haue alvvaies one eye fixed vppon him for to reuerence him and desire him of his grace and the other vppon that vvhich vve haue to doe to th' end that in nothing vve passe the compasse of reason And this sort of attention and vvatchfulnes is the principall sterne of our life vvich manner of attention yf vve can not continue alvvaies tovvards God let vs yet at the least procure to lift vp our hart to him oftentimes betvvixt daie and night vvith som breefe praiers vvhich vve must alvvaies haue readie for this purpose And amongst these is greatlie commended by Cassianus that verse of king Dauid vvhich saieth Deus in adiutorium meum intende Psalm 69.2 Domine ad adiuuandum me festina That is O God bend thy self to mie helpe o lord make hast to succour me or other such like as these be vvhich ar easilie to be found in the same Prophet almost in euerie place VVhen vve goe to bed S. Iohn Climacus saith that vve must put our selus in such sort as yf vve vvere to lie in a sepulchre that by this manner of lying vve maie be moued to think of the hovvre of death vvhich vve expect And it shall not be amisse that a man to this end saie ouer him self a responsorie such as is vvoont to be saide ouer a dead bodie VVhen in the night vve avvake out of sleepe let vs saie Gloria Patri Filio Spiritus sancto or som such good and deuout vvoords And in the morning vvhen vve open our eyes Psalm 62.2 Psalm 17.2 let vs saie Deus Deus meus ad te deluce vigilo That is O God my God earlie doe I vvatch vnto me or els Diligam to Domine fortitudo mea dominus firmamentum meum refugium meum liberator meus I vvill loue thee o lord my strength our lord is my fortresse and my refuge and my redeemer Or som vâ— hat like this As often as the clock striketh let vs saie Blessed be the time in vvhich my lord Iesus Christ vvas borne died for me be mindful o mie lord of me in the hovvre of mie death And let vs then think that vve haue one houre lesse of life that by little littel this daie vvil be ended VVhen vve goe to table let vs think hovv God is he that giueth vs to eate and that made al things for our vse and let vs thank him for the foode vvhich he giueth vs and consider hovv manie there be that vvant that vvhich to vs is superfluous and hovv easilie vve possesse that vvhich others haue goten vvith so great trauail and daungers VVhen vve be tempted of the enimie the greatest remedie is to runne vvith al speede to the Crosse there to behold Christ dismembred and disfigured out of vvhome issue streames of bloud and so to call to mind that the principall cause vvherfore he put him self there vvas to destroy sinne to praie him vvith all deuotion that he suffer not that so abominable a thing reigne in our harts vvhich he vvith so great paines endeuoured to destroie And so vve must saie vvith all our hart O mie lord vvhoe hast put thie self vppon the Crosse to the end that I offend the not maie it be that this is not sufficient to make me vvithdravv mie self from sinning permit not this o lord I beseeche thee for these thy most holy vvoundes forsake me not o my God seeing I com to thee or els shevv me som other better harborough vvhere I may haue mie refuge If thou o lord leaue me vvhat shall becom of me vvhoe shall defend me Help me o lord my God and defend me from this dragon seeing I can not defend my self vvithout thee It shal be also verie good to make som times vvith speede the signe of the Crosse vppon our hart yf vve be in place vvhere vve may doe it so that vve be not noted of others And in this manner temptations vvil be to vs an occasion of a greater croune as also to make vs lift vp our hart to God more often and in such sort the diule vvhoe came as they saie for vvool vvil goe backe shorne The tvvelfth Remedie AN other remedie is to frequent the Sacraments vhich be certaine heaueulie medicines that God hath ordeined against sinne as remedies of our frailtie prouokers of our loue stirrers vp of our deuotion forvvarders of our hope releeuers of our miserie treasures of the grace of God paunes of his glorie and testimonies of his loue And therfore the seruants of God ought alvvaies to giue him thanks for this benifit to help them selues vvith this so greate remedie vsing it in due times som more som lesse according as they seele deuotion according to the fruite of theire auauncement the counsell of theire ghostlie fathers The thirtenth Remedie AN other remedie is praier vvhich hath for office to ask grace at Gods hands as the Sacraments haue for office to giue the same grace so the revvard correspondent to praier is to obtaine grace vvhen it is made as it ought to be And therefore let a man vvith praier amongst all other his petitions principallie demaunde this of oure Lord that he vvill deliuer him from the snares of his enimie and neuer permit that he fall into anie mortal sinne These be the principal remedies that vve haue against all kind of vices to vvhich I vvil adde heere brieflie other three no lesse profitable theÌ„ manie of the former Amongst these the first is to flie idlenes vvhich is as it vvere the roote of al vices for as it is vvritten Eccles 33.26 Idlenes hath tougth much euill The ground that is not labouâ—ed becommeth ful of thornes and the vvater that standeth still is filled vvith toades other silthines so likevvise the sovvle of one that is idle is filled vvith vices and is made a framer and inuentour of nevv euils The second remedie is Solitarines vvhich is the mother and gard of innocencie for somuch as it cutteth of from vs at one blovve the occasions of all sinnes This is a kind of remedie vvhich vvas sent from heauen to the blessed father Arsenius vvhoe heard from a-boue a voice that said vnto him O Arsenius flie keepe silence and be quiet Therfore the seruant of God must cast of and forsake as much as is possible al visitations conuersations and compliments of the vvorlde for that ordinarilie these ar neuer vvithout murmuring scoffing malice fables and such like things And yf anie should complaine of this let him suffer theire sayings for the loue of vertue for it is lesse inconuenience that men should complaine of him then that God should be angrie vvith him The third remedie vvich is verie profitable as vvel for this as for manie other things is to breake vvith the vvorld not forcing vvhat shall be spoken of him as long as he giueth no actiue scandall For yf all these feares respects be vvel examined
Barabbas vniustlie condemned he caried his ovvne crosse vppon his shoulders he vvas crucified betvvene tvvoe theeues he did drink easell gall and finallie he died a most opprobrious reprocheful death vppon the mount Caluarie in time of greatest solemnitie The third point to be considered is for vvhome he suffered euident it is that he suffred for mankind disobedient vngrateful created of nothing vvho of him self can dooe nothing knovveth nothing nor is ame thing vvorth for a creature of vvhome he ne uer had nor neuer vvas to haue anie neede For a creature vvhich had offended vvas to offend and disobey him so manietimes The fourth point to be considered is in vvhat manner he suffered vvhere vve shall see that he suffred vvith such great patience and meekenes that he vvas neuer offended nor angrie vvith anie bodie vvith so great humilitie that he made choice of the most contemptible death that vvas vsed in those daies vvith so great readines and alacritâ—e that he vvent foorth to meete his enimies vvith so great charitie that he called his frind him that betraied and sould him healed his eare that tooke him regarded vvith eyes of mercie him that had denied him and praied for those that crucified him The fift point to be considered is vvherefore and to vvhat end he suffereth vvhere it is manifest that he suffered to satisfie the iustice of almightie God and to appease the vvrath of his father to accomplish the predictions and propheties of the Patriarches and Prophetes