to geue him his spirite after he were departed from him to whom Helias made this aunswere if thou see me when I shal be taken away from thee it shal be done that thou requirest me otherwise not euē so nowe they shal haue Christes spirite with them that shal see and associate him with their spirite and such whom the loue they beare to Christe shal make feele his absence and continually to desire and sighe in heart for his diuine presence MEDITATE also the great ioye wherewith as S. Luke the'uangelist telleth they returned backe againe to Ierusalem receauing greater contentation through the ioye which he was gone to whom they so derely loued then sorowe through the solitarines wherewith they founde them selues inuironed for suche is the nature of true loue as it contenteth it selfe muche better with the weldoing of those it loueth then with her owne priuate and peculier profite And thus oughtest thou to 〈◊〉 what toucheth the honour and seruice of Christe before thine owne particuler commoditie These be the meditations whiche thou maiest make on mornings eche day in the weeke wherin for the better perfourming of the same with more sauour in thy soul it were good that thou perfectly knewe the historie or read it in the last Chapters of the 〈◊〉 lists it shal also behooue thee to 〈◊〉 in vre and practise the precepts that folow in the next chapter and when thou 〈◊〉 thus exercised in these meditations one houre or a halfe litle more or lesse geue God thankes with al thine heart in the best maner thou canst for al the thinges it hath pleased him to doo and suffer by thee and craue withal that he wil vouchsafe to make thee partaker of the fruites of his passion and redemption as also to impart his other graces to thee which thou shalt finde thy selfe to stand most nede of praye likewise for his holy Church and suche as thou art bounde to remember or that haue commended them selues to thy deuotions for the souls also that are in purgatory for al such other necessities as occasions may most require thus maiest thou herewith finish this thineexercise CERTAINE particuler aduertisementes touching the 〈◊〉 conteined in 〈◊〉 former Chapter ¶ Cap. 8. TO TH END thou maiest with more fruit and spiritual aduauncement make the meditatios mentioned in the former Chapter it behoueth thee to obserue therin these few aduiies folowing FIRST concerning those points of the passiō wheron thou art to meditate thou must vnderstand that they are in suche wise to be meditated as though they happed euen in that instant before thin eyes in the selfe same place where thou art or within thy soule or otherwise imagining thou wert in the very places where suche thinges 〈◊〉 if haply this waies thou feelest better deuotion SECONDLY thou must force thy self to drawe some doctrine and spiritual fruit out of the thinges thou meditatest as for example to note in euery ouer and aboue that is already sayde these foure pointes what he is that suffred what thing he suffered in what maner and for whē he suffred OVT OF the first thou maiest gather an immeasurable loue thou owest to so louing a Lorde who being God almightie and of infinite Majestie hath vouchsafed to suffer so great tormentes and iniuries for thee so vile and abhominable a bodslaue sithens if another man were he neuer so abiect had suffered the like or much lesse for thee thou wouldest loue him with al thy heart and paine thy selfe to be grateful towards him OVT OF the second point thou maiest picke forth matter of great compassion weighing thy Sauiour thus fraight with excessiue griefes alone persecuted blasphemed on euery side and from toppe to toe al wholly wounded that but if thou sawe a brute beast suffer the like thy heart would melt againe with pitie and compassion OVT OF the third point thou maieh gather meruailous examples to imitate him in Learne firste to be humble and lowly pondering that bottomlesse humilitie wherewith he humbled him selfe euen vnto death Learn to be patient considering that 〈◊〉 patience wherwith he endured suche tormentes and villanous spites without making any resistance or lamentation Learne to loue pouertie seing him so extreme poore hanging naked vpon the Crosse and buried afterwardes in another mans sepulchre as also al his life time haning nothing of his owne nor where to rest his head Learne to loue thine enemies seing with howe great charitie he praied for those that crucified him Learne to be constant and perseuerant in suche good workes as thou takest in hand and not to geue them ouer for any toiles or crosse encounters considering the firme constancie of Christ wherwith 〈◊〉 so many toiles contradictions and tormentes he perseuered vntil death and therwith finished the worke of our redemption Finally out of this point if thou canst consider it at leisure thou maiest learne innumerable vertues and most worthy examples which shine forth in euery passage of his passion OVT OF the sourth thou majest gather a great and general charitie towards al men and to despise none seeme he neuer so vile and contemptible considering that our Lord hath spilt his moste pretious bloud for him and for al men in the world neither is there any so wicked and lewd a wretche for whom alone if neede had bene he would not haue suffered al the tormentes he suffered Learne thou therefore seing this his infinite charitie towardes al men to loue al men and to make accompt of al men Learne besides to detest sinne aboue al thinges remembring thee howe that was the onely occasion of our Lordes most cruel death and passion THIRDLY thou must vnderstand concerning the foresaid meditations that if at any time it so happed that in suche pointes as be set downe to vpon thou haply foundest in the firste or seconde of them good deuotion the in maiest thou stay so long as thy deuotion shal last not 〈◊〉 to passe ouer to the other pointes remaining behinde in that meditation for if thou chaunce to leue some vntouched that time thou maiest another day supplye this want In like maner meane I if thorough any vrgent affairs thou shouldest some-time omit thine exercise or appointed houre that then thou force thy selfe to supplye that want with a newe houre and if not on the same yet on some other day FOVRTHLY thou must procure by al meanes possible to cherishe and interteine thy deuotion and godlye purposes with other good giftes whatsoeuer thou mightst haply haue receaued in the time of praier And this shalt thou doo by indeuouring thee to go as retired and gathered in the day time as thou maiest calling eftsons to minde what thou earst did meditate and receaue especially whē thou hearest the clock strike or other wise as thou maiest Now if on thother side it so chaūced thou were disquieted with diuers forraine thoughtes as it eftsons happeth and thereby shouldest
him afterwardes in an-other maner in his euerlasting kingdome Happy eke are al those that shal dispose them-selues to repaire to this most gratious banquet wherein is found al sweete tastes and sauours al riches and renowme and al the things that haply be to be desired yea what is it that man may long for that is not here afforded him If he desire delightes and pleasures here be the sincerest the chastest and the sweetest If he wishe for wealth beholde here the treasure that enricheth both heauen and earth If state and soueraintie be sought for beholde here the highest dignities that can be possiblye atchieued sith by meanes of this most venerable Sacrament the soule is vnited to God and resteth associated and reuerēced with quires of Angels that assist about it Wherefore Oye blinde beguiled children of Adam what other pleasure and profite doo you proule for why doo you as Esay saith spende your money and not vpon breade why employ you your trauail not in things that may satiat and content you why loose you such satietie such sweetnes and such treasure as is here conteined in this gifte Doo not thou so O my soule doo not thou so be not thou henceforth anye more blinde see thou seeke not any carnal contentations hauing meanes to be a partaker of this mere spiritual and celestial delight Take no more taste and pleasure in the foode of death wherof thou earst didst feede hauing this breade of life geuen and graunted to thee Regarde not the pompes and moste vaine vanities of this worlde seing thou maiest enioye in this Sacrament the true happines and good things which in the world can-not possibly be attained Embrace and keepe this treasure which sufficeth to make thee truely happy possesse this good which exceedeth al good Content and quiet thy selfe in this repose which may abundantlye satiate thy desire And be not ingrateful to this thy benefactour but yeeld him hartie thankes as-wel for this as al his other benefites heretofore from the beginning bestowed vpon thee Howbeit my gratious and merciful Lorde how can I yeeld thee worthy thankes the debt I owe thee being so great and my abilitie to discharge the same so smal with al my heart and with al my might and power I thanke thine infinite liberalitie for hauing created me to thine owne likenes and similitude and for hauing for my conseruation created like-wise so great varietie of other creatures and much more doo I laud