and death were causes of our life and yeeld great consolation to al such as sincerely doo loue and serue him THE FIFT Article openeth to vs howe Christe our Redeemer being thus deade on the roode his most sacred soule vnited to his diuinitie discended downe to hel to fetche thence those holye Fathers that so many yeres had looked for him And afterwardes triumphing ouer death as he had alreadie done ouer the deuil and hel did rise vp the third daye by his owne power and vertue and so issued out of his Sepulchre immortal and most glorious This his example geueth hope to eche one beleeuing sinceerly in him that they shal in th' ende rise like-wise vp immortal and right glorious THE SIXT Article instructeth vs howe our Lorde and Sauiour Iesus Christe the fortie daye after his Resurrection did with exceeding triumph ascend vp to heuen and sitteth there on the right hand of his Almightie Father that is to say in the self-same glory power and Maiestie with the Father enioying al the blisse his Father doeth and gouerning al thinges with him This glorious Ascension of Christe our head yeeldeth confidence to his true members that if they obey their head and heauenlye captaine they shal one day ascende also and reigne in heauen with him THE SEVENTH Article telleth vs of the second comming of Christe our Lorde which shal-be at the last day when he shal in humane fleshe come with great power and Maiestie accompanied with al his holye angels to iudge the vniuersal world as-wel those that be at that time liuing in erth as also al those that haue beene dead since the worlde was first created thē shal he yeeld reward to ech one according to the deedes and workes they shal haue wrought This article admonisheth vs to liue with so much more vigilant care and watchfulnes as we knowe more certainlye that al our woordes woorkes and thoughtes are to be examined and discussed of this moste dreadful Iudge before whose tribunal seate we must needes al of vs appere THE EIGHT Article sheweth vs the third person of the moste sacred Trinitie which is the holy Ghoste who proceedeth from the Father and the sonne and is with them the selfe same God eternal and omnipotent And therfore are we bound with the selfe same honour faith and dutiful obeisance to reuerence adore him This is the comforter and spirite of truth that illuminateth teacheth and sanctifieth vs and according to his diuine pleasure departeth his giftes to euery one IN THE ninth Article we confesse that there is a holye Catholike Church to wit an vniuersal congregation of the faithful which haue the very self-same faith doctrine and Sacramentes And this Church is HOLY because it is sanctified by Christ the head therof and gouerned by the holye Ghost and is CATHOLIKE that is to say vniuersal for that it embraceth al the faithful that in euerye place and time haue helde and doo holde one selfe same faith of Christe We confesse like-wise in this Article that in this holye and vniuersal Churche or congregation there is a communion of Saintes that is to say that al those that dwel in this Churche doo as in the house of God al of them communicate one with an-other such giftes as they receaue and doo one of them helpe an-other both spiritually and corporally like members al of one body THE TENTH Article propoundeth to vs the remissiō and forgeuenes of our sinnes which is obteined in this holy Catholike Church aboue saide by the vertue of Christes passion operating by meanes of such holy Sacramentes as he left in this same Churche Hence are sinners to gather a singuler comfort sithens if they be truely penitent for their trespasses and haue a ful purpose neuer after to offende their maker they haue then a redy means to recouer Gods grace again which by their vngratiousnes they had so lewdly lost THE ELEVENTH Article testifieth the vniuersal resurrection of al men who eche one of them iust or vniust shal rise againe in the last day of iudgement with their owne bodies and shal stand before the tribunal of Christes iudgement there to receaue doome in their bodies according to the good or euil they shal haue wrought in this life So that the elect that haue done good shal arise with bright and beautiful bodies to the resurrection of life and perpetual blisse and happines And the damned that haue done euil with moste horrible and vggly bodies to the resurrection of damnation and euerlasting tormentes both in their soules and bodies THE TWELFTH Article promiseth vs an euerlasting life which shal succeede after this transitorye life wherin the good rising vp in bodies and soules shal reigne eternally and enioye the inestimable treasures of blessed happines exempted from al miseries and toils that in this temporal life doo eftsons trouble vs And the wicked being also in body and soule resuscitate shal dwel in perpetual paines and abide more terrible tormentes then any mans tonge can tel This article geueth good Christians cōfort to abide al aduersitie with patience considering that eternal life we looke and hope for where being exempt from al euil we shal enioy al good thinges and reigne in euerlasting happines This worde Amen annexed to the end sheweth the most certain and infallible truth of the christian fayth confessiō conteined in this Creede THE DECALOGVE or tenne Commaundementes of the lawe of God 1. NON ae habebis Deos alienos coram me 2. Non assumes nomen Domini Dei in vanum 3. Memento vt diem Sabathi sanctifices 4. Honora patrem tuum matrem tuam 5. Non occides 6. Non moechaberis 7. Non furtum facies 8. Non loqueris contra proximum falsum testimonium 9. Non concupisces domum proximi tui 10. Non desiderabis vxorem eius 1. Thou shalt haue none other Gods but me 2. Thou shalt not take the name of thy Lorde God in vaine 3. Remēber that thou keep holy the Saboth day 4. Honour thy father and thy mother 5. Thou shalt not kil 6. Thou shalt not committ aduoultry 7. Thou shalt not steale 8. Thou shalt not beare false witnes against thy neighbour 9. Thou shalt not couet thy neighbours house 10. Thou shalt not desire thy neighbours wife A DECLARATION of the Decalogue or tenn Commaundements ¶ Cap. 31. LIKE as we haue alreadie seene in the Creede what we are bound to beleeue euen so in these tenn commaundementes are we taught by our Lorde God what his wil is that we doo to gaine euerlasting life withal Wherefore the summe of his first precept is this to beleeue in one true and onely God which is the Father the Sonne and the holy Ghoste as is aforesaide in the declaration of the Articles and that to him alone we geue adoration honour and reuerence louing this our God aboue al things with al our heart with al our soule and
deformed sinner vnto this thy diuine borde not for mine owne sake but for the merite and honour of thy deere frende and most sweete sonne Iesus Christe our Sauiour and our Father who with such griefes and tormentes did on the roode regenerate vs whose passion and most pretious death is represented eche time that this most grateful Sacrifice is offered vp vnto thee And thee againe my most louing Lorde and king Iesus Christe which art in this holy banquet both the foode it selfe and he that doth inuite vs to it I humbly begg of thee albeit most vnwoorthy that it may plese thee to ad mit me to satiate me and to make me partaker of the graces and innumerable gifts which thou art wont to bestowe vpon such thy seruantes as doo woorthely receaue thee Suffer me not to depart fasting from thee least I faint in the way like as thou sufferedst not the great multitude of people that folowed thee with so great zeale to heare thy sugred wordes in the desert whom thou moued with pitie vouchsafedst not onely spiritually but corporally also to satiate least haply they might haue fainted and miscaried in their iourney Wherefore seing this most sacred Sacrament is the food of this our pilgrimage much more am I to desire and to teceaue it to th' ende I faine not in the way but like an-other Elias may by force of this foode passe out and arriue at length to the moūt of euerlasting happines Let me in therefore O Lorde seing I knocke at the gate of thy mercy as a famished poore and feeble creature that being filled by thee enriched by thee and cured by thee I may reioyce in thee geue thankes to thee and yeeld perpetual peales of praises to thee with the Angels that here attende about thee with whom I laude and blesse thine eternal fathers infinite charitie who hath vouchsafed to graunt vs this pledge of future and euerlasting glory Amen ANOTHER praier or meditation to be made the day that one hath receaued to stirte him vp through the consideration and knowledge of so great a benefite to geue God thankes therfore and to be grateful for his goodnes BLESSE thy Lorde O my soule and al my entrals laud his most holy name Forgett not O my soule the infinite mercies and continual benefites receaued of his most liberal hande amongst the which wel maiest thou recken that which hath beene this day geuē thee that so infinite a Maiestie shoulde vouchsafe to visite thee to enter into thy homely habitation and with surpassing clemencie whollye to geue him-selfe to thee in this moste meruailous Sacrament O thou incomprehensible God no lesse pitiful then puissant what shal I say seing the depth of thy bottomlesse lesse mercies hath vouchsafed to impart it selfe to the deapth of my inspeakable miseries What thanks can I yeeld thee for so great kindnes and loue who wott right wel that if al the members and muscles of my bodye were turned into tounges yet could I not condignely thanke thee for the least of al thy benefites howe much lesse able shal I then be with one tounge to laude and thanke thee for this present gift being of so great and inestimable a value If the mother of thy for-runner S. Iohn Baptist being visited of thy most sacred virgin mother when she perceaued thy presence illuminated with the holy Ghoste was so astonished therat as she cried out aloud and said Whēce haue I this that the mother of my Lord doth come vnto me how much more iustly am I to be astonished and to cry out Whence haue I this that not the mother of my Lorde but my Lorde him-selfe and Lorde of al the Angels of heauen and earth and of al the creatures of the world hath visited me entred into me honoured me fostred me and filled me in this most woorthy Sacrament Whence haue I this that a Lord so high so puissant so woorthye of al woorshipp hath vouchsafed to come to me a moste wretched worme to me the most heinous sinner of al sinners to me that haue so many times offended him to me that with my lewdnes and abhominations haue so oft banished and expelled him out of me Woorthelye did the holy prophets Iob and Dauid wonder at thy diuine clemencie at what time they sayde What is man that thou so greatlye magnifiest him ' what is the sonne of man that thou thus visitest him but much greater reasō haue we most wretched caitiffs to say the same in these our dais What is man that thou hast thus extolled him as for man to make thy selfe man and to geue thy selfe in foode to man wherwith he may euery day be visited and refreshed And albeit al men may meruail at this thy diuine clemencie vsed towards man muche more yet maye I meruaile which of al men am the basest and vnwoorthiest If Dauid when king Saule woulde haue chosen him for his sonn in law reputed him-selfe vnwoorthy and saide What am I or what is my life or my fathers lignage that I should be a sonne in law to a king howe much more cause haue I nowe to say the same seing the king of al kinges hath admitted me to so high a dignitie what am I or what is my fathers ofspring what other am I then a vessel of corruption a sacke of donge and filth engendred of a most vile and stinking matter touching my fleshe which ere long shal yeeld foode to woorms and am concerning my soule al soiled with sinn fraught with ignorance and forgetfulnes with many mo defectes and wicked inclinations what other is my life thē a vanitie a pufle of wind a smoake and shadowe that quicklye vanisheth a confusion and disorder a continual exercise of sinne and transgressions of thy commaundements Such hath my life mine exercises and mine inclinations beene such also is my father Adams ofspring and al his auncient familie sith al that discend of him are generally born thus blemished thus bent and al like children of a traitour as he was adiudged to suffer death Wherefore O most puissant prince and dreadful King aboue al kinges thou knowing me and my life to haue been such and much worse thē I either knowe or can imagine haste vouchsafed to receaue me not for a in lawe but for thine owne sonne yea and as a yonger one right tenderlye beloued for such are fathers accustomed most of al to cherishe as now thou hast cherished and fed me with this Angels bread wherin is founde al sauor and al diuine delight S. Luke reporteth howe one of those gestes that were at table with thee in a prince of the Pharises house shoulde saye Blessed are those that shal eate the breade of life in the kingdome of heauen but much more happye am I if I can knowe it and gather fruite out of it which in this life eate the breade wherein is the selfe-same God conteined and ther-with receue a pledge to eate
the light of his grace to vnderstande and knowe thy faults but chiefly those thou hast cōmitted that present day examine afterwardes thy conscience at leisure and with good deliberation discussing howe and in what thinges thou haste bestowed the same And where thou findest thee giltie of any offence be sorowful for it and aske God hartily mercie purpose also to confesse the same in due time and to amende thy life hereafter but finding not thy conscience giltie of any gret offence yelde him humble thankes who hath preserued thee and finally beseech him to defend thee the night folowing from al the deceiptes and illusions of the deuil graunting thee conuenient rest for the health of thy soule and body And thus maiest thou go to bed making the signe of the holy crosse vpon thee as thou laiest thee downe and see thou dispose thy whole body in honest decent wise remembring that God and his holy Angel thy Gardian doo looke vpon thee to whom thou must not faile to recommende thee It shal be likewise very good to remember otherwhiles that euen as thou now laiest thy selfe downe in bed so shal others one day couche thee downe in graue and ponder wel that this must needes be the ende of al the riches pompes and honours and of al the whole pride and glorie of this worlde Saie therefore as thou liest some short prayer himne or Pater noster ouer thee crauing Gods good helpe and assistance for that last hour of so great dreade and importance And beware in any wise of louing to daintie and softe a bedde Calling to mind that narow and hard couche of the crosse which for thy sake our Sauiour laye vpon and thus maiest thou fal asleepe either with this or such other like godly thought and looke that when thou chauncest at any time to wake thou haue God by by in thy mind and let thy mouth be filled with his praises saying some verse to thanke and blesse him or to recommende thy selfe to his diuine mercie and when thou risest againe in the morning behaue thy selfe as is aforesaide THE exercises wherin a good christian ought to occupie him selfe on holye dayes ¶ Cap. 4. HAVING declared already what order thou oughtest to keepe to thine exercises eche working daye through the weeke it resteth nowe to teache thee howe thou art to behaue thy selfe on holye dayes sith both God and his holye Churche commaunde vs to sanctifie and keepe thē holy It behoueth therfore that we toile not onely and take no seruile paines on those dayes but that we dedicate our selues more diligently to Gods seruice to exercise of spiritual good and godly workes that by these meanes we may sanctifie the said daies by indeuouring our selues to haue more holines on them On Sundaies therfore and other holy daies thou shalt dispose thy life and exercises in this order After thou art got vp in the morning offer and commend thy selfe to thy Lord maker as on other daies and make thy praiers wherof I shal tel thee more hereafter somewhat longer then on other daies or at least wise reade of some godly booke a while preparing thy selfe to go to Masse and to receaue the blessed Sacrament if thou be minded so to doo that day When thou haste thus done and left such order for thy temporal matters at home as shal be meete get thee then to Churche to heare Masse and the sermon if there be any in suche place where thou hopest to receaue moste profite and deuotiō especially at such time as thou purposest to receaue And take heede in the waye to Church ward thou roll not thine eyes vp and downe gasing here and there especiallye at thine entrie into the Church but retire them home in modest and deuout wise and calling to minde thine owne vnworthines and manifolde sinnes be sorowful for them asking God mercy and forgeuenes And thē maiest thou sai that sentence of the psalme Putting my trust and confidence in thy mercie O Lorde I wil enter into thy holye Temple in thy feare Place thy selfe afterwardes in humble and contrite wise like to the publican in some conuenient roome there to heare attentiuely both Masse and other diuine seruice desiring to be partaker of al the misteries which are celebrate in that holy place alwais to remain in the vniti of the holy catholike Church and of al the faithful and liuely members of Christe that thou deserue afterwardes to enioye euerlasting happines with them in the triumphant Churche aboue Now at suche time as they beginne to sai their mattins or Masse lift thou vp thy mind and heart conformably as the Churche doth praysing God when she praiseth him praying whē she praieth and for the same thinges she praieth geuing thankes when she doeth and so in al thinges imitating her and conforming thy self vnto her When the priest saieth Masse harken diligently to suche wordes as he pronounceth without either reading thy selfe or saying any other praiers deuotions at least wise whiles the priest readeth out yea much more cōmendable should it be to occupie thee al the while he celebrateth in som good thought or meditation rather then in reading or praying in thy booke yea thou oughtest chiefly at such time to remember the passion of Christe our Sauiour and redeemer sith the holye Masse is a memorial of the same and both the priestes attire and al the ornamentes of the aultare with the cerimonies which be vsed in the saying of Masse do al represent and signifie suche thinges vnto vs as he either did or spake during the time of his painful passion and therfore is it a very godly thing to haue the same in memorie especially at the time of eleuation calling to minde that inspeakable loue of our Sauiour which caused him to be crucified and lifted vp vpon the crosse for thee and therfore art thou bounde to adore and thanke him with great reuerence for this so inestimable a benefite and to craue suche things of him with faith and feruencie as thou standest neede 〈◊〉 sith looke with what loue 〈◊〉 he then vouchsafed to be 〈◊〉 for thee with the like is he nowe ready in this moste holy Sacrament 〈◊〉 shewe mercy to such as dispose thē 〈◊〉 receaue it Afterwardes when the priest 〈◊〉 if so thou be not that day sacramentally to doo it yet maiest thou in spiritual wise receaue with him according as I shal hereafter tel thee when I intreate of receauing the blessed Sacrament If there be a sermon that Sunday or holyday geue eare therto with great zeale and attentiō preparing thy selfe before it beginne by estraunging thy minde from forraine thoughtes and making thy praier to God that it maye please him to minister suche speeche and spirite vnto the precher wherwith he maye both profite thee and others and then maiest thou saie with Samuel Speake Lord for thy sernaunt hoareth Of such things as the
