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
thy selfe calling oft to mind that Saying of the Apostles How al the afflictions and crosses of this world are not to be compared to the future glory that shal be geuen vnto vs. Persuade thy selfe likewise least thou mightest haply faint in resisting the toiles and temptatios which may befal thee in this strainght way that bringeth to heauen persuade thy self I say assuredly that as herein there be worldly toyles and temptations so be there heauenly comforts and consolations and that to ouercome these crosses and ouerthwartes of nature there are helpes and succours of grace geuen withal which in power surpasse nature And with this consideration maiest thou remaine a vanquisher and doo al things as did S. Paul 〈◊〉 him that shal comfort thee which 〈◊〉 Iesus Christe our Lord and captain OF THE particuler order we ought euery day to obserue in our dayly exercise ¶ Cap. 3. DESCENDING nowe to more particularitie for that such things as be wel and orderly disposed be both more durable and profitable too I haue therefore thought good to aduertise thee what course and order thou oughtest euery day to keepe Which let be this first to rise in the morning so earlye as thou mayest hauing before taken conuenient rest and sleepe which is had betwixt sixe and seuen howres litle more or lesse according to the diuersitie of complexions So soone as thou art awake it is a good godlye deuotion before thou settle thy minde to any other thing to offer vp to God the first fruits of al thine actions and powers of thy whole body as for example thy heart thinking of thy Creatour and sighing after him thine eyes casting them vpon some godly picture or vp to heauen thy legges kneeling humbly before his presence thy handes lifting them vp to adore and thanke him thy mouth saying some short prayers as the Pater noster Aue Mary and the Crede and then mayest thou afterwards according as thy deuotion shal teache thee briefly geue him thankes for hauing preserued thee the night past desiring him likewise to defend thee that presont day from al sinne and to geue thee grace to spende it better in his diuine seruice After this if so thou be at leysure and haue no great busines reade a litle of some deuout Treatise or make a litle me ditation whereof I shal intreate hereafter Doing thus thou doest as our Sauiour him selfe aduised thee saying Seeke first the kingdome of God and his iustice and al other thinges shall be geuen vnto you It were very good also after thou hast done thus to go to the Churche if thou mightest conueniently and there to heare Masse or at least to see and adore thy Sauiour in his moste holy Sacrament but if thy neede and pouertie can not wel afforde thee such leaue as to go thither it shal then suffice on working dayes to do the same with heart and good desire Hauing nowe recommended thy selfe to God in maner aforesaid thou maiest with his holy blessing attende to thine occupation or temporal busines referring al thinges yea temporal also to his diuine seruice choosing rather to doo them for his loue then for thine owne lucre And therefore oughtest thou to thinke eftsons of him whiles thou labourest or art busied in any kinde of temporal affaires and to recommende thy selfe to his diuine mercy offering vp thine hart with al thy doinges to him And in any wise beware of one thing that neither in thine occupatiō or other temporal doinges thou vse any guile or exercise any vnlawful trade and against conscience for so should thy building laide on suche a foundatio be very faultie thou must likewise take heede of swearing lying vsing of idle wordes and impertinent speeches so much as maye be yea not to heare any suche if it were possible for thee Thus hauing spent the day til diner time see 〈◊〉 thou goest therto that being nowe at table either thou or some other sai grace before thou eate or at least wise say a Pater noster and Aue Mary And beware thou feede not too greedilie nor of too daintie and delicate meate take heede also of al suche excesse and superfluitie as might make thee vnlisting and lesse apt to reade praye or doo any other worke take therfore so much as thou maiest wel thinke necessary for thee and no more remembring that meate is rather to be receaued as a medicine or refection to susteine the body and interteine this temporal life of ours then to satisfie the sensual delightes and desires of our fleshe And therefore must thou force thy selfe not to feede with the whole man but to eleuate thy minde vp to God and to listen to some holy and spiritual lessons if there were any read And if thou finde thy selfe disposed to gluttonie thou must seeke to represse the same with some good thought as for example remēbring that through thi sinnes thou deseruest not that which God of his meere