and blesse thee for that with thy pretious bloud thou haste redeemed me but aboue al doo I with al my bowels and powers of bodye and soule thanke thee blesse thee and adore thee for hauing left vs this miraculous and most woorthye Sacrament and for geuing me miserable wretche the grace eftsons to receaue it that eftsons I may therby be made partaker of the fruit of thy redemption And because these my thankes and praises be slender weake and vnworthy of such giftes as I haue receaued I beseeche al the Angels and holye Saintes to supply my want thy Angels vouchsafe to sound perpetual peals of praises for me the Archangels vouchsafe euerlastingly to adore thee for me the celestial potentates doo reuerence thee for me and al the whole court of heuen offer thee continual sacrifice of thanks-geuing for me And yet for that al this is finite and is not correspondent to the valew of the benefite I haue this daye receaued being infinite those moste holy and grateful thanks which thou Lorde gauest to thy father minding to graunt vs this so mestimable a gift euen those same which are infinite doo I offer both to him and thee together for verily beleeue I that for this cause diddest thou yeeld them that so incomparable a gift shoulde not be destitute of condigne graces and thanks-geuing And now doo I humbly beseeche thee of thy moste bountiful clemencie that seing it hath pleased thee to satiate and honour me with thy most worthy presence in this venerable and redoubted Sacrament thou wilt also vouchsafe to graunt me thy graces to be alwaies grateful and to answere woorthely to this most happy visitation This hath alwayes been thy wont my Sauiour and Redeemer that wher through thy goodnes thou hast vouchsafed to enter there hast thou departed of thy blessinges moste aboundauntlye heaping grace vpon grace and mercie vppon mercye Thou entredst into Mathewe the Publicane his house and from a publican thou madest him thy Disciple and an Apostle Thou entredst into Zacheus house when by and by he was changed from his old custome and health was geuen to al his housholde Thou entredst into Simon Peters house and draue away the ague from his wiues mother in lawe leauing her whole and comforted Eftsons diddest thou enter into Martha and good Mary Magdalens house and what tonge can tel the spiritual riches thou gauest to that hous and the ineffable graces thou endowedst those two sisters with Thou entredst after thy holye and doleful death into Limbo and immediatlye with thy visitation diddest illuminate and blesse those holye Fathers Finally the figure of this Sacramēt to witt the Arke of the olde Testament because it entred into Obededon his house was cause that thy bles singes were powred vpon him and al his paying plentifully for the harbour that in that house was afforded thee Wherfore O most sweete and welcome gest seing through thy goodnes thou hast vouchsafed this day to enter into my poore cotage sende downe withal thy holye blessinges thereon by meanes whereof I maye woorthely aunswere to this thine incomparable mercy Clense and fine this house Lorde from al the filth thou seest in it Repair and doo some cost on it least it decay and fal to ruine driue out the darknes in it with the glittering beames of thy light adorne and decke it vp with the vertues and graces of the holye Ghost that being thus clensed repaired adorned and illuminated it may please thee to dwel therein and neuer to depart Tary stil with me O Lorde my comforter the night draweth nigh and without thee I shal remaine in darknes and so be sore endaungered Thou hast affirmed O eternal truth howe thy whole delight is to dwel with the sonne of man and howe thou standest knocking at the dore readie to enter and suppe with such as shal open and let thee in Beholde howe I haue geuen thee free entraunce into me and thou of thy goodnes hast admitted me to the sweete supper of thy moste sacred bodye Abādon me not therfore my soueraine Lorde ne depart thou from me draw me after thee knitt and tye me to thee yea drawe me quite out of my selfe sith I am much better in thee then in me in thee I liue in me I dye in thee I remaine firme and constant in me I decay and come to nought Renew me therfore O my Sanctifier and through loue transforme me into thee and graunt me so to liue in thee
but if thou seriously doo thinke of wil put life into thee and make thee beare right patiently any paines whatsoeuer So did Achilles the Abbot finde him-selfe quickned thereby who being asked of a frier why being in his sell be found him-selfe slouthful for that quoth he thou haste neither seen the ioyes we expect nor the torments we dreade for if thou hadst once wel and diligentlye weighed these albeit thy sel were ful of wormes yet wouldest thou abide therein without any idlenes THE THIRD Remedie to redresse this vice and to animate vs not to shrinke at the toiles which we must take in this life to serue and please God with is that the Apostle prescribeth to the Hebrues to wit the oft thinking and rethinking of the life and passion of our Sauiour Iesus Christe sithens if we eftsons did consider howe this good Lorde of ours was from his infancie brought vp in trauaile and how he passed his whole and moste holye life euen from the cribbe vntil his crosse in continual turmoiles troubles these afflictions of his would suffice to ease and lighten ours seemed they neuer so intollerable his droppes of sweate woulde asswage our heates and encourage vs to beare him company woting wel howe vnseemly a thing it is for the seruaunt to be in better estate then the master If he therefore tooke such paines in this life for loue of vs it is not muche that we on th' other side take some paines for his loue and our owne profite This consideration caused the holye Saintes afore-time with such feruoure and diligence to walke in our Lordes waies here-with did they cheerfully passe ouer their toiles troubles fastinges watchinges and al other the lothsome labours of this temporal life and so maiest thou doo in like maner if thou set the same mirrour continuallye before thine eyes THE LAST remedie that shal in this matter helpe thee greatly is to make accoumpt that eche daye is the last daye of thy life which with good cause thou mayest doo and thinke seeing thou art not assured whether the next day shal-be geuen thee or no. Thinke therefore howe thy whole estate for euer dependeth onely of this one dayes behauiour and so animate and cheer vp thy self saying my dolours shal endure but for this day it is not much that I behaue my selfe diligently therin especially knowing the profite that is to ensue thereof REMEDIES against the sinne and temptation of Couetousnes ¶ Cap. 22. THE second enemy that we haue in this life is the world which is meant and vnderstoode by the concupiscence of our eyes conformably to the authoritie of S. Iohn aforesaid sithens the great varietie of thinges that are in this world as riches and other temporal commodities doo ingender in vs a certaine curious desire to see them of seeing groweth a seeking and longing to haue them weening they should be both profitable and pleasant to vs and then hauing once obteined and gotten them foloweth a couetousnes which is a disordinate desire wherwith we loue possesse and enioye them as also an insatiable appetite to haue alwayes more thē that we haue alreadie The which vice for that it is a very daungerous one yea as the Apostle saith The roote of al wickednes is Couetousnes It behoueth therefore we be prouided of good wepons and sufficient remedies to resist the same for feare of being ouercome withal Wherefore the best and most conuenient for this purpose are these aduises folowing FIRST if thou be poore and haue a disordinate loue to riches which loue maketh thee more couetous thē if thou haddest riches and didst not loue them refraine this hurtful desire and content thy selfe with thine estate cōsidering that by thus doing thou shalt haue more securitie more rest and more speedie meanes a great deale to gaine vertue withal then if in deed thou wert rich This did the Philosophers of olde time by natural discourse only vnderstand right wel and for that cause forsook such riches as they had knowing thē to be a let and hinderance to the obteyning of wisdome and al other vertues Nowe if these men guided only by the light of nature made choise of pouertie hauing means to be rich why shouldest not thou being illuminated with a higher light and more glittering brightnes of heauenly grace wel wot the same truth and make a vertue of necessitie contenting thee with that pouertie that God of his great good prouidence hath geuen thee as a very substancial and secure meane for thy saluation Why doo not the examples of others their falles conuince thy foly and their great and greeuous harmes make thee more heedeful Remember how Giezi the prophet Elizeus seruaunt being not contented with his calling but desirous to be riche deserued with his riches to haue a perpetual leprie laide vpon him We reade likewise how Annanias and Zaphiras through a couetousnes they had to retaine some part of the goodes which they had earst begon to renounce were depriued of their corporal liues Thou canst