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
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
shalt thinke it best and most expedient for our wel-fare Comfort the comfortlesse and ease al those that liue in paine tentation disgrace and spiritual or corporal affliction Finallye I commende al thy creatures to thy most fauourable protection that it may please thee to geue grace to the liuing and perpetual rest and quietnes to the deade I SALVTE thee O most beautiful and glittering lillie of the gratious and pleasant spring-time moste sacred virgin Mary I salute thee O odoriferous floure of diuine suauitie I salute thee O louely Rose of celestial delightes whereon our Sauiour Iesus Christe the brightnes of his fathers glorie and figure of his substance vouchsafed to be borne and nourished Obteine me gratious Ladie of thy louing sonne what thou seest most needful for my soul. Help most pitiful mother helpe the weaknes and debilitie of my spirite in al my tentations and necessities and vouchsafe to succour me in the hour of death that through thy gratious fauour and helpe I may be assured in so perillous and extreme a daunger O most happie Angelical spirites who with one voice doo with pleasaunt and wel-tuned melodie glorifie our common Lorde and enioye perpetually the taste of his delights take pitie vpon me poore miserable wretche namely thou O holy Angel the gardian of my soule to whom I am especially committed haue thou continually a diligent and careful eye vpon me And yee O Saints of al sortes which are after the nauigation of these rough and stormie seas happily deliuered of this exile and arriued to the harbour of celestial abode be I humblye beseeche you al mine Aduocates and Intercessours praying to our Lorde for me that I maye in fauor of your merites and praiers be not onely fauored of him at this instant but euen to the very last daie and end of this my temporal life Amen A MOST straunge and excellent monument prouing apparantly the Reuerend antiquitie of our Catholike Religion found at Rome in Iuly last past in the yere of our Lorde 1578. and is of al wise men beleeued to be the blessed virgin S. Priscilla her Church-yarde VITHOVT the gate called Salaria about two miles distant from the Citie of Rome it happed that in digging in the vineyard of a certain Spaniard for a blacke sande to build withal which they there cal Puteolana there was as God would haue it discouered by digging some-what deepe a holowe waye vnder earth to the great admiration of al men wherin diuers monumentes and signes of Christian Religion being espied Cardinals Prelates religious persons and al of al sortes as wel Antiquaries as other beganne to repaire thither al affirmig with one voice that it was the blessed virgin S. Priscilla her Churche-yarde which had thus remained vnknowen euen from the time of the inuasions of the Gothes and wherein this moste holie woman as Lady and owner of that grounde with other godly men had before the Christian faith was publikely receaued in those partes buried the bodies of Saints Martirs especially and other faithful Christians and wherin such Christians as were most of al suspected and hated of the Ethnikes were wont to lye hidden and secrete from their enemies In this Church-yard there is one principal and chiefe waie of breadth and height sufficient in the wals whereof are on either side sepulchres cutt out one aboue an-other like to cophins and litle chestes in the fronts wherof were stones that had inscriptions grauen in them both in the Latine and greeke tongues How-beit the moste part of these stones are either taken away hewed out or broken as of the bones there are likewise very many missing Yet for al that are there some forth-comming and extant and of toumbes there are alreadie founde aboue two thousand Out of this maine way there are so many lower and straighter wayes so manye windinges deriued that it seemeth an vnder-earth Citie of deade men and is by reson of the turninges and crooked wayes very intricate euen like a Laberinth the circuit whereof is supposed to be a mile So that none dare rashly hazard thē selues to searche out the place without manye clewes of corde torches and meanes to strike fire with if the lightes they carye in with them might haply be put out There is in an inner roumth a Chappel with a litle Aultar found where the picture of the Crucifix is to to be seene painted with the Images of two Saintes on th one side and of a Matrone on thother side the which is supposed to be the Image of S. Priscilla There is also a Sheppard carying a sheepe on his shoulders to be seene painted in diuers places of this Church-yarde and many times withal S. Ignatius amidst twoo Lions the Sacrifice of Abraham in like maner and a woman holding a sponge in her hand which is demed to be the picture of S. Praxedes whose bodie as also that of her sister Potentiana were ther interred as sacred Stories testifie Ther are also the signs of other Images to be seene which cannot be knowen what they represent through their great oldnes And the place is by reason of the Antiquitie reuerence and Sanctitie so dreadful and of so great a Maiestie as al that enter therein and weigh the matter aduisedly are appalled with a feare and forced to let fal teares By this most woorthie monument we may easily gather howe great the persecutions and miseries as also the pietie of those godly persons were in the primitiue Churche Here may euery man see to the singuler confirmation of our vndoubted and Catholike Religion and of the Catholike rites and obseruances the religion care and diligence which those good frendes of God vsed in the burying of the dead Here maie we witnes apparantly with our eyes howe when those holie and deuout frendes of God could not in the Ethnikes and Idolatours daies paint and reuerence pictures in open place and publike shewe yet did they paint and reuerence them in caues and secrete corners But now O intolerable blind nes of our daies there want not amongst Christians them-selues which dare with rash attempt presume to deface and throw them out of holy Temples Howbeit touching this Church-yarde it is nowe closed vp with gates neither may eche one at their 〈◊〉 enter therein The Lordes also of the vine-yarde and others are commaunded vpon certaine penalties to deliuer the bones and stones that are taken thence to the most Reuerend Vicar of the Citie In the meane time there is consideration had whether a Church is to be erected there or no. FINIS Sit decus immortale Patri Natoq perennis Gloria Spiritus non periturus honor AMEN a 1. Cor. 3. c. 1. Cor. 6. d. 2. Cor. 6. d. b Sap. 1. a. a Psa. 33. b Psal. 33. c Isai. 1. d. 1. Pet. 3. b. 〈◊〉 38. c. a Psal. 31. b Psal. 37. d. b Psa. 50. d c Isai. 38. d. a Psa. 31. b b Psa. 141. a Psal. 31. b a 2. Cor. 112 b 〈◊〉 c Eccl.
SONNET so the Christian Reader AChilles neuer durst at once With monsters two to fight And yet at once this booke shows thee How three to put to flight The Deuil the World the Fleshe and more To conquere Death and sinne And howe to liue and howe to dye And howe the heauens to winne It is a path to Paradise A port to heauenly blisse It treats of truce and bringes the peace That euer during is Then reade and reape the fruites therof And thanke thou for thy gaines The God aboue who raisd vp those That tooke for thee the paines Conuertantur qui oderunt Sion MILITI CHRISTIANO TETRASTICHON QVO tibi iam de te parias certamine palmam Et docet hic paucis praebet arma liber Sedulus hunc ergo si nocte dieque reuoluas Corpore victus eris menteque victor eris ¶ CARMEN in Natiuitatem Christi CVR petis humanas puer ò 〈◊〉 me sedes A superis factus sedibus exul Amo. Cur tua panntculos molles quibus implicet artus Non habet in tali tempore Mater Amo. Cur geminas inter pecudes decumbis vdas Lachrimulas madido lumine fundis Amo. Cur rigidae 〈◊〉 paleae mordacibus vrunt Et tenerum ledunt frigora corpus Amo. Cur stabulis sacris 〈◊〉 robora membris Et lapis heu 〈◊〉 asper Amo. Pauca modo patior sed post qua adoleuerit at as Verbera 〈◊〉 vepres 〈◊〉 alt a feram Nascitur iacet in staebulo qui torquet Olympum Pastorum Superum cantibus antra sonant Behold O thanklesse wretch behold Howe to repaire thy fall The God that rules the rouling skies Lieth borne in brutish Stall Hocce tuo nunquam labatur pectore nomen Quod decus est Diuum quodq salus 〈◊〉 Al praise and due renowne O Lord Geue to thy holy name And not to vs most wretched wights Doo thou impart the same What thing he ought first of al to 〈◊〉 that purposeth to beginne a newe life and to spende his time henceforth sincerely in Gods seruice Cap. 1. FOR that as S. Austine saieth it is not possible for ani man to beginne a newe and laudable life but if he firste forsake and vtterly detest his former loose and lewd life who so therefore mindeth to amende his former maners and to indeuour him selfe sincerely to serue God the first thing he ought to doo is to clense and purge his soule that so it may please the holy ghoste to dwel and remain therin as in his holy temple who wil not as holy scripture telleth enter into the soule of the wicked nor be harboured in the body thral and captiunte vnto sinne It behoueth therfore to folow the prophetes counsaile first to sequester thy selfe from sinne and so shalt thou become a fit instrument to doo good The which sequestration from sinne and purging of thy soule is procured by true and lowlye confession wherwith it is very expedient thou firste begin preparing thy selfe therto with great diligence and contrition yea it shal be both profituble for thee and right commendable too if already thou hadst not made a general confession of thy whole life nowe to make the same calling to minde very diligently and with inward hartie sorow the whole time thou haste hitherto liued and al thy yeres past so lewdly and disorderly bestowed This general confession shal helpe greatly aswel to cancel and cleere al old reckonings of thy former life being fully bent henceforth to liue a newe and to 〈◊〉 a newe booke as also to take awaye the scruples which are wont to molest the soule wheras through the more plentiful light of Gods good grace we see now the imperfections and defectes of our former confessions which perhaps were not vailable either for want of contritiō or for hauing left some notorious and deadly sinne or necessary circumstance vntolde whether it were through shamefastnes or blame worthie negligence or some suche other like default which we were not in the darke time of our former daies aware of and now through the grace and heauenly light we haue since thē receaued doo plainly and manifestly perceaue them Ioyning therfore due diligence to this heauenly light we are nowe to supply al former wantes that our soule mai be set at rest and ridde of suche remorse which els wold continually gnaw wouud it This general confession shal profit muche in this wise to to moue and prouoke God thorough the 〈◊〉 and shame we suffer in making it to graunt vs greater aboundance of his grace and more strength with other vertues necessary for the better leading of our life hereafter Nowe to make this confession rightly and as it ought to be we must first craue of God in al humilitie his grace and fauour to haue due knowledge of those greeuous sinnes which we haue cōmitted against his diuine Maiestie throughout all our former life and that it may plese him to geue vs sincere and hartie sorowe for the same This being done take a day or 〈◊〉 yea more if neede be wherein thou must retire thy selfe frō company and examine at leasure thy whole life beginning at the time thou firste began to haue vse of reason and so running ouer al thy yeres according to the chaunge of time and places where thou haste liued and the exercises and trades thou haste bene practised in running ouer likewise the ten maundementes of God and those of his Churche the seuen deadly sinnes the senses of the body and powers of the soule Al the which thou mayest doo much better and with more facilitie a great deale if thou reade ouer some briefe and learned Confessionarye as there be many or if so thou canst not reade thy self to cause some other to reade it to thee And whē at any time thou shalt be put in minde of any crime whatsoeuer it be thou haste committed force thy selfe to haue a particuler griefe and sorowful repentaunce as wel of it as al other whereof thy conscience may pleade thee giltie Hauing vsed this diligence and necessary preparatiō seeke then the best learned and most vertuous confessor thou maiest possibly find out to who I wish thee aswel now as hereafter to make thy confession to and by his counsail to gouerne the whole course of thy life and al thine actions wherin no doubt but thou shalt find a notable helpe for the better seruing of God and more secure walking in his waie as I shal hereafter more at large let thee vnderstand in the. Xij. Chapter of this litle Treatise When thou hast thus made choise of such a Confessour then shalt thou with al humilitie shamefastnes and sinceritie ope al thy sins vnto him declaring what is necessarie and omitting that is superfluous accusing thy self and no other body of the sinnes thou hast comitted neither excusing thee as some doo very naughtily attributing the cause of their sinnes to the deuil the frailtie
preacher shal deliuer in his sermon thou oughtest to commit some suche lessons to memorie as shal moste concerne thee and that chiefly moued thee supposing our Lord him self had deliuered the same vnto thee In like maner shalt thou doo at Masse if thou canst vnderstand the wordes of the Epistle and Gospel which thou oughtest to take as though God had spoken thē euen at that instant to thee alone cōmitting them to memorie and thinking of them at least al that day If so be there be many sermons go to heare him whom thou deemest to preache Gods worde with moste feruent zeale of his glory and profite of the audience These be the chiefest exercises wherin thou art to spende the forenoone til diner time and then behaue thy selfe as on other dayes Hauing then paused a litle while after diner it were a very fruitful exercise if thou coldest conueniently vse it to go and instruct others in the christiā faith or learne thy self if thou vnderstande it not wel at suche Churches where thei haue this exercise wherby euery way doth insue great gaine for if thou teache others that be ignorant thou exercisest one of the seuen spiritual works of mercy and if thou learne thy self of others thou winnest that which it behoued thee to know and that is more pretious then be mountains of worldly wealth After this exercise thou maiest goe and hear euensong compline some good lesson if ther be any gouerning thy selfe in althinges as is abouesaide in the morning This being done imploie the spare time til night in doing some deede of mercy as in visiting some hospital or prison comforting performing some charitable office to those weake comfortles creatures or otherwise thou maiest associate thy selfe with some vertuous companions to re to report or heare some spiritual discourses or reade some godly booke or finde thee occupied in some suche like honest exercise And if so be thou thinkest it otherwhile expedient to walke abroade for recreation let it be in some secrete and solitarie place where other seculer persons come not to disturbe thee and with their prophane conuersation withdrawe thy minde from God. It is also a very good exercise vpon suche Saintes daies as be kept holye to reade or meditate vpon their liues and to animate thy selfe thereby to imitate them in some one vertue or spiritual worke such as pertain moste to thine owne estate Finally thou oughtest euer after diner on these daies to occupie thy selfe in some suche exercise as thy soule may therby reape some spiritual profite and growe more zealous and feruent in the loue of God with newe purposes and inflamed desires to go continuallye forwarde and to waxe stronger in his diuine seruice with greater charitie towardes thy neighboure better knowledge of thy selfe and more humilitie in al thine actions Thus be the holy dayes sanctified conformably to Gods wil and the intent of holy Churche Afterwardes both in thy meditatiō before supper hauing the meanes to make it and in the examination of thy conscience before thou go to bed thou shalt both in these ech other thing of night doo as is abouesaid in the former Chapter noting this by the way that on these daies al is to be done with so much more leisure feruoure and diligence as the highnes of the day shal more require it And here let euery man that hath childrē or familie learne that he is as a guide and gouernour to such as be vnder him and therefore is he bound so much as in