liberalitie bestoweth vpon thee and howe others that merite more lacke what thou leauest Calling also to mind the toiles tormentes and sorowes of our Sauiour and how for thy sake he tasted gaule and vinager with these and such like good cogitations maiest thou as with a wholsome sauce delay the to sweete and pleasaunt sauour of thy meate After diner see thou rise not from table before thou haste thanked thy maker who in such wise hath vouchsafed to susteine and refreshe thee with his moste bountiful hande thou deseruing rather through thy sinnes to suffer eternal tormentes and saye some Pater noster and Aue Mary for the liuing and the dead and so maiest thou at thy pleasure returne againe to thy busines demeaning thy selfe therin as is aforesaid in the morning At euening it should be very good if thou couldest conucniently to say some few deuotions before supper or to reade a litle as I shal hereafter instruct thee that by this meanes thy soule might receaue some refreshing before thy body howbeit if thy trade and busines would not geue thee leue to doo so then maiest thou get thee to supper on Gods name behauing thy self therin as is said at diner time The residue of time from supper til thou goe to bed thou maiest bestowe in some honest talke or other good exercise and recreation taking heede yet of occupying thy selfe in any suche thing as may hinder and disturbe the quietnes of thy minde Afterwardes hauing made some smal pause and resting while see thou prepare thy selfe to bedward considering that a good christian ought to dispose him selfe in such wise therto as if he were that night to depart this life The maner howe to prepare thy selfe is this first kneeling downe deuoutly before some picture of Christ or of our Lady which thou oughtest alwaies to haue in thy chamber saye the Crede Pater noster and Aue Mary afterwardes geue God most humble thanks for hauing preserued thee that daye and require
then may be eyther imagined or desired or els shalt thou become thral to that bottomlesse pit of al miserie griefes and inspeakable torments and both th one and thother shal endure euerlastinglye Consider therefore what thou oughtest to doo and suffer to gaine so incomparable a blisse or to eschew so extreme a miserie if men vse here to toile so greatly for the getting of some temporal pleasure or promotion or for the auoiding of some smal sorow and shame yea be it for neuer so smal a time SVNDAY 2. ON SVNDAY thy meditatiō shal be of the benefites that God hath moste bountifully bestowed vppon thee to thend the knowledge thereof geue thee occasion to yeelde him thankes and to be more grateful towardes him for the better doing wherof consider these three pointes folowing FIRST the general benefites thou hast receued which are these The be nefite of creation how God hath created thee of nothing and geuen thee the essence and being thou hast farre passing that of other creatures Consider the dignitie of thy soule framed to his owne likenes and similitude and the body thou hast receaued cōpact with such varietie and comlines of members and senses whereby is wel declared the greatnes power and wisdome of the maker And this benefit maiest thou wel wot how great it is by that thou wouldest esteeme thy selfe so much beholden to one that could but restore or heale one of thine eyes or any other mēber which thou lackedst The benefite of preseruation howe euery moment he preserueth and keepeth thee which if he did not thou shouldest forthwith returne to that nothing which thou wert first made of and this is as muche as though he created thee anewe besides for thy preseruation he hath made al the other creatures that be in the vniuersal worlde whereof some be to nourishe thee some to clad thee other to yeeld honest delight and recreation to al thy senses other to cure thy griefes and sickenes and finally al the creatures thou seest vnder the cope of heauen yea and heauen it self too shalt thou finde howe God hath created for some vse and seruice of thine weigh nowe wel if thou wouldest thinke thy self so greatly bound to one that had bestowed some ieweh or other gratious gifte vpon thee how much more art thou to repute thee bound and indebted to him that hath heaped so many giftes together vppon thee and that without anye mite of thine owne meriting Thinke afterwardes of the benefite of redemption which conteineth in it al the thinges thy sweete Sauiour did and suffered for thy raun some paying First howe he descended from heauen to earth for thee being borne was for thee laide in a maunger for thee began he the eight day after his birth to shed his pretious bloud for thee did he al his life long endure so innumerable annoiances paines and persecutions in going sweating preching fasting watching praying and finally for thee did he suffer