not be ignorant into what a miserable blindnes this couetousnes brought that accursed Iudas as the Scripture yeeldeth testimonie both of these and manye mo such like examples Which if thou consider wel thou shalt thereby discerne howe muche more secure the poore mans estate is being contented with his pouertie then that of the riche man being neuer satiated with al his plentie Thou oughtest not therefore thus greedilye to longe for wealth and worldlye substaunce which might cause thee to fal into so many daungers and perillous tentations SECONDLY consider the perils and difficulties aswel of the bodies as soules of the riche men and suche as with so great anxietie doo seeke after worldlye wealth Sith by this their longing desire after riches they fal into the deuils snares as S. Paule doth testifie Thou seest besides with how great care and pain they be gotten with howe great feare they be kept and with howe great feare they be kept and with howe great grife and sorowe they be lost And when al is done these men can haue but meate and cloth and this shalt not thou want with halfe that care if thou wilt principally seeke for the kingdome of God and the heauenly riches of thy soul like as Christ him selfe hath promised thee THIRDLY consider howe by louing of pouertie and willingly embracing it thou art by that meanes more riche and noble then al the rich gentlemen of this world be for thus art thou an Imitatour of Christe and like to him who so highlye set by pouertie and with so great rigoure from his infancie to the houre of his death obserued and practised it as by discoursing ouer al his life thou maiest right euidently see What greater honour or degree desirest thou then to be of the same estate and conditiō that so high
the last Sacrament of Extreme Vnction or anneling with holy oyle and this thou must indeuour thy self to receaue with great faith and deuotion and hauing once receaued it then to make a protestation of the Catholike faith if thou canst it by heart if not to let it be read vnto thee wherin thou protestest to liue and dye beeleeuing and confessing al that our holy mother the Catholike Apostolike and Roman Church confesseth and belecueth And therefore oughtest thou not to driue off the receauing of this last Sacrament vntil the very latter ende as some verye indiscretly doo to th' ende thou maiest be of sound iudgement and haue perfect vse of reason to receaue it deuoutly and to make the foresaid protestation sincerely and aduisedly THE LAST aduise which I haue to geue in this matter is that hauing alreadie performed what hath beene tolde and taught thee in this chapter thou prepare thy selfe to attend the last conflict which is yet behinde in the houre of thy departure arming thy selfe against such temptations as are wont then commonly to assaile vs And to th' ende thou maiest the more manfully resist and vanquishe them and by vanquishing attain the crowne of conquest it shal not be amisse to tel thee before-hand with what temptations the fiends doo ordinarily disquiet the soule at her departure according as we are informed by the holy Doctours that haue writtē vpon this matter See therfore thou mark wel what I shal hereof tel thee in the Chapter next ensuing OF THE tentations that are commonly felt in the houre of death and of the Remedies against the same ¶ Cap. 28. THERE be many anguishes and anieties which the soule doth commonly feele in the perillous trans hour of death this being the moste terrible thing that can happ vnto vs in this life sith at that time the soule doth suffer on euery side and which waye soeuer it turneth doth finde great cause of corsey and extreame annoye First it suffreth in respect of the body frō which it parteth with no smal pain it suffreth like-wise in parting from the temporal thinges which it leaueth here behind and looke howe much more they were in life time loued of it and so much more doo they in that houre of death torment it It suffreth through the great dreade it hath of the straite accompt which it knoweth wel must forth-with be passed to the dreadful Iudge of euerye thing it hath done in al her life time It suffreth through the horrible vision of the deuils which in that houre appere the sight wherof is an intollerable tormēt And much more doth it suffer through the grieuous and bitter assaultes wher-with in that houre they farre more fiercelye set vpon it then euer they did tofore For like as towardes the ende of the world and time of general iudgemēt the prince of darknes shal more terribly and with greater rage and furye assault mankinde as he knoweth better howe smal a time is then remayning for him to doo the same and to infest it any longer In like maner doo the deuils nowe behaue them-selues towardes suche as be at the point of death against whē they bend al their might and maine al their sleightes and subtilties whatsoeuer sith they knowe wel that if the soule in that last houre doo escape their dreadful clookes they lose what they pretended to gaine al her life time in this world for so doo the Doctors commonly saye vpon the sentence of the Apocalips That the deuil descendeth with great rage woting wel that he hath but a smal time left So that the anxietie and bitternes of that houre shal-be so great as no man by wordes can sufficientlye exaggerate And this doo we plainlye see by an example that S. Iohn Climacus reporteth to haue happed in his time to a religious man whom he both saw and knew and saith how this mā hauing liued some-what looselve in his monasterie came on a time to the very poynt of death and then was in such sort rauished in spirite as he saw the dreadful rigour and such thinges as passe in the time of judgement and doome of euery soule and afterwardes comming to him-selfe again hauing through God his diuine and special dispensation obteined a time of penance this holy man saith how the said monke prayed al those that were there present with him amongest whom was the same Iohn Climacus that they would al of thē depart out of his sel wherein he afterwardes remained al alone vntil the houre of his death which was for the space of xij yeres after without going out at any time speaking worde to any man or receauing al that time any other foode then bread and water but continually sitting in this his sel like a man astonished and besides him-selse and hauing his eyes fixed stil in one place he perpetually reuolued in his mind the things which he sawe in his extasie or rauishment and with the memory therof bedewed his cheekes dayly with streames of bitter teares And in this maner did he continue til the houre of his death at what time the saide Iohn Climacus with al the other religious men that liued there-aboutes in the wildernes came to visite him who breaking downe the doore of his sel which he had walled vp and being entred in they al desired him to geue them some good word of edification before his departure to whē he replied this onely I tel you truely fathers quoth he if men wist wel howe dreadful this last transe of death and howe rigorous the sentence of diuine indgement were they durst neuer offend God nor transgresse his moste holy commaundementes Sith therfore it is so we ought eftsons to forethinke this houre and to arme and prepare our selues at al assaies for this so perillous a season Albeit wel may we hope in that most faithful God our Lorde that he wil not permitt vs as S. Paul saith to be tempted aboue our strength and that the Angels shal-be no lesse careful especially euery mans Gardian to succoure and helpe in that houre of such extreme necessitie then the deuils busie to assault and ouerthrowe vs It shal-be notwithstanding greatly profitable as I saye for eche one to fore-thinke in time the suggestions and temptations that shal in that houre be propounded them as also the remedies and wepons to defende and releeue them with that so they may more securely escape so great a peril and gaine the crowne prepared for the valiant conquerour It is therefore to be noted howe THE FIRST and principal temptation wher-with the fiends are wont in that houre to infest those that are redie to geue vp their ghost is of fayth according as S. Ambrose testifieth which is the foundation of al spiritual building that the principal foundation once failing al the whole frame may fal to ruine Their drift is therfore to intrap a man in some