to deliuer vs from the thraldom of hell and to make vs capable of heauen to shevv vs the vvaie to heauen vvith his perfect Obedience and to confound the diules vvhoe by reason of theire pride haue lost that vvhich men dooe gaine through theire humilitie OF THANK ESGIVING CHAP. VIII AFTER meditation folovveth thankesgeuing of vvhich a man must take occasion of the meditation past and giue thankes vnto our lord for the benifit he hath donne vnto him in the same as for example yf the meditation vvas of the passion he must thanke our lord that he hath redeemed vs vvith so great paines And if it vvere of our sinnes for that he hath expected vs so long time to dooe penance yf it vvere of the miseries of this life for that he hath deliuered vs from so manie of them yf of the departing out of this vvoorld and of the hovver of our death for that he hath deliuered vs from the daungers of it and expected vs and giuen vs life to dooe penance and yf it vvere of the glorie of paradise for that he hath created vs to be partakers of so great a felicitie and so like vvise vve maie dooe in the rest And vvith these benifits thou mustioine all the other beneifits of vvhich vve have spoken before vvhich be the bâ—niâ—it of Creation Conseruation Redemption Vocation and Glorification and so tho 〈◊〉 giue thankes to our loâ—d for that he â—ach made thee to his I kenes and image and hath giuen the memorie to remember him vnderstanding to knovvâ—him and evil to loue him and for that he hath given hee an angel to keepe thee from so 〈◊〉 angers and perilâ— and from so manie mortal sinnes and also from deâ—th thou being in sinne vvhich vvas no lesse benefit then to deliuer thee frome erlast ngâ—deaâ—h and forthat he made thee to be borne of Christian parents and gaue thee holie baptisme and the ein his grace and promised thee his glorie and receaued thee foâ— his child Also vvith these benifitâ— thou mustioine other general and particular benifits vvhich thou knovvest to haue receaued of our lord and for these and al others as vvel publique as priuate thou must yeeld him as hartie thankes as possiblie thou maist and inuite al creatures as vvel in heauen as in earth that they assist and help thee to dooe thy dutie in this and vvith this spirite and desire thou maist saie somtimes that Canticle Benedicite omnia opera Doâ—â—ti Domino or els the psalme Benedic anima mea Domiâ—o omnia quae intra me sunt nomini sancto eius Benedic anima mea Domino noli ohliuisci onmes retributiones eius Qui propitiatur omnibus iniquitaâ—â—bus tuis qui sanat omnes infirmitates tuas Qui redimit de interitu vitam tuam qui coronat te in misâ—ricordia miserationibus OF OFFERING CHAP. IX THIS being donne that is vvhen a man hath geuen thankes to our lord vvith al his hart for al these benisits then foorthvvith the hart naturallie breaketh out into that affect of the Prophet Dauid saying Psal 515.12 VVhat shall I yeeld vnto our Lord for all those things vvhich he hath bestovved vppon me And this desire a man in som sort satisfieth vvhen he geueth and offereth vp to almightie God that vvhich of his part he hath and is able to giue him And for this end he ought first to offer vp him self to God for his perpetual sklaue resigning and laying him self vvholie in his hands that his diuine maiestie dooe vvith him as it shal best please him and iointlie he must offer vp to him all his vvoords his vvoorks his thoughts and his paines that is vvhatsoeuer he doeth and suffereth that so al maie be to the glorie and honour of his holie name Secondlie he must offer vp to God the father the merites vvoorkes of his sonne and all the paines vvhich in this vvoorld he suffered for obedience of him euen from the manger vntil the crosse for so much as they al be our substance heritage vvhich he left vs in the nevv testament by vvhich he made vs his heires of al these so greate treasures And in like manner as that vvhich is giuen me is no lesse mine then that vvhich I haue goten by mine ovvne paines and labour so the merites of Christ the right vvhich he hath geuen me ar no lesse mine then yf I had svveate and laboured for them my self And therefore a man maie vvith as much right offer this second present as the first laying dovvne by order al our Sauiours vvoorks and paines and al the vertues of his most holie life his Obedience his Patience his Humilitie his Charitie vvith al the rest because this is the most riche and most pretious offer that maie be offered OF PETITION CHAP. X. IMmediatlie after that vve haue offered vp vnto almightie God this so riche a present vve maie then vvith great securitie in vertue of the same de 〈…〉 vvhat soeuer fauours grace And first â—er vs demaunde vvith great affection of Charitie and vvith desire of the glorie of God that al nations and people of the vvorld maie knovv pâ—aise and adore him as â—heire onlie true God and lord saying euen from the bottom of our hart these vvords of the Prophet Psal 66.4 Let all people confesse thee o God let all people confesse thee Let vs praie also for the Catholike Church and for al the Prelates
manie as passe by thee doe stoppe theire noses and shut their eys that they may not see thee Think that in this sort thou doest stink in the sight of God and of his Angels and esteeme thy self vnvvorthie to lift vp they eys tovvards heauen vnvvorthie that the earth should beare thee vnvvorthie that anie creatures should serue thee vnvvorthie of the bread thou eatest and vnvvorthie of the light and ayer that thou receauest Cast thy self dovvne prostrate vvith that publique vvoman sinner at our Sauiours feete Luc. 7.37 and couering thy face for verie shame and confusion vvith the like shame that a vvomaÌ„ vvould appeare before her husband vvhen she hath committed treason and adulterie against him and vvith great sorovv and repentance of hart desire him to pardon thy sinnes and offences and that of his infinite pirie and mercie it vvil please him to receaue thee againe into his hovvse Tevvsday night Of the misertes of mans life THIS day thovv hast to meditate vppon the miseries of mans life that by them thou maist see hovv vaine the glory of this vvoorld is and hovv little to be accoumpted of seeing it is built vppon so vveake a foundation as this miserable life of ours is And albeit the distresses and miseries of this life be almost innumerable yet maist thou for the present consider cheeflie these seuen First consider hovv short this lise is seeing the longest terme thereof passeth not threescore and ten or fovverscore yeares for all the rest Psalm 89.11 if yet be anie thing prolonged as the Prophet saith is but labour and sorovv And yf thou take out of this the time of thy infancie vvhich is rather a life of beastes then of men and that vvhich is spent in sleeping vvhen vve doe vse neither sense nor reason vvhich maketh vs men thou shalt find it to be a great deale shorter then it seemeth vnto thee Besides al this yf thou compare the present life vvith th'eternitie of the life to com it vvil scarsly seeme vnto thee so much as a minute vvhereby thou shalt easilie perceaue hovv far out of the right vvay those persons be vvhoe to enioy the little blast of so short a life dooe put them selues in hazard to loose the quiet rest of the life that shall endure for euer Secondlie consider hovv vncertaine this life is vvhich is an other miserie besides the former for it is not onlie of it self verie short but eueÌ„ that smale coÌ„tinuance of life vvhich it hath is not assured but douteful For hovv manie arriue to those threescore and ten or fovverscore years vvhich vve spake of In hovv manie is the vvebbe cut of euen vvhen it is scarcely begon to be vvouen Hovv many flitter out of this vvorld euen in the flovver as they terme it of their age and in the very blossom of theyr youth Mart. 13.35 Ye knovv not saith our Sauiour vvhen the lord of the house commeth at euen or at midnight