him lieth to draw them to the seruice of God causing them to heare Masse and to spende the holidaies in godly exercises and to frequent the blessed Sacraments of Con fession and receauing so ofte as they maye and shal perceaue it for their profites And in no wise are they to allowe that any one in their house haue any publique crime or other notorious imperfection as to be a swearer a blasphemer a gamster or an offendour in suche like trespasses against our Lord and Sauiour OF THE profite and necessitie of prayer ¶ Cap. 5. NOWE that I haue alreadie intreated of the order that suche as desire to liue like good Christians ought to kepe both on working and holy daies it resteth that I intreate of another kinde of dailye exercise verye necessarye for eche one to obteine this their desired ende withal chiefly yet for suche as minde to dedicate them selues more sincerely to diuine seruice And this is the exercise of holy praier not onlye vocal which is common to eche one and more frequented of al but also mental which very fewe wot of and so consequently very fewe doo practise being neuerthelesse the more excellent kinde a great deale And therefore is it to be noted that albeit vocal praier to wit that which is made with the mouth and voice saying of sundry offices psalmes and deuotions is a verye profitable thing instituted approued and practised in al religions and cathedral Churches yet is not this but that which we cal mental the more worthy and excellent kind a great deale and wherof the holy doctors do chiefli mean whē they speak of the excellēcie of praier the singuler fruits which proceede thereof The which mental kinde of praier doth so farre passe and go beyond the vocal as doth the soule or spirite in dignitie passe and excel the body Wherfore such as minde to exercise them selues throughly in Gods seruice and to batten grow strong in spirite ought not to content them selues only with vocal praier but as S. Paule saith to praye with mouth and minde together hauing receaued at Gods handes both th one and thother Howbeit let vs chiefly praye with spirite for as our Sauiour saide to the Samaritane God is spirite and those which adore him must in spirite and truth adore him Wherevpon we know right wel that the holy Saintes of old time and the moste spiritual men of our daies exercise them selues most chieflye and commonly in this kinde of praier as hauing by experience proued how much more profite and spiritual comfort the soule receaueth by this mental praier thē by that of vocal This thing also alone declareth sufficiently of what importance they deemed this exercise and how necessarye for al good Christians in that they are not afraide to cal the same omnipotent for so muche as being made as it ought to be we thereby obteine euery thing like as Christe our redeemer hath promised saying Verily I say vnto you that what soeuer you shal aske by praier beleeue it shal be geuen you This praier wherof we now speake is a lifting vp of our minde to God which is rather done with inflamed desires of the hart then with varietie of outward words and so are we lesse pained therein then in vocal praier yea looke howe much the longer we continue in this kind of exercise and so much doo we finde it the more sauourie and fruitful for
our soule for that eche time a man frequenteth this holy exercise he stil sucketh out newe sap of graces and spiritual treasure yea suche as at some times the soule doeth as it were palpate and feele it moste apparantly For like as Moises had his face lightned made glittering through his often conuersing with God in suche wise as the children of Israel according as holye scripture telleth could not abide to looke vpon him euen so the soule through perseuerance in praier becommeth more lightned and illuminated with the newe graces it receaueth we know moreouer how Christ our redeemer as the holy Euangelist S. Luke reporteth being in praier was transfigured and his face visiblye changed into as beautiful a brightnes as the Sunne his garmentes also became as white as snowe euen so is the soule of man in praier transfigured and chaunged into God and the darkenes thereof turned into light frailty into force feare into hope sadnes into solace with other innumerable commodities too many to rehearse which trial testifieth to proceede out of this holy praier Sithens therfore this is for al so profitable and necessary an exercise I shal stretche my selfe out a litle the further to tel thee in what maner thou art to make it And firste shal I declare what such may do as be more spiritual and haue better leisure being minded to make this exercise afterwardes wil I set downe another methode for the simple and more busied sort such as want capacitie and leisure to exercise them whollye in this office that by doing yet what they are able to doo they may become partakers of this so fruitful and necessary an exercise THE maner howe to pray mentally and of the preparation we ought to make before it ¶ Cap. 6. THIS praier which we cal mental being as I haue already saide an eleuation and lifting vp of the minde to God like as the soule may diuers wayes eleuate it selfe to the knowledge of God euen so be ther diuers meditations or considerations which are al of them called by this name of praier Neuerthel see I shal here intreat of those only that be moste deuout easie and profitable and that with such breuitie as I may conueniently FIRST notwithstanding am I to aduertise thee of certaine pointes which must needes be thought of before thou enter into this kinde of exercise Wherof take this for the first that thou force thy selfe being one that hast leisure inough to haue one hour in the morning and an other in the euening litle more or lesse which thou art to allot and destinate to this so profitable an exercise like as the holy Church hath her certain houres appointed for publike praiers and diuine seruice that the time hours thus prefixed maye admonishe and prouoke thee therto and a good custome once got take awaye the difficultie Who so could not for al that haue these houres so certaine and precise ought not to geue ouer and neglect this exercise yea rather were to take such houres and time for it as his busines might best afforde him Now when thou commest to these determined houres being so thou maiest haue them in maner aforesaid it behoueth thee to prepare thy selfe as the wise man saieth before praier to th ende thou maiest haue more attention deuotion and reuerence with other partes requisite for the better performing of this exercise Thy preparation therfore let it be in this maner when thou commest to the time and place prefixed indeuor thy self to lay aside al other cares and cogitations which in any wise may impeche thee weighing wel the weight and seriousnes of this office thou art in hande withal And to th end thou maiest haue the more attention and reuerence consider howe when thou art in praier thou spekest not to the winde nor to the walles but standest moste assuredly before the face of the liuing God and that God is there really present at thy praiers listning thy wordes vewing thy teares and taking delight in thy deuotions and holy exercise For albeit he vniuersally assist al his creatures yet assisteth he chiefly suche as pray to him according as the sacred scripture witnesseth saying There is no other nation in the world so great to whom their Gods be so nighe as is our Lorde god who assisteth vs in al our praiers Thinke nowe howe great attention and reuerence is requisite to speake and staude before the presence of so diuine a Maiestie before that moste soueraine and omnipotent King before that infinite beautie and incomprehensible greatnes if so great respect be had in speaking but to a temporal lord or king This consideration shal make theo humble thy selfe and bowe downe to the verye dust of the earth and stande with feare and trembling before that sacred soueraintie and dreadful Maiestie With this thought maiest thou kneele downe in reuerent wise making the signe of the holye Crosse vpon thee and then saye the general confession or the psalme of 〈◊〉 or a Pater noster if thou cannest none other crauing of god briefly for geuenes of thy sins those especially wherin thou hast offended that day as also grace to performe this office better thē heretofore to spend that final time to his glory and the profite of thine owne soule sithens we are not able without his grace to doo any good thing with this affect and minde maiest thou sometimes saye the himne Veni Creator spiritus or those wordes of the patriarche Abraham 〈◊〉 ad dominum meum cum sim puluis et cints I wil speake to my Lord though I be but dust and ashes or other vocal praiers or sentences wherein thou haply hast most deuotion which shal al of them serue for a preparatiue to make thee haue better attention and to shut out and exclude al forreine cogitations Hauing nowe in this or like maner got attention deuotiō and reuerence fal then in hande with thy meditatiō the best waies thou canst the which ought in mine opinion to be moste commonly of the passion of Christe as being a thing verye acceptable to him and of great deuotion and profite for our soules sith this our Sauiour his passion is no other thing thē an epilogue and recapitulation of his whole life and doctrine and an abbreuiate and short worde wherein it pleased him to teache vs the summe of al wisdome and the perfection of the Gospel Wherefore for thy better and more orderly proceeding in this matter thou maiest deuide the points of the passion by the dayes of the weeke in maner folowing MEDITATIONS of the blessed Passion of our Sauiour for euery dai in the weeke especially on mornings ¶ Cap. 7. THE meditations which I thinke moste profitable for thee to exercise thy self most in especially on morninges are to be of the passion of Christe which thou maiest dispose in this order MVNDAY ON MVNDAY morning at thine appointed houre thou shalt thinke of the last supper of
our Lorde and Sauiour wherein amongst other things thou shalt meditate conformably to the story of the Gospel cal chiefly to minde these three points to wit that most profound humilitie wherewith he washed his disciples feete the institution of the moste holy Sacrament those moste sugred speeches he lastly preached to them ABOVT the first consider that humilitie inough to astonishe a man wherewith that most high and puissant prince into whose handes his eternal father had geuen the rule of al thinges bowed him selfe to washe and clense his disciples feete and amongst the rest those filthie feete of Iudas the Traitour neither yet did his puissance nor his wisdom nor his holines nor his greatnes eche being incomprehensible let him to do this so base a worke that we should folowe the example that he left vs therin not only to humble our selues to our betters but also our equals inferiours TOVCHING the second point cōsider that most feruēt loue our sweete Redeemer bare vs to the ende wherby he being now to depart from vs deuised this ineffable means how to 〈◊〉 stil with vs for our consolation profite and refection in this most holy Sacrament and like as he could not leue vs any gift more pretious then this so ought we not to seke or desire any other then this disposing our selues eftsons to receaue this moste sacred foode that being eftsons vnited to him we be made partakers of the inestimable fruites which are by meanes therof imparted to vs. CONCERNING the third amongst the other wordes of that longe and moste loftie sermō he made to his disciples take for thee that his newe precept of charitie so highly cōmended of him wherein he saide that his disciples should be discerned and withal note the patience thou must haue in the manifolde tribulations and persccutions which thou must needes suffer in this world wherewith the soule is purged gaineth great and inspeakable meede TVESDAY THOV maiest on Tuesday at thy wonted houre meditate three other points wherof let the first be of our Lordes prayer which he made three times in the garden of Gethsemani Beholde here the anguishe and anxietie that sacred foul of his felt which he him selfe saide was sorowful and heauie to death that is to say that the sorow he felt was inough to procure his death And note the remedie we must flee to when we hap to be thus afflicted and made heauy which is a zeale and perseuerance in praier as he vsed three times praying so muche the longer as his affliction increased and grew more greuous through the most vehement apprehension he had of his future tormentes now at hand which made him sweate great drops of bloud Take therfore this refuge of praier in al thy tribulations as Saint Iames doth also admonishe thee and seeke not after any other faithlesse vaine remedies THE SECOND point for this dai is our Sauiours imprisonment whervnto he willingly offred him selfe to loose thereby the giues and fetters of our folies Here maiest thou weighe that insuperable patience wherwith he willingly consented to be bound iniured and stroken with diuers blowes buffets without any moue making or resistance yea he founde fault with Peter who did what he could to defend him saying The 〈◊〉 that my father hath geuen me wilt thou not that I drinke it the vertue and meaning wherof thou oughtest to marke wel and lay vp in the tresure of thy hart therwith to releeue and defende thy selfe in al thy griefes and persecutions for whence soeuer they come whether of the world or the deuil al is the cup which thine euerlalting father geueth thee for the welfare of thy soule THOV MAIEST also meditate the thirde point howe the faithfullest master that euer was being abandoned and forsaken of al his disciples and accompanied onely with those cruel officers was ledd to the houses of those sacrilegious bishops Annae and Caiphas where they begonne a fresh to renewe their villanous outrages their haukinges and spittings their blowes and buffets their mocks and mowes with other their greuous vexations wherewith he passed ouer al that night abiding euery thing with incomparable patience that thou in like case shouldest indeuour thy selfe to imitate him WEDNESDAY ON WEDNESDAY meditate the ignominious progres and wearisome iourney our Sauioure made on the morowe being conducted from one Iudge to another and pause a while in eche of their houses to weigh the wordes he spake and the iniuries that were done him but chiefly cal to minde those wordes he answered Pilate withal asking him if he were a king which were these My kingdome is not of this world which if thou mashe and ruminate wel wil make thee knowe the blindnes of worldly men who with so great carke and care desire to reigne and to enioye the prosperitie pleasures and pompes of this world wherof the true and only king confesseth in these wordes that his kingdome consisteth not that thou shouldest thereby frame thy selfe to contemne the world which he so litle regarded learne to liue like a pilgrime and straunger therein making no accompt of the pompes riches credite therof which be so vaine and transitorie CONSIDER likewise the scornes done to him in Herodes house that vniust Iudge who to make him be mocked caused him to put on that white fooles cote and thus hauing fooled and doulted him sent him afterwardes backe againe to Pilate in the which voiage he suffered suche paines and spiteful reproches as thou wel maiest thinke of Learne here to holde thy peace when thou art despised mocked or otherwise curiouslye questioned thou maiest see likewise what paines and trauaile thou must prepare thy selfe to take when neede shal require for his sake thy neigh bours sithens he hath thus both for thee and al their sakes made so many wearisome iourneys THVRSDAY ON THVRSDAY at thine accustomed time and place thou shalt meditate firste the cruel scourging of the sonne of God in Pilates house who weening thereby to appease the rage and furie of the Iewes caused him to be whipped and beaten most bitterlye Beholde then howe they pul off his clothes stripp him naked who adorneth the fieldes with al their beautie and howe they binde those handes to the piller which created earst the heauens and being thus naked and fast tied howe the cruel executioners beginne then with might and maine to laye on that virginal flesh fleaing the tender skinne of the immaculate Lambe and causing that moste sacred bloud to issue and spin out of al the partes of his body in so great quantitie as it wet and couered the ground he stoode vpon yea in suche sort was that most daintie and beautiful fleshe fleane and wounded as thereby was rightly fulfilled the prophecie of Isay saying We reputed him as a leper and as one smitten of God and humbled In the middest of al these grieslye griefes the