the most greeuous and bitter tormentes anguishes and ignominious reproches that may be possibly rehearsed being obedient euen vntil the death of the crosse If thou ponder these thinges more particulerlye and by peece-meale they wil yeeld matter ynough to inflame thy hart with zeal be it neuer so frosen and prouoke thee to loue him who hath so deerly loued thee and with so great a price redeemed thee SECONDLY cal to mind the particuler benefites thou haste 〈◊〉 chieflye that of thy vocation howe God through his great mercy hath called thee to his holy faith and baptisme wherein he bestowed his grace and giftes vpon thee whereof an infinite number of other nations neuer tasted thinke howe many times thou hast lost this grace through thy sins and yet God hath forborne and staied for thy penance yea prouoked thee therto by many good inspirations after hath receued thee again and forgeuen thee Consider also the remedies he hath lefte thee to recouer keepe and increase this grace and spiritual life withal which are the holy Sacramentes for the which he deserueth to be highly thanked as hauing vouchsafed to leaue vs so great a treasure but chiefly for that Sacrament of Sacramentes wherein he him selfe is conteined and when thou wilt doeth impart him-selfe vnto thee for thy foode and sustenaunce which is a benefite and grace incomparable Thinke also how many other particuler benefites he hath done and doth dayly bestowe vpon thee geuing thee more tēporal riches more honour more abilitie more prowes more prosperitie then to others recuring thine infirmities deliuering thee from many perils releeuing thy necessities with other innumerable and hidden benefites that thou thy selfe art ignorant of THIRDLY consider that if thou haddest receaued the foresaide benefites or anye one of them of what man soeuer how intierly thou wouldest haue loued and thanked him and howe thou wouldest willingly haue drudged to doo him any kinde of seruice thought no pains great to haue shewed thee grateful towards him how much more reason is it then thou shew thy selfe such towardes thy heauenly Lorde and God to whom for his great goodnes thou art more deepely indebted and he more worthy to be beloued and ferued Doo then that Dauid saieth Let thy soule blesse the Lord and neuer forget his so manifolde benefits For if he see thee thankeful hauing his benefites alwaies in minde and yeelding laude and praises to the geuer thou shalte euery day merite to receaue more reliefe and newe bounties of his moste bountiful hand These be the meditations whiche thou maiest make on eueninges or in an-other weeke obseruing alwaies in the beginning and ending of eche one what hath bene foretolde thee in the former Chapter OTHER meditations wherein the better learned may at other times exercise them-selues certaine also for the simpler sort wherin the mistortes of the Rosarie be intreated of ¶ Cap. 10. FOR SO MVCH as this exercise of praier is of so great profit and that wherwith the spiritual life is as it were norished and susteined I haue thought good thus amply to entreat therof and wil adde somewhat more in this chapter to that whiche hathe bene said already desiring to satisfie both the learned and the ignorant that is to say both those that be more capable of this exercise and suche as haue not so great capacitie for the first sort wherof the former meditations be most fit and fruitful Neuertheles to the ende they may haue more ample matter to meditate vppon some weeks they may intermedle the meditations of the life of Christe which is deuided into three partes or periods 1. THE FIRST is of the incarnatiō of the sonne of God vntil his baptisme wherein are conteined his incarnatiō natiuitie circumcision adoration of the three wise men presentation in the temple flight into Egipt retourning to Nazareth and of the finding of our Sauiour amidst the Doctors in the temple when the blessed virgin had lost him
sweete and comfortable conuersation doing so assure thy self thou shalt be wel paid and contented for his lodging and receaue mercy as Mathew and Zacheus did at such time as they harbored him in their houses Craue also particulerly his ayde for the vanquishing of that vice that moste molesteth thee which thou hast chiefly determined to withstande and fight against And if thou be so disposed thou maiest with this minde saye some vocal prayer yeelding him thākes and begging necessary graces for thy needes For this cause haue I annexed at the ende of this litle Treatise certaine praiers or meditations whereof thou maiest reade eyther al or part as-wel before as after the blessed sacrament foreseing alwaies that the wordes proceede rather from thy heart then from thy mouth Hauing thus occupied thy selfe some time so long as thy deuotion shal continue thou maiest then get thee