinity, a Gen. 1. a. joh. 1. 〈◊〉 b. 16. a. Mat. 28. d. Rom. 8. b which is the holy Ghost, who proceedeth from the Father and the son, and is with them the self same God, eternal, and omnipotent; And therefore are we bound with the self same honour, faith, and dutiful obeisance, to reverence & adore him. This is the comforter and spirit of truth, that illuminateth, teacheth, and sanctifieth us; and according to his divine pleasure departeth his gifts to every one. IN THE ninth Article we confess, that there is a holy Catholic Church; b joh. 11. g. Rom. 6. b. 10. 〈◊〉 〈◊〉 4. a. 5. d. to wit, an universal congregation of the faithful, which have the very self-same faith, doctrine, and Sacraments. And this Church is HOLY, because it is sanctified by Christ, the head thereof, and governed by the holy Ghost; and is CATHOLIC, that is to say, universal, for that it embraceth all the faithful, that in every place and time, have held, and do hold one self same faith of Christ. We confess likewise in this Article, that in this holy and universal Church or congregation, there is a communion of Saints; that is to say, a joh. 17. 〈◊〉 Rom. 12. c 1. Cor. 1. 〈◊〉 10. d. 12. e Eph. 4. b. 5. c. Galat. 3. b. that all those that dwell in this Church, do, as in the house of God, all of them, communicate one with another such gifts as they receive; and do one of them help another, both spiritually and corporally, like members all of one body. THE TENTH Article propoundeth to us the remission and forgiveness of our sins, which is obtained in this holy Catholic Church above said, by the virtue of Christ's passion, operating by means of such holy b Mat. 16. c. joh. 20. f. Cip. 〈◊〉 1. Epist. 1. Chris. lib. 5. de Sacerd. Amb. lib. 1. de penit. cap. 2. Sacraments, as he left in this same Church. Hence are sinners to gather a singular comfort, sithence if they be truly penitent for their trespasses, and have a full purpose, never after to offend their maker, they have then a ready means to recover God's grace again, which by their ungraciousness they had so lewdly lost. THE ELEVENTH Article testifieth the universal resurrection of all men, who, each one of them, just or unjust, shall rise again in the last day of judgement with their own bodies; and shall stand before the tribunal of a 1. Cor. 15 a 2. Cor. 5. b Rom. 14. b. Christ's judgement, there to receive doom in their bodies, according to the good or evil they shall have wrought in this life; So that the elect that have done good, shall arise with bright and beautiful bodies to the resurrection of life, and perpetual bliss and happiness: And the damned that have done evil with most horrible and ugly bodies, to the resurrection of damnation, and everlasting torments, both in their souls and bodies. THE TWELFTH Article promiseth us an everlasting life, which shall succeed after this transitory life, wherein the good, rising up in bodies and souls, shall reign eternally, and enjoy the inestimable treasures of blessed happiness, exempted from all miseries and toils that in this temporal life do eftsoons trouble us; And the wicked, being also in body and soul resuscitate, shall dwell in perpetual pains, and abide more terrible torments, than any man's tongue can tell. This article giveth good Christian's comfort to abide all adversity with patience, considering that eternal life we look and hope for; where being exempt from all evil, we shall enjoy all good things, and reign in everlasting happiness. This word Amen, annexed to the end, showeth the most certain and infallible truth of the christian faith & confession contained in this Creed. THE DECALOGVE, or ten Commandments of the law of God 〈◊〉 Exo. 20 a 1. NON ae habebis Deos alienos coram me. 2. Non assumes nomen Domini Dei in vanum. 3. Memento ut 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 uxorem eius, 1. Thou shalt have none other Gods but me. 2. Thou shalt not take the name of thy Lord God in vain. 3. Remember that thou keep holy the Saboth day. 4. Honour thy father and thy mother. 5. Thou shalt not kill. 6. Thou shalt not commit adultery. 7. Thou shalt not steal. 8. Thou shalt not bear false witness against thy neighbour. 9 Thou shalt not covet thy neighbour's house. 10. Thou shalt not desire thy neighbour's wife. A DECLARATION of the Decalogue or ten Commandments. ¶ Cap. 31. LIKE as we have already seen in the Creed what we are bound to believe; even so in these ten commandments are we taught by our Lord God, what his will is that we do, to gain everlasting life withal. Wherefore, the sum of his first precept is this; to believe in one true and only God, The first 〈◊〉 which is the Father, the Son, and the holy Ghost, as is aforesaid in the declaration of the Articles; and that to him alone we give adoration, honour, and reverence, loving this our God above all things with all our a Deu. 6. 〈◊〉 Mat. 22. d. Luc. 10. c. heart, with all our soul, and with all our might and power; Insomuch, as no other thing aught to be honoured, loved, and reverenced like to him. Whence thou mayest learn, that all Idolatry, all superstitious observations, all enchantments, witchcrafts, and use of magical art, with each other kind of dealing, whereby, either an express, or included covenant & paction is made with the devil, and any honour done unto him; all this, I say, as also all kind of soothsaying, divinations, and giving credit to those we fond call wise men, or women, is utterly forbidden and condemned by this commandment. IN THE second precept we are prescribed, The. 2. Commandment. how to use our tongues in divine service, being by the former instructed, how to guide our hearts towards our Lord & God. The content & meaning of this commandment is; that we use the name of God in good and reverent wise; & that we take heed of naming it a Deu. 5. b Zach. 5. a vainly or irreverently. Then do we use the name of God well & duly, when we praise, thank, confess, invocate, announce, and with reverence handle his most sacred word; and when in any important necessities we swear by it in truth and due reverence. And contrariwise, them is his holy name uttered in vain, and this precept transgressed, when we swear without these circumstances; much more when we forswear; but most of all, when we blaspheme God, or his most holy Saintes. Such also, as blaspheme or curse his other creatures; and that having power to perform their a Leu 27. b Num. 6. a. Mat. 14. 〈◊〉 1. Tim. 5. b. vows they have erst made, do not accomplish them; all these offend against this commandment. IN the third precept we are informed The 3. commandment. of our duties, how we aught to serve God in our words and actions; and therefore doth he here command us to keep holy, and sanctify the Saboth days; that is, the Sundays, and other festival days, ordained by our holy Mother the Church, ceasing on those days from servile work, and such other temporal trades and business as might occasionate distraction in our souls, intending only to such works as God is best honoured with; and our souls more inflamed in love and fervour towards him. Such works are; hearing of an entire and whole Mass, the sermons, Lessons, with other divine service, what the time and place thou livest in, may afford thee. In like manner, to laud and praise God for such benefits as thou hast received of his most liberal hand; to be sorrowful for thy trespasses committed against his Majesty; to reverence his Sacraments; and with dutiful obeisance to receive them; to be diligent in doing works of mercy: With these, and such like deeds, are the holy days, according to the meaning of this precept, sanctified. Wherein note, that who so worketh Note well. on holy days, (unless it be some small thing, or work of charity, or else being compelled by some urgent and great necessity) offendeth against this precept. We break this commandment in like manner, when having convenient means, we hear not a whole & entire Mass on these days; and finally, when in steed of these holy works and exercises abovenamed (wherein the holidays aught to be employed) we spend them in contrary works, wherewith God is displeased; then is it (I say) that this commandment is infringed. These a Exo. 20 c Mat. 22. d. 1. Tim. 1. c. joseph. 〈◊〉 3. antiq. ca 6 Orig. ho. 8. in Exod. three precepts above declared, be the commandments the first table; which appertain to the honour of God; and teach us, how in word, work, and thought we are bound to behave ourselves towards him. The other seven that follow, are called the commandments of the second table; and instruct us, how b Rom. 13. c jac. 2 b. Galat. 5. c. Aug. ibad. towards our neighbours we are bond to behave our selves. IN THE first whereof, and fourth in order, is commanded us to honour our parents that did beget us; unto whom, next to God, we are bound to yield all love, reverence, honour, and obedience; sith that of them, next to God, we have received the essence and being that we have: And therefore aught we of duty, in all honest things they command us, a Eph. 6. a. Col. 3. d. Deut. 5. c Eccl. 3 b Mat. 5. a Mar. 7. b to obey and execute their good will and pleasures. And if it chanced them to fall into poverty, whereby they should stand need of our service and succour, then requireth our duty, liberally b Deu. 15. a 1. Tim. 5. b. Aug. cont Adim. ca 6 supra Exo 12. to provide for them, diligently to serve them, and patiently to abide the troubles and pains they put us to; like as they did patiently bring us up, and bear the infirmities of our infancy. By this precept are we likewise commanded to carry the like love, obedience, and reverence to our spiritual fathers, and to all our Superiors; as be Bishops, priests, religious men, & prelate's of the Church; kings, princes, and secular powers. Thus aught Scholars to behave themselves towards their teachers; servants towards their masters; and wives towards their husbands. Hereby are also all parents and superiors warned, what love and special care they are bound to carry towards their children, & to all such as be their subjects. IN THE fift precept is forbidden, The 5. Commandment. to kill, strike, or otherwise to hurt our neighbour's body or life, of our own authority; a Ro. 13. a 1. Pet. 2. c albeit a man may well, by authority of law or magistrate, be an executioner of justice, doing his duty therein orderly, and without all malice. By this precept is also forbidden, all injury b Leu. 19 d Exod. 13. a. Mat. 5. e. or reviling of our neighbours, all hatred, rancour, covet of c Pro. 20. e Deut. 32. f Rom. 12. d. revenge, and each other inward afse&ion, whereby either murder, or some outward action to endamage our neighbour, is wont commonly to proceed. The observing therefore of this precept requireth great mildness and patience in all our doings; & that we bear with our neighbours imperfections, and forget their miuries; pardoning with such love their offences, as we would wish, that God should pardon ours. Mother's also do greatly transgress this commandment, who procure untimely birth, and destroy the fruit conceived in their wombs; as also all those that give them instruction, or any kind of help thereto. Note. In like manner, who so slay themselves, maim, or cut off any of their limbs, or otherwise in rage do injury themselves, or through impatience do wittingly, by disordinate 〈◊〉 or other unfit means seek to shorten their days; all these do violate The. 6. Commandment. this commandment. IN THE sixth precept is adultery, fornication, and each other carnal act forbidden, except that of matrimony, being orderly observed. In like manner are all occasions prohibited, whence such unlawful acts do proceed; as be carnal a job. 32. a. Goe 6. a. 8. d thoughts, dishonest b Eph. 5. a. Eccl 9 a. b words, profane songs c Pro. 5. a Cipr. de Syn. Cleric. and ballets, the reading of amorous and fond discourses, wanton d 2 Pet. 2. c job. 31 a. Ihrens. 