those most sweet woundes wherto sinners may flee a great deale more securely to eschewe the perils and persecutions of this world then they could doo in olde time to their assigned cities And herein shal that wounde in our Sauiours side chieflye helpe thee figured by the windowe God cōmaunded Noe to make in the side of the Arke by the which al the beastes that shoulde scape the floud were to enter in eucn so now al such as finde them selues indaungered in the terrible sourges of this tempestuous world if so they couet to scape drowning let them haue recours to those moste sacred sores and wide woundes let them enter at this open windowe and therein shal they be most secure and finde them selues in true peace and tranquilitie MEDITATE afterwardes with how great deuotion the Redeemer of the world was taken downe off the roode and laide in his mourning mothers lap who with a right ruful coūtenance fastned her eyes vpon him Thinke here what streames of teares his beloued disciple S. Iohn the blessed Magdalene with the other godly women plentifully powred out vpon him Beholde and ponder wel with what zeale and feruencie both they and the two worthy men Ioseph and Nicodemus annointed wrapt him in his winding-sheet and afterwards bore and laide him in the sepulchre which was in the garden and endeuour thou to clense thy hart through lye from al corruption of sinne from al filthe of fond desires and thoughts that so thou maiest as in a new sepul chre lay vp therin this most pretious treasure And see thou faile not this day to beare the woful mother companie in her lonolines and sorowe wailing with her and taking compas sion of her griefes that thou afterwar des deserue to participate of the ioyes in the resurrection SVNDAY ON SVNDAY meditate the ioyes of our Sauiours ioyful resurrectiō wherin consider these three pointes Firste how our Redeemer hauing now perfected the worke of our redemption and ouercome our sinful death with his moste sacred death his blessed soul descended into Limbo to visite and enfraunchise those holy fathers who so many a yeare had with longing desire looked for him with whē he staide to their inestimable cōfort til the houre of his resurrectiō which was on Sundaye morning at what time his most happie soule reentring and reuniting it self to his blessed bo die he became most beautiful bright glittering impassible and immortal albeit berore he were disfigured with the blowes woundes and tormentes of his passion and being thus risen vp and by his own power issued out of his closed sepulchte the first thing be did afterwardes as we may with godly zeale beleeue was that he visited his most blessed mother Thinke then nowe what that blessed virgin felt seing her entierly beloued sonne stand before her aliue sounde and whole so glorious and triumphant as he then was whose death had so 〈◊〉 perced her soul with most vehement sorowes What inestimable ioye felt she in beholding his sweete and amiable countenaunce the beautiful brightnes of the wounds he had before receaued those gratious and louely eyes wherwith he looked vpō and in hearing those sugred sweet wordes wherewith he greeted her How great was the ioye and comfort of her soule when she vnbethought her of the exceeding glorye his former iniuries and infamies were turned to what surpassing beautie the deformitie of his woundes was changed to and finally howe great a calme and happie quietnes al the former stormie tempestes were now conuerted to Learne thou hereby not to faint or to be discouraged when thou art persecuted tempted and afflicted but with faith to expect our good Lord his houre who after a tempest sendeth faire wether after troubles quietnes and vseth according to the proportion of tribulations to visite afterwards with roy consolations THE SECOND point thou shalt meditate vpon this day is the singuler comfort those deuout Maries receaued when they sawe their beloued master whom euen now they sought to annoint as dead thus glorious and reuiued again And consider especiallye the tender heart of that most vertuous woman Mary Magdalene being wholly mested and dissolued into teares through the zealous loue she bare our Sauiour and thereby would not depart but stoode stil at the sepulchre til suche time as she merited to see and finde her Lorde and to receaue comfort of him whom she so gretly longed for Wherin thou must note and marke wel how next to his holy mother our Lord appered first to her that loued him most that perseuered moste and that sought him moste to th ende thou know learn therby that then the same Lorde wil appere and comfort thee when with like teares loue and diligence as she did thou shalt inquire seeke and sorow after him THOV maiest in like maner meditate the thirde point hauing spare time howe this moste desired master appered to his disciples who after his resurrection he eftsons visited comforted confirmed in their faith but chiefly ponder the sweete speeches he vled to those he went in companie with to Emaus who with great griefe were talking of his passion whom he did afterwardes exceedingly comfort and inflame shewed himself vnto the in the breking of the breade Wherby thou maiest gather that if thy conuersation talke be suche as 〈◊〉 was to wit of Christes passion thou shalt not lacke his presence and companie and shalt be illuminated to better know and loue him and this chiefly in the breaking that is in the sacred Sacrament of the aultar THOV MAIEST likewise at some other time meditate on this day his holy and miraculous ascension howe fortie daies being now past ouer 〈◊〉 his resurrection in which time he appered estsones his disciples reioycing comforting teaching thē what they ought to doo the fortie day he lastly appered to them being at table and founde fault with their incredulitie and afterwards hauing sufficiently informed them howe they ought to preache he and they with his mother went al together to the mount Oliuet whence that most worthy and glorious triumpher hauing nowe blessed and bid them al farewel mounted vp in al their sightes to heauen carying with him the riche spoiles of holy Saintes who with the troupes of Angels gaue laudes and praises to him singing with inspeakeable ioye and exultation and thus was he in this so solemne a triumphe and reioycing receaued into heauen where he sitteth on the right hande of his almightie father Consider here howe it pleased our sweete Lorde to ascende into heauen in the presence of those that truelye Ioued him to th ende they shoulde both with their eyes and spirite folowe him and desire to ascende with him knowing right wel in what a solitarines they were after to remaine for lacke of his presence which folowing and longing after him auaileth muche for the obteining his diuine grace Heliseus desired his master Helias as holy Scripture telleth
Of al the with misteries S. Luke and S. Mathew write in the first Chapters of their Gospels A man maye meditate likewise what he did from twelue yeeres vpwarde vntil his baptisme according to euerye one their godlye deuotion for that we finde nothing written thereof in the holy Gospel 2. THE SECOND part of Christ his life beginneth at his baptisme and continueth vntil his sacred Passion wherein are comprehended his baptisme fasting temptation in the wildernes his preachings and many miracles he wrought vntil his last supper whereof the historie of eche one may be gathered out of the holye Gospels 3. THE THIRD part comprehendeth his last supper his passion resurrection and ascension wherof I haue alredy entreated in the seuenth chapter These meditations of the life and miracles of our Lord and Sauiour Iesus Christe may bee fitly distributed and meditated in one or two weekes by suche as haue leisure and learning to gather the storye out of the holye Gospel obseruing pardie in al their meditatiōs the aduises instructiōs abouesaid especially of picking fruit ful notes and doctrine for their souls out of these holye misteries and of gouerning them-selues in the beginning and ending of eche one as is aforesaide And for so much as the deuotion of the Rosarie is very laudable and grateful to our Lorde and Sauioure Iesus Christe and to the blessed virgin his mother as hath bene sufficientlye proued by the testimonie of manye miracles and that in this kind of deuotion mental prayer may with gret good and gaine of our soules be put in vre I haue thought good herewithal to intreate of this exercise that the simpler sort may with more commoditie and lesse labour find if not al yet the greter part of the foresaide meditations gathered here together which both they maye and ought to thinke vpon in saying of the Rosarie and thereby reape likewise the benefite of suche indulgences as be graunted to those that in this wise doo say the same First therfore it is to be noted that the whole Rosary and Psalter of our blessed Lady is deuided into three fifties whereof eche one conteyneth fiftie Aue Maries and fiue Pater nosters Nowe whiles eche of these three fiftie Aue Maries are in saying there be three seueral sortes of misteries to be meditated on In the first fiftie ar the fyue ioyful misteries to be thought vpon which are so called for that in them we contemplate fyue special ioyes our Lady had before her sonne our Sauiours resurrection In the second are meditated the fyue doleful misteries so named of fyue special and notorious panges of sorowe our Lady had during the time of her sonnes most painful passion In the third are the fyue glorious misteries meditated so termed of the fyue most glorious and plesant ioyes our Lady had after her sonne his moste glorious resurrection EFFIGIEM Lucas Mariae quā pinxerat 〈◊〉 Ista refert viuo viua colore tibi THE fiue ioyful misteries of the first fifthe are these in maner folowing WHILES the firste ten Aue Maries and one Pater noster are a saying meditate the misterie of the incarnatiō howe the blessed virgin being dououtly kneeling at prayers in her poore lodginge the Angel Gabriel came and greeted her with that celestial Ambassage Meditate here the speeches that passed betwixt her and the Angel and the inspeakable vertue our Ladye shewed in the receauing of this Ambassage First that modestie and silence wherwith she gaue eare to the message without vttering any wordes her-self but most necessary a right commendable vertue especially in women Secondlye that profound humilitie which caused her so seemely bashfulnes in hearing her owne praises spoken of Thirdly that entier affection and zeale she bare to chastitie whereof she first of al others had made 〈◊〉 her vowe and that albeit so souerain a dignitie were tendered her as to be the mother of God yet would she be right wel assured in no wise to distaine that virginal puritie which she so singulerlye esteemed Fourthlye that perfect faith which S. Elizabeth so highly commended in her for hauing beleeued suche thinges as the Angel told and promised her on the behalfe of our Lorde albeit they surpassed al mans reach and vnderstanding And hereby maiest thou learne to credite the wordes and promises of God seeme they neuer so incredible to humane iudgement Fiftly that lowly obedience wherewith in fine she resigned vp her selfe wholly into the hands of God saying Ecce ancilla Domini c. Beholde the handmaide of the Lord be it done to me according to thy worde Whence thou must learne to doo the same in eche thing it shal please God to worke in or by thee IN THE second tenne Aue Maries and Pater noster meditate the seconde ioyful misterie which is the visitatiō of S. Elizabeth howe the most holye virgin knowing by the Angels wordes that her cousin was conceaued with childe went in humble wise to visite her whom after she had louing ly saluted Elizabeth was forthwith replenished with the holy ghost and inspeakable ioyes as wel appered by the wordes she spake vnto her In this worke our Lady geueth thee example that looke howe much thou feelest thy selfe more inriched with Gods good giftes and fouorable graces so muche art thou to shewe thy selfe more lowly and charitable towardes thy neighbours for whose sakes and not thine owne onely priuate benefite thou hast receaued thē And that in such like works of charitie thou doo them with feruor and diligence as the moste sacred virgin did herein towardes S. Elizabeth Consider also what great vertue and efficacie the voice of this great Lady the virgins salutation was of seing S. Elizabeth confessed how presently after she had once heard her speake she forth-with felt in her-selfe such strange matters and wonderful alterations Thou oughtest therefore to be very careful in oft seruing and saluting her that so thou deserue to be comforted and holpen by her puissant speeche and praier Learne withal when thou hearest thy selfe praysed or art giltie of any good part in thee to attribute al to God and to geue him thankes for al as here our blessed Lady did in her deuout Canticle of Magnificat c. My soule doth magnifie our Lorde IN THE THIRDE ten Aue Maries meditate the third misterie which is of the natiuitie and birth of Christe wherein thinke first how Cesar Augustus hauing caused proclamations to be made for eche one to enroule their names in suche chiefe Cities as they belonged too the moste sacred virgin the mirrour of al humilitie being redy to obey this decree went from Nazareth to Bethleem in so cold a season and with so great pain as her great pouertie must needes cōstrain and force her Note here with how rigorous an austeritie the sonne of God whō she bare in her wombe would before his birth perfourme Obedience and haue his mother
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
glorious thinges meruailous excellencies reported which this heauenlye misterie doth worke yet much more shal suche by experience find and proue as wil dispose them-selues to taste ofte and woorthely this diuine foode grace aboue al graces IN WHAT maner we ought to prepare our selues before we come to receaue the blessed Sacrament ¶ Cap. 14. HAVING in some wise touched the importance and great profit which the often frequenting of this holye Sacrament is of it remaineth nowe to teach thee the maner how to prepare and make thy selfe fitt to receaue the same sith as the Apostle sayeth It behoueth that a man proue him-selfe before he eate of this breade sith otherwise who so should vnwoorthely eate it should not receaue any benefite therby but iudgement and condemnatiō for his soule It is therefore to be noted that so farr is man vnable to present him-selfe woorthely and according to the dignitie of this Sacramēt that the Angels them-selues can-not doo the same Neuerthelesse to haue that woorthines which mans frailtie wil permit it shal-be sufficient to prepare and proue thy selfe so wel as thou canst and this maiest thou doo in maner folowing FIRST the euening before thou purposest to receaue indeuour thy selfe as much as possibly thou maiest to refraine al temporal traficque and busying thy minde in seculer affaires yea from al superfluous and impertinent speeches Likewise if thou hast a wife it were very commendable to forbeare that night the act of matrimonie as also to leaue thy supper or at least wise to make it more moderate thē at other times sith that considering the high feast thou lookest for the next day some smal abstinence should doo wel before it In like maner shal it be good to make a litle meditation before thou go to bed calling to thy minde that immeasurable loue wherewith our Lorde and Sauiour vouchsated to leaue vs so inestimable a grace as this most gratious sacrament is and beginne then in heart to taste that sauourie foode which on the morow thou hopest to receaue beseeching God to preserue and prepare thee that thou maiest doo the same to his glorye and the wel-fare of thine owne soule On the morowe being got vp betimes examine thy conscience quietly with sorowe for suche sinnes and faultes as thou shalt finde therein and get thee afterwardes to thy ghostly father to confesse them if haply thou haddest not done so ouer night And eyther whiles thou art in confession or afterwardes it shal-be verye good to renewe and confirme thy former good purposes to walke hence-forth more warilye in Gods wayes and with greater diligence to amend thine imperfections especially suche as thou vsest most commonly to fal into crauing thereto particuler ayde and grace of God deuising also some newe means howe better to perfourme the same When thou hast in this wise examined and vnfolded thy conscience gather thy selfe a while to meditate some one or mo pomtes of the passion of our Lorde and Sauiour in memorie wherof was this venerable Sacrament instituted that euery time we receaue the same we should cal to mind that infinite loue wher with he offered vp him-selfe to the crosse for vs as also al other the pains and tormentes he from the cribbe vntil the Crosse did willinglye suffer for our saluation Doing thus and deuoutly meditating the roode and other his most ruful panges the fire of his feruent loue shal by this meanes kindle and creepe into thy soule being a thing right necessary for the worthy receauing of this sacrament For like as in the olde lawe God commaunded the pascal Lambe to be eaten rosted euē so the most innocent Lambe which is conteined in this sacramēt and figured by the former of the old law must be eaten rosted to wit with a heart inflamed in his loue sithens he here geueth him-selfe to vs rosted with the fire of his most feruent charitie And to th ende that with this loue thou maiest also haue due reuerence for receauing so high a sacrament consider wel the excellencie therof and what that is thou mindest to receaue howe in this sacrament is conteined the sacred and soueraine humanitie of Christe that is to saye his soule his body and his bloud and not onely his humanitie but eke his diuinitie sith th' one can no waies be seperated from th' other so that in this sacrament is conteined the sonne of the eternal God and of the blessed virgin Mary And forsomuch as looke where the son of God is there is the father and the holy ghoste being al three persons one selfe same essence it foloweth that al the most ho lye Trinitie is conteined in this high and mightie sacrament in such wise as the deuines declare and teache it which thou art bound most firmelye to beleeue albeit to knowe the maner thereof surpasseth thy capacitie and vnderstanding See nowe al this being wel considered with howe great reuerēce thou oughtest to present thy selfe before so great a Monarche as is conteyned in this Sacrament before whom al the powers of heauen doo tremble and quake againe and thousand thousandes of Angels waite and geuo attendance on him in the same yeelding adoration and al other most dut ful 〈◊〉 the to Hauing the being astonished at so 〈◊〉 an excellencie and dreadful Maiestie thou mayest say these wordes My Lorde my God what art thou and what am I wherein pause and occupie thy selfe a while before thou receaue weighing thine own inspeakable vilenes and his incomprehensible Maiestie and highnes as also that ineffable loue and beyond al measure wherwith he vouchsafeth to come to that Sacrament thereby to communicate his graces and gifts vnto thee if thou be thy self disposed to receaue them Being in this maner by these lowlye considerations prouoked to humilitie and thy heart already inflamed in feruent loue and charitie thou maiest then receaue thy maker with great reuerēce see thou in no wise chowe the hoste with thy teeth but let it moisten a while in thy mouth thereby to swalowe it downe more easilye without any cleauing to thy palate humbly beseech that Lorde thou receauest that it may please him to receaue thee and through his loue graces to transform thee into him to make thee partaker of such gra ces as he ordinarily bestoweth by the means of this most sacred sacrament And thus hauing receaued see thou pause a while to yeelde that Lorde moste hartie and humble thankes for hauing thus louingly vouchsafed to visite thee comforting thy selfe and keeping company with him whiles he yet remaineth in thy brest being otherwise a very indecent thing that so great a Lorde vouchsafing thus to visite thee to enter into thy poore cotage thou shouldest bye and bye fling out of dores and occupie thy selfe in forraine thoughtes and communications See therefore thou attende onely of this most worthy gest which thou haste receaued and solace thy selfe with his moste