from my foes For these and al other thy benefites namely for those thou hast this day most bountifully bestowed vpō me Here are they particulerly to be though of O my soueraine Lorde I yeeld thee such sincere and dutiful thankes as my poore hart can possibly afforde thee beseeching the blessed virgin and al the Saintes of heauen to yeeld thee thankes and praises in supply of my want 2. AND NOWE mine only Redeemer and Sauiour I humbly craue the light of thy grace to know wherein I haue this day any wayes offended thee and that by mature and sounde discussion of my conscience I maye see mine owne sinnes with sorowe and thine ineffable mercy with a zelous and firme purpose of amendment 3. HERE MVST we examine our selues how we haue employed the day in word thought and deede towardes God and our neighbours 4. THOV SEEST O Lord my lewdnes and wotest my miserie muche better then I my selfe doo Sory I am with al my heart that I should stil offend so louing a Lord and wish to God my sorowes were greatly multiplied I purposed earst to doo better by thy grace which wanted not and yet haue I trāsgresled in my former trespasses Neither yet may I despaire O Lorde but wil continually trust to thy mercies in al euentes and purpose firmely as I nowe doo euery day to amend my life Deliuer me my gratious God from al mortal sinne for euer and geue me grace to persecute my venial vices with sorow during life And for the satisfaction of these and al my former sinnes together with al those of the world as also for al thine ineffable benefites bestowed vpon me and al man-kinde I offer vnto thee the merits of thy bitter passion those moste pretious droppes of bloud thou sheddest for me and that inflamed charitie wherwith thou wholly resignest thy selfe to al thy tormentes for my 〈◊〉 and in the vnion of this thine oblation on the roode I offer vp my self soul body and al I haue of thine within or without me to thine honour and euerlasting glory I retaine nothing to my selfe but geue al to thee whose it is and make that thine by my wil which is thine of iustice Geue me thy grace O my God to liue better her eafter and to confesse my sins in due time to my ghostly Father Geue me true humilitie and repentance grace to knowe thee and grace to knowe me puritie of heart in al my doinges patience chastitie and perfect charitie Geue me a good life and a good death and in the daungerous houre of my departure the assistance of thy blessed Saintes and Angels with whom I may through thy mercie in an-other world praise and glorifie thee euerlastinglye Amen Say then the Pater noster Aue Maria and the Creede with some short praier or hymne as thou liest thee downe to craue protection for the night and conuenient rest of bodie and soule And faile not to commend thee to thy Gardian Angel. A PRAYER to be 〈◊〉 before Sacramental Confession MOST Soueraine mightie and merciful Lorde who of thine infinite loue and mercie towards mankinde hast ordemed in thy Churche the Sacrament of Penance as a soueraine saulue to heale our spiritual woundes and to purge vs from the filth wher-with we maie after Baptisme any wayes haue defiled our soules I. N. thy most vile and ingrateful creature hauing offended thee many waies and most greeuouslye since my last Confession purpose through thy grace to flie hither for my remedie and according to thy diuine ordinance to confesse my sins vnto thy seruant hoping therby according to thy promise to receaue a ful and perfect absolution Geue me grace therefore O Lorde that like as of thy goodnes thou hast inspired into my hart a desire to apply this remedy to my ghostly griefs so I may in due reuerence contrition and sinceritie vse the same to the glory of thy name and the ful forgeuenes of my sinnes Open the secretes of my soule vnto me O Lord and make me knowe al my sinns and iniquities what-soeuer Geue me also due sorowe and contrition for the same and grace to vnfolde them to thy vicar my ghostly phisition purely plainly sorowfully and sincerely with firme and constant purpose through thy grace to amend my life hereafter Ah Lorde my gratious God and onely comfort of my soule sithens thou desirest that in al thinges I should sincerelye serue thee and I through thy grace desire nothing more then to doo the same why is it Lorde that I stil offend thee whye fal I so ofte in relapse of my former folies Thy grace is not wanting but mine vngratiousnes and inconstancie is the cause thereof whereof I moste hartily accuse me Euen nowe I mind to fight manfullye and by and by I faint and faile in my former purposes Rightly therefore am I in respect hereof to humble my selfe and to deem me to be thy most vile and abiect creature Increase in me daily thy grace and soueraine vertue of humilitie and graunt me that once I may know thee and know my selfe Thee in thy Maiestie and mercye me in mine abhominations and misery and that at length I may fight more manfully and gain the victorie ouer mine 〈◊〉 through thy gratious helpe and fauour my onely Redeemer and Sauiour Iesus Christe who with the Father and the holy Ghost reignest one God euerlastingly Amen A PRAYER to be saide after Sacramental Confession O GOD of mercie and pitie hauing nowe through thy gratious goodnes disburdened my conscience of the gilt wherwith it was oppressed and in the low liest wise I might vnfolded al the sinnes I could possibly thinke of vnto thy minister my ghostly father I most humblie beseeche thee to accept this my Confession and to forgeue me my trespasses aswel remembred as forgotten Graunt me grace O Lorde to liue more carefullie and diligentlie hereafter and to refraine from my former folies which I vtterlie detest and through thy grace doo firmely purpose neuer any more to offende in Especially O my gratious and benigne Sauior geue me grace to withstande these temptations wher-with I am most greeuously infested Here are the temptations wherwith one is most troubled to be rehearsed as also grace to eschewe al occasions of offending so much as possibly I maie The just man as Scripture telleth falleth seuen times a daie much more then shal I fal O Lorde hauing thorough mine owne most vile abhominations increased greatlye the weaknes and blindnes I receaued frō my fore-father Adam yet Lorde as I hope and purpose firmelie by thy merciful fauour to refrain from consenting to anie mortal sinne which I most humblie begg of thee to preserue me from whilest I liue so Lord wil I by thy goodnes detest and persecute my venial sins and imperfections during life Graunt me grace so to doo O merciful Lorde and that as heretofore I haue without ani remors of conscience most heinously transgressed thy commaundementes in euery sort so nowe
From the library of SIR R. LEICESTER HARMSWORTH BART TO AL THOSE of the Reuerend Societie of the name of IESVS perpetual increase of al vertues from him that geueth them HAVING receaued so singuler benefites from you as needes I must more then to any other earthly creatures acknowledge my selfe indebted to you and hauing from you receued both the copie the counsail and other commodities to translate this woorthie Treatise into our English tongue I could doo no lesse as-wel in respect of your former merits as of the means you gaue me to attempt and finish this worke but make you the Patrones of my smal paines and vowe the cote and simple attire to them who gaue the mould and soueraine subiect to me God graūt my skil haue answered to my wil then shal I without al affec haue translated that into plaine and not impure Englishe which was first written by a woorthy Father of your company in plaine and right pure Italiā Accept therfore Reuerend Fathers and Brethren a birde of your owne broode plucked out of her natural plume and garnished with forreine fether Accept this my seelie trauaile as a testimonie of a reuerent zeale I bear to your whole Socieite and as a 〈◊〉 of further rewarde I owe you which our good God hauing geuen you his worde for me wil furnish you most aboundantlye He preserue increase and strengthen you for euer and graunt me and al others grace to folow your good instructions At Paris the. 20. of June 1579 Your most bounden beadsman and dutiful frende for euer Iamer Sancer THE AVTHOVR to the deuout Reader CONSIDERING the necessitie of many men who hauing a good wil haue not for al that the capacitie or meanes to seeke out and reade such bookes as intreate of the exercises which euery good Christian ought to occupie him-selfe in I haue for this cause thought good to gather in this short Tretise the principal exercises which euery Christian is bound to vse that by spending his time laudably therein he maie haue hope to obtein Gods diuine grace and by meanes thereof come afterwardes to enioye eternal felicitie which is the ende whereto we are created And albeit this Treatise may generally helpe al yet meane I chiefly to speake to those Christians who woting the ende whereto they are created and the rigorous accompt they must render of al their whole life yea of euerie idle worde desire in such sort to spende and gouerne their temporal life as that afterward they maie come to obteine euerlasting life They that are thus affected shal I hope make their auaile of such thinges as I shal here intreat of and wil I doubt not with good wil and plaine meaning receaue that which is with no lesse afforded them A TABLE OF the Chapters conteined in this Booke WHAT thing he ought first of 〈◊〉 to doo that purposeth to beginne a newe life and to spende his time hence-forth sincerely in Gods seruice Fol 1. Certaine general aduertisementes necessary for such as mind to serue God sincerelye 4. Of the particuler order which we ought euery day to obserue in our daily exercises 8. The exercises wherein a good Christian ought to occupy him-self on holy daies 12. Of the profite and necessitie of praier 17 The maner howe to pray mentally and of the preparation we ought to make before it 20. Meditations of the blessed Passion of our Sauiour for euery day in the weeke especially on morninges 23. Certaine