3. f looks, lascivious gestures, much familiarity and conversation with dangerous persons; excess in eating and drinking, too much fostering of the flesh, whereby it is kindled, and made more subject to alterations; briefly, all such occasions are forbidden, as endanger the cleanness and chastity that God requireth in us; which we aught with great carefulness to keep, both in our souls and bodies, in our hearing, seeing, touching, & in all e 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 satisfy this commandment. The 7. Commandment. IN THE seventh precept is forbidden, the stealing of other men's goods, either privily or pertly, against the owners will; as also each other unlawful a Exo. 20 22. Zach. 1. Amos. 6. Mich. 3. seizing or withholding of others substance; be it by stealth, violence, or any fraud and legerdemain; or else by usury, or some kind of other unlawful bargain, whereby our neighbour is defrauded, and suffereth some loss and hindrance. It followeth therefore, that who so in their trades and traffics use not equity and upright dealing, offend against this precept. Such also, as discharge not their Creditors, having means to pay them; or that found any lost thing, and restore it not, either to the true owner; or to the poor, the owner being not extant (if haply such things were not reputed as given over, and voluntarily abendoned of the owner) Finally, all fraud, deceit, and treachery, whereby our neighbours goods is damnified, to whom our Saviour and Lord will have us to bear great love and charity; and not to do otherwise to them, then willingly we would that they should do to us; yea, that we do them the good which they may conveniently require, and we likewise perform towards them. Who so faileth in any of these things aforesaid, doth break and violate this commandment. IN THE a Exo. 20 b Prou. 19 a Dan. 13. g. eight precept is all such harm forbidden, as through our speech and words may be procured The 8. Commandment. to our neighbours; as might be principally in bearing false witness against them in place of judgement; or in speaking such words out of judgement, as might either blemish, or quite overthrow our neighbour's credit and good name. In like manner, to reveal such imperfections and faults, as we know by others, to them that know them not. not; whereby they are either defamed, or else made less account of; especially, when such things are revealed with wicked intent, and to those that can by no means redress them. By this precept is likewise forbidden, all detractions, murmurings, speaking evil, & slandering of others; all scoffing, taunting, and telling of lies; albeit without harm or any prejudice to our neighbours. Finally, we must beware of speaking or saying any thing, whereby any harm might any ways ensue. THE NINTH a Deu. 5. Rom. 〈◊〉 5. 〈◊〉 13. precept is as a declaration of the seventh, thereby to notify unto us the better, what charity God will have us to use towards The. 9 〈◊〉 our neighbours, and how far we aught to be from doing them any evil, being not only forbidden to take their goods by outward means from them, but also not to desire inwardly in our hearts any unlawful usurpation of them. And like as the desire and coveting of these things is prohibited us, even so are we to wit, that each other deliberate will and desire of any thing whatsoever that may be prejudicial to our neighbour, is utterly forbidden us. The. 10. Commandment. THE TENTH precept is as a declaration of the sixth; to do us the better to understand, what purity of heart our Lord requireth of us; whereby we aught not only to beware of committing advoultrie, fornication, or any other carnal act, as was abovesaid in the sixth; but also, not to have any a Mat. 5. d jecob. 1. c. concupiscence or desire with determinate consent, which sufficeth, without committing any outward act, to soil our souls, and to procure the loss of God's divine grace and favour towards us. This brief declaration of these ten commandments shall give thee some light, aswell to know the better how to keep them, as also to understand how to make thy confession better, when haply thou mightest have trespassed against any of these precepts. Note moreover, that all these ten commandments are, according to our saviour's doctrine, reduced unto a Mat. 22. d. Mat. 12. c two of charity; towards God; and towards our neighbour: sithence, who so loveth God sincerely, performeth duly the three precepts of the first table, pertaining to God's honour: and, who so loveth his neighbour with that sincerity he doth himself, will not fail in the seven precepts of the second table; which instruct each one, how to govern themselves towards their neighbours. OUR LORDS praver, which a Mat. 6. 〈◊〉 Luc. 11. a Christ himself made; instructing thereby, both his disciples, and all us, how we aught to pray, and ask for all necessary things, aswell for our souls as bodies; and this in seucn b Aug. in Euch. ca 115. & li 〈◊〉 de serm. Dom. ca 19 petitions contained in thy. 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 hody. 5. Et dimit nobis debita nostra, sicut & nos dimittimus debitoribus nostris. 6. Et ne nos inducas in temptationem. 7. Sed libera nos à malo. Amen. OUR Father which art in heaven. 1. Hallowed be thy name. 2. Thy kingdom come. 3. Thy will be done in earth as it is in heaven. 4. give us this day our daily bread. 5. And forgive us our trespasses, as we 〈◊〉 them that trespass against us. 6. And lead us not into temptation. 7. But deliver us from evil Amen. A DECLARATION of the Pater noster. ¶ Cap. 32. THIS prayer is of all other the most holy and most excellent, aswell in respect of the maker jesus Christ our Lord and Saviour; as also, for that under so small a compass is taught us, how we are to ask all that is needful for our souls and bodies, and is divided into a preface or poem, and seven petitions. THE preface a Mala. 1 b Rom. 8. c Galat. 4. a is; Our Father, which art in heaven, fit words, to stir up such b Cipr. in ser. de 〈◊〉 Dom. attention and devotion, as is meet to say this prayer withal; for hereby are we put in mind, how we speak to the most high and Omnipotent God; whom we call father, for two causes; first, by creation, having created us, as he did all other creatures: next, by adoption, sith through jesus Christ his only natural son he hath received all those that believe in his holy name; for his children adoptive; and this word, Our Father, doth us to wit, what honour, obedience, and love we are bound to bear towards such a father; as also, what charity we aught to have amongst ourselves, being all brethren, and children of one self-same Father. These words, Which art in heaven, warn us to lift up our hearts and desires to heaven, where our father is; and how we must live here, not like terrestral, but celestial Citizens; sith our Father is resident 〈◊〉 above in heaven. Who is said to be there, for that he appeareth there glorious to his elect, albeit he be in each other place in the self same substance, power, and presence. THE FIRST petition is; a Mat. 5 b 1. Cor. 10. g. Rome 15. b Eccl. 36. a. Hallowed be thy name and is a petition worthy the children of such a father; sith good children, the principal care they have, is to seek and desire whatsoever concerneth the reverence and honour of their Father: Even so do we in this first petition covet and desire, that God our father be hallowed and sanctified in us; that is, that he be known, honoured, and reverenced of us; we by his grace performing such works, a Mat. 5. b Luc. 1. g. Phal 2. b 1. Pet. 3. c whereby all those that see us, may praise and glorify this our heavenly father. THE SECOND petition is; b 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 kingdom come; wherein we show the boiling desire we have, or should have, to abandon this c Phil. 1. d. Heb. 11. c. 1. Pet. 2. b. joh. 7. a exile; and to come to that heavenly and eternal inheritance, which God hath prepared for those that love him; thither is it we crave by these words happily to be conducted. And whiles this our flitting is deferred (for so is it meet it should be) we pray in this petition, that his kingdom of grace do come unto us; that is, that God by grace reign in us, and no sin sojourn in our souls, to let us from serving this celestial king, with whom we hope one day to live and reign eternally. THE THIRD petition is; a Ps. 102. 〈◊〉 Rom. 1. b. Act. 9 a 21 c. Deut. 12 a. Heb. 13. d jacoh. 4. d. 1. Pet. 4. a. Thy will be 〈◊〉 in earth as it is in heaven; wherein we crave grace to obey God's behests with like obeisance and readiness here in earth, as the Angels, and whole number of elect do fulfil them in heaven, and are continually conformable to his most holy wil We aught therefore to take great heed, that in our works we be not contrary to our words; and that we all enforce ourselves to obey God perfectly, and continually to conform ourselves to his divine will, aswell in adversity as in prosperity, saying always in each thing he shall sand unto us; Thy will be done in earth as it is in heaven. THE FOURTH petition is; b jac. 1. a. 〈◊〉 Ps 39 d. Deut. 10. d. Genes 28 d 1. Tim 6. b. Preu. 30. a Psal. 144 c give us this day our daily bread; wherein we beg of our holy father, like poor and needy creatures, sustenance of body and soul, such as may be necessary for us in this our temporal life. For our bodies, we beg, under the name of bred, all other necessary things for the entertainment of this our transitory life; and therewith, according as they shall be given us, aught we moderately to hold ourselves contented. For our souls, we crave spiritual bread; to wit, his divine word, a a Mat. 4. a 〈◊〉 8. c. Eccl 15. a. Prou. 9 b savoury sustenance for our souls; and withal, that most blessed Sacrament of the b mat. 25 c joh. 6 d. Hier. in. 6. ca Math. Cipr in ser. de Oration Dom. Amb. li. 5. de Sacr. 〈◊〉 4. Altar, with the other Sacraments of the Church, which do wonderfully feed, foster, and recure our soul's infirmities. THE FIFT petition is; c Three. 4. b 1. Cor. 10. b Levit 26. c. Num. 5. a. c Exod. 32 f Luc. 7. g. And forgive us our trespasses, as we forgive them that trespass against us. In this petition we crave the most grievous and difficult debts of this life to be forgiven us; to wit, our trespasses and crimes committed, whereby we remain obliged and thrall to most grievous calamities and nishmentes. By annexing these words; as we forgive them that trespass against us; we are warned, that if we will have God to acquit and forgive our debts, we must acquitt others, and forgive them that have any ways offended us. a Mat. 6. b 18. d. c Eccle. 