written that who so loueth peril shal perishe in it GENERAL remedies to be vsed against temptations ¶ Cap. 17. SITHENS it is so weightie a matter and of so great importance to fight and to resist tentations for feare of being ouercome and falling into sinne it behoueth vs to haue alwayes a vigilant eye and to be furnished of suche wepons as be moste requisite for this future combat Such therfore as may serue generally to defend thee from al kinde of sinne be these considerations folowing which thou must exercise not onely in time of fight but in time of peace too that when neede requireth thou may thē haue them in more readines FIRST consider the dignitie of thy soule created to the very likenes and similitude of God and how whiles it persisteth in grace it is so beutiful bright that the maker him-selfe delighteth tobdwel in it and al the holy Angels and quiers of heauen doo reuerence and reioyce in it but anone after it hath once consented to sinne God straight-waies departeth out and the deuil entreth in polluting chaunging it into so vgglye and abhominable a state as if the sinner could then see him-selfe he woulde be therewith vtterly confounded and haue him-self in extreme horrour If therfore thou wouldest so lothly soile any fresh and gay garment thou haddest lately bought how muche more thē oughtest thou to detest that consent to sinne which so filthily polluteth thy soule a much more pretious thing without al comparison then any most gorgious and glittering attire of body SECONDLY consider howe besides this euil euen one sinne doth cause thee to incurre innumerable other miseries sith by committing but of one mortal sinne thou loosest the grace of God and his amitie annexed to his grace Thou loosest the infused vertues and the gifts of the holye Ghoste which adorned thee and made thee beautiful in the sight of god Thou losest the repose and serenitie of a good conscience Thou losest the meed and merite of al such good deedes as thou hast done before and the participation of the merites of Christ our head sith thou art not now vnited to him by grace and charitie so remainest an enemy to thy Creator depriued of the inheritāce which Christe by his pretious bloud had purchased for thee condemned to euerlasting tormentes a thral and bond-ssaue to the deuil who by al meanes possiblye seeketh thine vtter ouerthrow Briefly thou incurrest so many other daungers as no mannes tongue can sufficiently declare them What man is he then that wil- be so madd as for a short and beastlye delight that sinne affordeth him to incurre such huge heapes of extreme miseries and incurable calamities THIRDLY consider howe by striuing to resist tentations they tarye not long but vanish and fleete away and thou by hauing vanquished thē shalt remaine enriched with greater meede honour and consolation The blessed Angels of heauen shal also come and serue thee like as they did our Sauiour hauing ouercome his tentations But if on th' other side thou let thy self be lewdly ouercome the delight of sinne shal forth with fleete away and the gripes confusion and discontentment that remain behinde and gnawe thy giltie conscience shal afflict thee much more thē any resistance making might possiblye haue done FOVRTHLY consider that if thou easily consent to sinne thou must afterwardes painfully redresse the euil thou hast committed sith thou must needes suffer much sorowe in bewailing it shame in confessing it pain in doing penance for it besides a milliō of many mo difficulties al which thou maiest auoide by fighting manfully and not consenting vnto sinne FIFTLY consider that looke how much more thou vsest to consent to sinne and so muche more shal thy temptations increase and thy strēgth decay and thus at length shalt thou cause a wicked custome which afterwardes wil almost be impossible for thee to forsake and leaue For as S. Austin sayth Whiles we resist not a custom we make it become a necessitie but contrariwise if thou force thee to resist in the beginning thy strength shal daylye increase and the tentations waxe more weake and feeble Suffer not therfore thy selfe through a litle negligence at the first to receaue afterwardes a desperate and incurable wounde In these and such like consultations if thou eftsons exercise thy selfe beleeue verilye to receaue great helpe therby against al kind of temptations There be yet mo wepons and general remedies as is the often frequētation of prayer a remedie that our Sauior gaue to his disciples the night of his holy passion exhorting them so sundry times to praye for feare of being ouercome by tentation It helpeth greatly in like maner to meditate the foure last thinges to witt Death Iudgement Hel and Heauen according to that saying of holye writt In al thine actions remember the last thinges and thou shalt not sinne everlastingly An-other general remedie is the reading of holy scripture committing certaine sentences and particuler authorities therof to memory suche as may most fitly helpe thee against the tentations that shal assault thee This remedie did our Lorde and Sauiour Iesus-Christe teache vs when being tēpted by the deuil in the wildernes he ouerthrew and repulsed al his temptations by the textes of holye scripture The remembrance of particuler examples of holy saints shal likewise helpe thee setting before thine eyes what they did in suche tentations as thou feelest It helpeth also not a litle against al tentations to cal eftsons vpō the holy name of IESVS with a zeale and feruour of faith and withal to forme the signe of the holy Crosse vpon thee which the deuil doth greatlye dreade especially being made with a liuely fayth as where-with he was once vtterly confounded And if for al this thou finde thy selfe stil infested with these tentations it shal help thee very much to beholde our Lord and Sauiour Iesus Christe crucified with the eyes of thy soule remembring those most greeuous torments which he endured for thy sake and so shalt thou wel knowe what a smal matter it is to abide patiently for his sake al that trouble and toile thou presently feelest An-other remede and that of great efficacie is the often frequentation of those two moste holy Sacramentes of Penance and Receauing sith these are the soueraine remedies and medicines which our Sauiour desirous of our wel-fare left vnto vs as-wel to cure our present woundes caused through our former sins as also they being already healed to preserue vs hence-forth from incurring the like dangers And albeit the vse of these diuine Sacramentes is as I haue saide before at al times verye profitable yet much more doth it helpe vs in the time of our tentation sithens thē doth a man stand most need of grace and strength when he is moste greeuously assailed by his aduersary and then no doubt but
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
in his handes before he would put it on his head and at length saide openlye in this wise O more noble then happy crown which if any man knewe wel how ful of cares perils and manifold miseries thōu art fraught a lbeit he met thee with his feete yet woulde he not vouchsafe to lift thee vp What this king saide of his crowne maiest thou wel apply to eche dignitie and pretious thing which the ambitious proul after in this life for looke how much higher and more excellent thei be and so much more are they subiect to greter casualties cares more painful griefes See therfore thou take not so great toile for a thing that so quickly fleeteth awaye as doth the wind of pride and vain-glory THE LAST Remedie to shake off pride withal and to purchase that so necessary a vertue of humilitie is to force and accustome thy selfe seeme it neuer so paineful and lothsome to thee to exercise diuers actions of humilitie as to doo the basest offices in the house to conuerse with the meaner sort to sitt in the lowest place to cladd thy selfe in homely attire not so homely though as to geue occasion of being compted singuler sith this should be a pride not to doo or say any thing wherby to make shew of excellencie and preeminence or to cause admiration in other mens eyes finally to cal eftsons to mind our Lord and Sauiour Iesus Christes humilitie as also that of his most holye mother the blessed virgin Marye and of such others as haue liued here in humble and lowly wise REMEDIES against the tentations and sinnes of wrath ¶ Cap. 23. DIVERS of the Remedies that haue beene prescribed thee against pride maye in like maner helpe thee against this sinne of wrath and anger seeing that most commonly such as be proude and hawtie are wont also to be angry and ireful Yet neuerthelesse be there other peculier remedies to be vsed against this vice THE FIRST is to ponder howe farre it is out of al good frame and reason that anye man should be angrye and desire to hurt an-other sith 〈◊〉 brute beastes be they ueuer so fel fight not one with an-other but liue 〈◊〉 peace and vnitie with those of their owne kinde howe much more reason is it that men should doo the 〈◊〉 who are not borne armed as brutishe and sauage beastes be nor prouided of wepons to defende them-selues or to offend others SECONDLY beholde the vgglines and deformitie of an angry man both in his countenaunce gesture wordes and actions in al the which thou shalt at that time see him wonderfully disordered and besides himselfe See thou beware therfore of being angry if thou wilt not fal into those defectes which in others doo so greatly dislike thee THIRDLY consider that whosoeuer he be that hath proffered thee anye wrong or iniurie hath done him self much more harme then thee and if thou growe angry therat and seek reuenge in so doing thou shalt hurt thy selfe much more then thine aduersary for that as S. Chrisostome saith No man is hurt but by him-self which should be no lesse a folye then for a man to kil him-selfe to teare his enemies cote sithens thine enemies body is as his coate which thou meaning to teare in seeking to kil him doest first slea and kil thine owne soule for as S. Austin saith The knife pearceth the heart of the persecutour before the body of the persecuted Striue therefore to master thy selfe and to vanquishe thine ire and so shalt thou gaine greater honor and victory then if thou haddest subdued a mightie Citie and by this meanes in not seeking thy selfe to take reuenge God shal take it for thee as he him-selfe hath promised thee FOVRTHLY if the deuil to stirre thee vp to wrath do aggrauate thine iniurie receued make it greter doo thou contrariwise what thou canst to lessen it and to make it smaller thinking thus howe he that in this maner hath iniuried thee is at that time ouercome with some passion or indiscretion or els cal to minde some good turnes he hath earst done thee or how thou hast other-whiles done him some iniurie which he then did tolerate at thy handes and therefore is it meete thou beare nowe likewise with him And if thou canst not this waies finde any sufficient plaister to heale thy paine withal cal then to minde how God hath borne many iniuries at thy handes that in like maner thou shouldest beare patientlye thy neighbours imperfections FIFTLY consider howe both this iniury which is now done vnto thee and al other losses that light vppon thee wherby thou feelest thy self incensed and prouoked to anger are al by Gods diuine dispensation sent vnto thee that by these scurges thou shouldest in this life be chastised for thy sinnes and by bearing patiently this chastisement come to obteine his grace and celestial benediction Thus did that holye king Dauid thinke who flying the furye of his sonne Absalon mett with that wicked man Simei in the high way who reuiled him with vilanous and reprocheful speeches and threw stones at him whereby one of his captaines being bent to cutt off his head in reuenge of so outragious an iniurie and crime cōmitted against his sacred ma iestie this patient most mild king did forbid him saying let him curse and raile vpon me for so hath our Lorde commaunded him and it may be our Lord wil by this means looke vpon mine afflictions and geue me good for the euil which this man doth wishe me In like maner maiest thou beleeue that by bearing patientlye the villanies and iniuries that shal-be saide and done against thee God wil so dispose that al shal turne to thy greater benefite and comfort of thy soule SIXTLY if thou feele thy selfe alreadie ouercome with anger take heede in anye wise thou neither doo nor speake then any thing whereby this inward indignation thou feelest may burst forth in outward shewe but force thee al thou maiest to bridle and represse it and get thee out of his company whom thou art thus offended with busie thy mind also about some other affairs vntil this fire flaming within thee be some-what quēched suspecting ech thing which thou then thinkest meete to be done or spoken yea seeme it neuer so honest and reasonable for afterwardes when this angry heate is throughlye cooled then maiest thou a great deal more miturely examin whether that thou thoughtest of before be conuenient to be done or spoken And by thus doing shalt thou within a smal while see this angry blast blowne ouer and be thy selfe greatly contented and comforted by hauing ouercome thy temptation and perceaue the deuil who egged thee therto to be fled with vtter confusion Thus reade we in the liues of holy Fathers that Isaac the Abbot did who being demaunded by an-other father why the fiendes did feare him so made
this aunswer From that time quoth he that I was first made a monke I determined with my selfe neuer to let any anger issue out of my mouth but to mortifie and burye it within me and for this cause is it the deuils doo so greatly dreade me So maiest thou wel hope they wil doo to thee if thou indeuour thy selfe to doo the same that he did Beware also the Sunne doo neuer go downe vppon thine anger according as S Paul admonisheth that is to say that thou expel it quicklye and suffer it not longe to soiourne in thy soule for so might it turn into hatred become more daungerous and harder to be healed We reade howe the Abbot Agatho was wont to saye Neuer would I quoth he sleepe being offended with any man neither haue I suffred as much as laye in me that any other man should sleepe that was offended with me but went about forthwith to make attonement both in my selfe and others Indeuor thou to doo the like as occasion may geue thee leaue These Remedies maiest thou at such time principally put in vre whō thou perceauest thy selfe offended towardes others But if thou contrari-wise see an-other offended and angry with thee then frame thy selfe to doo one of these two things either couertly in the best maner thou canst to winde thy selfe out of his companye that is angrye vntil the wrath he hath conceaued be worne ouer or els wanting oportunitie to doo thus force thee to ouercome euil with good according to the Apostles counsaile seeking to appease him with some faire and humble speeches sith as the wise man saith A milde aunswere asswageth anger and harde speeches kindle furye and rage But if thou shouldest want meanes to doo either of these take such order at least wise as to be silent whiles thou seest him in these freatting fumes and in thy heart to praye to God for him for that as S. Gregory saith It is a great deale more glorious to shun ne wrath by silence then to subdue it by aunswering LASTLY note that if the anger or impatience whiche thou feelest in thee proceede not of any iniurie or wronge done to thee by any person but through the aduersities and tribulations that befal thee in this life then shal it be a very good Remedie to remember the examples of such perfect and holy men as haue endured with great patience farre greater tribulations and calamities thē thine be Remember that inuincible patience of Iob who with so stoute a courage susteined so many losses so many sores such infinite number of griefes corseys hart-breakes as happened to him in one instant Neither did he amongst al these millions of miseries once droope or shewe by worde or deede any signe of blame-worthy impatience as the holy scripture testifieth Thinke also of that holye man Tobias his rare patience who in his blindnes pouertie and al his other annoyes had continually a constant minde and conformable to the wil of god Consider also that mildnes and meruailous patience of the holy prophet Moises whom not al the continual troubles and murmuringes of that ingrateful people which he had brought out of Egipt could suffice to disquiet or moue to anger The like patiēce and mildnes maiest thou note in that holy king Dauid amongst al the manifolde persecutions and afflictions he suffred through the whole course perrode of his life The same constācie and patient minde shalt thou in like maner find by discoursing many other of the holy prophetes and perfect mens liues of the old Testament and much more exactly in the newe sith we reade in S. Luke touching the Apostles how they being by decree and counsail of the Pharises bett and outragiously iniured they abidd and passed ouer al with great gladnes as being thought woorthy to suffer these contemptes for the name of IESVS And not onely these but innumerable other tormentes did they suffer with like constancie cheerfulnes shedding their bloud and losing their liues for loue of the same lord And after them did in like maner manye thousande thousandes of martirs whom thou maiest also vnbethinke thee of But aboue al cal to minde and pause for the nonst to poder that meruailous and incomparable patience of the holy of al holies our Sauiour Redeemer Iesus Christe who suffered much more persecutions paines reproches villanies griefs tormentes in al his life time with farre greater constancie and meeknes then any other conformablye to that the prophete Esay foretolde that he should stand domme euen like a Lambe before the Shearer And S. Peter saith how being railed vpō and reuiled by others he gaue no cuil words at al in suffering so greeuous tormentes did not threaten those that with such barbarous crueltie tormented him yea in recompence prayed to his euerlasting father for them If thou propounde these thinges with th' other examples before thine eyes al thy tribulations aduersities and persecutions what-soeuer shal seem but very smal and easie to thee and thou be animated and encouraged to endure al very patiently THOV maiest also in this case applye an-other remedie by considering the great commoditie thou shalt reape by these tentations and tribulations which thou suffiest This cōsideration as S. Gregory affirmeth doth mittigate the force of the whip and scourge Thinke therefore that like as gold is with fire fined in the fornace so shal thy soule be purged with the fire of tribulations And that for this cause God doth send thē to thee as a father that loueth thee dearly by chastising thee as a son he doth purge purifie thee wheras if thou lackest this discipline his holy rod of correctiō thou shouldest this title and name of sonne Beleeue furthermore that the stones which are to be laide in the celeslial Icrusalem must first be hewen here with many blowes of tribulations paines and persecutions for aboue in those heauenlye boures there shal-be no noyse of hammers to witt no dolours or wailinges no toiles nor tentations at al but an endlesse ioye and happy quietnes Beleeue like-wise that if as S Paule faith thou be a companion of Christ in this life in his passions and tribulations thou shalt in the next life be a companion of his ioyes and consolations And if thou suffer with him in this worlde thou shalt afterwardes reigne with him euerlastingly in th' other world And if here thou beest a litle afflicted and grecued sith the afflicted of this short life are but short and smal thou shalt afterwardes 〈◊〉 in heuen with a glorious 〈◊〉 ioye as S. Peter promiseth thee Al these thinges if thou consider them wel as the holye Saintes aforetime haue pondered and considered them thou wilt not onely abide patientlye these thy present tribulations but yeeld moste hartie thankes to that Lorde who with so singuler loue