or at the cock crovving or in the morning And the better to vnderstand this and to haue som feeling of the matter as in deede it passeth it shal be a good help vnto thee to cal to mind the death of manie persons vvhich thou hast knovven in this vvorld especiallie of thy frinds and acquaintance and of some vvorshipful famous persons vvhom death hath assaulted in diuers ages and vtterlie beguiled of al theyr fond designments vaine hopes Thirdlie consider hovv fraile and brickle this life is and thou shalt find that there is no vessel of glasse so fraile as it is in so much that the ayer the sonne a cuppe of cold vvater yea the verie breath of a sick man is sufficient to bereue vs of our life as it appeareth by dailie experience of manie persons vvhom the least occasion of the a fore rehersed hath ben able to ouerthrovv and beate to the grovvnd euen in the most florishing time of their age Fovverthlie consider hovv mutable this life is and hovv it neuer continueth in one stay for vvhich purpose thou must consider the great alterations of our bodies vvhich neuer remaine in one state of health and disposition and much more the mutations and changements of our mindes vvhich be alvvais altered as the sea vvith diuers vvinds and vvaues of passions appetites and cares vvhich trouble disquiet vs euerie hovver and finallie the varieties vvhich they terme of fortune vvhich neuer suffereth the affairs of mans life to perseuer in the self same state and in the same prosperitie and contentment but alvvais turneth her vvheele and roleth vp and dovvne from one place to an other And aboue al this consider hovv continual the mouing of our life is seeing it neuer resteth day nor night but goeth shortening from time to time Novv according to this reckning vvhat is our life but a candle that still consumeth and the more it burneth and giueth light the more it vvasteth avvay vvhat is our life but a floure that openeth in the morning that at noonetide fadeth avvay and at euening is cleene dried vp In respect of this continual mutation and changement God said by the Prophet Isaie Al flesh is hay Isaia 40.6 and al the glorie thereof is as the flovver of the feeld Vppon vvhich vvoords S. Hierom saith Truâ—t vvhosoeuer vvil consider the frailtie of our fleash and hovv in al minutes and moments of times vve grovv and vvax avvay and neuer abyde in one state and hovv euen this in vvhich vvee speake copy and vvrite is so much past of our life he vvil nothing dout to call our flesh hay and al the glorie of the same as the flovver of hay or as theâ—nedovves of the feelds He that vvas an infant becommeth a child he that vvas a child vvaxeth suddenlie a young man and by vncertaine spaces of time is chaunged to be old and aged and doth before maruaile to see him self aged then he vvondereth that he is not young The beavvtiful vvoman vvhich did dravv after her so manie companies of foolish young men shevveth her vvrinckled forhead and she that before vvas so greatlie loued is aftervvards vtterlie contemned Fiftlie consider hovv deceitfull our life is vvhich peraduenture is the vvoorst propertie it hath for so much as it deceaueth so manie and yet hath so manie blindlouers of it because being in deede verie laide and filthiâ— it seemeth vnto vs beautiful being bitter it seemeth svveete being but short to euerie one his ovvne life seemeth long and being so miserable it seemeth so amiable that there is no trauel nor daunger to vvhich men dooe not expose them selves for the same although it be vvith peril and hazard of their life euerlasting dooing things vvhereby they com to lose it Sixtlie consider hovv besides this that our life is so short as hath ben said yet that litle time vve haue to liue is so subiect to so maniâ— miseries both of the soule and bodie that all it laied together is nothing els but
a vale of teares and a maine sea of infinite miseries Sainct Hierom vvriteth tom 1. epistol 3. cap. 11. that Xerxes that most mightie king vvho threvv dovvne mountaines dried vp the seas as on a time he vvent vp to the toppe of a high hill to take a vevve of his huge armie vvhich he had gathered together of infinite people after he had vvelseene them it is said that he vvept And being demanded the cause vvherefore he vvept he ansvvered and said I vveepe because vvithin these hundred yeares there shal not one of al this huge armie vvhich I see here present before me be left aliue O that vvee might saith S. Hierom. ascend vp to the toppe of som high place that vve might see frō thence al the vvhole earth vnderneath our feete From thence shouldest thou see the ruines and miseries of the vvhole vvorld and nations destroied by nations and kingdoms by kingdoms Thou shouldest see hovv som vvere tormented som murdered som drovvned in the sea som others lead avvaie captiues In one place thou shouldest see mariages and mirth in an other dolefull mourning and lamentatiō heere som borne there som others die som flovving in riches and others begging from dore to dore To be short thou shouldest see not onlie the huge armie of Xerxes but also al those in the vvorld that be novv aliue vvithin these fevv daies to end their liues Runne ouer al the diseases and paines of a mans bodie and al the afflictions and cares of the mind and al the perils and daungers vvhich be incident as vvel to al estates as to al ages of men and thou shalt see yet more euidentlie hovv manifold the miseries of this life be for by seeing hovv little a thing al that is vvhich the vvorld can aford thee thou shalt com more easilie to despise contemne vvhatsoeuer the same hath in it Finallie after al these miseries there folovveth the last miserie that is death vvhich is as vvel to the bodie as to the sovvle of al terrible things the verie last and most terrible For the bodie shall in a moment be depriued and spoiled of vvhat soeuer it hath and of the sovvle there shal then be made a resolute determination vvhat shal becom of it for euer and euer Al this vvil make thee vnderstand hovv breefe miserable the glorie of the vvorld is for as much as the life of vvorldlings vppon vvhich it is founded is such as vve haue heere laid dovvne and consequentlie hovv the same deserueth to be abhorred despised contemned VVensdaie night Of the houre of death THIS daie thou must meditate vppon the hovver of death vvhich is one of the most profitable considerations that may be as vvel for the obteining of true vvisdom and eschevving of sinne as also for begining to prepare thy self for the hovver of accoumpt Consider then first of al hovv vncertaine that hovver is in vvhich death vvil assault thee because thou knovvest not nether in vvhat time nor in vvhat place nor in vvhat disposition it vvil com vppon thee Onlie thou knovvest for certaine that die thou must al the restis vncertaine sauing that ordinarilie this houreis vvont to steale vppon vs at such time as a man is most careles and thinketh lest of it Secondlie consider the separation vvhich shal be at that time not onlie betvvixt vs al such things as vve loue in this vvorld but also bervvene the sovvle and the bodie such auncient and louing companions If the banishement from our natiue countrie and frō the natural ayer in vvhich a man hath ben bredde and brought vp seeme a thing so grieuous although the banished man might carie avvaie vvith him vvhat soeuer he loueth hovv much more grieuous then shal that vniuersal banishment be from al things that vve haue from our hovvses from our goods from our frinds frō our father from our mother from our children from this light and common ayer and finallie from al things of this vvorld If an oxe make so great a bellovving vvhen he is separated from an other oxe vvith vvhom he did dravve the plovve vvhat a bellovving vvil thie heart then make vvhen thou shalt be separated from al those in vvhose companie thou hast caried the yoke and burthens of this life Consider