28. a Aug in Euch c. 74. Otherwise, our petition shall in no wise be allowed. THE sixth petition is; b Mat. 4 a b. 26. d. Heb 2 d. 2 These 3 a. 1. joh. 2. c. And lead us not into ten 〈◊〉 whereby we crave Gods divine succour (knowing, how we have many foes to fight withal in this life) that with their temptations and treacheries we be not overcome; but resisting manfully against the world, the flesh, and the devil, we may so merit at length to be crowned like worthy Conquerors. THE SEVENTH and last petition is; c 3. Re 8 d. Prou. 10 d Eccl. 23. a. Hier. 2. c. Tob. 1. d. 〈◊〉 Psal. 33. a. b. d But deliver us from evil: wherein we crave of this most bountiful and loving father, that he vouchsafe to preserve us from the perils, troubles, and calamities of this life, and from each other evil that may withdraw or hinder us from divine service, and the obtaining of that which we have in this prayer required. That last word, Amen, which is as a 2. Cor. 1. d Ambros. in Psal 40. Hier. in ca 6. Math. much, as, So be it, is a confirmation of that we have craved; wherewith we show the desire and hope we have to obtain our former petitions. THE b Luc. 1. c Chri. Basil. & jacob. 〈◊〉 Liturg. Aug ser. 2. de Annuntiatione. Amb. in ca 1. Lucae. Salutation Angelical, which is that, where with our blessed Lady was greeted by the Angel Gabriel. AVE Maria gratia plena, Dominus tecum: benedicta tu in mulieribus, & benedictus fructus ventris tui jesus. Sancta Maria matter Dei ora pro nobis peccatoribus, nunc, & in hora mortis nostrae. Amen. hail Marry full of grace, our Lord is with thee: blessed art thou amongst women, and blessed is the fruit of thy womb JESUS. Holy Mary mother of God, pray for us sinners, both now, and in the hour of our death. Amen. AN Exposition of this Salutation. ¶ Cap. 33. FIRST we must understand, how this salutation is the most holy and divine prayer that can be possibly said next to the former of the Pater noster; seeing this salutation was formed of the holy ghost, by means of the Angel a Luc. 1. c. 〈◊〉 Gabriel, S. Elizabeth (S. john Baptist's mother,) and the holy Church our most sacred mother. We aught not therefore to make any light account of this our instruction and teaching, in what manner we are to invocate the blessed virgin her favour & help, & how we are to salute her; sith her intercession is right valable to us ward, & right effectual to Godward. And therefore have the holy fathers, illuminated with the holy ghost, always observed this manner of saluting & calling upon her; which all true Christians have always with common consent used, and do use in these our days. THE FIRST part of this salutation, hail Marry full of grace, our Lord is with thee, blessed art thou amongst women; the Angel spoke, when he came to announce the celestial mystery of the son of God his incarnation in the blessed virgin her most sacred womb; whereof, each time we say this salutation, we aught to be mindful, yielding God most humble thanks for this divine mystery, the first beginning of our salvation. By this word, ave, which countervaileth, Rejoice, or God save thee, is declared the zeal which the Angel had; as also, that we aught to have towards this most holy virgin, inviting her eftsoons with this word to be joyful and glad for this divine mystery; and expressing thereby the contentation we feel through the manifold graces that were bestowed upon her. This word MARY being the holy name of our Sovereign Lady, the Angel did not utter, in saluting her, but is added by the holy Church; both, to signify the better unto us, who it is we salute, as also for a devotion sake towards this holy name of Mary, which is interpreted Lady, and, illuminated, or Illuminatrix; and sea star; each one whereof, as every man perceiveth, may be right fitly applied unto her. This word, full of grace, is the first speech, wherewith the Angel praised her, and that right worthily, for so much as the grace of God is the greatest good and treasure that may be possibly desired, and with it do all other gifts come jointly and heaped togetherwards. With this divine grace was the blessed virgin replenished a Amb. in 1. cap. Luc. Vide Bern. Ser. 9 ex parvis. more than ever was any pure creature; as being elected to a higher dignity and prerogative; that is, to be the mother of God. Our Lord is also wont to grant continually such graces, as be necessary for the state, whereto he electeth each one. It followeth; Our Lord is with thee; that is to say, he that properly and absolutely is Lord, (which God alone is) is with thee. For albeit other men here in earth are called lords, as having a certain superiority given them, and rule over some men: yet are they but servants, and the creatures of this one only Lord; who hath of himself all sovereignty, and absolute authority over all men. This Lord was therefore with our blessed Lady; sith he delighteth to dwell in the soul full of grace, as hers was. And therefore, who so desire to have this Lord harbour with them, let them first procure to have his grace, without the which he will never enter or sojourn in their souls. It followeth; Blessed art thou amongst women, or, above all other women. By which speech the Angel showed, how much our Lady passed 〈◊〉 Esai. 7. 〈◊〉 Ezec. 44. a all other women in the gifts and privileges that were bestowed upon her. Blessed amongst women, or, amongst all women; for that she was both a virgin, and a mother together; which prerogative, neither ever hath been, nor shall be granted to any other woman. Blessed also amongst women; sith she was exempted from the common curse and malediction laid upon all women, to bring forth their children with dolour and pain; where the blessed virgin, contrariwise, as she conceived a Mat. 1. d. her child without corruption, or any detriment at all to her most pure virginity, so did she bring forth her child without any pain or grief at all; yea, with unspeakable joy, seeing herself the mother of such a son; and withal, before birth, in birth, and after birth, a most pure and immaculate virgin. b Luc. 1. 〈◊〉 Blessed again is she amongst all women, because of all women and men she hath been hitherto in all ages continually blessed, and shall be of all generations exalted everlastingly. THE SECOND part of this salutation is; a Luc. 11. d. Blessed is the fruit of thy womb. which words S. Elizabeth greeted our Lady with, at such time, as being conceived with the son of God, she came to visit her. The which speech right worthily appertaineth to our blessed Lady, for that of such a tree, expedient was it, that such fruit should proceed. Blessed is the mother, but much more the son, who was cause of his mother's blessedness. Blessed is the tree that brought us forth the fruit of life; but much more blessed is the fruit of life, whereby at such time as we eat it worthily, we are made blessed, and receive the true and perfect life. And to make us understand the better, what this blessed fruit of the virgin's womb is, the Church addeth this word, jesus, our saviours most b Act. 4. b. 1. Pet. 2. a. Phil. 2. b. Isa. 45. d Rom. 14. b. holy name, which is a most sweet honeycomb in the mouth of him that pro nounceth it; a most melodious music in the ears of him that heareth it; a sovereign joy, and inestimable consolation in his heart, that devoutly doth contemplate it. The a Vide 〈◊〉 Breu. Rome & novum ex edict Conc. Trid. editum. holy Church addeth a third part to this salutation: Holy Mary, mother of God, pray for us sinners, now, and in the hour of our death. These words are a short prayer and petition, whereby we recommend ourselves to this most sacred Lady her protection; agnizing and confessing the efficacy and puissance of her prayers to Godward; and how we being wicked wretches, stand great need of her prayers, being innocent and pure from all spot of sin; whom, if in our distresses we invocate with faith & fervent devotion, well may we hope (how greatly soever we have offended) to found relief and succour at this mother of mercy's hands, as all sinners have evermore by trial proved true, that in their necessities made their recourse unto her. The last word, Amen, may be understood, as is aforesaid in th'end of the Creed or Pater noster. These things thus explained, as thou seest, be the points, which, at lest, every good Christian is bound to have by heart; to th'end he know what he aught to believe, and do; and in what manner to make his prayers, to gain God's favour and divine grace; thereby afterwards to obtain everlasting glory, and celestial bliss. HERE followeth a prayer, or Meditation, whereby the soul is stirred up to 〈◊〉 reverence and love of the blessed Sacrament, before a man receiveth it. MOST high and dreadful, most sweet and bountiful Lord and Saviour jesus Christ, who art really contained in this most miraculous Sacrament, which I both desire, & purpose to receive; behold, how I come freight with fear and hope unto thee, to be visited, fed, and comforted of thee. I fear, considering the incomprehensible highness of thy most infinite Majesty; and the unspeakable baseness of my most wretched misery. I think, Lord, what thou art, and what I am. Thee, I acknowledge to be my maker, & maker of all things; omnipotent, eternal, infinite, full of all wisdom, virtue, & incomprehensible holiness. Thou art he, before whose face all the a job. 40. 〈◊〉 pillars and celestial potentates do quake again; and whom all the a Phil. 2. b. Heb. 1 b Psal. 96. b. Psal. 103. a Ps. 88 a. b Angelical quires yield adoration and due reverence to. I contrariwise, know myself to be a most vile and filthy creature, a contemptible caterpillar, a wretched worm, a vessel of corruption, one full of all miseries, b Ps. 50. a. job. 14. a. conceived and borne in sin, unable to do any good, inclined to all wickedness. How may then so abject and abominable a caitiff, present himself before so great a king? What hath mire and filth to do with celestial purity? darkness with light? the sinner of all sinners, with of all holies the holiest? If that holy man S. c Luc. 3. a. Math. 2. c. john Baptist (one sanctified in his mother's womb, durst not touch thy most sacred head when thou camest to be baptized of him how shall I presume, not only to touch, but to receive thee in this holy Sacrament, freight with filth, and wallowing in all wickedness, even from my very infancy? The faith which that devout a Mat. 8. a Luc. 7. a Conturion had in thee, made him repute himself unworthy, for thee to enter into his house; how then shall I with much more feeble faith and devotion, receive thee into my unclean and unworthy habitation? If so great purity and holiness were required for the eating of the shewbreades of the old law, which were but a shadow of this most soverame Sacrament; how shall I eat the bread of Angels, being so impure, and estranged from all holiness? how may so heinous an offender as I am, presume to approach, hearing the prince and chief of all the Apostles cry out; b Luc. 