doth sende them for thy benefite the enriching of thy crown knowing that it is impossible to come by so great a reward as we look for without great paines and trauail And truelye great reason is it that Christians like good souldiers should folow their 〈◊〉 Christe tracing his steps and walking the same waye he went before and entred into his glorye REMEDIES against the sinne and tentations of Enuye ¶ Cap. 25. IT NOWE remaineth to set thee downe some remedies against the temptations of enuie or malice wherewith the fiende is in like maner wont to assault tempt vs For as holy writt doth witnes Through the malice of the deuil death first entred into the world This made the Iewes to seeke our Lorde and Sauiour his death and by this vice haue manye murders and innumerable wicked actes been committed in the world This is also that moste cruel beast which Iacob said had deuoured his sonne Ioseph And therefore must thou carefully foresee that this venemous vipre beginne not at any time to nourishe her-selfe in thy soul but forth-with at the very first brunt to kil and cast her out vsing for that purpose these instructions and aduises folowing FIRST consider howe this sinne of malice or enuie which is according to S. Austin a griefe and sorowe at others felicitie is more hurtful and vnprofitable then any of the other for albeit other sinnes doo hurt the soul yet afforde they I knowe not what kinde of miserable taste and pleasure to the fleshe but this vrle vice doth both hurt the soule and afflict the fleshe sith it sealdeth the heart pineth the body withereth the face appaleth the countenauce and comelye sanguine hewe briefly it tormenteth ouerthroweth the whole mā being like to the worme that consumeth the wood whereof she commeth And thē is it that the enuious mā findeth him-self in worst case most wretched whē th' other whō he maliceth is best at case and happiest SECONDLY consider howe by shaking off this so fretting and fruitlesse a vice and by being in the sta'e of Gods good grace thou art a partaker of al such good things as others doo possesse sith charitie doth make them thine and therefore oughtest thou to be ioyful that others enioye goodes and liue so happilye rather then to be sorowful or any whitt greeued therat For by reioysing with charitie thou art made happye in their happines and by malitiouslye repining therat thou losest thy part and they remaine stil with their prosperitie which albeit they lost yet shouldest not thou recouer it THIRDLY what-soeuer helpeth against pride doth like-wise helpe against Enuie as proceeding for the most part out of the other fithens the proude man bearing impatientlye that any other should be his better or pheere and felowe with him he maliceth those whom in any respect he deemeth to be his betters or more happy then he is See therfore thou indeuoure thy selfe to plucke this poisoned roote out of thee and not to set thy loue vppon the temporal thinges of this world which are so miserable spare and scant that if thy neighbour haue them thou must goe without them and many times must lacke that which an-other might conueniently leaue But if on other side thou set thy minde of spiritual and heauenly things no man can bereaue or barre thee of them yea looke howe much the number of suche is greater that enioye and possesse the same goodes thou doest and so much shal thy happines increase and growe the greater And by this meanes shalt thou be so farre off frō malicing of any man as thou shalt hartilye desire that eche one might gaine the goodes which thou possessest woting wel that so should thy ri ches blisse be not a litle multiplied FOVRTHLY if the desire of thine owne excellencie make thee malice thy neighbour for being thine egall or more high in dignitie then thou art consider that in doing thus thou losest that thou so gretly seekest for sith herein thou debasest thy selfe geuest others occasiō to cōtēne thee perceuing this thy cankred vile nature which thus dishonestly thou thy selfe discouerest But if contrari-wise thou striuedst to master thy self to reioyce at thy neighbours wel-fare as at thine owne then shoulde thine estimation and credite growe muche greater sith euery good man woulde esteeme thee better and highly commend this charitie and noble minde of thine wherof by thus doing thou geuest the world an apparant and plaine testimonie Thy spiritual profite should herewith be in like maner greatly increased for either wold God geue thee the same goodes and graces thou reioysest at in thy neighbour or at least wise reward thee plentifully for the merite of thy charitie And therfore doth S. Chrisostome saye that the vertue of charitie is very great and meruailous which without spoyling any man doth rob and take al sithens by reioysing at other mens wel-fare and goodes we make them ours and winne possessiō of al that which others doo possesse FIFTLY al such meanes as help to excite and stirte vp Charity towards al shal likewise help greatlye to subdue and vanquishe this vice as for example to thinke howe we are al brethren as-touching our flesh descending from the same parentes Adam and Eue and as for the spirite al created of one Lord regenerated by one verrue redeemed by one price and hy the selfe same Redeemer We haue al of vs one mother the holye Catholike Churche the same faith the same Sacramentes and al of vs hope for the same blisse where eche ones good shal-be common to al and that of al to eche one Wheras therfore so many so great causes of vni tie charitie be enuy ought to beare no griefe at others good no mirth at others miserie yea rather ought we al of vs to reioyce at others their weldoinges and lament their harmes and euils as if they were our owne perfourming therby what S Paule prescribeth to reiovce with such as reioyce and to weepe with them that weepe But if haply al these causes of vnion sufficed not to make thee recken thy neighbours goodes as thine owne he seeming stil but a stranger and a forener in thine eye how he neuer did thee any good but rather harme and iniurie Remember howe thou being a greater straunger and farre more vnwoorthy Christe hath bestowed so many so gret benefits vpon thee wherof he wil haue thee to make a recompence with other benefites not done to him-selfe sith he standeth no neede of thy good turns but bestowed vpon thy neighbour seeme he neuer so vnknowen and vnwoorthye to thee for looke what good thou doest to such a one and this Lorde wil accept it as doone vnto him-selfe SIXTLY consider howe to vanquishe this venemous vice of enuie the lawe of nature common to al ought at least to moue thee
which teacheth vs to doo to others as we would be done vnto our selues As therefore thou wouldest not that others should be greeued at thy good so oughtest not thou to be offended at others wel-fare for other-wise shouldest thou shew thy selfe a senslesse creature and without al reason yea wel may we say by the malicious man that he hath lost his reason and natural iudgement sith he would not sticke to make choise of his owne losse if by that means he might piocure harme to those he hateth Like as we reade of a king who meaning to make a proufe of the cankred natures of an enuious person and a couetous wretch caused two such to be called to him whom he made this proffer too to craue of him what-soeuer they would for willinglye it should be geuen them prouided alwaies that the second shoulde haue the double of that the first did aske These twaine being nowe at great contention which of them shoulde first beginne least th' other might gaine the double the king being cōstrained to take vp the matter commaunded the malicious man to speak first who requested this that one of his eyes might be put out that th' other might haue both his put out chosing rather his owne harme then good that th' other whom he hated might by receauing the double according to their offer be the more annoyed The which story if it were true declareth plainly to what blindnes this vice bringeth him that letteth him-selfe be lewdly ouereome withal THE LAST Remedie which feeling thy self tempted with this vice I haue to prescribe thee is to force thy selfe continuallye to praye for him whom thou malicest and bearest enuie to as also to speake wel of him to others yea occasion so seruing to doo him some seruice albeit thou seeme to doo it fainedly and against thy stomacke sith for this force and violence which thou shalt vse in mastring thy selfe and breaking of thy wil no doubt but God wil geue thee the gift of charitie wherby thou shalt be perfectly healed of this detestable vice and maiest aftetwardes loue al thine enemies one and other what-soeuer CERTAYNE other aduises and Remedies concerning the same matter of tentations ¶ Cap. 26. BESIDES these tentations spoken of in the former Chapters wherwith the deuil doth most commonly tempt vs there be diuers other meanes wherby he vseth to molest and trouble vs as by propounding other-whiles temptations of infidelitie doubtes against our beleefe and fayth or suggestions of blasphemie yea some-times he bringeth vs into such a mase and perplexitie as whether-soeuer we turne vs or what-soeuer we say or doo yet seeme we stil to be caught and intangled an-other time he indeuoreth to bring vs into desperation and thus doth he with these and diuers other vexations disquiet and greeuouslye assault vs. Against al the which his craftes and subtilties take this for a general rule neuer to staye to dispute or talke with the deuil of set purpose for if thou doo thou art like to be ouercom as Eue was for hauing done the same It is therefore much more secure not to stand reasoning or listning to that the deuil shal tel thee but forth-with to flye the temptatiō in the very beginning by thinking of some other matter quite contrary to that which he woulde haue thee As for example if he propounde thoughtes of infidelitie saying howe is it possible that this mistery should be thus thus make none accompt to aunswere him by shewing anye reason of that truth which thou beleeuest but saye I beleeue as our holy mother the Catholike Churche beleeueth and this sufficeth me neither discende to any other particularities Thus like-wise must thou doo if in case he molest thee with temptations of blasphemie saying Thy blasphemie be to thy perdition for I 〈◊〉 and loue my Lorde God. With this or some such like short speeche maiest thou set thy mind at rest intending to some other busines and different cogitations neither let these his suggestions dismay or trouble thee any whit for al of them shal not make thee lose any one iote of grace and Gods fauour yea by doing as I tel thee thou shalt greatlye increase thy meede If like-wise he goe at any time about to meshe thee in any perplexities scruples or other ob scurities wherby thou wotest not on which side wel to turne thee 〈◊〉 not of them but conuert thy selfe wholly to God saying I wil my Lord my God both in this and 〈◊〉 other thing what thou wilt neither doo I will or yeeld consent to any thing that may displease thee And thus maiest thou with this saying be at quiet and in great securitie In like maner if he induce thee to desperation laying before thee the multitude and enormitie of thy sinnes beholde Christe thy Iudge nayled vpon the Roode in whom thou haste more goodnes without al comparison then in thy selfe thou canst haue euils and thus putting al thy confidence in him maiest thou despise and defye al the deuils And not onely in this but in al other thy tentations would I haue thee make Iesus Christe crucified a familier defence and buckler for thee sith that like as Moises gaue to the children of Israel being stunge in the desert or bit of venemous serpentes that Serpent of brasse raysed vpp on a high peece of wood whereon who-so looked fixedlye and with fayth were cured of their griefs in like maner much better al such as with fayth beholde our Lord Sauior Christ crucified and heaued vp on the wood of the holy crosse whom the serpent of brasse did in figure represent shal-be healed of al their bitinges and stings of trespasses temptations At such time therfore as thou feelest the serpent assault and bite thee with the sinne of pride beholde Christ humbled on the Crosse and obedient euē til death If with couetousnes behold that pouertie and nakednes wherewith he hangeth on the roode in such extreame distresse as he hath not where to rest his head If thou finde thy selfe assailed with the delites of lust beholde his brused aud beaten flesh fraught ful of extreme anguish and how for thy sake he hangeth on the roode al wounded from topp to toe and afflicted with most greeuous tormentes If thou feele thy self prouoked to Gluttonie looke vpon thy Lorde fastned to the roode who being extremely pained with drought had gaule and vinegre geuen him to drinke If thou perceane thy selfe stirred vp to anger beholde that inumcible patience of our Sauiour Iesus Christ crucified in abiding al those his moste villanous blasphemies and incomprehensible tormentes If thou be vexed with the venemous vice of malice consider that moste feruent charitie wherwith our Sauiour shedd his bloudd on the crosse for al and praied euen for those his persecutors that crucified him If slouth or idlenes cause thee