particuler aduertisementes touching the Meditations conteined in the former Chapter 38. Meditations to be made on Eueninges or a new weeke 42. Other meditatiōs wherin the better learned may at other times exercise thē-selues certaine also for the simpler for wherin the misteries of the Rosarie are intreted of 57. Certaine Remedies for such as coulde not haply finde sauour or deuotion in the former Meditations 70. Of Confession howe and when we ought to make it 76. Of the vtilitie and profite that is reaped by often receauing the holy Sacrament 82. In what maner we ought to prepare our selues before we come to receaue the blessed Sacrament 87. Of spiritual Receauing 92. Of the temptations which ordinarily offer them selues to such as haue begonne to walke in spiritual way 96. General Remedies to be vsed against temptations 99. A Preamble concerning the Remedies against particuler temptations 104. Remedies against Lasciuiousnes cod Remedies against the second sinne of the fleshe which is Gluttonie 111. Remedies against the troublesom temptations of slouth and Idlenes 116. Remedies against the sinne and temptation of couetousnes 120. Remedies against the temptation of the third enemie to wit the deuil and first against Pride whereto he principally induceth vs. 125. Remedies against the temptations and sinne of wrath 132. Remedies against the sinne and temptation of Enuie 139. Certaine other aduises and Remedies concerning the same matter of temptations 144. What a good Christian ought to doo when he falleth sicke and draweth nigh the houre of death 148. Of the temptations that are commonly felt in the houre of death and of the Remedies against the same 156. A Conclusion and briefe Rehearsal of al that hath bene saide in this litle Treatise and of the thinges that euery good Christian is bound to learne and haue by hart 165. A briefe declaratton of the .12 Articles conteined in the Creede 169. A declaration of the Decalogue or tenn Commaundementes 175. A declaration of the Pater noster 182. An exposition of the Aue Mary 186. A prayer or Meditation whereby the soule is stirred vp to a reuerence and loue of the blessed Sacrament before a man receaueth it 190. An-other Praier or Meditation to be made the day that one hath receaued to stirre him vp through the consideration and knowledge of so great a benefite to geue God thankes therefore and to be grateful for his goodnes 197. A praier for the Translatour 204. A Preface to the Reader 205. A praier to be saide in the morning before al other busines 206. A praier to be saide to bedward applied to the excellent instructions of the. 3. Chapter of this Treatise 207. A praier to be vsed before Sacramental Confession 210. A praier to be saide after Sacramental Confession 211. A very fitt praier to be said before Masse wherin we exercise very fruitfully our faith and prepare our selues to heare it with dutiful attention 213. An-other praier to be saide likewise before Masse 215. An excellent praier and adoration to be made in the presence of the blessed Sacrament 216. A Protestation to be made in time of sicknes 111. A praier to God and to al his holy Saints for al thinges necessary for our selues and our neighbours cod A moste straunge and excellent monument prouing apparantly the reuerend antiquitie of our Catholike Religion found at Rome in Iuly last past in the yere of our Lorde 1578. and is of al wise men beleeued to be the blessed Virgin S. Priscilla her Church-yarde 222. FINIS A
beautie glory and maiestie he rise vp in and howe he appered afterwardes to his blessed mother to good Mari Magdalen with other the deuout women and his Disciples Marke wel here in what glory and ioy we hope one day to rise again after our death whervnto we must by the toiles and troubles of this life atteyne as Christ him-selfe did by the paines of his crosse and bitter passion THE SECOND glorious misterie is of our Lord and Sauiour his Ascēsion Contemplate here how the fortie day after his Resurrection he lastlye of al appered to his disciples being set at table and commaunded thē to get them vp to the mount Oliuet where after he had taken his leaue and louing farewel of his blessed mother and his disciples mounted vp with great glory and triumphe into heauen accompanied with legions of Angels and such Saintes as he earst had deliuered out of Limbo Take out here this lesson that who so hūbleth him-selfe most in this life shal afterwardes be moste exalted in the other as we see in this example of our Lorde and Sauiour Iesus Christe If any desire more ample discourse and consideration of these two glorious misteries and of the fiue dolorous aforesaide let them reade the seuenth Chapter aboue where they are more largely amplified and set out and in that respect be here more briefly spoken of my meaning being in this place to serue their turnes chiefly that haue lesse capacitie and leisure to vse this exercise of meditation THE THIRD glorious misterie is of the comming downe of the holye ghoste vpon the disciples Wherein meditate how both they and the other holy women that loued Christe being altogether with his blessed mother in the dining chamber at prayer the holye ghoste came downe in fierie tonges and wonderfully reioyced and comforted them al ministring to them great strength to go and preache abroade as wel appered both by the notable courage and 〈◊〉 efficacie wherewith they preached publiquely without anye feare as also by the multitude of people which were thereby forthwith conuerted whence gather this note that to receaue the holy ghoste thou must be in perfect peace and charitie towardes al men and withal attende diligently to deuout and feruent praier Note furthermore that then shalt thou be strong inough to hazard thy selfe in any peril for Christes cause and thy speeches and spirite shal-be then of force and strenght to stirre vp and inflame others their frosen heartes when thine owne shal firste be perfectlye kindled and inflamed with this heauenly fire which the Apostles receaued as this day THE FOVRTH glorious misterie is of the Assumption of our blessed Ladye Meditate here how the Apostles being nowe departed to preache rounde about the worlde the blessed virgin our Lady remained stil in Ierusalem geuing her-selfe to contemplation and visiting deuoutlye and eftsons those holy places wherin her sacred sonne had earst wrought the misteries of our redemption And being thus occupied wel maye we beleeue she by continual sute of prayers required to be drawen out of this life and conducted thither where she might see her most sweet sonne Who after certaine yeeres condescending to this her sute and humble petition came him-selfe downe accompanied with troupes of holye Angels and tooke with him this moste happye soule carying it into heauen with great ioye and inestimable exultation Marke here what a commendable and verye fruitful exercise it shal-be for thee eftsons in minde to visite these very places where this redemption of ours was wrought meditating deuoutlye the misteries therof as we may right wel suppose the most holy virgin did Note moreouer howe in this life being a vale of toiles and teares thou oughtest to passe the time as in an exile sighing sorowing and desiring to be conducted vp to that heauenly region where the true life is in companye of that moste happy mother and of her derelye beloued sonne Hereby maiest thou likewise vnderstande how greatly this Lord and soueraine Monarche is to be loued and obeyed who both can and wil so highly reward and fauour those that serue and loue him loially as here thou meditatest he hath done towardes his most loial and louing mother THE FIFTE glorious misterie is of the crowning of our blessed Ladye where meditate howe that after her assumptiō according as we right holily doo beleeue that moste happye soule associated with millions of holye Angels came downe to ioyne it selfe to her virginal body which being raised vp became moste beautiful bright immortal and impassible and so with incomparable glory and honour was she crowned of the most sacred Trinitie and placed in a moste pretious throne aboue al the Angels on the right hand of her intierly beloued sonne Here maiest thou cal to minde that albeit in this life thy body be pincht and punished with penance disciplines and other mortifications yet shal it afterwardes rise vp immortal impassible glittering and beautiful like as here thou contemplatest the virginal body of our blessed Lady to haue done Marke here lik ewise what efficacie the praiers of this most soueraine Lady are of being thus highly exalted and beloued of God and therefore oughtest thou to labour al thou canst to be reuerent and deuout towardes her that by so doing it may please her to fauor and helpe thee in thy needes In this wise is the whole Rosary to be said at least once euery weeke and both these and other like profitable lessons to be picked out as God shal vouchsafe by means of thy deuotion to suggest bring thē to thy mind There may also be an-other exercise framed of the Rosarie whereout the simpler sort maye likewise reape good fruite as to laye the picture of Christe before their eyes and at euerye part where he suffered anye torment or gricfe there to say a Pater noster or Aue Mary contemplating the whiles of that griefe and paine In like maner maiest thou doo before the picture of our blessed Ladye calling to minde the ioyes or sorowes she suffred either in seing hearing or touching her sonne as-wel in al his life time as in his passion and painful death Otherwhiles likewise thou maiest offer vp an Aue Mary or Peter noster thinking of the Angels and holye Saintes of both sexe especiallye such as thou hast moste deuotion to recommending thee to their praiers and intercessions and thus maiest thou with great ease gaine great graces of our Lord and blessed Sauiour CERTAYNE remedies for such as could not haply finde sauour or deuotion in the former meditations ¶ Cap. 11. WOTING wel as I haute alreadie saide what great good this exercise of prayer doth purchace to our foules I haue in this respect bene more willing to extende my selfe a litle the further in intreating thereof And for the same some cause haue thought good likewise in this Chapter to annexe certaine remedies to releeue thee with at