〈◊〉 b Go further from me Lord, for I am a sinful creature. I languish, Lord, and tremble, when I consider thy highness, thy dignity, and what thy holy Saints have said and done unto thee; but much more am I confounded, calling to mind my malice and ingratitude, all my years consumed in sin, blindness, injuries, and crimes committed against thy divine Majesty; without any fear of thy threats and punishments, any regard or thankfulness for thine infinite benefits; yea, rather renewing, in most impudent wise, not once, but eftsoons, thy cruel torments, and most painful passion; crucifying that Lord afreshe with so many grievous abominations, who with so great charity vouchsafed erst to be crucified for my redemption. Wherefore, most righteous Lord, a Psa. 30 a if thou look upon mine iniquities, how may I present myself before thee? what can I hope for at thy hands, but the torments due unto my trespasses? What shall it be other to receive thee, then with mine impudency more hemously to offend thee? what other to b 1. Cor. 11 g eat thee, then to eat a judgement and condemnation for my soul. Nevertheless Lord, albeit my sins astonish me, although the greatness of thy majesty appal me, yet doth thine incomparable mercy, a Psal. 〈◊〉 (which surpasseth all thy works) 'cause me to have confidence; thine ineffable bounty maketh me to hope and trust in thee; thy most benign clemency emboldeneth me to appear and present myself before thee; for look how much my misery and unworthiness is greater, and so much thy mercy shall shine forth brighter, vouchsafing to admit him to the food of angels feast, who acknowledgeth himself of all men, to be the most vile and wretchedst. I remember me, O my Comforter, of those most sugared words, which thou spakest, wandering up & down in this worldly pilgrimage, and comforting the poor and feeble, the wretched and sinful, such as I myself am; the which words, O Lord, do in like manner greatly comfort me, and give me courage to creep and come unto thee; sith this is my fixed faith, that what thou didst them say, thou likewise sayest now; and what then thou didst, thou art ready now to do. Thou sayedst: a Mat. 11. d Come to me all ye that travail and are laden, and I will refresh you; Behold me toiled and troubled with my trespasses, who stand great need, and require thy refreshing. Thou saidst, that the sound have no need of the physician, but the sick and feeble; and, b Mat. 9 b Luc. 5. f. Mar. 2. b. 〈◊〉 Tim. 1. c how thou camest not to call righteous men, but sinners; and therefore was it publicly spoken of thee, how thou receivedst sinners and didst eat and drink with them. All this maketh well for me, and giveth me cause of great trust and consolation; sith I know myself to be sick, sinful, and more miserable than any man. Behold me therefore (o heavenly physician) I offer and exhibit myself here unto thee. to be eured and healed of thee. Behold how I come slarued to thy table, desiring to eat of this strong and delicate food, which may give me true and everlasting life: for hitherto have I not through solely fed of other, then of leeks and garlic, and such like gross meats of Egypt, which were my bane, and caused my death and overthrow. Remember, my God, remember thy mercies of old time, and impart some part thereof unto me; for so requireth my great misery, and most lamentable infirmity. The whole multitude (as the a Mar. 3. 〈◊〉 Gospel telleth) desired to touch thee, for that such a marvelous virtue as healed all men, issued out of thee. The b Mat. 9 d blind came, and thou gavest them sight; the c Mat. 8. 〈◊〉 Mar. 1. d Luc. 5. c. lepers, and thou clensedst them from their lepry; the d Mat. 9 d 12. b. Luc. 11. b. possessed with devils, and thou deliveredst them; and finally all that were feeble and annoyed, thou didst cure, remedy, and comfort with this marvelous virtue that issued out of thee. Wherefore, seeing thy bountiful clemency is no deal lessened from that it ever was; nor the virtue proceeding from thy flesh ( a joh. 16. c. f which is given us in this holy Sacrament) of less efficacy than aforetime; no less cure and comfort am I now to hope for, than they did erst receive. Thou lackest nothing, my Lord, requisite for my redress and welfare; neither art thou scanted of might, sith thou art almighty; nor of pity and clemency, being pitiful without stint and measure; nor of love, sith thy charity is infinite: Through love thou vouchsafedst to be borne for us; through love thou suffered'st most cruel torments for us; through love thou diedst on the rood for us; and through love thou haste in this most sweet and savoury Sacrament, vouchsafed to give thy b Mat. 26. 〈◊〉 Mar. 14. c. Luc. 22. b 1. Cor. 11. e self for food unto us. Well may I therefore hope in thee, seeing I find thee such, as I could possibly wish thee; well may I expect for cure and comfort of thee, seeing thou art he, who can so easily afford it, and redress my grievous misery. Wherefore my God, my sole delight, my treasure, and whole welfare of my soul, abandon me not, I beseech thee; but vouchsafe with like charity and clemency to receive me now, as thou receivedst erst, those annoyed and feeble folks that came for redress unto thee. Be not angry, Lord, that I so vile and wicked a wretch dare presume to come to thee, to touch thee, and to receive thee in this most worthy Sacrament, no more, then that the poor woman a Mat. 9 〈◊〉 Mar. 5. 6. Luc. 8. f. that suffered the flux should touch thee; whom thou comfortedst, madest joyful, and graciously gavest her the health which she desired. The flux which I suffer through my sins is no deal less, yea, much 〈◊〉 dangerous than hers was; and therefore have I more need to touch thee thou being he alone, who canst afford me my desired health and welfare. If my manifold and grievous sins make me unworthy to appear before thee, and thine everlasting father's face, I cry aloud, and crave on thee with thy holy prophet, saying: Look not upon me, but upon the face of thine anointed Christ (O most merciful father) and so wilt thou receive me, and be favourable unto me. If my detestable pride and haughtiness displease thee, and that right worthily, look upon Christ's most reverend head, pierced round about with pricking thorns for me. If my dishonesty and lasciviousness have offended thee, behold that virginal and most holy flesh of Christ all too torn with most cruel scourges for me. If my wicked works, and disordered step; deserve correction, look upon thy Christ his hands, & most holy feet, fastened with most spiteful nails to the rood for me. If the hardness of my heart provoke thee to wrath, let Christ's most tender and loving heart, pierced with that cruel lance, move thee to take compassion of me. Behold then, everlasting father, behold thy Christ, behold that glittering and bright face, whereon the Angels covet to fix their eyes, appalled and bespitted on the rood for me: regard that undistained mirror, distained with strokes and filthy phlegm for me: behold those eyes, fart passing the sunny beams in beauty and brightness, eclipsed and darkened with the shadow of death for me. Wherefore, O Father of mercies, and God of all comfort, if heretofore the horror of my monstrous crimes have provoked thee to punishment, let this most worthy spectacle of thy Christ move thee to compassion; let the love thou bearest him, be of greater force to pardon and forgive me, than the hatred thou bearest towards my sins, to correct and punish me. We read of king David (accomplished with virtues according to thy hearts desire) how he disdained not to call a deformed cripple to his board, a 2. Re. 9 c for that he was his dear friend jonathas son; meaning thereby to honour the son, not for his own sake, but for the merit and worthiness of his father. Disdain not thou then, O most merciful Father, to admit me a more unworthy, and deformed sinner unto this thy divine board, not for mine own sake, but for the merit and honour of thy dear friend, and most sweet son jesus Christ our Saviour and our Father; who with such griefs and torments did on the rood regenerate us; whose passion and most precious death is represented each time that this most grateful Sacrifice is offered up unto thee. And thee again, my most loving Lord and king jesus Christ, which art in this holy banquet, both the food itself, and he that doth invite us to it; I humbly beg of thee, albeit most unworthy, that it may please thee to ad mit me, to satiate me, and to make me partaker of the graces and innumerable gifts, which thou art wont to bestow upon such thy servants as do worthily receive thee. Suffer me not to departed fasting from thee, lest I faint in the way; like as thou suffered'st not the great multitude of people that followed thee with so great zeal to hear thy sugared words in the desert; whom thou (moved with pity) vouchsafedst, not only spiritually, but a joh. 6. a. Mat. 14. c. Mar. 6. e. Luc. 9 b corporally also, to satiate, lest haply they might have fainted and miscarried in their journey. Wherefore, seeing this most sacred Sacrament is the food of this our pilgrimage, much more am I to desire, and to teceave it; to th'end I feign not in the way, but like another Elias, a 3. Re. 19 a may by force of this food, pass out, and arrive at length to the mount of everlasting happiness. Let me in therefore, O Lord, seeing I knock at the gate of thy mercy, as a famished, poor, and feeble creature; that being filled by thee, enriched by thee, and cured by thee, I may rejoice in thee, give thanks to thee, and yield perpetual peals of praises to thee, with the Angels that here attend about thee; with whom I laud and bless thine eternal father's infinite charity, who hath vouchsafed to grant us this pledge of future and everlasting glory. Amen. ANOTHER prayer or meditation to be made the day that one hath received, to stir him up, through the consideration and knowledge of so great a benefit, to give God thanks therefore, and to be grateful for his goodness. BLESS thy Lord, O my soul, and all my entrails laud his most holy name. Forget not, O my soul, the infinite mercies, and continual benefits received of his most liberal hand; amongst the which, well mayest thou reckon that which hath been this day given thee; that so infinite a Majesty should vouchsafe to visit thee, to enter into thy homely habitation; and with surpassing clemency, wholly to give himself to thee in this most marvelous Sacrament. O thou incomprehensible God, no less pitiful than puissant, what shall I say, seeing the depth of thy bottomless less mercies hath vouchsafed to impart itself to the depth of my unspeakable miseries? What thanks can I yield thee for so great kindness and love, who wot right well, that if all the members and muscles of my body were turned into tongues, yet could I not condignly thank thee for the lest of all thy benefits; how much less able shall I then be, with one tongue to laud and thank thee for this present gift, being of so great and inestimable a value? If the a Luc. 1. d mother of thy forrunner S. john Baptist, being visited of thy most sacred virgin mother, when she perceived thy presence, (illuminated with the holy Ghost) was so astonished thereat, as she cried out aloud, and said: Whence have I