also the paine vvhich a man shall then receiue vvhen he shal see represented before him in vvhat case his bodie sovvle shal be after his death for as tovvching the bodie he knovveth alredie that better prouision can not be made for it then a pitte of seuen foote long in the companie of other dead bodies But as concerning the sovvle he knovveth not certainlie vvhat shal becom of it nor vvhat sort shal befall it This is one of the greatest angvvishes and griefes that men ar then trovvbled vvith to vvit that there is to ensue glorie and paine euerlasting that they be then so neere to th' one and th' other yet knovv not vvhither of these tvvo lottes being so far different as they ar shall fall vnto theyr share After this angvvish there folovveth an other no lesse then this to vvit the accompt vvhich must be giuen there and vvhich is such that it maketh euen the most stovvtest to tremble and quake It is vvriten of holie Arsenius that being at the point of death he began to be afraied And as som of his disciples said to him vvhat father ar you novv a fraied he ansvvered Mie sonnes this feare is not nevv to me because I haue alvvaies liued vvith the same Moreouer at that time al the sinnes of a mās life past ar represented vnto him like a squadron of enemies that com to assault him and those vvhich be the greatest and vvherein he tooke greatest delight ar then represented more liuelie ar cause of greater feare O hovv bitter shal the remembrance of delights and pleasures past be at that time vvhich in other times seemed so svveete Trulie the vviseman had good reason to saie Prou. 23. Regarde not the vvine vvhen it is redd and vvhen it shevveth his colour in the glasse for although at the time of drinking it seeme delectable yet at the end it vvil bite like a serpent and poison like a cocatrice These be the dregges of that poisoned cuppe of the enimie These be the leauings of the cuppe of Babylon so gylted vvithout At that time a miserable man seeing him self enuironed vvith so manie accusers beginneth to feare the threed of this iudgement and to saie vvith him self O miserable vvretch that I am vvho haue liued so deceaued and haue vvalked such vvaies vvhat shal become novv of me in this iudgement If S. Galat. 6. ◠Paul saie that VVhat things a man doth sovv those also shal he reape I that haue sovven no other thing but vvorks of flesh vvhat hope I to reape thereof but corruption yf S. Apoc. 21. Iohn saie that no polluted thing shall enter into that soueraigne Citie vvhich is al of pure
shal be so great that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father Novv if the sunne vvhich standeth in the middest of the heauens being but one be yet sufficient to giue light and comfort to al this vvorld vvhat a light shal so many sunnes and lamps make as shal shine togetherin that place But vvhat shal I say novv of al the other goods vvhich are there There shal be Health vvithout infirmitie Libertie vvithout bondage Bevvtie vvithout deformitie Immortalitie vvithout corruption Abundance vvithout necessitie Quietnes vvithout vexatiō Securitie vvithout feare Knouledge vvithout error Fulnes vvithout lothsomnes Ioy vvithout heauines and Honour vvithout contradiction August There as S. Augustine saith shal be true glorie for none shal be praised by error or flatterie There shal be true honor for it shal nether be denied o such as deserue it nor giuen to such as merite it not There shal be true peace for no man shal be molested either by him self or by others The revvard of true vertue shal be euen he that gaue the vertue hath promised himself for a revvard of the same vvhom vve shal see vvithout ceasing loue vvithout lothsomnes and praise vvithout vvearines There the place is large beutiful bright and secure the companie verie good and pleasant the time alvvaies after one manner not diuided into euening and morning but continued vvith one simple eternitie There shal be a pepetual spring-time vvhich shal florish foreue more vvith the freshnes and svveete breathing of the holie Ghost There al shal reioice al sing and giue continuall praise to that high giuer of al things through vvhose bountiful goodnes they liue and raigne for euer O heauenlie cittie secure dvvelling place countrie vvhere al pleasant things at to be found people vvithout grudging and murmuring quiet neighbours and men vvithout anie vvant or necessitie O that the strife and contention of this present state vvere ended O that the daies of my banishment vvere once finisshed vvhen shal this daie com vvhen shal I com and appeare before the face of my svveete lord and Sauiour Sundaie night of the benifits of almightie God THIS daie thou shalt meditate vppon the benifits of God therebie to giue him thanks for them and to enkendle in thy self a more feruent loue of him vvho hath ben so bountiful tovvards thee And although these benifits be innumerable yet maist thou at the least consider these fiue most principal to vvit the benifits of Creatiō Conseruation Redemption Vocation and other particular and Secrete benifits And first of al touching the benifit of Creation consider vvith great attention vvhat thou vvast before thou vvere created and vvhat God did for thee and bestovved vppon thee before thou diddest merite or deserue anie thing to vvit he gaue thee thy bodie vvith al thy membres and senses and thy sovvle of so great excellencie endued vvith those three noble povvers vvhich be Vnderstanding Memorie and VVill. And consider vvel that to giue thee this sovvle vvas to giue thee al things for so much as there is no perfection in anie creature vvhich a man hath not in him in his manner VVhereby it appeareth that to giue vs this thing alone vvas to giue vs at once al things together As concerning the benifit of Conseruation consider hovv al thy vvhole being dependeth of Gods prouidence hovv thou couldest not liue one momēt nor make so much as one steppe vvere it not by means of him hovv he hath created al things in this vvorld for thy vse and seruice the sea the earth the birds the fishes the liuing beasts the plants and finallie the Angels of heauen Consider moreouer the health vvhich he giueth thee the strength life sustenance vvith al other temporal helps and succours And aboue al this vvaigh vvel the miseries and calamities into vvhich thou seeest other men fall euerie daie and thou thy self mightest also haue fallen into the same yf God of his great mercie had not preserued thee Touching the benifit of Redemption thou maist cōsider therein tvvo things First hovv manie great the benifits haue ben vvhich ovvr Sauiour hath giuen vs by means of the benifit of Redemption and secondlie hovv manie and hovv great the miseries vvere vvhith he suffred in his most holie body and sovvle to purchase vs these benifits But to the end thou vnderstand better and feele in thy self hovv much thou ovvest vnto this thy lord for that vvhich he hath endured for thy sake thou maist consider these fovver principall circumstances in the misterie of his sacred Passion to vvit vvhoe is he that suffreth vvhat he suffreth of vvhome and to vvhat end he suffreth VVhoe is he then that suffreth God VVhat suffreth he The greatest torments and dishonour that euer vvere suffred Of vvhome doth he suffer Of hellish and abominable creatures vvho in theire vvoorks ar like euen to the divels them selues To vvhat end doth he suffer not for anie cōmoditie of him self or anie merite of our part but onlie for the bovvels of his infinite charitie and mercie As concerning the benifit of Vocation consider first of al vvhat a great mercie it vvas of God to make thee a Christian and to call thee to the Catholique faith by the means of holie Baptisme and to make thee also partaker of the other Sacraments And yf after this calling vvhen thou hast by deadlie sinne lost thine innocencie our lord hath raised thee vp from sinne and receaued thee againe