errour of beliefe especially touching those articles wherwith otherwhiles in life time they assailed foūd him som-what feeble To which tēptatiō thou canst not resist better then as I told thee heretofore in the. 26. Chapter to wit by despising it scorning the deuil and not regarding to solute his reasons But if of force thou must needes aunswer som-thing let it be this I beleeue firmely what our holy mother the Churche beleeueth and that which the holy Apostles Martirs and Confessours haue beleued and taught whose faith and doctrine 〈◊〉 God whom none can deceaue hath confirmed with innumerable miracles and for the confession wherof hath so much bloud of Martirs been spilt of whose holines no man can iustly doubt Sticke fast to this aunswere and care not to satisfie his other obiections demaunds which he may propound to thee about this matter and no doubt but by thus behauing thy self thou shalt remain a Conquerour and gain the goale thou striuest for Thus reade we of a seely simple man albeit in this point wise and considerate ynough who in a much like matter de meaned him-self in like maner This good man being in conflict with the fiende shaped him this aunswer touching an importunate adoo he made to know his beliefe I beleeue quoth he al that our holy mother the Churche beleeueth Why quoth the diuel And what is that your holye mother the Church beleueth She beleeueth quoth the good man that which I beleue And what beleeuest thou reiterated he the other repeting his former answer I beleue quoth he what our holye mother the Church beleeueth Neither could the diuel albeit he questioned neuer so importunatelye about this point driue him from this his first answer and so gained he the victorie and put his foe to flight and shameful ignominie In like maner maiest thou doo if thou vse the same means of resisting this tentatiō THE SECOND suggestiō wher-with the wicked spirits are wont to molest vs in this houre is of blasphemic persuading those that are nowe at point of death to beleue or think some indecent vnseemly thing of our bles sed L. God or of his holy SS With this temptation Eusebius S. Ieroms Disciple was greeuouslye infested Hereto maiest thou resist by retorting the blasphemie vpon the Diuel him-selfe that propoundeth it in this maner I am more then assured that my Lorde God is infinitely good and woorthy of al soueraine praise and lcue and that al his holy Saintes are most perfect and replenished with al vertue and thou most wicked fiende by going about to persuade me these blasphemies bewrasest plainly thy peruerse spirite pufe vp with al impietie malice falshood and deceipt and ther by most woorthy to be of eche one despised accursed and abhorred And then turning thine eyes to thy most mild sweet maker force thy selfe to powre out of thy heart right humble blessings and praises in the best wise thou canst vnto him and by howe muche the more the detestable deceauer shal infest thee with these his abhominable and beastly blasphemies by so much the more be thou diligent and attentiue to yeeld laudes and praises to his moste holy name THE THIRD temptation wherewith the deuils doo tempt such as lye a dying especially if they haue beene great offenders is dispaire For like as in time of health they litle rought of their sinnes and through the infinit number of Gods mercies and hope to doo penance at their latter ende made smal accompt therof so in that houre of death doo their sinnes seeme more greeuous and gretlye aggrauated to them by considering the rigor of diuine iustce wherto yt belongeth not to suffer any one sinne vnsifted and vnpunished and then is it the deuils persuade and make them beleeue that their contrition in that present houre is of no force and value as proceeding of seruile and slauish feare They like-wise in that houre represent al the enormous crimes a man hath committed al his life time as also the good he might haue done and by his negligence hath omitted and howe he neuer confessed many of his sinnes or at least wise imperfectlye and with lesse sorowe then he ought to haue done In this wise doo they so girde and gripe many heinous sinners as no doubt but a great number be by that meanes driuen to desperation This is one of the most terrible vexations wher-with such as haue wallowed securely in their sinnes are in this time assailed and is in very deed so violent and hard to be withstood as if the ineffable mercy of God did not geue special assistance and ayde in that houre very few could eschew and ouercome the same The remedie to releeue thee with is to humble thy selfe in the sight of God and to inuocate his diuine clemencie calling to minde the Passion of thy blessed and benigne Redeemer our Lorde and Sauiour Iesus Christe whose moste bitter griefes torments and woundes thou must offer vp to his eternal father for al thy sinnes what-soeuer saying I knowe my Lorde and moste gratious God that albeit my sinnes be great enormous and innumerable yet is the satisfaction which thy moste obedient sonne my Sauiour Iesus Christe hath geuen thee both for these of mine and of al the whole world farre greater more pretious and more infinite I knowe like-wise that thine incomprehensible mercie and pietie doth farre surpasse al my miserie and impietie and therefore wil I not dispaire as Cain and Iudas did especially knowing howe this should be to adde a greater offence to my former trespasses sith dispaire is that which moste of al displeaseth dishonoureth and offendeth thee yea rather wil I hope in the multitude of thy mercies which thou haste vsed towardes other most vnworthy sinners and sure I am that thine eternal truth and infallible worde neither can ne wil euer deceaue whereby thou haste promised to pardon and receaue such as hope in thee calvpon thy mercy and vnfainedly turne to thee being contrite and sorowful for their sinnes as I am nowe This is the anker wher-vnto thou must cleaue fast and neuer to forsake thy holde albeit the deuils doo what they may to drowne thee as is aforesaid THE FOVRTH temptatiō is quite opposite and contrary to the former This being a rash and fond securitie and ouer-weening a man hath in his owne innocencie for that as Cassian saith when the wilye and coonning fiende can-not induce a man to that excessiue feare and pusilanimitie he thought to haue done and so to haue driuen him downe to desperation then doth he craftilye goe about to post him ouer to the other extreame by drawing him to a daungerous securitie and blind delite and pleasing of him-selfe counterfeiting falslye with him how he hath fought manfullye and wel prepared him-selfe to death and howe he is greatly bounde to God for so many his giftes moste plentifully bestowed vpon him
for so is moste expedient forsomuch as the thinges that are here intreated of sith they be the rules and remembrances which thou oughtest in spiritual life to leuel and guide thy worke by it behoueth at al times to reade them when thou purposest to practise thē For besides that the bare reading shal-be a laudable and meritorious exercise for thee and serue as a part of prayer the reiterating and frequētation of reading shal helpe thee to learne by heart what in action thou art bound to execute and so maiest thou afterwardes exercise thee in ech point with much more facilitie and lesse adoo a great deale And therfore albeit this litle labour maye profite eche one that with good and godlye intent wil vouchsafe to reade it yet was it principally intended for the simple and more ignorant sort and for that cause haue I thought good to annexe here in the end such thinges as many of them wot not and yet are bound to knowe Seing that if euerye Artisan thinke it meete to knowe such thinges as belonge vnto his Art howe much more is a true Christian bound to knowe what appertaineth to his profession an Arte aboue al Artes and to be prepared as the Apostle S. Peter saith to yeeld accompt of that he beleeueth and hopeth and what it behooueth him to doo to liue according to Gods wil and pleasure and to obteine euerlasting life withal Wherefore for such as be in this behalfe blame-woorthye negligent I haue here set downe such thinges as without daunger of their owne wel-doing they neither ought nor can be ignorant of that by reading these notes and short remembrances they may both vnderstande what they want and learne it here commodiously without further seeking of other bookes And as for the textes I haue here set them foorth both in the latine and vulgar tonge for euery one to learne them as best shal like thē not respecting so much the wordes as the substance and sapp conteined in the same SIMBOLVM APOSTOLORVM which in vulgare tonge is called the Creede 1. CREDO in Deū Patrem Omnipotentem Creatorem coeli terrae 2. Et in Iesum Christum filium eius vnicum Dominum nostrum 3. Qui conceptus est de Spiritu Sancto natus ex Maria virgine 4. Passus sub Pontio Pilato crucifixus mortuus sepultus 5. Descendit ad inferos tertia die resurrexit à mortuis 6. Ascendit ad coelos sedit ad dextram Dei Patris Omnipotentis 7. Inde venturus est iudicare viuos mortuos 8. Credo in Spiritum Sanctum 9. Sanctam Ecclesiam Catholicam Sanctorum Communionem 10. Remissionem peccatorum 11. Carnis Resurrectionem 12. Vitam aeternam Amen 1. I beleeue in God the Father Almightie Maker of heauen and earth 2. And in Iesus Christ his onely sonne our Lord. 3. Which was conceaued by the holy Ghost born of the virgin Marye 4. Suffred vnder Pontius Pilate was crucified deade and buried 5. Descended into hel the third day he rose againe from the deade 6. Ascended into heauen sitteth on the right hand of God the Father Almightie 7. From thence he shal come to iudge both the quicke and the deade 8. I beleeue in the holy Ghoste 9. The holy Catholike Churche the Communion of Saintes 10. The forgeuenes of sinnes 11. The Resurrection of the bodye 12. And the life euerlasting Amen A BRIEFE declaration of the. 12. Articles conteined in the Crede ¶ Cap. 30. FOR thy better remembring of these xij Articles conteined in the Creede aforesaid wherin the whole summe of our holy Catholike fayth is comprehended I haue thought good in this second impression to adioyne a briefe declaration as-wel thereof as also of such other thinges as be needful for thee to haue by hart Wherby thou maiest easily learn not onely to rehearse the bare wordes but to sucke out the sense and sapp also of that which thou beleeuest con fessest and witnessest or at least wise oughtest to doo in al thy life and actions It is therfore for declaration of this Creede or Simbole to be noted howe God being one in substance three in person al the three persons of the most sacred and souerain Trinitie are in this Creede especified and vnto eche one of them their peculier and proper Articles assigned THE FIRST Article sheweth vnto vs the first person of the Trinitie to wit the Father vnto whom is attributed the creation of heauen earth and of al things visible and inuisible al the which as he for vs hath by his Omnipotencie created of nothing so doth he forovs through his wisdome and goodnes still mainteine and gouerne them whereby we are done to wit what great loue we are bounde to beare towarde this our so good a father who hath for vs created and kept so manye thinges What trust we may also repose in him and howe greatly we ought to dreade the offending of so omnipotent a Father THE SECOND Article declareth vnto vs the second person of the sacred Trinitie which is the Sonne who touching his diuinitie is from al eternitie ingendred of his Father of the self-same substaunce with his father and coequal to him This one only and eternal sonne of God as he tooke humane nature and fleshe vppon him is called Iesus Christe that is to saye Sauiour annointed IESVS which signifieth Saurour for that he came to saue and redeeme his people from their sinnes and CHRISTE which is as much to say as annointed for that he was annointed by the holye Ghoste ful of grace and truth He is also called MESSIAS whom God had erst promised to sende into the worlde a KING BISSHOP and LORDE for that he bought vs with his most precious bloud and thereby is geuen vs to vnderstande howe much we are bound to honour loue and reuerence him THE THIRD Article teacheth vs the incarnation and temporal natiuitre of this our Lord for that being as God eternally engendred of his father without mother he for our loue descended frō heauen and tooke humane fleshe vpon him and was as man conceaued without father or operation of man in that most sacred vessel the virginal wombe of the euermore virgin Mary and was afterwardes borne in Bethlcem of this his blessed mother she remayning euermore a virgin By this incarnation of the 〈◊〉 of God we are al of vs regenerated of carnal that we were made spiritual and the children of God in Iesus Christe THE FOVRTH Article doth informe vs of the Passion death and burial of our Lord and Sauiour Iesus Christe who hauing preched and done many miracles for the space of three yeres the Iewes of meere spite and malice accused him to Pontius Pilate their Iudge who albeit he wist wel his innocencie and cleernes frō any crime yet did he adiudge him to suffer death vpon the Roode and so was he by that means crucified dead and buried whose holy wounds passion Crosse
earth are called lordes as hauing a certaine superioritie geuen them and rule ouer some men yet are they but seruauntes and the creatures of this one onely Lorde who hath of himselfe al soueraintie and absolute authoritie ouer al menn This Lorde was therefore with our blessed Lady sith he deliteth to dwel in the soule ful of grace as hers was And therefore who so desire to haue this Lorde harbour with them let them first procure to haue his grace without the which he wil neuer enter or soiourne in their soules It foloweth Blessed art thou amongst wemen or aboue al other wemen By which speeche the Angel shewed how much our Lady passed al other wemen in the giftes and priuiledges that were bestowed vppon her Blessed amongst wemen or amongst al wemen for that she was both a virgin and a mother together which prerogatiue neither euer hath beene nor shal-be graunted to anye other woman Blessed also amongst women sith she was exempted from the commō curse and malediction laide vpon al women to bring forth their children with dolour and paine where the blessed virgin contrari-wise as she conceaued her childe without corruption or any detriment at al to her most pure virginitie so did she bring forth her childe without anye paine or griefe at al yea with inspeakable ioye seing her selfe the mother of such a sonne and withal before birth in birth and after birth a moste pure and immaculate virgin Blessed againe is she amongst al women because of al wemen and men she hath beene hitherto in al ages continuallye blessed and shal-be of al generations exalted euerlastinglye THE SECOND part of this salutation is Blessed is the fruit of thy wombe which wordes S. Elizabeth greeted our Lady with at such time as being conceaued with the sonne of God she came to visite her The which speech right woorthely apperteineth to our blessed Lady for that of suche a tree expedient was it that suche fruit should proceede Blessed is the mother but much more the sonne who was cause of his mothers blessednes Blessed is the tree that brought vs forth the fruit of life but much more blessed is the fruit of life wherby at such time as we eate it woorthelye we are made blessed and receaue the true and perfect life And to make vs vnderstande the better what this blessed fruit of the virgins wombe is the Churche addeth this worde Iesus our Sauiours moste holy name which is a moste sweete hony-combe in the mouth of him that pro nounceth it a most melodious musike in the eares of him that heareth it a soueraine ioye and inestimable consolation in his heart that deuoutlye doth contemplate it The holy Church addeth a thirde part to this salutation Holye Mary mother of God pray for vs sinners nowe and in the houre of our death These wordes are a short praier and petition wherby we recommend our selues to this moste sacred Lady her protection agnising and confessing the efficacie and puissaunce of her prayers to God-warde and how we being wicked wretches stand great neede of her prayers being innocent and pure from al spott of sinne whom if in our distresses we inuocate with faith feruēt deuotiō wel may we hope how greatly soeuer we haue offēded to find relief and succour at this mother of mercies handes as al sinners haue euermore by trial proued true that in their necessities made their recourse vnto her The last word Amen may be vnderstood as is afore-saide in th' ende of the Creede or Pater noster These thinges thus explaned as thou seest be the pointes which at least euery good Christian is bounde to haue by hart to th' ende he know what he ought to beleeue and doo and in what maner to make his praiers to gaine Gods fauour and diuine grace therby afterwardes to obteine euerlasting glory and celestial blisse HERE foloweth a prayer or Meditation wherby the soule is stirred vp to 〈◊〉 reuerence and loue of the blessed Sacrament before a man receaueth it MOST high and dreadful most sweete and bountiful Lord and Sauiour Iesus Christ who art really conteined in this most miraculous Sacrament which I both desire purpose to receaue beholde howe I come fraight with feare and hope vnto thee to be visited fedde and comforted of thee I feare considering the incomprehensible highnes of thy most infinite Maiestie and the inspeakable basenes of my moste wretched miserie I thinke Lorde what thou art and what I am Thee I acknowledge to be my maker maker of al things omnipotent eternal infinite ful of al wisdome vertue incomprehensible holines Thou art he before whose face al the pillers and celestial potentates doo quake againe and whom al the Angelical quires yeeld adoration and due reuerence to I contrari-wise knowe my selfe to be a most vile and filthy creature a contemptible caterpiller a wretched worme a vessel of corruption one ful of al miseries conceued and borne in sinne vnable to doo any good inclined to al wickednes Howe may then so abiect and abhominable a caitiff present him-selfe before so great a king What hath mire and filth to doo with celestial puritie darknes with light the sinner of al sinners with of al holies the holiest If that holy man S. Iohn Baptist one sanctified in his mothers wombe durst not touch thy most sacred head when thon camest to be baptised of him howe shal I presume not onely to touche but to receaue thee in this holy Sacrament fraight with filth and wallowing in al wickednes euen from my very infancie The faith which that deuout Cōturion had in thee made him repute him-selfe vnwoorthy for thee to enter into his house howe then shal I with much more feeble faith and deuotion receaue thee into my vnclean and vnwoorthy habitation If so great puritie and holines wer required for the eating of the shewbreades of the old lawe which were but a shadow of this most souerame Sacrament how shal I eate the bread of Angels being so impure and estraunged from al holines how may so heynous an offendour as I am presume to approche hearing the prince and chiefe of al the Apostles cry out Goe further from me Lorde for I am a sinful creature I languishe Lord and tremble whē I consider thy highnes thy dignitie and what thy holy Saintes haue saide and done vnto thee but muche more am I confounded calling to mind my malice and ingratitude al my yeres consumed in sinne blindnes iniuries and crimes committed against thy diuine Maiestie without any feare of thy threates and punishmentes anye regard or thankfulnes for thine infinite benefites yea rather renewing in most impudent wise not once but eftsons thy cruel tormentes and most painful passion crucifying that Lord a-freshe with so manye greeuous abhominations who with so great charitie vouchsafed earst to be crucified for my redemption Wherefore moste righteous Lorde if thou looke vpon mine
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
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