this, that the mother of my Lord doth come unto me? how much more justly am I to be astonished, and to cry out: Whence have I this, that, not the mother of my Lord, but my Lord himself, and Lord of all the Angels, of heaven and earth, and of all the creatures of the world, hath visited me, entered into me, honoured me, fostered me; and filled me in this most worthy Sacrament? Whence have I this, that a Lord so high, so puissant, so worthy of all woorshipp, hath vouchsafed to come to me a most wretched worm, to me the most heinous sinner of all sinners? to me that have so many times offended him? to me that with my lewdness and abominations have so often banished and expelled him out of me? worthily did the holy prophets a job. 7. d. Psal. 8. a job and David wonder at thy divine clemency, at what time they said, a job. 7. d. Psal. 8. a What is man, that thou so greatly magnifiest him ': what is the son of man, that thou thus visitest him? but much greater reason have we most wretched caitiffs to say the same in these our days; What is man that thou hast thus extolled him, as for man, to make thyself man, and to give thyself in food to man, wherewith he may every day be visited and refreshed? And albeit all men may marvel at this thy divine clemency used towards man, much more yet may I marvel, which of all men am the basest and unwoorthiest. If David, when king Saul would have chosen him for his son in law, reputed himself unworthy, and said: What am I, or what is my life, or my father's 〈◊〉 1. Re. 18 d lineage, that I should be a son in law to a king? how much more cause have I now to say the same, seeing the king of all kings hath admitted me to so high a dignity? what am I? or what is my father's offspring? what other am I, than a vessel of corruption; a sack of dung and filth, engendered of a most vile and stinking matter, touching my flesh; which, ere long, shall yield food to worms; and am, concerning my soul, all soiled with sin, fraught with ignorance and forgetfulness, with many more defects and wicked inclinations; what other is my life than a vanity, a pufle of wind, a smoke and shadow that quickly vanisheth; a confusion and disorder; a continual exercise of sin, and transgressions of thy commandments? Such hath my life, mine exercises, and mine inclinations been; a Rom. 5. c. such also is my father Adam's offspring, and all his ancient family; sith all that descend of him, are generally born thus blemished, thus bend, and all like children of a traitor, as he was, adjudged to suffer death. Wherefore, O most puissant prince, and dreadful King above all kings, thou knowing me and my life to have been such, and much worse, than I either know, or can imagine, haste vouchsafed to receive me, not for a in law, but for thine own son; yea, and as a younger one right tenderly beloved; for such are fathers accustomed most of all to cherish, as now thou hast cherished and fed me with this Angel's bread, wherein is found all savour, and all divine delight. S. Luke reporteth, how one of those gests that were at table with thee in a prince of the pharisees house, should say: a Luc. 14. d Blessed are those, that shall eat the bread of life in the kingdom of heaven; but much more happy am I, if I can know it, and gather fruit out of it, which in this life eat the bread, wherein is the self-same God contained; and therewith receive a pledge to eat him afterwards in another manner, in his everlasting kingdom. Happy eke are all those that shall dispose themselves to repair to this most gracious banquet, wherein is found all sweet tastes and savours, all riches and renown, and all the things that haply be to be desired: yea, what is it that man may long for, that is not here afforded him? If he desire delights and pleasures, here be the sincerest, the chastest, and the sweetest. If he wish for wealth, behold here the treasure that enricheth both heaven and earth. If state and sovereignty be sought for, behold here the highest dignities that can be possibly achieved; sith by means of this most venerable Sacrament the soul is united to God, and resteth associated and reverenced with quires of Angels that assist about it. Wherefore, Oye blind beguiled children of Adam, what other pleasure and profit do you proule for? why do you (as Esay saith) spend your money, and not upon bread? 〈◊〉 8. 〈◊〉 why employ you your travail, & not in things that may satiat and content you? why lose you such satiety, such sweetness, and such treasure as is here contained in this gift? Do not thou so (O my soul) do not thou so; be not thou henceforth any more blind; see thou seek not any carnal contentations, having means to be a partaker of this mere spiritual and celestial delight: Take no more taste and pleasure in the food of death, (whereof thou erst didst feed) having this bread of life given and granted to thee: Regard not the pomps and most vain vanities of this world, seeing thou mayest enjoy in this Sacrament the true happiness and good things, which in the world cannot possibly be attained: Embrace and keep this treasure, which sufficeth to make thee truly happy; possess this good, which exceedeth all good: Content and quiet thyself in this repose, which may abundantly satiate thy desire; And be not ingrateful to this thy benefactor, but yield him hearty thanks, aswell for this, as all his other benefits heretofore from the beginning bestowed upon thee. Howbeit, my gracious and merciful Lord, how can I yield thee worthy thanks, the debt I own thee being so great, and my ability to discharge the same so small? with all my heart, and with all my might and power, I thank thine infinite liberality for having created me to thine own likeness and similitude; and for having, for my conservation, created likewise so great variety of other creatures; and much more do I laud and bless thee, for that with thy precious blood thou haste redeemed me; but above all, do I with all my bowels and powers of body and soul thank thee, bless thee, and adore thee, for having left us this miraculous, and most worthy Sacrament; and for giving me miserable wretch the grace eftsoons to receive it, that eftsoons I may thereby be made partaker of the fruit of thy redemption. And because these my thanks and praises be slender, weak, and unworthy of such gifts as I have received, I beseech all the Angels and holy Saints to supply my want; thy Angels vouchsafe to sound perpetual peals of praises for me; the Archangels vouchsafe everlastingly to adore thee for me; the celestial potentates do reverence thee for me; and all the whole court of heaven offer thee continual sacrifice of thanksgeving for me. And yet, for that all this is finite, and is not correspondent to the value of the benefit I have this day received, being infinite; those most holy and grateful thanks which thou Lord gavest to thy father, minding to grant us this so mestimable a gift, even those same which are infinite, do I offer both to him and thee together; for verily believe I, that for this cause didst thou yield them, that so incomparable a gift should not be destitute of condign graces and thanksgeving. And now do I humbly beseech thee of thy most bountiful clemency, that seeing 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 grant me thy graces to be always grateful, and to answer worthily to this most happy visitation. This hath always been thy wont, my Saviour and Redeemer, that where through thy goodness thou hast vouchsafed to enter, there hast thou departed of thy blessings most abundantly, heaping grace upon grace, and mercy upon mercy a Mat. 9 a Thou entredst into Mathewe the Publican his house, and from a publican thou madest him thy Disciple, and an Apostle. a Luc. 19 〈◊〉 Thou entredst into Zacheus house, when by and by he was changed from his old custom, and health was given to all his household. b Mat. 8. b Luc. 4. f Thou entredst into Simon Peter's house, and drove away the ague from his wives mother in law, leaving her whole and comforted. c Luc. 7. f. Mat. 26. a. Marinell 4. a joh. 12. a. Eftsons didst thou enter into Martha and good Mary magdalen's house, and what tongue can tell the spiritual riches thou gavest to that house, and the ineffable graces thou endowedst those two sisters with? d Zach 9 1. Pet. 3 d. Thou entredst after thy holy and doleful death into Limbo, and immediately with thy visitation didst illuminate and bless those holy Fathers. e 2. Re. 6. b. Finally, the figure of this Sacrament, to wit, the Ark of the old Testament, because it entered into Obededon his house, was cause that thy bless sings were powered upon him, and all his, paying plentifully for the harbour that in that house was afforded thee. Wherefore, O most sweet and welcome gest, seeing through thy goodness thou hast vouchsafed this day to enter into my poor cottage, send down withal thy holy blessings thereon, by means whereof I may worthily answer to this thine incomparable mercy. Cleanse and fine this house, Lord, from all the filth thou seest in it; Repair and do some cost on it, lest it decay and fall to ruin, drive out the darkness in it, with the glittering beams of thy light; adorn and deck it up with the virtues and graces of the holy Ghost; that being thus cleansed, repaired, adorned, and illuminated, it may please thee to dwell therein, and never to departed. Tarry still with me, O Lord, my comforter; the night draweth nigh, and without thee I shall remain in darkness, and so be sore endangered. Thou hast affirmed (O eternal truth) how thy a Pro. 8. d whole delight is to dwell with the son of man; and how thou standest b Apoc. 3 d knocking at the door, ready to enter and, sup with such as shall open, and let thee in. Behold how I have given thee free entrance into me; and thou of thy goodness hast admitted me to the sweet supper of thy most sacred body. Abandon me not therefore (my sovereign Lord) ne departed thou from me; draw me after thee, knit and tie me to thee; yea, draw me quite out of myself; sith I am much better in thee then in me: in thee I live, in me I die; in thee I remain firm and constant, in me I decay, and come to naught. Renew me therefore, O my Sanctifier, and through love transform me into thee; and grant me, so to live in thee, as that I only live to thee; I only love thee, I only delight in thee; that thou be my only joy, my only comfort, my only food, wherewith my soul may in such sort be refreshed, as that all other meats seem loathsome and unsavoury to it. This only have I chosen; this only shall suffice me; with this alone will I live contented, satisfied, and happy, until that most desired day come, when I shall feed of thee in another form, and enjoy thee continually in the company of all the elect and blessed Saints of thy celestial court; where with the Father and the holy Ghost, thou livest and reignest everlastingly. Amen. PRAYERS. THE Translator of this Treatise 〈◊〉 earnestly (good Christian Reader) to be remembered in thy prayers; and that otherwhiles of thy charitable devotion (which shall not be unrewarded) thou wilt offer for him to God these few lines in manner following. O LORD of infinite majesty and mercy, who desirest not the death, but the