into his grace and set thee in the state of saluation hovv canst thou be able topraise him for this so singular a benifit vvhat a great mercie vvas it to expect thee so long time to suffer thee to commit so manie sinnes and to send thee so manie godlie inspirations and not to shorten the daies of thy life as he hath donne to diuers others that vvere in the same state and last of al to call thee vvith so mightie a vocatiō that thou mightest rise vp againe from death to life and open thine eys to the eternal light vvhat mercie vvas it also after thou vvast conuerted to giue the grace not to returne vnto deadlie sinne againe but to vanquish thine enimie and to perseuer in good life These ar the publique and knovven benifits but there be other secrete benifits vvhich no man knovveth but he onlie that hath receaued them and againe there be som so secrete that euen he him self vvho hath receaued them knovveth them not but he onlie that gaue them Hovv manie times hast thou deserued in this vvorld either through thy pride negligence or vnthankfulnes that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes and yet hath not he dealt thus vvith thee Hovv manie euills occasions of euills hath our lord preuented vvith his prouidence ouerthrovving the snares of thine enimie and stopping his passage and not permitting him to execute his vvilie practyses and designements
iustice amongst theeues vppon a crosse But novv seeing thou hast resolued to surpasse and ouercom al motherlie affection and that thou vvilt honour this misterie of the crosse vvherefore doest thou approche so neere vnto the same that thou must carie avvay in thie mantle a perpetual memorie and remembrance of this thy sorovv Thou canst not aford thy sonne anie comfort or remedie but vvel thou maist vvith thy presence increase and augment his torment In deede this onlie vvanted to the increase of his sorovvs that in the time of his agonie in the last instant and conflict of his death euen vvhen the last sighs raised vp his tormented brest he should then cast dovvne his eys altogeather dazeled and dimmed should behold thee standing at the foote of the crosse And because he being neere to the end of his life had his senses so vveakened and feebled and his eyes so obscured vvith the shadovv of death that he could not see a far of thou madest thy self so neere to th' end he might knovv thee and see those armes in vvhich he had ben receaued and caried into Egipt so faint and broken and those virginal brests vvith vvhose milk he had ben nourisshed become euen a sea of sorrovv Behold o ye Angels these tvvo figures yf peraduenture you maie knovv them Behold o ye heauens this crueltie and couer your self vvith mourning for the death of your Lord let the cleere ayre become obscure and dark that the vvoorld see not the naked bodie of your Creator Cast vvith your darknes a mantel vppon his bodie that profane eys behold not the ark of the testament vncouered O ye heauens vvhich vvere created so bright and faire o thou earth clothed vvith such varietie and beavvtie yf you did hide your glorie in this so greate paine yf you that be insensible did after your manner feele the same vvhat then did the bovvels and virginal brest of the blessed mother O al you saith shee that passe by the vvaie consider and behold yf there be anie sorovv like vnto mie sorovv Trulie there is no sorovv like vnto thie sorovv because in al the creature of the vvoorld there is no loue like vnto thy loue After this thou maist consider those seuen vvoords vvhich our lord spoke vppon the Crosse Mar. 23.34 Mar. 23.43 Ioan. 19.27 Ioan. 19.28 Matt. 27.46 Ioan. 19.30 Mar. 23.46 of vvhich the first vvas Father pardon them for they knovv not vvhat they dooe The second vvas to the good theefe This daie shalt thou be vvith me in paradise The third vvas to his most blessed mother VVoman behold thy sonne The fourth vvas I am a thirst The fift vvas My God my God vvhy hast thou forsaken me The sixt vvas It is finished The seuenth vvas Father into thy hands I commit my spirite Consider novv o my sovvle vvith hovv great charitie he coÌ„mended in these vvoords his enimies vnto his father vvith hovv greate mercie he receaued the thife vvhich confessed him vvith vvhat bovvels he commended his pitiful mother to the beloued disciple vvith hovv greate thirst and drith he shevved hovv much he desired the saluation of men vvith hovv lamentable a voice he povvred out his praier and vttered his tribulatioÌ„ before the face of almightie God hovv he performed so perfectlie euen to the verie end the obedience of his father and hovv finallie he commended vnto him his spirite and resigned him self vvholie into his most blessed hands Heere hence it appeareth hou in eche one of these vvoords remaineth inclosed som singular document and instruction of vertue In the first is coÌ„mended vnto vs Charitie tovvards our enimies In the second pitie and mercie tovvards sinners In the third dutie and reuerence tovvards our parents In the fouerth zeale and desire of our neighbours saluation In the fift praier in time of tribulations and vvhen vve seeme to be forsaken of God In the sixt the vertue of Obedience and Perseuerance And in the seuenth a perfect resignation into the hands of God vvhich is the summe and principal of al our perfection Satturdaie morning Of the pearcing our Sauiours side of his taking dovvne from the crosse of the pitiful bevvailing of our ladie and of Christes burial THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a speaâ—e of his taking doune from the crosse together vvith the lamentation of our lady and the office of the burial Consider then hovv after that our Sauiour had giuen vp the ghost vppon the crosse and those cruel ministers had accomplisshed their desire vvhich longed so much to see him dead yet vvith al this the flame of theire furie vvas not quenched because that notvvithstanding such things as had past they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich remained parting and casting lottes vppon his garments and pearcing his sacred brest vvith a cruel speare O ye cruel ministres O ye harts of iron Seemed that so litel to you vvhich his bodie suffred being aliue that ye vvould not pardon it euen after it vvas dead vvhat rage of enmitie is there so great but that it is appeased vvhen it seeth his enimie dead before him Lift vp a litle those cruel eys of yours behold that deadlie face those dimme eys that falling countenance that palenes and shadovv of death for although you be more hard then either iron or adamant stone yea though ye be more hard then your ovvne selues yet in beholding him you vvil be pacified After this commeth the minister vvith a speare in his hand and vvith great force thrusteth the same through the verie naked brest of our Sauiour The crosse shooke in the aire vvith the force of the stroke and from thence issued vvater and bloud vvherevvith ar healed the sinnes of the vvorld O riuer that runnest out of paradise and vvaterest vvith thy streames all the vvhole face of the earth O vvound of this pretious side made rather vvith feruent loue tovvards mankind then vvith the sharp iron of the cruel speare O gate of heauen vvindovve of paradise place of refuge tovver of strength sanctuarie of iust persons sepulchre of pilgrims nest of cleane doues florishing bed of the spovvse of Salomon Al haile o vvound of this pretious syde that vvoundest al deuout harts stroke that strikest the sovvles of the iust rose of vnspeakable bevvtie rubie of inestimable price entrance into the hart of Christ testimonie of his loue and pledge of euerlasting life Next to this consider hovv the very same daie in the euening there came those tvvo holie men Ioseph and Nicodemus vvhoe reared vp their ladders vnto the crosse and tooke dovvne the blessed bodie of our Sauiour into their armes The holie virgin then perceauing that the torment of the crosse vvas novv ended and that the holie bodie of our Sauiour vvas comming tovvards the earth she prepareth her self to giue him a secure hauen in her brest and to receaue him from the armes of