home and beware that without very vrgent occasion thou spitt not of some pretie space after thou hast receaued and when thou doest let it be in some cleane and decent place pause likewise a while eare thou eate any meat least thou mixe corruptible foode with that deuine and heauenly food which thou so lately receauedst It were very commendable also for him that had the commoditie and means to inuite some poore body to dinner with him that he might so receaue that Lord in his members whom he receaued euen nowe in the blessed Sacrament but who so had not the commoditie to performe this in acte maye in wil and wishe execute the same which our Lord wil repute and take for deede And note howe on that day thou receuest thou art boūd to take greater heede then on other daies of distraction in seculer causes of profane conuersation of playe of immodest laughter of superfluous wordes but much more of dishonest wordes of murmuringes and detractions being a very vnfit thing that forth of that mouth wherin the word incarnat hath so lately entred which thou receauest in this blessed Sacrament shoulde so dissonant wordes proceed and so offensiue to this eternal worde of god Finally take heed of eating and drinking to much and of eche other thing that may let thy deuotion which on this daye thou must indeuour to keepe as diligently as may be by reading of some good booke or making longer praiers hearing of sermons or lessons if there be any or otherwise occupying thy selfe in doing some spiritual or corporal worke of mercy OF SPIRITVAL receauing ¶ Cap. 15. THIS moste holy sacrament of the Aultar wherin is conteined the very real body bloud of our Sauiour Iesus Christe and by the same his passion and dolful death represented vnto vs is of such vertue and excellencie that it not onely profiteth such as with due preparation doo really receaue the same but extendeth also the vertue thereof to those that with fayth and inward zeale desire to receaue albeit sacramentally they doo it not And therfore besides this sacramental receauing whereof I haue intreated in the former Chapter the holy Doctours exhort vs to vse a spiritual receauing of the same For like as there be three kindes of Baptisme defined the first of bloud which is that wher by a Martir is baptised in his owne bloud or rather in the bloud of Christe sith by dying for his sake he maketh it his the second of water which is the first sacrament that ech one receaueth and are al therby made the members of Christe and become Christians The third of the holye Ghoste which is that kinde of Baptisme that such receaue as haue a desire and yet can-not sacramentally be baptised to whom the holye ghoste imparteth the grace of Baptisme albeit he geue them not the sacrament of Baptisme Euen so like-wise be there three kindes of receauing The first is that whereby we are incorporated and vnited to Christe by favth and charitie and hereof is that saying of S. Austins to be vnderstoode Beleeue and thou haste eaten The seconde kinde is the sacramental receauing which is when Christians doo really receaue the consecrated hoste at the priestes handes whereby being wel disposed and prepared they receaue those meruailous graces whereof I haue alreadye spoken The thirde is this spiritual maner which is done through a longing and zealous desire to receaue this Sacrament whereto is in effect the firste kinde of receauing presupposed that a Christian be linked to Christe by faith and charitie and the second in affect to wit that he hartilye desireth to receaue this blessed sacrament The which spiritual kinde of receauing thou maiest frequent by preparing thy selfe therto in maner folowing WHEN thou goest to Masse on such dayes as thou art not sacramentally to receaue vnbethinke thee of the fruites of this sacrament and the meruailous effects it worketh in the soules of suche as woorthely receaue it wherof doo thou with al thy hart desire to be made partaker And thus shalt thou with this desire and purpose come to hear Masse and at such time as the priest beginneth the general confession or a litle before examine briefly thy conscience reducing to minde such sinnes and faultes at least the principal wherin thou haste offended since thy last confession or examination and being penitent therefore beseeche God humblye to forgeue thee purposing to confesse them to thy ghostly father as soone as thou maiest conueniently and to amende thy life hereafter Thus maiest thou herein occupie thy selfe whiles the priest is making him readye to saye Masse and reciteth the general confession litle time more or lesse according as thy neede shal require Afterwardes heare Masse behauing thee therein as I tolde thee in the fourth Chapter and at such time as the priest is about to receaue prepare thou thy self in like maner as if thou