I may feele iust remorse and sorowe for euery sinne and imperfection what soeuer And that I may the better performe this graunt me grace my sweete Sauiour Iesus Christe that I may perseuer in discussing my conscience euery night more diligently thē other according to the good instructions it hath plesed thee by thy seruauntes to impart vnto me and that eche morning I may so happily beginne the day by offering thee the firste fruites of al mine actions as that the rest thereof may euermore be passed to thy glory As for my Penance that is enioyned me and not performed alreadie fauourably I beseeche thee to assist me both in the perfect remembring therof and in the diligent executing in good time And graunt that by thus endeuouring my self daily thorough thy grace to amende my life I may both liue and dye a true Penitent and obteine through the merits of thy blessed passion a ful forgeuenes of my sinnes in this world and in th' other the life eternal wherto thou hast created me To thee mine onely Sauiour Iesus Christ with the Father and the Holy Ghoste one God be al honour praise and glory euerlastinglye Amen A VERY fitt praier to be saide before Masse wherein we exercise very fruitfully our faith and prepare our selues to heare it with dutiful attention O MOST puissant and louing Lorde who haste of thine infinite mercy vouchsafed that thine only sonne our Sauiour Iesus Christe should before his doleful death ordeine his bodye and bloudd to be consecrated in thy Churche by vertue of thy worde in a most miraculous and dreadful misterie graunt me grace I beseech thee O Lorde that as of thy singuler loue towardes vs thou hast ordeined this diuine Sacrament to make vs alwaies mindful of the merits purchased vnto vs by the death of thy deere sonne our Sauiour so I maie with due reuerence and diligent remembrance of those his most bitter tormentes assist here whiles thy seruaunt celebrateth this misterie and offer vp my praiers in most obedient wise vnto thee The souerain desire thou haddest of our wel-fare O Lorde was that which moued thee to leaue vs this moste diuine sacrifice of the Masse that like as thy triumphant Churche hath her sacrifice aboue so thy militant Churche might haue her sacrifice belowe For like as in heauen thy sonne dailie offereth him-selfe vnto thee for bethouse appering before thy face in a visible and glorious maner so hast thou vouch safed that in earth he should dailie be offered to thee by the function of priestes for our sinnes in a maner inuisible and proportionable to our frailtie Yet is it al one onelie and the selfe same Iesus Christe thy sonne and al our profite and auaile is whollie deriued from the Tree of the holie Roode This misterie most mightie Lorde is farre surpassing al humane capacitie and yet right easie for those to beleeue that haue in time sucked the sweete sapp of thy most sauorie and wholesome doctrine For mine owne part Lorde I beleeue through thy gratious goodnes simply whatsoeuer thy holie Catholike Apostolike and Roman Church teacheth me either touching this or anie other of thy most diuine misteries and doctrines and confesse vndoubtedly that as thou hast said that body and bloud is conteined in this most sacred Sacrament and the same bodye to be like-wise on the right hand of thy Father in heauen so beleue I them both most assuredly and th' one as firmelye as th' other seing one is as-wel the wil and worke of the Word God and man as is the other and to be in earth in heauen and in many places at once is in thy power to doo it most easily as thou doest and is in my power through thy grace to beleeue it most constantlye as I doo Herein I vtterly renounce my sence and al mans vnderstāding and cleue only to thy diuine and inexplicable Omnipotencie who as thou madest al things of nothing so canst thou alter and dispose of al thinges at thy wil and pleasure Nowe therefore I beseeche thee most omnipotent and mightie God to driue awai al distractions and wicked thoughts out of my minde that I may attend the celebration of this heauenly misterie with feare and reuerent humilitie Sanctifie also I beseech thee his spirite who is here to present him-selfe before thee to celebrate this diuine Sacrifice to th' ende that he may woorthely doo it to thine honour and glorye his owne auaile and the benefite of al others Geue me grace that by the reuerent ceremonies which are here to be vsed I mai be put in mind of thy most painful torments which they doo represent and that I mai adore thee in thy imperial Sacrament with souerain dread and lowlines This by thy grace I purpose this by thy grace I hope to performe Accept therfore O Lorde to thine honour our welfare and the vnitie of thy Churche the bodie and bloud of our Sauiour thy sonne Iesus Christe offered thee in this Sacrifice Incline thine eares O Lorde to the praiers of thine afflicted flocke and mercifullie restore thy true religion where it is lacking Open the eies of the blind and make them know their errors Relieue the distressed the captiues and the sicke in the vertue of this sacrament Geue grace to the liuing and perpetual place of rest and quietnes to those which are departed in thy faith for the merits of our onely Sauiour thy sonne Iesus Christe to whom with thee and the holy Ghost one God be al renowme praise and soueraintie for euermore Amen ANOTHER short praier to be saide likewise before Masse O MY soueraine Lorde and Sauioure Iesus Christe O Lampe of light and truth I most miserable wretche humbly beseeche thee to stanche my wandring mind in such sort as I maie with due 〈◊〉 and attention assist and waite here in thy imperial presence whiles thou procurest this so important an affair with thy eternal father for my wel fare and of al man-kind Illuminate my soule and stirre vp my lumpish heart O sonne of true Sapience and Iustice with the bright nes of thy countenance that I maie here with a grateful and deuout memorie cal to mind that sacrifice of obedience patience and mosle inflamed charitie which thou being wrapt in extreme woes and ignominious reproches diddest offer vppon the roode with thy life and euerie dropp of thy most sacred bloud to thi celestial Father for our sins Amē AN EXCELLENT praier and adoration to be made in the presence of the blessed Sacrament I MOST wicked wretche and vnwoorthie Christian bow down before my Lorde who hath made and redeemed me who fostreth and susteineth me and euermore remaineth life and veritie O Iesus Christe very God and mē I adore thee here present and cal vppon thee not doubting any whitt at al of the verie real presence of thy flesh and bloud viuificant nor of the presence of thy pretious bodie and most sacred soule Ah Lorde that I coulde in
such sort knowe beholde loue and laude thee as so many millions of Angels doo with soueraine ioy and gladnes behold thee knowing louing and lauding thee perfectly without being euer weried in doing 〈◊〉 and due obeisance vnto thee I salute thee O sauegarde of my soule eternal word of the father true sacrifice flesh viuificant entier diuinitie eternal life O most pretious Treasure replenished with al delight the harbour and resting place of pure and cleane heartes O 〈◊〉 viande O celestial and most excellent breade O eternal word of the father which art for vs made fleshe and yet remainest God in the verye selfe same person I confesse thee most vndoubtedly to be true God and true man consecrated after a miraculous maner on the Aultar Thou art the assured hope and the true saluation of sinners Thou art the 〈◊〉 Restoratiue of those that languishe Thou art the 〈◊〉 Treasure of poore distressed pilgrims Halowed be thy name therefore most sweete Sauiour Iesus Christe Al thy creatures sound forth praises and thanks-geuinges to thee for the 〈◊〉 wher-with thou tenderedst our welfare by descending downe from 〈◊〉 and offering vp thy noble 〈◊〉 and innocent bodie on the 〈◊〉 of the roode for our redemption and that after thy Resurrection and Ascension thou didst vouchsafe for our wel-fare and consolation to leaue vs with ineffable loue the selfe-same thy liuely and immortal bodie conteined in this most venerable Sacrament as a memorial of thy departure and paune of the peerlesse loue thou bearest vs. O Lambe of God that takest away the sinnes of the world haue mercie vpon vs and graunt vs thy peace Refreshe also our soules with spiritual foode and comfort especially at the latter ende of our daies that neither in life nor death we depart frō thee nor be depriued at any time of thy celestial benedictions thou which liuest and reignest with God the Father and the holy ghost in al eternitie Amen A PROTESTATION to be made in time of sicknes according to the instructions of the. 27. Chapter aboue Say first the Creede and then in maner folowing I PROTEST here before Almightie God my maker and Redeemer before the blessed virgin Marye and al the whole Court of heauen namely before my Gardian Angel and al you that are here assistant about me that by Gods grace I minde to liue and dye in this faith I haue here protessted according as the holy Catholike and Romane Church vnderstandeth it and that I wil euermore by Gods grace remain in the vnion of the bodie of this Churche vnder the head our Lord and Sauiour Iesus Christe and his Vicar here in earth And if anie word that sounded contrary hereto should by dotage escape out of my mouth I protest here that it is not mine but onely that which I haue aboue protested A PRAYER to God and to al his blessed Saintes for al thinges necessarye for our selues and our neighbours MOST bountiful pitiful and most merciful Father haue mercie and pitie vpon me who for al mine offences and those of the whole world offer the life passion and paineful death of thine onely sonne vnto thee I present vnto thee al that he hath moste patiently abidden for my sake I offer vnto thee his most holie heart conuerted into honie through the greatnes of the loue he bare me I offer thee the merits of his most sacred mother and of al thy holie Saintes that it maie please thee for their sakes to pardon me my sinnes to take pitie vpon me and that al glory and renowme maie thereby redounde to thee euerlastingly Amen MOST SWEETE Iesus my Soueraine Lorde and Sauiour take pitie and compassion vpon me for the infinite multitude of thy mercies I thanke thee most humbly for the innumerable benefits which I haue receaued and daily doo receaue of thy most bountiful liberalitie I thanke thee for thy most sacred incarnation thy most pure natiuitie thy moste cruel passion for al the effusions of thy most sacred bloud and for thy most ignominious and doleful death I beseech thee most louing and merciful Lorde that it maie please thee to make me partaker of al thy merits that being incorporate and made one selfe same thing with thee through loue and imitation of thy most holie life I may merite to depende and be nourished of thee as a braunche of the vine seing thou art the true vine and the life of al faithful persons wherby al glorie and honour is due to thee for euermore Amen O HOLY Ghost my Comforter helpe and succour me I moste humblie beseeche thee I commend vnto thee my soule bodie and whatsoeuer I haue within or without me and resigne and yeeld vp into thy handes al the whole course and last ende of my life Graunt me Lorde that I maye perseuer thy faithful seruant euen til the last breath doing true and sincere penance for my trespasses and that I sorow and lament them moste hartely before my soule depart this miserable habitation I know right wel Lord that whiles I liue in this world I am blinde feeble and fal with great facilitie into the snares of mine affections I straye verye easily and am easily seduced and beguiled of mine enemies I present therfore and offer al vp into thy handes shrouding my selfe vnder thy most soueraine protection Defende Lorde defende this thy poore seruaunt from al euil Illuminate mine vnderstanding gouerne my soule direct and guide my bodie fortifie my courage against the disordinate dulnes of my heart and against the innumerable scruples which crosse and cruelly encounter it And graunt me grace to loue thee with al delight and sweetnes and that wholly I may be inflamed in thy loue fulfilling at al times and in al places thy moste soueraine behestes And thou be alwaies blessed and thanked for euermore Amen I ADORE reuerence and glorifie thee O most sacred Trinitie God Almightie the Father the Sonne and the holye Ghoste I prostrate and humble my selfe whollye before thy dreadful and diuine maiestie and abandon my selfe for euer vnto thy most holy wil. Expel Lorde and banish quite out of me and of al faithful persons what-soeuer offendeth thee and geue vs that which is grateful and acceptable to thy most soueraine eyes Bring to passe O Lorde that we maye be euen such as thou wouldest haue vs I commend vnto thy sacred protection al this whole familie and al the cause and affaires of euery one be thei spiritual or temporal I commend vnto thee al my parentes brethren kinsfolkes benefactours frendes and acquaintance as also al those whom I am bounde to praye for and that either haue done or presentlye doo commende them selues to my poore deuotions Procure Lorde that al obey thee serue thee and that al in perfect vnitie doo loue thee Reduce the wandrers to the right way extinguish al heresies and schismes conuert to thy faith al those that yet are ignoraunt of thy holye name Graunt vs peace and mainteine vs therin as thou
33. d S. Ierome a Luc. 21. 〈◊〉 a 2. Cor. 4. a 1. Cor. 9. d. a Luc. 10. g b Rom. 8. f. 2. Cor. 4. d. c Rom. 8. d a Phil. 4. 〈◊〉 a Mat. 6. d a Iac. 5. c. b 1. Cor. 15. d a Mat. 27 d Luc 23. e. 40. 9. c. Psal. 68. d. Four principal pointes to be considered 1 1. 2 2. 3 3. 4 4. a Mat. 18. b Psal. 33. a a Psal. 5. b. b Luc. 18. b. a 1. Cor. 1. b a Rom. 5. a. Heb. 9. d. g. 1. Pet. 3. d. a Inf. ca. 15 b 1. Reg. 3. b. a Iac. 5. d. b Iac. 1. d. a 1. Cor. 5. d. a 1. Cot. 14 c b Ioh. 4. c 2. Cor. 3. d a Mat. 21. b Mar. 11 c. Ioh. 15 b. a Exo. 34. d Cor. 3. c b Luc. 9. d Mat. 17. a. Mar. 9. a. 2. Pet. 1. c. a 〈◊〉 18. 〈◊〉 a Deut. 4. a 1. Cor. 3. 6. 7 a Gen. 18. d. a Ioh. 13. a. b Mat. 26. c. Marc. 14. c Luc. 22. b. a Ioh. 13. a. b Ioh. 13. a. a Mat. 26 〈◊〉 Mar. 14. d. Luc. 22. d. b Mat. 26. d c Luc. 22. d. d Iacob 5. c a Isai. 53. b. 1. Pet. 2. b Ioh. 18. b. c Mat. 26 f Mar. 14. 6 Luc. 22. f. Ioh. 18. d a 1 Pet. 2. 〈◊〉 b Ioh. 18. 〈◊〉 a Heb. 11. c. 1. Pet. 2. b. b Luc. 23. b a Mat. 27. c Mar. 19 b. Ioh. 19. a a Isai. 53. b. b Isai. 53. b. Mat. 16. f. Act. 8. f. a Mat. 27. c Ioh. 19. a Mar. 15. b. Isai. 53. b. 1. Pet. 2. d. b Ioh. 19. a a Mat. 15. b Mat. 27. d. Ioh. 19. a a Exo. 38. 〈◊〉 a Luc. 23. e. b Luc. 23. f a Ioh. 19. c. b Ioh. 19. c. c Mat. 27. d Mar. 15. c Psal. 21. a. d Ioh. 19. f. e Luc. 23. f. f Ioh. 19. f. Deut. 19. a. a Mat. 27 d Mar. 17. d Luc. 23. 〈◊〉 Ioh. 19. f a Rom. 5. a. Heb. 9. d. 1. Pet. 3. d. b Psal. 15. b 〈◊〉 9. c. Col 2 c a Niceph. Cap. 32. h. 1. hist. Eccles. a Psat. 93. d Mar. 16. b. Ioh. 20. d. a Mar. 16. c. Luc. 24. h. a Luc. 24. c. Ioh. 20. c b Ioh. 15. d Mar. 16. d. Luc. 24. g. a 〈◊〉 Reg. 2. b b Luc. 24. g Foure notable pointes to be considsred 1 Who it is that suffered 2 What thing he suffred 3 In what maner he suffered a Mat. 8. b 〈◊〉 For whō be suffered 〈◊〉 to be 〈◊〉 〈◊〉 A document worthie great obseruatiō a Mat. 15. 〈◊〉 Violence in meditation great ly hurtful The sinnes of our former life a Cen 7. b b Cen. 19. e a Heb. 6. a. b Gen. 3. a. c Rom. 5. c. d Rom. 2. a. a Luc. 7. 〈◊〉 〈◊〉 12. a Mar. 14. 〈◊〉 Mat. 26. 〈◊〉 Our daylye imprfections Death a Iob. 1. d 2. Tim. 6. a. Eccle. 5. 〈◊〉 Documents Doomsday a Mat. 13. f Sap. 3. b Dan. 12. a. b 2. Cor. 5. b. 10. 14. b a Mat. 24 c Documēts The 〈◊〉 of hel a Apoc. 16. Apoc. 18 b A notable remembrance The ioyes of heauen Glory essen tial and ac cidental a Ier 24. a. a 1 Cor. 2. c Isai. 64. a A serious aduertisement The benefits of God General benefits The benefit of Creatiō The benefit of preseruation The benefite of redemption a Phil. 2. a Particuler benefites The benefite of vocation The benefite of Sacraments a Psal. 102. a Psal. 102. The life of Christe deuided into 3. partes The deuotion of the Rosarye a very fruitful exercise The Rosarie whereof it consisteth 3. kindes of misteries to be meditated Vide Nice phorū cap. 43. lib. 2. hist. Eccl. The fiue ioyful misterses 1. The ' incarnation of our 〈◊〉 a Luc. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Luc. 1. d 2. The visitation of S. Elizabeth c Luc. 1. d. Note a Luc. 1. d. 〈◊〉 Luc. 1. 〈◊〉 3. The birth of Christe 〈◊〉 Luc. 2. 〈◊〉 Documēts 4. The presentatiō of our Redeemer a Luc. 2. c a Luc. 2. d. 5. The finding of our Sauiour in the Temple a Luc. 2. g. Notable documents a Gen. 12. a The. 5. dolerous misteries 1. Our Lordes praier in the garden a Mat. 26 d. Luc. 〈◊〉 d A document worthy day ly 〈◊〉 2. Of 〈◊〉 〈◊〉 〈◊〉 of our Sauiour a Ioh. 19. 〈◊〉 b Isai. 53. b. A worthye lesson 3. The crowning of our Lorde cIoh 19. a Mat. 27. 〈◊〉 Mar. 25. b A document against pride and 〈◊〉 4. The carying of the Crosse. a Ioh. 19. c b Luc. 23. e. If they doo these thinges in the grene wood what shal be done in the drye c Mat. 10. d 16. d. Mar. 8. d Luc. 9. c. 5. The crueifying of Christe See the. 31. and. 32. leaues aboue a Gal. 5. d. The. 5. glorious misteries 1. The Resurrection b Mat. 28. b 2. The Ascension a Mar. 16. c b Act. 1. b c Mat. 23. b Luc. 14. c 18. c. 3. The comming of the holye Ghoste a Act. 1. 14. 〈◊〉 b Act. 2. a. a Act. 2. f. A notable obseruatiō 4. The Assumption of our Ladye The blessed virgin Ma rye died in the. 59 yere of her age and in the 11. after the death of Christe Nic. lib. 2 cap. 3. a 1. Pet. 1. c. 5. The coro nation of our Lady a 1. Cor. 15. a An-ct ' er exercise of the Rosary 〈◊〉 The first 〈◊〉 against 〈◊〉 Solitarines a great helpe to 〈◊〉 Abstinence and discipline Puritie of conscience The second reme-lie against distraction A continis al eye vpon God. 〈◊〉 118. 168. The thirde remedie against distraction 〈◊〉 Darting prayers a Psal. 50. b Psal. 17. c Psal. 41. a Psal. 83. b Psal. 102 c Psal. 33. The fourth remedie is the reding of some godly 〈◊〉 The folowing of Christe a booke greatly pro fitable Pictures ignorant mens books The fift remedie against distraction is perseuerāce a Luc. 22. a. Two wings 〈◊〉 〈◊〉 the soule 〈◊〉 to heauen The care we ought to haue in chosing a skilful Con fessour a Mat. 15. b. How great a treasure a good ghostly father is When we ought to confesse S. Austine Howe we aught to confesse examine our consciences A notable aduertisement Thoughtes Wordes Deedes Omissions A 〈◊〉 me ane to 〈◊〉 superfluous remorse As material bread is necessarye for our bodies so is 〈◊〉 breade for our soules a Ioh. 6. a b Ioh. 6. f. a 3. Re. 19. b Singuler effectes of the B. Sacrament being worthely 〈◊〉 b Exo. 16. a Against those that 〈◊〉 of often 〈◊〉 a 1 Reg. 14. 〈◊〉 They most reuerent that receaue oftest The 〈◊〉 of 〈◊〉 Church in receauing Pope Ana cletus 〈◊〉 1. Cor. 11. 〈◊〉 The maner of preparing our selues to receauc Note wel and 〈◊〉 eftsons a Exo. 12. b. The paseal Lambe figure of the B. Saerament Loue 〈◊〉 with due reuerence and humilitie Note How we ought to behaue our selues after