praise and superexalt him for euer Glorie be to the father and to the sonne and to the holie ghost as it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE THIRD PRAIER FOR THE third daie to giue thanks to God for his benifits CHAP. V. I LIKE-vvise giue thee thanks o lord for all the benifits fauours vvhich I haue receaued of thee since the time that I vvas cōceiued vntil this present daie for the loue vvhich from al eternitie thou hast borne me vvhen euen from the same thou didst determine to create me to redeeme me to make me thine to giue me al that vvhich hitherto thou hast geauen me for somuch as al that I haue or may hope to haue is thine Thine is my bodie vvith al the parts and senses of the same thine is my sovvle vvith al her habilities and povvers thine be al the hovvers and minutes that hitherto I haue liued thine is the streangth and health vvhich thou hast geauen me thine is heauen and the earth vvhich susteineth me thine is the sunne and the moone the stars and the feelds the fovvles and the fishes the beasts and al other creatures vvhich at thy commaundement serue me Al this o my lord is thine and for the same I geaue thee as manie thanks as I am able to giue thee Neuertheles much greater thanks I yeeld thee that thou thie self hast vouchsafed to becom mine seeing that for my remedie thou hast offred and geauen all thie self in so much that for me thou vvast clothed vvith fleash for me thou vvast borne in a stall for me thou vvast reclined in a manger for me thou vvast svvadled in poore cloutes for me thou vvast circumcised the eight daie for me thou didst flie into Egypt for me thou vvast in so diuers sorts tempted persecuted yl vsed scourged crovvned vvith thornes dishonoured iudged to death and nailed vppon a crosse for me thou didest fast praie vvatch vveepe and suffer the greatest torments and outrages that euer vvere suffred For me thou didst ordeine and dresse the medicines of thy sacraments vvith the liquor of thie pretious blovvd and principallie the cheefest of all the Sacraments vvhich is that of thie most sacred bodie vvherein thou o mie God art conteined for mie reparation for mie maintenance for mie strength for mie delices for a pledge of mie hope and for a testimonie of thie loue For al this I yeeld thee as great and as manie thanks as I can giue thee saying from the bottom of mie hart vvith the Prophet Dauid Psal 102. Blesse o mie sovvle our lord and al those things that ar vvithin me his holie name Blesse o mie sovvle our lord and forget not all his fauours VVhoe hath pitie of all thy iniquities and healeth all thy diseases VVhoe deliuereth from death thy life vvhoe crovvneth the in mercie and compasstons VVhoe filleth thy desire in goods thy youth shal be renued as that of an eagle Our lord is dooing mercie and iudgment to all that suffer iniurie He made his vvaies knovven to Moises to the children of Israel his vvils Our lord is merciful and pitiful long-suffering and verie merciful He vvil not be angrie for euer neither for euer vvil hee threaten He hath not dealt vvith vs according to our sinnes neither according to our iniquities hath he revvarded vs. Because according to the height of heauen from earth hath he confirmed his mercie vppon those that feare him As far as the east is distant from the vveast hath he made far from vs our iniquities Euen as a father hath compassion of his sonnes our lord hath had compassion of such as seare him because he knovveth our vvoorkmanshippe He remembred that vve ar dust a man as the grasse so ar his daies as the flouer of the filde so shall he fade Because his spirite shall passe avvaie in him and shall not remaine and shall not knovve anie more his place But the mercie of our lord from euer and euen for euer vppon those that feare him And his iustice vppon the sonnes of sonnes to those that keepe his testament And ar mindfull of his comandements to fulfil them Our lord hath prepared his seate in heauen and his kingdom shall ouerrule all All Angels blesse our lord that be mightie of povver and dooe his vvoord to obey the voice o◠his speeches Blesse ye our lord al his vertues you his ministres that dooe his vvill Blesse our lord all his vvoorks and in euerie place of his soueraigntie blesse thou o mie sovvle our lord Glorie be to the father and to the sonne c. THE FOVVERTH PRAIER FOR the fouerth daie of the loue of God CHAP. VI. AND yf vve be so greatlie bound to our benefactours by reason of theire benifits yf euerie benefit be as it vvere a fiarbrand and a prouokement to loue and yf according to the great quantitie of vvoode the fiar is also great that is kindled in it hovv great then should the fiar of loue be that ought to burne in my hart seeing the vvoode of thy benifits is so greate and so manie the prouokements that I haue of loue yf al this vvorld visible inuisible be for me ought not by al reason the flame of loue that should rise thereof to be as greate as it And speciallie I ought to loue thee because in thee onlie ar to be found al the reasons and causes of loue that be in al creatures and those also in the highest degree of perfection For yf vve speake of goodnes vvhoe is more good then thou yf of beautie vvhoe is more beautiful then thou yf of svveetnes and benignitie vvhoe is more svveete and bening then thou yf of riches and vvisdome vvhoe is more riche and more vvise then thou yf of loue vvhoe hath euer loued more then he that so much suffered for our sakes yf of benifits vvhose is al that vve haue but thine yf of hope of vvhome dooe vve hope to haue vvhatsoeuer vve neede yf not of thie mercie yf to our parents vve naturallie ought to beare great loue Math. 23.9 vvhoe is more our father then he that saith Cal none father to your self vppon earth for one is your father he that is in heauen Yf the bridegromes ar beloued vvith soe great loue vvhoe is the bridegrome of my sovvle but thou and vvhoe filleth the bosome of my hart and of my desires but thou yf the last end as the Philosophers say is beloued vvith infinite loue vvhoe is my beginning my last end but thou vvhēce came I and vvhither goe I to repose but to thee vvhose is that vvhich I haue and of vvhome must I receaue that vvhich I neede but of thee finallie yf likenesse be cause of loue to vvhose image and resemblance vvas mie sovvle created but to thine This is euidentlie knovven by her manner of operation for vvhere there is like manner of operation there is also like manner of
that I maie no more offend thee in them nor in anie other and cheefelie I demaund of thee strength and vertue to chasten mie flesh to refraine my toung to mortifie the appetites of my hart to recollect the thoughts of my imagination that I being altogether so renued and reformed may deserue to be a liuing temple and thy abode Giue me likevvise o lord al those vertues by vvhich this thy dvvelling place mare be not onlie pâ—rified and cleansed but also adorned and decked such as be the feare of thy holie name a most stedfast hope a most profound humilitie most perfect patience a cleare discretion pouretie of spirite perfect Obedience continual strength diligence in al trauails apperteining to thy holie seruice and aboue al a most inflamed charitie tovvards my neighbours and tovvards thee And for asmuch as I deserue none of al these things be mindful o lord of thy mercie vvhich presupposeth our miserie to be put in execution Be mindful Ezech. 