deliverance of a sinner; take pity upon thy servant N. and pardon his most grievous trespasses. Grant him grace to know thee, and to know himself. give him the virtues of humility, patience. temperance, chastity, and perfect resignation. Deliver him from mortal siun, during life; and in the hour of death strengthen him in faith, and firm hope of finding mercy: So that, scaping the dangers of his enemies, both in his life time, and in that last most dreadful hour of death, he may, through thy gracious goodness, attain to everlasting happiness, there to praise thee, the Father, the Son, and the Holy Ghost, one God eternally. Grant this, O Lord, for our Mediator and only Redeemer jesus Christ his sake. Amen. Non nobis, Domine, non nobis, sed Nomini tuo da gloriam. Thy sugared name, O Lord, Engrave within my breast. Sigh therein doth consist My weal and only rest. TO THE READER. I HAVE thought good (gentle Reader) following herein the advise of certain vertucus and learned men, to annex in the end of the former most excellent Treatise these few prayers that follow; moved thereto, chief with this reason, that such as have not been erst exercised in the manner of praying prescribed by the Author, might here see some practice of his precepts touching government on mornings and evenings, (the two especial times whereon depend the whole course of a well-ordered life) as also touching the disposition requisite both before and after confession; with some such other prayers, as I deemed most necessary here to present unto thee. I hope, if thou be'st a Novice, and delighted with the former work; this my small pain shall not seem unprofitable unto thee: which I beseech thee to use to thine avail, whiles thou wantest better means. And this must I say for the better credit of that which followeth; how it is not I that am the author thereof, but other famous men of the same livery that the former is; God requited all our benefactors; spiritual especially, and give thee, Reder, such good by this whole work, as the Authors thereof do wish thee, and my poor heart affordeth thee. A PRAYER 〈◊〉 be said in the morning before all other business. MY LORD God, and most benign Saviour jesus Christ, who, when I was not, didst created and make me capable of thee the sovereign and only good; and being made a thrall and bondslave through my forefathers trespass, didst redeem me with thy most precious blood, and loss of thy sacred life; abiding the torments due to my trespasses, to acquit and rid me from the same: For these, O Lord, and all other thine inestimable benefits; namely, for having preserved me this night past, I yield thee most humble, zealous, and obedient thanks; offering myself wholly to thee, as I am wholly thine; beseeching thee also of thine infinite clemency, to preserve me this day from any ways offending thee; and to direct all my thoughts, words, and works, to thine everlasting glory. Mine estate and calling is, as thou knowest, O Lord, environed with many difficulties, [here is each one to weigh their vocation, and the dangers it is subject too.] and through mine evil customs and wicked inclinations, hardly can I, without thy special assistance pass this day without offending in these sins; [Here must each one call to mind the vices he is most prove too] Refresh therefore, O Lord, my concupiscence with the dews of thy divine grace, and give me strength to fight more manfully, and to subdue all wicked suggestions. Truly, Lord, here in humility and sincerity of heart, I protest, never willingly, by thy gracious favour, to offend thy laws and commandments any more. I detest all sin, and what may any ways displease thee. I desire to love thee, fear thee, and serve thee this day and evermore, and to direct all mine actions to thine honour and glory. Assist me, Lord, with thy grace, and enrich my poverty with the plenty of thy merits. Wherefore, in the union of that charity, wherewith thou descendest from heaven into the blessed virgin's womb; and afterwards offeredst up thyself on the rood in sacrifice for our sins; in the union of this thine incomprehensible charity, I offer unto thee whatsoever I shall do, think, or speak this day; [Here may we briefly discourse, wherein we are like to pass over the day.] beseeching thee, through thy merciful goodness, to accept, govern, and enrich all in such sort, as thy glory may be thereby procured, my neighbour's welfare occasioned, and mine own soul better fortified and provided. To thee my sweet and only jesus Christ, with the father and the holy Ghost be all glory and praise everlastingly. Amen. Pater noster. ave Maria. Credo. etc. A PRAYER to be said to bed ward, applied to the excellent instructions of the third Chapter above. 1. SOVEREIGN, dreadful, and most loving Lord my God, who never ceasest to show thy mercy towards sinners, yea, when they offend and trespass against thee, such is thine infinite clemency and love, as than thou forbearest not to heap thy benefits upon them; I most sinful and wicked wretch yield thee humble thanks for thine ineffable goodness showed towards me, in creating me to thine own likeness, and making me capable of thine everlasting glory; for the creation of so many other creatures for my behoof and sustenance; and for that inestimable work of my redemption, whereby thou deliveredst me from the slavery of Satan, and purchasedst me free entrance into thy celestial Region; [These points may be fruitfully particularised, according to each one their skill and devotion.] for having singled me amongst so many millions that know thee not, and lie drowned in ignorance and miserable errors, to be thy servant, and a true Catholic Christian; for all thy blessed Sacraments, especially, for that sacrament above all sacraments, wherein thou art thyself most really contained; for having preserved me so many times from hell, wherein I had been long since plunged, had not thou of thine unspeakable goodness sustained and delivered me from my foes: For these, and all other thy benefits, namely for those thou hast this day most bountifully bestowed upon me. [Hear are they particularly to be though of.] O my sovereign Lord, I yield thee such sincere and dutiful thanks, as my poor heart can possibly afford thee; beseeching the blessed virgin, and all the Saints of heaven: to yield thee thanks and praises in supply of my want. 2. AND NOW mine only Redeemer and Saviour, I humbly crave the light of thy grace, to know wherein I have this day any ways offended thee, and that by mature and sound discussion of my conscience, I may see mine own sins with sorrow, and thine ineffable mercy, with a zealous and firm purpose of amendment. 3. [HERE MU we examine ourselves, how we have employed the day, in word, thought, and deed; towards God and our neighbours.] 4. THOU SEEST, O Lord, my lewdness, and wottest my misery much better than I myself do. Sorry I am with all my heart, that I should still offend so loving a Lord, and wish to God my sorrows were greatly multiplied. I purposed erst to do better by thy grace, which wanted not; and yet have I transgresled in my former trespasses. Neither yet may I despair, O Lord, but will continually trust to thy mercies in all events; and purpose firmly, as I now do, every day to amend my life. Deliver me, my gracious God, from all mortal sin for ever, and give me grace to persecute my venial vices with sorrow, during life; And for the satisfaction of these and all my former sins, together with all those of the world, as also for all thine ineffable benefits bestowed upon me and all mankind, I offer unto thee the merits of thy bitter passion; those most precious drops of blood thou shedst for me, and that inflamed charity, wherewith thou wholly resignest thyself to all thy torments for my 〈◊〉 and in the union of this thine oblation on the rood, I offer up myself, soul, body, and all I have of thine, within or without me to thine honour, and everlasting glory. I retain nothing to myself, but give all to thee, whose it is, and make that thine by my will, which is thine of justice. give me thy grace, O my God, to live better her after, and to confess my sins in due time to my ghostly Father. give me true humility and repentance, grace to know thee, and grace to know me; purity of heart in all my doings, patience, chastity, and perfect charity. give me a good life, and a good death, and in the dangerous hour of my departure, the assistance of thy blessed Saints and Angels, with whom I may, through thy mercy in another world, praise and glorify thee everlastingly. Amen. Say then the Pater noster, ave Maria, and the Creed, with some short prayer or hymn; as thou liest thee down, to crave protection for the night, and convenient rest of body and soul: And fail not to commend thee to thy Guardian Angel. A PRAYER to be 〈◊〉 before Sacramental Confession. MOST Sovereign, mighty, and merciful Lord, who of thine infinite love and mercy towards mankind, hast ordained in thy Church the Sacrament of Penance, as a sovereign salve to heal our spiritual wounds, and to purge us from the filth, wherewith we may after Baptism any ways have defiled our souls; I N. thy most vile and ingrateful creature, having offended thee many ways, and most grievously since my last Confession, purpose through thy grace, to fly hither for my remedy, and according to thy divine ordinance to confess my sins unto thy servant; hoping thereby, according to thy promise, to receive a full and perfect absolution. give me grace therefore, O Lord, that like as of thy goodness thou hast inspired into my heart a desire to apply this remedy to my ghostly griefs, so I may in due reverence, contrition, and sincerity, use the same, to the glory of thy name, and the full forgiveness of my sins. Open the secrets of my soul unto me, O Lord, and make me know all my sins and iniquities whatsoever. give me also due sorrow and contrition for the same, and grace to unfold them to thy vicar my ghostly physician, purely, plainly, sorrowfully, and sincerely, with firm and constant purpose, through thy grace, to amend my life hereafter. Ah Lord, my gracious God, and only comfort of my soul, sithence thou desirest, that in all things I should sincerely serve thee; and I through thy grace desire nothing more than to do the same; why is it, Lord, that I still offend thee? why fall I so oft in relapse of my former follies? Thy grace is not wanting, but mine ungraciousness and inconstancy is the cause thereof, whereof I most heartily accuse me. Even now I mind to fight manfully, and by and by I faint and fail in my former purposes. Rightly therefore am I, in respect hereof, to humble myself, and to deem me to be thy most vile and abject creature. Increase in me daily thy grace, and sovereign virtue of humility; and grant me, that once I may know thee, and know myself; Thee, in thy Majesty and mercy; me, in mine abominations and misery; and that at length I may fight more manfully, and gain the victory over mine 〈◊〉 through thy gracious help and favour, my only Redeemer and Saviour jesus Christ, who with the Father and the holy Ghost reignest one God everlastingly. Amen. A PRAYER to be said after Sacramental Confession. O GOD of