wert then really to receaue lifting vp thy heart a-new to thy Lord God conteined in that sacrament inflaming thy soul with fresh desires to receue him hauing so done 〈◊〉 him humbly rather with sute of heart then sound of wordes that fithens thou maiest not then sacramentally receaue him yet that of his goodnes it may please him to impart the vertue and fruites of this meruailous sacrament vnto thee in graunting them spiritually as he best can and knoweth howe to doo it Thus hauing made thy sute and humble prayer according as the holy Ghoste may vouchsafe to inspire thee beleue assuredly how that moste bountiful and benigne Lord who desireth nothing more then to comfort vs and geue him-selfe vnto our soules wil satisfie thy longing and gratiouslye graunt thee the giftes and vertues of this sacrament albeit thou sacramentally receaue it not doing therein according to his promise that such as hunger and thirst after righteousnes for suche is this sacrament shul-be satiated His holy mother hath likewise prophecied how he shal fil the hungrye with good thinges for so oughtest thou in hungry wise to be
victory and conquest wherof dependeth the victory and conquest of the rest Whervpon those holy auncient fathers that liued earst in the wildernes end euoured them-selues al they might to dompt and suppresse this vice woting wel that but if this wer firste fullye vanquished the other could very hardly be subdued Yea experience teacheth this for truth howe the deuil most commonly beginneth to geue his first on-set with this temptation Witnesses hereof are our first Parents Adam and Eue yea the very first teptation he propouded to our Lord and Sauiour Iesus Christe was of this sort Wherfore to defende thee from this so venemous a vice being one that doth hatch and breed so many other apply these remedies and aduises folowing THEFIRST is that in thy eating thou seeke to obserue fiue thinges that preserue thee from fiue sundrye sortes of gluttony wherof S Gregorie doth in one of his bookes make mention The first is concerning the time when a man eateth before his ordinary houre which thou must beware of forbearing and forcing thy selfe not to take aboue two repasts a day to wit thy dinner and supper and that at such conuenient and accustomed houres as they keepe that gouerne them-selues most orderlye more thē at which times thou oughtest not to eate without some notable necessitie If therefore thou finde thy selfe at any time tempted to infringe this rule and without sufficient cause to anticipate thine houre thou must fight and make a forcible resistance as did that monke which is written of in the liues of holye fathers who on a time being tempted to eate in the morning before his accustomed houre beguiled him-selfe in this maner saying Tarye a while vntil the thirde houre which is at nine a clocke in the morning and then wil we eate And when this houre was come go too let vs worke a while vntil the sixt houre to witt noone afterwardes nowe let vs saye a fewe prayers or psalmes nowe let vs lay our bisquit to steepe and thus passed on the time til his ordinarye howre was come which was at the ninth hour to wit three a clocke at after-noone by this means was he perfectly deliuered from this vice THE SECOND kind of gluttonie 〈◊〉 in the qualitie I meane in eating of too daintie and pleasaunt meates wherof thou must take great heede contenting thy selfe with such meates as may suffice to susteine and 〈◊〉 fleshe and not to delite and 〈◊〉 it according to that S. Bernard doth exhort thee and but if they seeme course and vnsauourye apply that saulce which he 〈◊〉 to 〈◊〉 hunger 〈◊〉 that shal cause them to seem sauourie ynough Remember thee also of that singuler abstinence of the auncient fathers of Egipt who deemed it superfluous to eate any sodden meates as S. Ierome telleth vs Let therefore this their rigoure shame and confounde thy riot and make thee refraine eating of delicate and sweete meates for feare thou be like to those amongst the people of Israel that desired flesh in the desert and thereby prouoked the wrath and indignation of God against them THE THIRD kinde of gluttonye concerneth the quantitie that is of eating more then sufficeth to sustein nature wherof foloweth as S. Ierome saith that looke by how much the more the bellye is filled and by so much the more is the soule made feeble Thou must therefore shun such excesse sith meate is according to S. Austins counsail to be taken in maner of a medicine whereof we vse not to receaue anye great quantitie Take heede then of ouercharging thy heart with too much meate and drinke as our Sauior doth admonish vs that by this meanes thou maiest escape his future indignation and a million of mischiefes that proceede out of this vice THE FOVRTH kinde of gluttonye respecteth the maner When a man