33.11 that thou desiâ—est not the death of a sinner as thy self hast said but that he be conuerted and liue Be mindful that thy onlie begoten sonne came not into this vvoorld as he him self said to seeke those that be iust but sinners Math. 9.13 Be mindful that vvhatsoeuer he did and suffred in this vvoorld from the daie that he vvas borne vntill he gaue vp the ghost vppon the Crosse he suffred it not for him self but for me vvhich all I offer vp to thee in sacrifice for my necessities and offenses and for his sake and not for myne ovvne doe I beseeche thee of mercie And for asmuch as of thee it is said that thou vvilt honour the father in his sonnes honour him by dooing good to me Be mindfull that I haue recourse to thee that I enter through thy gates and that to thee as to a true physition and lord I present my necessities and vvounds and so vvith this spirite vvill I cal vppon thee vvith that pâ—aie vvhich the Prophet Dauid made saying Incline Psal 85. o lord thyne eare and heare me because I am needie and poore Keepe my sovvle because I am holy saue o my God thy seruant that hopeth in thee Haue mercie vppon me o lord because to thee haue I cried al the day make glad the sovvle of thy seruant because to thee o lord haue I lifted vp my sovvle Because thou o lord art svveete and milde and of much mercy to all those that cal vppon thee Vnderstand o lord vvith thy eares my praier and listen to the voice of my request In the day of my tribulation haue I cried vnto thee because thou hast heard me There is none like to thee amongst the Gods o Lord and there is none according to thy vvoorkes All the nations that thou hast made shal com and adore before thee o lord and shall glorifie thy name Because thou art great and dooing vvoonders thou onlie art God Guide me o lord in thy vvay I vvill vvalke in thy veritie let my hart reioice that it may feare thy name I vvil confesse to thee o lord my God in al my hart and I vvil glorifie thy name for euer Because thy mercie is great vppon me and thou hast deliuered my sovvle out of the deepest hell Glorie be to the father and to the sonne c. A PRAIER TO THE HOLY GHOST CHAP. X. O HOLY Ghost the comforter that in the holy daie of Pentecost diddest com doune vppon the Apostles and fill theire holy brests vvith charitie grace and vvisdom I beseeche thee o lord for this vnspeakeable liberalitie and mercie that thou vvilt fil my soule vvith thy grace and all mie entrails vvith the vnspeakeable svveetenes of thy loue Com o most holy Spirite and send vs from heauen som one beame of thy light Com o father of the poore o giuer of gifts o light of harts Com o best comforter svveete ghest of sovvles and theire svveete refreshing Com to me o cleanser of sinnes phisition of diseases Com o strength of vveakelings remedie of those that ar fallen Com o maister of the humble and destroier of the proude Com o singular glory of those that liue and only saluation of those that die Com o my God and prepare me for thee vvith the riches of thy giftes and mercies Make me drunk vvith the gift of vvisdom inlighten me vvith the gift of vnderstanding gouerne me vvith the gift of counsel encourage me vvith the gift of strength teach me vvith the gift of science vvound me vvith the gift of pietie and pearse my hart vvith the gift of feare O most svveete louer of those that be cleane of hart kendle burne al my bovvels vvith that most svveete fiar of thy loue that they al being so burned maie be rauished dravven to thee vvhich art my last end and the depth of all goodnes O most svveete louer of cleane soules for so much as thou knovvest that I of my self am able to doe nothing extend thy pitiful hand vppon me and make me leaue my self that so I may be able to passe vnto thee And to this end o lord beate doune mortifie annihil and vndoe in me vvhatsoeuer it shal please thee that thou make me vvholy according to thy vvil that so al my life be a perfect sacrifice to be altogether consumed in the fiar of thy loue O that som one could aford me this that thou vvouldest admit me to so great good Behold that this thy poore and miserable creature daie and night suspireth to thee My sovvle hath thirsted after the liuing God vvhen shal I com and appeare before the face of al graces vvhen shal I enter into the place of that vvonderful tabernacle euen to the face of my God vvhen vvilt thou fill my sovvle vvith the ioye of thy diuine countenance vvhen shal shee be satiated vvith thy diuine presence O fountaine of eternal brightnes turne to enclose me in that depth vvhence I proceeded vvhere I may knovv thee as thou didst knovv me and loue thee as thou didst loue me and see thee for euer in the companie of al Saincts Amen A PRAIER VVHILES VVEE HEARE masse or at anie other time taken out of diuers places of S. Austen CHAP. XI O MOST merciful supreame creator of heauen and earth I the most vile of al sinners together vvith thy holy Church offer vp to thee this most pretious sacrifice of thy onlie begoten sonne for al the sinnes of the vvoorld Behold o most merciful king him that suffereth and gentellie remember for vvhome he suffere h. Is not this peraduenture o lord thy sonne vvhome thou diddest deliuer to death for the remedie of an vngrateful seruant Is not this peraduenture the author of life vvhich being lead as a sheepe to the slaughter disdeigned not to suffer such a cruel kind of death Turne o lord my God the eys of thy maiestie vppon this vvoork of vnspeakeable pietie Consider thy svveete sonne stredched
the more secure from the greater And by venial sinnes vve vnderstand in this place idle talke inordinate lavvghing eating drinking and sleeping more then is necessarie time euil spent light lies and others the like vvhich although they doe not depriue vs of Charitie yet doe they quenche the feruour of the same The sixt Remedie VVE ar also much holpen hereunto by the seueâ—e and sharp treating of our flesh as vvel in eating and drinking as also in sleeping and clothing and in al the rest vvhich flesh being a fountaine and prouoker of sinnes the more feeble and vveake it is the more feeble and vveake shal the passions and appetites also be vvhich shal proceede of it Forlike as the drye barren ground bringeth fourth plantes vveake and of smale substance but contrari-vvise the batteful and fertile grovvnd especiallie that vvhich is vvel vvatered and dounged bringeth fooâ—th trees very greene and verie mightie so likevvise it fareth vvith oure bodie as much as concerneth the passions vvhich doeproceede from the same according as it is better or vvoorse dealt vvithall or more or lesse subdued True it is that al this must be donne vvith discretion and moderation although this counsel as the vvoorld goeth novv a daies be needeful to fevv Yet to obteine this a man must as often as he goeth to table not onlie blesse the same but also lift vp his hart to God and demaund this temperancie and procure vvhiles he eateth to obserue it The seuenth Remedie IT helpeth also much for this purpose to take diligent and straite account of our toung because this is the part of our bodie vvith vvhich vve offend God more easilie and often for the toung is a verie slippery membre vvhich slippeth verie quicklie into maine kindes of silthie colerick boasting and vaine vvords and somtimes also into lyeing svvearing cursing murmuring slaundering flattering and the like For vvhich cause the vvise-man saieth In much speeche there shal not vvant offence Prou. 10.19 Prou. 18.21 And againe Death and life ar in the povver of the tounge And therfore it is verie good counsel that as manie times as thou shalt haue occasion to talk of such matters and vvith such persons by vvhich thou maist doubte of som perill either of murmuring bragging lyeing or of vaine-glorie c. thou doe first lift vp thy eyes to God and commend thy self vnto him and saie vvith the Prophet Pone Domine custodiam ori meo Psal 140.3 ostium circumstantiae labijs meis That is to saie Apoint O lord a custodie or garde to my mouth and a dore of circumstance vnto my lippes And vvith this also vvhilest thou art in communication be vvel aduised in thy vvords as he that passeth ouer a riuer vppon some stones that lie ouerthvvarte the same that thou slippe not into anie of these perils The eight Remedie IT helpeth also verie much to this ende not to entangle thy hart vvith too excessiue loue of anie visible thing vvhither it he honour goods children or anie other temporal thing forsomuch as this loue is a great occasion in a manner of al the sinnes cares fantasies vexations passions and disquietnes that be in the vvorld For vvhich cause the Apostle saieth 1 Timoth. 