mercy and pity, having now through thy gracious goodness disburdened my conscience of the gilt, wherewith it was oppressed, and in the low liest wise I might, unfolded all the sins I could possibly think of, unto thy minister my ghostly father, I most humbly beseech thee to accept this my Confession, and to forgive me my trespasses, aswell remembered, as forgotten. Grant me grace, O Lord, to live more carefully and diligently hereafter, and to refrain from my former follies, which I utterly detest, and through thy grace do firmly purpose, never any more to offend in: Especially, O my gracious and benign Saviour, give me grace to withstand these temptations, wherewith I am most grievously infested [Hear are the temptations wherewith one is most troubled, to be rehearsed.] as also grace to eschew all occasions of offending, so much as possibly I may. The just man, as Scripture telleth, falleth seven times a day, much more than shall I fall, O Lord, having through mine own most vile abominations increased greatly the weakness and blindness I received from my forefather Adam; yet Lord, as I hope and purpose firmly, by thy merciful favour, to refrain from consenting to any mortal sin (which I most humbly beg of thee to preserve me from, whilst I live) so Lord will I, by thy goodness, detest and persecute my venial sins and imperfections, during life. Grant me grace so to do, O merciful Lord, and that, as heretofore I have without any remorse of conscience most heinously transgressed thy commandments in every sort, so now I may feel just remorse and sorrow, for every sin and imperfection what soever. And that I may the better perform this, grant me grace, my sweet Saviour jesus Christ, that I may persever in discussing my conscience every night more diligently than other, according to the good instructions it hath pleased thee, by thy servants, to impart unto me; and that each morning I may so happily begin the day, by offering thee the first fruits of all mine actions, as that the rest thereof may evermore be passed to thy glory. As for my Penance that is enjoined me, and not performed already, favourably I beseech thee to assist me, both, in the perfect remembering thereof, and in the diligent executing in good time. And grant, that by thus endeavouring myself daily, through thy grace, to amend my life, I may both live and die a true Penitent; and obtain, through the merits of thy blessed passion, a full forgiveness of my sins in this world, and in th' other, the life eternal, whereto thou hast created me. To thee, mine only Saviour jesus Christ, with the Father and the Holy Ghost, one God, be all honour, praise and glory everlastingly. Amen. A VERY fit prayer to be said before Mass, wherein we exercise very fruitfully our faith, and prepare ourselves to hear it with dutiful attention. O MOST puissant and loving Lord, who haste of thine infinite mercy vouchsafed, that thine only son our Saviour jesus Christ should before his doleful death, ordain his body and blood to be consecrated in thy Church by virtue of thy word in a most miraculous and dreadful mystery; grant me grace, I beseech thee, O Lord, that as of thy singular love towards us, thou hast ordained this divine Sacrament, to make us always mindful of the merits purchased unto us, by the death of thy dear son our Saviour, so I may with due reverence, and diligent remembrance of those his most bitter torments, assist here whiles thy servant celebrateth this mystery, and offer up my prayers in most obedient wise unto thee. The sovereign desire thou hadst of our welfare, O Lord, was that which moved thee to leave us this most divine sacrifice of the Mass, that like as thy triumphant Church hath her sacrifice above, so thy militant Church might have her sacrifice below. For like as in heaven thy son daily offereth himself unto thee for bethouse, appearing before thy face in a visible and glorious manner, so hast thou vouch safed, that in earth he should daily be offered to thee, by the function of priests, for our sins, in a manner invisible, and proportionable to our frailty. Yet is it all one only, and the self same jesus Christ thy son, and all our profit and avail is wholly derived from the Tree of the holy Rood. This mystery, most mighty Lord, is far surpassing all human capacity, and yet right easy for those to believe, that have in time sucked the sweet sap of thy most savoury and wholesome doctrine. For mine own part, Lord, I believe (through thy gracious goodness) simply, whatsoever thy holy, Catholic, Apostolic, and Roman Church teacheth me, either touching this, or any other of thy most divine mysteries and doctrines; and confess undoubtedly, that as thou hast said, that body and blood is contained in this most sacred Sacrament, and the same body to be likewise on the right hand of thy Father in heaven; so believe I them both most assuredly, and th'one as firmelye as th'other; seeing one is aswell the will and work of the Word, God and man, as is the other; and to be in earth, in heaven, and in many places at once, is in thy power to do it most easily, as thou dost, and is in my power (through thy grace) to believe it most constantly, as I do. Herein I utterly renounce my sense, and all man's understanding, and cleave only to thy divine and inexplicable Omnipotency; who, as thou madest all things of nothing, so canst thou altar and dispose of all things at thy will and pleasure. Now therefore, I beseech thee, most omnipotent and mighty God, to drive away all distractions and wicked thoughts out of my mind, that I may attend the celebration of this heavenly mystery with fear and reverent humility. Sanctify also, I beseech thee, his spirit, who is here to present himself before thee, to celebrated this divine Sacrifice; to th'end, that he may worthily do it to thine honour and glory, his own avail, and the benefit of all others. give me grace, that by the reverent ceremonies, which are here to be used, I may be put in mind of thy most painful torments, which they do represent; and that I may adore thee in thy imperial Sacrament, with sovereign dread and lowliness. This, by thy grace, I purpose; this, by thy grace, I hope to perform. Accept therefore. O Lord, to thine honour, our welfare, and the unity of thy Church, the body and blood of our Saviour, thy son jesus Christ, offered thee in this Sacrifice. Incline thine ears, O Lord, to the prayers of thine afflicted flock, and mercifully restore thy true religion where it is lacking. Open the eyes of the blind, and make them know their errors; Relieve the distressed, the captives, and the sick, in the virtue of this sacrament. give grace to the living, and perpetual place of rest and quietness to those which are departed in thy faith; for the merits of our only Saviour thy son jesus Christ, to whom, with thee, and the holy Ghost, one God, be all renown, praise, and sovereignty for evermore. Amen. ANOTHER short prayer to be said likewise before Mass. O MY sovereign Lord and saviour jesus Christ; O Lamp of light and truth, I most miserable wretch humbly beseech thee to staunch my wandering mind, in such sort, as, I may with due 〈◊〉 and attention assist and wait here in thy imperial presence, whiles thou procurest this so important an affair with thy eternal father, for my well fare, and of all mankind. Illuminate my soul, and stir up my lumpish heart (O son of true Sapience and justice) with the brightness of thy countenance, that I may here with a grateful and devout memory call to mind that sacrifice of obedience, patience, and most inflamed charity, which thou, being wrapped in extreme woes and ignominious reproaches, didst offer upon the rood; with thy life, and every drop of thy most sacred blood, to thy celestial Father for our sins. Amen. AN EXCELLENT prayer and adoration to be made in the presence of the blessed Sacrament. I MOST wicked wretch and unworthy Christian, bow down before my Lord who hath made and redeemed me, who fostreth and sustaineth me, and evermore remaineth life and verity. O jesus Christ, very God and men, I adore thee here present, and call upon thee; not doubting any whit at all of the very real presence of thy flesh and blood vivificant; nor of the presence of thy precious body, and most sacred soul. Ah Lord, that I could in such sort know, behold, love, and laud thee, as so many millions of Angels do with sovereign joy and gladness behold thee; knowing, loving, and lauding thee perfectly, without being ever wearied in doing 〈◊〉 and due obeisance unto thee. I salute thee, O safeguard of my soul, eternal word of the father, true sacrifice, flesh vivificant, entirely divinity, eternal life. O most precious Treasure, replenished with all delight, the harbour and resting place of pure and clean hearts. O 〈◊〉 viande, O celestial and most excellent bread, O eternal word of the father, which art for us made flesh, and yet remainest God in the very self same person; I confess thee most undoubtedly to be true God, and true man, consecrated after a miraculous manner on the Altar. Thou art the assured hope, and the true salvation of sinners. Thou art the 〈◊〉 Restorative of those that languish. Thou art the 〈◊〉 Treasure of poor distressed pilgrims. hallowed be thy name therefore, most sweet Saviour jesus Christ; All thy creatures sound forth praises and thanks-gevinges to thee, for the 〈◊〉 wherewith thou tenderedst our welfare, by descending down from 〈◊〉 and offering up thy noble, 〈◊〉 and innocent body on the 〈◊〉 of the rood for our redemption; and that after thy Resurrection and Ascension thou didst vouchsafe for our welfare and consolation, to leave us with ineffable love, the self-same thy lively and immortal body (contained in this most venerable Sacrament) as a memorial of thy departure, and pawn of the peerless love thou bearest us. O Lamb of God that takest away the sins of the world, have mercy upon us, and grant us thy peace. Refresh also our souls with spiritual food and comfort; especially; at the latter end of our days; that neither in life nor death we departed from thee, nor be deprived at any time of thy celestial benedictions, thou which livest and reignest with God the Father, and the holy ghost, in all eternity. Amen. A PROTESTATION to be made in time of sickness, according to the instructions of the. 27. Chapter above. Say first the Creed, and then in manner following. I PROTEST here before Almighty God my maker and Redeemer, before the blessed virgin mary, and all the whole Court of heaven, namely, before my Guardian Angel, and all you that are here assistant about me, that, by God's grace, I mind to live and die in this faith I have here protessted, according as the holy Catholic and Roman Church understandeth it, and that I will evermore, by God's grace, remain in the union of the body of this Church, under the head our Lord and Saviour jesus Christ, and his Vicar here in earth. And if any word that sounded contrary hereto, should by dotage escape out of my mouth, I protest here, that it is not mine, but only that which I have above protested. A PRAYER to God, and to all his blessed Saints, for all things necessary for ourselves, and our neighbours. MOST bountiful, pitiful, and