a Lord was of yea thou art withal moste riche for thus is the kingdome of heauen and the King and Lorde thereof thine and so by possessing of him thou possessest al riches and much more pretious treasures then may in this life be either atteined imagined or desired FOVRTHLY an-other verye good remedie not to fal into the tentatiō of auarice is to shunne as much as may be the haunting of riche mens company pany especially if they be couetous least by their conuersation thou be smitted with their infection Take heede in like maner not to see or deale with much money riches or any beautiful and pretious thinges of this world the sight whereof doth commonly kindle our heartes to desire and long for them where otherwise by not seeing them thou 〈◊〉 want this greedie desire of hauing them This was the holy Abbot S. Anthonies opinion of whom we reade that the diuel hauing laide in the way he was to passe by a great cupp of siluer and an other time a massie wedge of gold yet would this holy man neuer take vp any thing but fled forth-with fro them least by looking theron his fancy might haue been drawen to regard the welth and riches he had alreadie geuen ouer and by that meanes his heart haue been defiled with loue of temporal thinges which he had earst purposed neuer to esteem and set by Flye therfore as much as thou maiest to touch or deale with money which is like to pitche that according to holy writt defileth such as touch it It shal also helpe thee not a litle in this matter to goe som-times and visite hospitals to conuerse with poore folks weighing also howe others that be poorer then thou art beare patiently al their wantes and penurie Al these remedies may in like maner serue to helpe the riche albeit in very deede there be others as might be the considerations folowing more fitt for their purpose to make them with drawe their mindes frō so greatlye fancying of worldly wealth FIRST consider if thou be riche how vncertain and deceitful are al riches renowme and temporal treasure sith we see by dayly experiēce many that were earst welthy very riche Iyenowe plonged in the pit of extreme penurie yea the greatest wealth in the world both may be and eftsons is al lost in one day And albeit it be not thus lost yet must it maulger our heades in th' ende be by death forsaken at what time that doubtful distribution is to be made the bodye be geuen in praye to wormes the goods to thanklesse heires yea many times to foes the soule perhappes to the infernal furies for them to torment in euerlasting paines SECONDLY consider howe riches doo neuer satiate yea look how much thy wealth and substance multiplieth and so muche doth the hunger and greedie desire to haue more increase euen like to a man that hath a dropsie who looke howe much more he drinketh and so much more he swelleth and is lesse satisfied then before Moreouer by thus seeking satietie of that which wil neuer satiate thou losest the true satietie and consolation that God wolde both in this life and in th' other geue thee if thou soughtest for it and therewith onely helde thy selfe contented THE THIRD and last Remedie which being a riche man wil helpe thee much not to be ouerwhelmed with auarice is to force thee seeme it neuer so paineful and greeuous alwaies to be geuing good almes to the poore assuring thy selfe as most certaine it is that thou hast not anye so assured riches as that which in this wise thou distributest to the needie sith this can neither be robbed by thiefe nor corrupted by time as the other which is lefte behinde yea that which is more this onely wil accompanie thee when death doth robbe thee of the rest See therefore thou take this secure way to store vp tresure in heauen and encorage thy self to doo thus euery daye with more cheerful and franke heart then other considering that what thou bestowest vpon the poore and needie Christ him-selfe receaueth it as he affirmeth who with this condition hath geuen thee what thou hast that thou shouldest hberally dispence the same to the poore and taking for thy selfe what is meet and requisite to dispose the surplusage amongst thy needie and distressed brethren REMEDIES against the tentations of the third Enemy to wit the Diuel and first against PRIDE wherto he principally induceth vs. ¶ Cap. 23. THE third and last enemy against whō we haue to fight in this worlde is the Diuel who in the authoritie of S. Iohn aboue alleged is vnderstoode by the pride of life sith this was that that made him at the very first to be hurled head-long out of heuen into the bottomlesse pit of hel and therefore albeit he induce vs to al other sinnes and tempteth vs with eche one yet is this inducement to pride the most heinous sinne of al principally attributed to him as also the suggestions to wrath and enuie which issue and proceede therout Wherfore like as I haue geuen thee wepons and remedies to resist the rest withal so shal I nowe God willing prescribe thee some preseruatiues against these beginning first with pride which is a disordinate desire and appettite of a man his owne excellencie whereby he seeketh to be singuler aboue al others THE FIRST Remedie therefore which thou art to vse against this diabolical sin shal be to consider how greatly God detesteth pride and how greeuously from the beginning of the worlde he hath punished it as-wel in Angels as also in menne in Angels we see by Lucifer the rest of his adherentes in men by Nabugonosor Antiochus with manye mo as holy writt doth witnes that came to ruine through this vice and were moste seuerely chastised The same doth like-wise eftsons testifie how singulerly he hath alwayes loued and exalted the humble wherof both our Sauiour and the blessed Ladye his holy mother doo bear sufficient testimonie THE SECOND remedie is the consideratiō of thine own selfe sith as S. Bernard saith thine estate being wel examined shal teach thee what thou wantest and prayer shal obteine thee that thou want it not For God loueth the soule that diligently discusseth it selfe and that after due discussion doth without flattery and partialitie iudge it selfe Confider therefore what thou art both in body and soule and so shalt thou finde more causes of confusion and shame then of hawtines arrogancie Touching thy body vnbethinke thee what a filthie substance it was ingendred of and howe nowe it is a sacke ful of dirt and donge and shal ere longe be made the praye of wormes and as for thy soule it is fraught with heapes of folies errours ignorance feares fancies anxieties that which is worst of al of so many monstrous
to waxe colde in good works fixe thine eye vpon those feet so cruelly nailed to the crosse which were neuer weried with wandring and seeking for thy wel-fare Finally in this thy Lorde and Sauiour thus crucified if thou seek in time to him thou shalt finde sufficient remedies against al kind of temptations wherwith in this life thou maiest be anye wayes assailed It resteth now to admonishe thee of one only thing touching this matter that whē at any time thou shouldest either with this or any other of the fore-saide remedies repulse thine enemie and resist his suggestions yet must thou not thinke thy selfe secure as though the battel were ended and the fielde fully fought and wonne sith this is the propertie of the diuel when he is ouercome in one temptation to arme him-selfe forth-with and to make preparation for an-other like as he did to our Sauiour in the wildernes whom when he could not one wayes ouercome he assailed and set vppon an-other waies And therfore albeit thou ween thy selfe to be at some rest and findest the fiende to haue taken truce with thee for a while after he is vanquished yet beware thou trust not too much to him for when thou suspectest least then wil he returne to make a fresh assault to molest thee with newe temptations and if he thē happ to finde thee vnarmed and vnprouided of meanes to encounter and withstand him easily wil he subdue and conquere thee and the aduauntage which thou hadst before woon honorably he wil then make thee lose dishonestlye Take heede therfore thou neuer lay thy weapons aside but alwayes