eateth his meat too greedily and with too great a feruour which appereth wel by his hastie and disorderly feeding and when he is too muche bent and affectionate vpon his meate Thisvice doth the wise man in these wordes reprehend saying Long not after euery kind of meate nor eate not greedilye vpon euery dishe Whose counsaile see thou endeuour thy self to folow minding not so seriouslye thy corporal foode and nutriture whiles thou eatest but either listen to the lesson if there be any read or lift vp thy mind to God with some good thought or enterlace som praier or psalm amōgst that by thus doing both thy soule body may be fostred sed together THE FIFT and last kinde of gluttonie is an excessiue eare and thoght to seek out 〈◊〉 of cates new-fangled tasts which thou oughtest as a very blame-worthy thing greatlye to eschewe and beware of for feare of being like to those the Apostle speaketh of that make their belies their God seeking with as great care to serue and satisfie it as were requisite for discharge of their dueties to God-ward For remedie both of these and al other kindes of gluttony these considerations folowing shal greatly helpe which thou maiest take for a seconde remedie FIRST consider howe much the ouercharging and heuines that remaineth in thy stomack after hauing surfeted doth more hurt trouble thee thē the diuersitie of delicate sweete meates can delite do thee good the tast plesure wherof lasteth no longer thē whiles the meat is passing frō the mouth vnto the throte neither af ter it is once thus gone is ther any me morial or signe of this delite remai maiest thou much better vnderstand if thou examine what now resteth of al that euer thou hast swalowed and swilled al thy whole life time What hast thou nowe left of al the repasts of al the sweet tastes of al the daintie morcels that thou euer deuouredst What hast thou now extant forth comming of al this Thou seest how al is quite vanished away as though there had neuer been any such Make accompt therfore when thou feelest thy selfe tempted with this vice that the pleasure is already gone which so speedily doth passe away And care not for condescending to thy fleshe in that it thus disordinately may couet and desire SECONDLY consider the inconueniences that rise of this sinne First the cost and trouble thou must be at to satiate this thy gluttony Secondlye the number of bodily infirmities that growe by meanes of surfeting Thirdly it dulleth and doth obfuscate the mind and maketh a man afterwardes vnfit for spiritual exercise Fourthly cal to minde that euerlasting hunger and thirst that shal-be in the next world wher no one drop of water shal-be graunted as we gather plainly by that example of the riche glutton Remember also what a filthie substance thy tenderly pampered fleshe once being dead shal-be resolued too THE THIRD Remedie is to thinke of Christe and his Disciples abstinence being forced
iniquities howe may I present my selfe before thee what can I hope for at thy handes but the tormentes due vnto my trespasses What shal it be other to receaue thee then with mine impudencie more hemously to offēd thee what other to eate thee then to eate a iudgement and condemnation for my soule Neuerthelesse Lord albeit my sins astonish me although the greatnes of thy maiestie appal me yet doth thine incomparable mercy which surpasseth al thy workes cause me to haue confidence thine ineffable bountie maketh me to hope and trust in thee thy most benigne clemencie emboldeneth me to appere and present my self before thee for looke how much my miserie and vnwoorthines is greter and so much thy mercy shal shine forth brighter vouchsafing to admitt him to the foode of angels feast who acknowledgeth him-self of al men to be the most vile and wretchedst I remember me O my Comforter of those most sugred wordes which thou spakest wandring vp downe in this worldly pilgrimage and comforting the poore and feeble the wretched and sinne-ful such as I my selfe am the which wordes O Lorde doo in like maner greatly comfort me and geue me courage to creepe and come vnto thee sith this is my fixed fayth that what thou didst thē say thou like-wise sayest nowe and what then thou diddest thou art readie now to doo Thou sayedst Come to me al ye that trauaile and are loden and I wil refresh you Beholde me toiled and troubled with my trespasses who stand great neede and require thy refresshing Thou saiedst that the soun de haue no neede of the phisition but the sicke and feeble and how thou camest not to cal righteous men but sinners and therefore was it publikely spoken of thee howe thou receauedst sinners and diddest eate and drinke with them Al this maketh wel for me and geueth me cause of great trust and consolation sith I knowe my selfe to be sick sinful and more miserable then any man