most merciful Father, have mercy and pity upon me, who for all mine offences, and those of the whole world, offer the life, passion, and painful death of thine only son unto thee. I present unto thee all that he hath most patiently abidden for my sake; I offer unto thee his most holy heart converted into honey, through the greatness of the love he bore me. I offer thee the merits of his most sacred mother, and of all thy holy Saints, that it may please thee, for their sakes to pardon me my sins, to take pity upon me, and that all glory and renown may thereby redound to thee everlastingly. Amen. MOST SWEET jesus, my Sovereign Lord and Saviour, take pity and compassion upon me, for the infinite multitude of thy mercies; I thank thee most humbly for the innumerable benefits which I have received, and daily do receive of thy most bountiful liberality. I thank thee for thy most sacred incarnation, thy most pure nativity, thy most cruel passion, for all the effusions of thy most sacred blood, and for thy most ignominious and doleful death. I beseech thee, most loving and merciful Lord, that it may please thee, to make me partaker of all thy merits, that being incorporate, and made one self same thing with thee through love, and imitation of thy most holy life, I may merit to depend and be nourished of thee, as a branch of the vine; seeing thou art the true vine, and the life of all faithful persons, whereby all glory and honour is due to thee for evermore. Amen. O HOLY Ghost my Comforter, help and secure me, I most humbly beseech thee. I commend unto thee my soul, body, and whatsoever I have within or without me, and resign and yield up into thy hands all the whole course and last end of my life. Grant me, Lord, that I may persever thy faithful servant, even till the last breath, doing true and sincere penance for my trespasses, and that I sorrow and lament them most heartily before my soul departed this miserable habitation. I know right well, Lord, that whiles I live in this world, I am blind, feeble, and fall with great facility into the snares of mine affections. I stray very easily, and am easily seduced and beguiled of mine enemies. I present therefore, and offer all up into thy hands, shrouding myself under thy most sovereign protection. Defend Lord, defend this thy poor servant from all evil. Illuminate mine understanding, govern my soul, direct and guide my body, fortify my courage against the disordinate dullness of my heart, and against the innumerable scruples, which cross, and cruelly encounter it. And grant me grace to love thee, with all delight and sweetness, and that wholly I may be inflamed in thy love, fulfilling at all times, and in all places, thy most sovereign behests. And thou be always blessed and thanked for evermore. Amen. I ADORE, reverence, and glorify thee, O most sacred Trinity, God Almighty, the Father, the Son, and the holy Ghost. I prostrate and humble myself wholly before thy dreadful and divine majesty, and abandon myself for ever unto thy most holy wil Expel Lord, and banish quite out of me, and of all faithful persons whatsoever offendeth thee, and give us that which is grateful and acceptable to thy most sovereign eyes. Bring to pass, O Lord, that we may be even such as thou wouldst have us. I commend unto thy sacred protection all this whole family, and all the cause and affairs of every one, be they spiritual or temporal. I commend unto thee all my parents, brethren, kinsfolks, benefactors, friends and acquaintance, as also all those, whom I am bound to pray for, and that either have done, or presently do commend themselves to my poor devotions. Procure, Lord, that all obey thee, serve thee, and that all, in perfect unity, do love thee. Reduce the wanderers to the right way, extinguish all heresies and schisms; convert to thy faith all those that yet are ignorant of thy holy name. Grant us peace, and maintain us therein, as thou shalt think it best, and most expedient for our welfare. Comfort the comfortless, and ease all those that live in pain, tentation, disgrace, and spiritual or corporal affliction. finally, I commend all thy creatures to thy most favourable protection, that it may please thee to give grace to the living, and perpetual rest and quietness to the dead. I SALUTE thee, O most beautiful and glittering lily of the gracious and pleasant spring-time, most sacred virgin Mary. I salute thee, O odoriferous flower of divine suavity. I salute thee, O lovely Rose of celestial delights, whereon our Saviour jesus Christ, the brightness of his father's glory, and figure of his substance vouchsafed to be borne and nourished; Obtain me, gracious Lady, of thy loving son, what thou seest most needful for my soul. Help most pitiful mother, help the weakness and debility of my spirit in all my temptations and necessities; and vouchsafe to secure me in the hour of death, that through thy gracious favour and help, I may be assured in so perilous and extreme a danger. O most happy Angelical spirits, who with one voice do with pleasant and wel-tuned melody glorify our common Lord, and enjoy perpetually the taste of his delights, take pity upon me poor miserable wretch, namely, thou, O holy Angel, the guardian of my soul, to whom I am especially committed, have thou continually a diligent and careful eye upon me. And ye, O Saints of all sorts, which are after the navigation of these rough and stormy seas, happily delivered of this exile, and arrived to the harbour of celestial abode, be, I humbly beseech you all, mine Advocates and Intercessors, praying to our Lord for me, that I may in favour of your merits and prayers, be not only favoured of him at this instant, but even to the very last day and end of this my temporal life. Amen. A MOST strange and excellent monument, proving apparently the Reverend antiquity of our Catholic Religion; found at Rome, in july last passed, in the year of our Lord. 1578. and is of all wise men believed to be the blessed virgin S. Priscilla her Churchyard. VITHOUT the gate called (Salaria,) about two miles distant from the City of Rome, it happened, that in digging in the vineyard of a certain Spaniard, for a black sand to build withal, which they there call, Puteolana, there was, as God would have it, discovered by digging somewhat deep, a hollow way under earth, to the great admiration of all men; wherein, divers monuments and signs of Christian Religion being espied, Cardinals, Prelates, religious persons, and all of all sorts, as well Antiquaries, as other. began to repair thither; all affirmig with one voice, that it was the blessed virgin S. Priscilla her Churcheyarde, which had thus remained unknown, even from the time of the invasions of the Goths; and wherein this most holy woman (as Lady and owner of that ground) with other godly men, had, (before the Christian faith was publicly received in those parts) buried the bodies of Saints, Martyrs especially, and other faithful Christians; and wherein such Christians, as were most of all suspected, and hated of the ethnics, were wont to lie hidden, and secret from their enemies. In this Churchyard there is one principal and chief way, of breadth and height sufficient, in the walls whereof are on either side sepulchres cut out, one above another, like to cophins and little chests, in the fronts whereof were stones that had inscriptions graven in them, both in the Latin and greek tongues. How-beit the most part of these stones are either taken away, hewed out, or broken, as of the bones there are likewise very many missing. Yet, for all that, are there some forthcoming and extant, and of tombs there are already found above two thousand. Out of this main way there are so many lower and straighter ways, so many windings derived, that it seemeth an under-earth City of dead men, and is by reason of the turnings, and crooked ways very intricate, even like a Labyrinth, the circuit whereof is supposed to be a mile; So that none dare rashly hazard themselves to search out the place, without many clews of cord, torches, and means to strike fire with, if the lights they carry in with them might haply be put out. There is in an inner roomth a Chapel, with a little Altar found, where the picture of the Crucifix is to to be seen painted, with the Images of two Saints on th'one side, and of a Matron on tother side, the which is supposed to be the Image of S. Priscilla. There is also a shepherd carrying a sheep on his shoulders, to be seen painted in divers places of this Churchyard, and many times withal S. Ignatius amidst two Lions, the Sacrifice of Abraham in like manner, and a woman holding a sponge in her hand, which is deemed to be the picture of S. Praxedes, whose body, as also that of her sister Potentiana were there interred, as sacred Stories testify. There are also the signs of other Images to be seen, which cannot be known what they represent, through their great oldness. And the place is, by reason of the Antiquity, reverence, and Sanctity, so dreadful, and of so great a Majesty, as all that enter therein, and weigh the matter advisedly, are appalled with a fear, and forced to let fall tears. By this most worthy monument we may easily gather, how great the persecutions and miseries, as also the piety of those godly persons, were in the primitive Church. Here may every man see, to the singular confirmation of our undoubted and Catholic Religion, and of the Catholic rites and observances, the religion, care, and diligence which those good friends of God used in the burying of the dead. Here may we witness apparently with our eyes, how, when those holy and devout friends of God could not in the ethnics and idolaters days paint and reverence pictures in open place and public show, yet did they paint and reverence them in caves and secret corners. But now (O intolerable blindness of our days) there want not amongst Christians themselves, which dare with rash attempt, presume to deface, and throw them out of holy Temples Howbeit, touching this Churchyard; it is now closed up with gates, neither may each one at their 〈◊〉 enter therein: The Lords also of the vineyard, and others, are commanded upon certain penalties, to deliver the bones and stones that are taken thence, to the most Reverend Vicar of the City. In the mean time, there is consideration had, whether a Church is to be erected there or no. FINIS. Sit decus immortal Patri, Natoq perennis Gloria; Spiritus, non periturus honour. AMEN. THE faults escaped in printing are to be thus corrected. THE first figures signify the leaf: the next letter, the side or page thereof: the figures following, the line. Fol. 12. pag. b. lin. 23. Read, keep in thine exercises.] 26. a. 25. for these words, mesh and ruminate, read ponder and weigh] 29. a. 21. wrath accepting] 33. b. 5. loneliness.] 37. b. 1. exercised thyself in] 39 a. 1. mayest] 48. a. 1. fights] 60. a. 23. purity.] 61. b. 19 〈◊〉 roll] 97. b. 17. footsteps.] 101. b. 〈◊〉 considerations.] 135. a. 16. do the] 149. a. 9 preparation] 163. b. 3. is as a defiled cloth] 208. b. 4. read, the blessed virgin Mary.] Pardon all faults, good Reader, and bear with the Printers of a vulgar tongue in a foreign country.