be prouided and in readines for the combat neither be thou tired with his importunate infestations wherby he for the moste part ouercommeth those that waxe wery to with-stand him but like as he is importunate in tempting thee be thou importunate and constant in resisting him and by this meanes shal thy crowne be so much the more riche and pretious as the temptations which by Gods helpe thou ouercommest be more irksome and importunate WHAT a good Christian ought to doo when he falleth sicke and draweth nigh the houre of death ¶ Cap. 27. AL SVCH thinges as I haue hitherto intreated of wil helpe thee during the time it pleaseth God to graunt thee health and strength of bodye But because this temporal life of ours is subiect to many infirmities and in th' ende no remedie but al of vs must needes once dye according to God his good ordinance and appoyntmēt I haue for this cause thought good in this Chapter to adde certain aduises and instructions to teache thee the better howe to gouerne thy selfe both in time of sicknes and in the houre of death Neither oughtest thou with worse wil to reade these nor with lesse diligence to execute them in their time then the former Neuertheles these aduises shal principallye profite those that in their health did employ their time in such exercises as haue beene heretofore spoken of in this litle Treatise preparing them-selues continuallye to death as al good and faithful christiā people are bound to doo For such as prolonge their properation and conuersion vntil the houre of death hauing liued loosly and without the feare of God al the time of their health albeit they be not to dispaire but to make the best shift they can for their poore soules in the smal time that is left behinde yet are they in great daunger no doubt and in a verye perillous estate these being they whose saluatiō S. Austin doubteth of Let vs therefore as S. Paule fore-warneth vs doo wel whiles we haue time continually watching and preparing our selues to death according to our Sauiours counsaile sith we neither wott the day nor houre therof Neuerthelesse when thou suspectest that houre to be alreadye come then oughtest thou to be more curious and careful in thy preperation THE FIRST aduise therfore whiche in this matter thou shalt take let be this that so soone as euer thou fallest sicke albeit the sicknes seem not greatly daungerous to be careful for phisiking thy soule first before thy bodye and therfore take order that thy spiritual phisitiō come to purge thy soul by confession eyther before or assoone as the other to cure thy body by potion and expect not til the bodily phisition doo bidd thee to doo thus as he is bound to doo if he desire to obeye that the sacred Canons doo commaunde him Where this moste true sentence is also written that God doth many times sende sicknes of bodye for the sinnes of the soule And therefore it maye be that the cause once ceassing to witt sinnes the effect shal also ceasse to witt sicknes NOWE if hauing vsed this remedie of confession thy sicknes doo stil continue then take this for a second aduise to accept it with a cheerful willing minde as a gift which thy heauenly father hath for thy soules health with singuler loue sent to thee offring vp thy selfe to suffer for his sake what-soeuer his diuine prouidence shal ordeine and laye vppon thee and see thou purpose fully in al thinges to conforme thy self wholly to his moste holye wil. But because mans frailtie is great and feeling the gripes of greeuous and painful sicknes it shal-be a very hard matter to haue that patience and conformitie to his diuine wil which were meete and requisite for to haue LET THIS be therefore the third aduise to make thy humble prayers to God for the obteining of such graces as thou wantest and he know eth to be needful for thee Procure like-wise that others praye for thee folowing therin S. 〈◊〉 the Apostles counsaile who saith If any man amongst you finde him-selfe sicke let him cause the priests to come that they may pray for him And wel maiest thou hope that their prayers made with fayth shal-be no smal helpe to mittigate thy pains grieuous sicknes THE FOVRTH aduise is that as in thy health either thou diddest or at least wise oughtest to haue endeuoured thy selfe to edifye and geue good example to those thou diddest conuerse withal that nowe in time of sicknes thou be careful to doo the same obeying those that keepe thee taking willingly the medicines and what-soeuer for thy health shal-be geucn thee be it neuer so lothsome and painful to thee In like maner to shewe none anger or impatience in thy speeche especially to such as attend vpon thee and to geue gratious aunsweres to those that visite thee not complayning too much of the pain thou feelest but recommending thy selfe in humble and lowly wise to their good deuotions And so in al other thinges art thou with suche good discretion and mildnes to gouerne thy selfe as al those that see thee or deal with thee may be wel edified by thee and consequently take greter compassiō of thy griefes and help thee more willingly
father THE SECOND petitiō is Thy kingdome come wherin we shewe the boyling desire we haue or should haue to abandon this exile and to come to that heauenlye and eternal inheritance which God hath prepared for those that loue him thither is it we craue by these wordes happily to be conducted And whiles this our flitting is deferred for so is it meete it should be we praye in this petition that his kingdome of grace doo come vnto vs that is that God by grace reigne in vs and no sinne soiorne in our soules to let vs from seruing this celestial king with whom we hope one day to liue and reigne eternallye THE THIRD petition is Thy wil be 〈◊〉 in earth as it is in heauen wherein we craue grace to obey Goddes behests with like obeisance and redines here in earth as the Angels and whole number of elect doo fulfil them in heauen and are continually conformable to his moste holye wil. We ought therefore to take great heede that in our workes we be not contrarye to our wordes and that we al enforce our selues to obey God perfectly and continually to conforme our selues to his diuine wil as-wel in aduersitie as in prosperitie saying alwayes in eche thing he shal send vnto vs Thy wil be done in earth as it is in heauen THE FOVRTH petition is Geue vs this day our dayly bread wherin we beg of our holye father like poore and needie creatures sustenaunce of body and soule such as may be necessary for vs in this our temporal life For our bodies we begge vnder the name of bred al other necessary thinges for the intertainment of this our transitory life and therewith according as they shal-be geuen vs ought we moderately to holde our selues contented For our soules we craue spiritual breade to wit his diuine word a sauourie sustenance for our soules and withal that moste blessed Sacrament of the Aultar with the other Sacramentes of the Churche which doo wonderfully feede foster and recure our soules infirmities THE FIFT petition is And forgeue vs our trespasses as we forgeue them that trespasse against vs. In this petitiō we craue the most grieuous and difficult debts of this life to be forgeuen vs to witt our trespasses and crimes committed whereby we remaine oblieged and thral to most greeuous calamities and nishmentes By annexing these wordes as we forgeue thē that trespasse against vs we are warned that if we wil haue God to acquit and forgeue our debts we must acquitt others and forgeue them that haue anye wayes offended vs Otherwise our petition shal in no wise be allowed THE SIXT petition is And leade vs not into ten 〈◊〉 whereby we craue Gods diuine succour knowing howe we haue many foes to fight withal in this life that with their temptations and tretcheries we be not ouercome but resisting manfullye against the worlde the fleshe and the deuil we may so merite at length to be crowned like woorthy Conquerours THE SEVENTH and last petitiō is But deliuer vs from euil wherein we craue of this most bountiful and louing father that he vouchsafe to preserue vs from the perils troubles and calamities of this life and from eche other euil that maye withdrawe or hinder vs frō diuine seruice and the obteining of that which we haue in this prayer required That last worde Amen which is as muche as So be it is a confirmation of that we haue craued wherwith we shew the desire and hope we haue to obteine our former petitions THE Salutation Angelical which is that where with our blessed Ladye was greeted by the Angel Gabriel AVE Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Sancta Maria mater Dei ora pro nobis peccatoribus nunc in hora mortis nostrae Amen HAILE Mary ful of grace our Lord is with thee blessed art thou amongst wemen and blessed is the fruit of thy wombe IESVS Holy Mary mother of God praye for vs sinners both nowe and in the houre of our death Amen AN Exposition of this Salutation ¶ Cap. 33. FIRST we must vnderstand howe this salutation is the most holy and diuine prayer that can be possibly saide next to the former of the Pater noster seing this salutatiō was formed of the holy ghost by meanes of the Angel Gabriel S. Elizabeth S. Iohn Baptists mother and the holye