Beholde me therfore ô heauenly phisi tion I offer and exhibite my self here vnto thee to be eured and healed of thee Behold howe I come slarued to thy table desiring to eate of this strong and delicate foode which may geue me true and euerlasting life for hitherto haue I not through soly fed of other then of leekes and garlike and such like grosse meates of Egipt which were my bane and caused my death and ouerthrowe Remember my God remember thy mercies of old time and impart some part therof vnto me for so requireth my great miserie and most lamentable infirmitie The whole multitude as the Gospel telleth desired to touche thee for that such a meruailous vertue as healed al men issued out of thee The blind came and thou gauest them sight the lepers and thou clensedst them from their leprie the possessed with deuils and thou deliueredst them and finally al that were feeble and annoied thou didst cure remedy and comfort with this meruailous vertue that issued out of thee Wherfore seing thy bountiful clemencie is no deale lessened from that it euer was nor the vertue proceeding from thy fleshe which is geuen vs in this holy Sacrament of lesse efficacie thē aforetime no lesse cure and comfort am I nowe to hope for then they did earst receaue Thou lackest nothing my Lorde requisite for my redresse and wel-fare neither art thou scanted of might sith thou art almightie nor of pitie and clemencie being pitiful without stint and measure nor of loue sith thy charitie is infinite Through loue thou vouchsafedst to be borne for vs through loue thou suffredst most cruel torments for vs through loue thou diedst on the roode for vs and through loue thou haste in this most sweete and sauourie Sacrament vouchsafed to geue thy selfe for foode vnto vs Wel may I therfore hope in thee seing I finde thee suche as I could possiblye wishe thee wel may I expect for cure and comfort of thee seing thou art he who can so easily afford it and redresse my greeuous miserie Wherefore my God my sole delight my tresure and whole wel-fare of my soule abandon me not I beseeche thee but vouchsafe with like charitie and clemencie to receaue me nowe as thou receauedst earst those annoyed and feeble folkes that came for redresse vnto thee Be not angrye Lorde that I so vile and wicked a wretche dare presume to come to thee to touche thee and to receaue thee in this most woorthy Sacramēt no more then that the poore woman that suffered the fluxe shoulde touch thee whom thou comfortedst madest ioyful and gratiouslye gauest her the health which shee desired The flux which I suffer through my sinnes is no deal lesse yea much 〈◊〉 daungerous then hers was and therefore haue I more neede to touch thee thou being he alone who canst afford me my desired health and wel-fare If my manisold and grecuous sinns make me vnwoorthy to appere before thee and thine euerlasting fathers face I crye alowde and craue on thee with thy holy prophete saying Looke not vppon me but vppon the face of thine annointed Christe O most merciful father and so wilt thou receaue me and be fauourable vnto me If my detestable pride and hawtines displease thee and that right woorthely looke vpon Christes most reuerend head perced rounde about with pricking thornes for me If my dishonestie and lasciuiousnes haue offended thee beholde that virginal and most holy flesh of Christe al too torne with moste cruel scourges for me If my wicked workes and disordered step deserue correction looke vpō thy Christ his hāds most holy feete fastned with most spiteful nails to the roode for me If the hardnes of my heart prouoke thee to wrath let Christs most tender and louing hart perced with that cruel launce moue thee to take compassion of me Beholde then euerlasting father beholde thy Christ behold that glittering and bright face whereon the Angels couet to fixe their eyes appaled and bespitted on the roode for me regard that vndistained mirrour distained with strokes and filthie fleame for me beholde those eyes fart passing the sunnie beames in beautie and brightnes ecclipsed and darkned with the shadow of death for me Wherfore O Father of mercies and God of al comfort if heretofore the horror of my monstrous crimes haue prouoked thee to punishment let this most woorthy spectacle of thy Christ moue thee to compassion let the loue thou bearest him be of greater force to pardon and forgeue me then the hatred thou bearest towards my sinnes to correct and punish me We reade of king Dauid accomplished with vertues according to thy heartes desire howe he disdained not to cal a deformed criple to his borde for that he was his deere frende Ionathas sonne meaning therby to honour the sonne not for his owne sake but for the merite and woorthines of his father Disdain not thou then O most merciful Father to admitt me a more vnworthy and