Church our most sacred mother We ought not therfore to make any light accompt of this our instruction and teaching in what maner we are to inuocate the blessed virgin her fauor help how we are to salute her sith her intercession is right valable to vs ward right effectual to Godward And therefore haue the holy fathers illuminated with the holy ghoste alwais obserued this maner of saluting calling vpō her which al true Chri stians haue alwaies with cōmō cōsent vsed and doo vse in these our daies THE FIRST part of this salutatiō Haile Mary ful of grace onr Lorde is with thee blessed art thou amongst women the Angel spoke when he came to announce the celestial mistery of the sonne of God his incarnation in the blessed virgin her most sacred wōbe wherof eche time we saye this salutation we ought to be mindful yeelding God most humble thankes for this diuine misterie the first beginning of our saluation By this worde Aue which counteruaileth Reioyce or God saue thee is declared the zeal which the Angel had as also that we ought to haue towardes this most holy virgin inuiting her eftsons with this worde to be ioyful and glad for this diuine misterie and expressing therby the contentation we feele through the manifolde graces that were bestowed vpon her This word MARY being the holy name of our Souerain Lady the Angel did not vtter in saluting her but is added by the holye Churche both to signifie the better vnto vs who it is we salute as also for a deuotion sake towardes this holye name of Mary which is interpreted Lady and illuminated or Illuminatrix and sea starre eche one whereof as euery man perceueth may be right fitly applied vnto her This worde ful of grace is the first speeche wherewith the Angel praysed her and that right woorthely for so much as the grace of God is the greatest good and treasure that may be possibly desired and with it doo al other giftes come ioyntlye and heaped togetherwards With this diuine grace was the blessed virgin replenished more then euer was any pure creature as being elected to a higher dignitie and prerogatiue that is to be the mother of god Our Lord is also wont to graūt continually such graces as be necessary for the state whereto he electeth eche one It foloweth Our Lord is with thee that is to say he that properlye and absolutely is Lorde which God alone is is with thee For albeit other men here in
as that I onely liue to thee I onely loue thee I onely delight in thee that thou be my onely ioye my onely comfort my only foode wherwith my soule maye in such sort be refreshed as that al other meats seem lothsome and vnsauourie to it This onely haue I chosen this onely shal suffice me with this alone wil I liue contented satisfied and happy vntil that most desired day come when I shal feede of thee in another forme and enioye thee continually in the company of al the elect and blessed Saintes of thy celestial court where with the Father and the holye Ghost thou liuest and reignest euerlastingly Amen PRAYERS THE Translatour of this Treatise 〈◊〉 earnestly good Christian Reader to be remembred in thy praiers and that other-whiles of thy charitable deuotion which shal not be vnrewarded thou wilt offer for him to God these fewe lines in maner folowing O LORDE of infinite maiestie and mercy who desirest not the death but the deliuerance of a sinner take pitie vpō thy seruant N. and pardon his moste greeuous trespasses Graunt him grace to knowe thee and to knowe him-selfe Geue him the vertues of humilitie patience temperance chastitie and perfect resignation Deliuer him frō mortal siun during life and in the hour of death strengthen him in faith and firme hope of finding mercy So that scaping the daungers of his enemies both in his life time and in that last most dreadful houre of death he maye through thy gratious goodnes attaine to euerlasting happines there to praise thee the Father the Sonne and the Holy Ghost one God eternallye Graunt this O Lorde for our Mediatour and only Redeemer Iesus Christe his sake Amen Non nobis Domine non nobis sed Nomini tuo da gloriam Thy sugred name O Lorde Engraue within my brest Sith therein doth consist My weal and onely rest TO THE READER I HAVE thought good gentle Reader folowing herein the aduise of certaine vertucus and learned men to annexe in the ende of the former most excellent Treatise these few praiers that folow moued therto chiefly with this reason that such as haue not ben erst exercised in the maner of praying prescribed by the Authour might here see some practise of his preceptes touching gouernment on morninges and euenings the two especial times wheron depend the whole course of a wel-ordered life as also touching the disposition requisite both before and after confessiō with some such other prayers as I demed most necessary here to present vnto thee I hope if thou beest a Nouice and delighted with the former worke this my smale paine shal not seeme vnprofitable vnto thee which I beseech thee to vse to thine auaile whiles thou wantest better meanes And this must I say for the better credite of that which foloweth how it is not I that am the authour thereof but other famous men of the same liuery that the former is God requite al our benefactors spiritual especially and geue thee Reder such good by this whole worke as the Authours thereof doo wish thee and my poore hart affordeth thee A PRAYER 〈◊〉 be sayde in the morning before al other busines MY LORDE God and most benigne Sauiour Iesus Christe who when I was not diddest create and make me capable of thee the soueraine and only good and being made a thral and bondslaue through my fore-fathers trespasse diddest redeeme me with thy most pretious bloud and losse of thy sacred life abiding the tormentes due to my trespasses to acquit and ridd me from the same For these O Lorde and al other thine inestimable benefites namely for hauing preserued me this night past I yeelde thee moste humble zealous and obedient thankes offring my selfe whollye to thee as I am wholly thine beseeching thee also of thine infinit clemēcie to preserue me this day from any waies offending thee and to direct al my thoughtes wordes and workes to thine euerlasting glory Mine estate and calling is as thou knowest O Lorde inuironed with many difficulties here is eche one to weigh their vocation and the dangers it is subject too and through mine euil customes and wicked inclinations hardlye can I without thy special assistance passe this daye without offending in these sinnes Here must eche one cal to mind the vices he is most prone too Refreshe therfore O Lorde my concupiscence with the dewes of thy diuine grace and geue me strength to fight more manfully and to subdue al wicked suggestions Truely Lord here in humilitie and sinceritie of heart I protest neuer willingly by thy gratious fauoure to offende thy lawes and commaundementes anye more I detest al sinne and what may any wayes displease thee I desire to loue thee feare thee and serue thee this day and euermore and to direct al mine actions to thine honour and glorye Assist me Lorde with thy grace and enriche my pouertie with the plentie of thy merits Wherfore in the vnion of that charitie wherewith thou descendest from heauen into the blessed virgins wombe and afterwardes offredst vp thy selfe on the roode in sacrifice for our sinnes in the vnion of this thine incomprehensible charitie I offer vnto thee what-soeuer I shal doo thinke or speake this day Here may we briefly discourse wherin we are like to passe ouer the day beseeching thee through thy merciful goodnes to accept gouerne and enriche al in such sort as thy glorye may be therby procured my neighbours wel-fare occasioned and mine owne soule better fortified and prouided To thee my sweete and only Iesus Christ with the father and the holy Ghost be al glorye and praise euerlastingly Amen Pater noster Aue Maria. Credo c. A PRAYER to be saide to bed warde applied to the excellent instructions of the third Chapter aboue 1. SOVERAINE dreadful and most louing Lorde my God who neuer ceassest to shew thy mercy towardes sinners yea when they offende and trespasse against thee such is thine infinit clemencie and loue as then thou forbearest not to heape thy benefites vpon them I moste sinful and wicked wretche yeeld thee humble thankes for thine ineffable goodnes shewed towardes me in creating me to thine own likenes and making me capable of thine euerlasting glorye for the creation of so many other creatures for my behoufe and sustenance and for that inestimable worke of my redemption wherby thou deliueredst me from the slauerie of Satan and purchasedst me free entraunce into thy celestial Region These pointes may be fruitfully particularised according to eche one their skil and deuotion for hauing singled me amongst so many millions that know thee not and lye drow ned in ignorance and miserable errours to be thy seruaunt and a true Catholike Christian for al thy blessed Sacramentes especially for that sacrament aboue al sacraments wherin thou art thy selfe most really conteined for hauing preserued me so many times from hel wherin I had beene longe since plunged had not thou of thine inspeakable goodnes susteined and deliuered me