6. that Couetousnes vvhich is the ouergreedie affection of temporall things is the roote of all euills And therfore a man must liue alvvaies vvith attention and carefulnes that he suffer not his hart to cleaue ouermuch to these temporall things but rather pluck it back alvvaies vvith the bridle vvhen he perceiueth that it rangeth abrode fantasticallie and not desire things more then they deserue to be desyred that is to saie as things of small account as fraile vncertaine and such as passe avvaie in a moment vvithdravving his hart from them and fixing it vvhollie vppon that cheefest onlie and true felicitie He that shal loue temporall things after this manner vvil neuer despaire for them vvhen he vvanteth them neither vvil he be dismaied vvhen they ar taken from him neither vvil he commit infinite sorts of sinnes vvhich the louers of these things doe commit either to obteine them or to increase them or els to defend them Herein consisteth the keye of al this busimes for vndoutedlie he that hath so moderated this loue is novv becom lord of the vvorld and of sinne The ninth Remedie TO this likevvise helpeth exceeding much the vertue of almes-deedes and of mercie by vvhich a man deserueth to obteine mercie at Gods hands and this is one of the strongest vveapons that a man hath against sinne for vvhich cause the Ecclesiasticus saith VVater quencheth the burning fiar Eccles 3.33 Eccles 29.16 and Almesdeedes doe resist sinnes And againe in an other place The almes of a man is a pouche vvith him and it shal keepe the grace of a man as the apple of the eye and aftervvard it shall rise againe and yeeld them retribution to euerie one vppon theire head it shall fight against thine enemie more then the shield of astrong man and more then the speare Let a man also remember that al the foundation of Christian life is Charitie and that it is the marke by vvhich vve must be knovven to be the disciples of Christ and that the signe of this Charitie is Almes and mercie tovvard such as besicke poore afflicted in prison and tovvards alother miseâ—able persons vvhome vve ought to helpe and succour according to oure possibilitie vvith vvoorks of mercie vvith comfortable speeches and vvith deuoute praiers beseeching God for them and releeuing them vvith such things as vve haue The tenth Remedie THE reading of good bookes is also a greate helpe vnto this as the reading of naughtie bookes is a greate hinderance and impediment for the vvoord of God is oure light oure medicine oure foode oure maister oure guide oure vveapons and all oure good seeing it is it that filleth oure vnderstanding vvith light and ouâ—e sovvle and vvil vvith good desires and thereby helpeth vs to recollect oure hart vvhen it is most distracted and to stirre vp our deuotion vvhen it is most sluggish and drovvsie True it is that this reading yf vve mind to take profit thereof must not be a sleightie or negligent careles running ouer of books vvithout due vveighing of the same and much lesse for onlie curiositie sake but contrarivvise it must be ioined vvith humilitie and a desiâ—e to take profit thereby The eleuenth Remedie IT is likevvise a great help for this purpose to vvalke so a though vve vvere alvvaies in the presence of God and to haâ—e him as present before our eyes as much as is possible as a vvitnes of our dooings a iudge of our life a helper of our vveake nes desyring him alvvaies as such a one vvith deuout and humble praiers to help and succour vs vvith his grace But this continual attention ought to be had not onlie vnto God but also to the ordering and gouernment of oure life in such sort that vve
the vvickednes it hath And this is one of the chiefest points and aduises of this affaire vvhence it appeareth hovv great an error those bringers vp of nouices commit vvhoe being intangled and intricated in other things of lesse importance imploie not al theire forces in this labour of mortification vvhereof it ensueth that men remaine almost as they vvere borne that is in onlie natural goodnes or yll vvhich is no lesse inconuenience then to place a piece of timber in a gorgeous palaice no othervvise prepared then euen as it vvas brought cut out of the vvoode or to set vppon the table in a delicious banket greene oliues in such sort as they be gathered from the tree Seeing then that the end of this entreprise is to make a man good and vertuous that thou be not deceaued vvith vvhatsoeuer sort of goodnes thou must vnderstand that there be tvvoe kinds of goodnes th' one is naturall and is proper to such as be naturallie gentell and vvel condicioned th' other is spiritual proceeding of grace and of the feare and loue of God vvhich is propre to those that be iust persons Betvvixt these tvvo kinds of goodnes there is so great difference that vvith the first vve nether merite grace nor glorie but vvith the second vve obteine the one and the other And for this purpose the chiefest care of a good maister must be to attend that this spirite of the feare and loue of God be poured into the sovvle of his nouice procuring the same by all meanes that maie serue to this end such as ar Praier Meditation and Vse of the Sacraments c. For othervvise vvhat soeuer he shal doe vvil be a bodie vvithout sovvle an Adam of earth vvithout spirite of life vvhich is a thing of smal profit for Religion because by experience vve see that such as in religion haue nothing els but this natural goodnes ar no more to be esteemed then seelie soules or folkes of good past that ar led by euerie man vvhither he vvil and can not saie naie to anie bodie nor hold hand in anie thing that is commended to them In so much that a man othervvise yl bent by nature vvhich striueth alvvaies through the feare of God against his vvicked inclinations is much more vvorth then is an other verie vvel inclined by nature yf he vvant this feare For as the vvise man saieth Better is a liuing dogge then a dead lion Eccles 9.4 because vvithout spirite of life not anie one thing be it neuer so greate can be grateful and acceptable to God Of that vvhich hitherto hath ben said it is manifest hovv that this end of vvhich vve haue spoken comprehendeth tvvo things th' one is to driue out of the soule al kind of vices the other is to plant in the same al kind of vertues seeing the one necessarilie goeth before the other For like as in natural things there can be no generation vvithout corruption so vertues can not be engendred and brought forth in our soule yf our vices be not first dead nether can the spirit freelie raigne and gouerne yf the flesh be not before vanquished and ouercom These tvvo ends the Apostle had then obteined vvhen he said vvriting to the Galatians Galat. 2.19 vvith Christ I am nailed to the Crosse and I liue novv not I but Christ liueth in me For by saying that he vvas nailed to the Crosse and that he liued not he giueth to vnderstand the death of the ould man vvith al his vvicked inclinations and appetites vvhich he had ouercom through the fauour of the Crosse of Iesus Christ and by saying Christ liueth in me he setteth before our eyes the resurrection and life of the nevv man vvhich vvas not novv conformable to the affections of flesh and bloud but to the vertues and examples of Christ These selfe same tvvo ends did our Sauiour comprehend in those vvoords of his saying Matth. 16 24. If anie man vvil com after me let him denie him self and take vp his Crosse and follovv me For by saying let him denie him self he laid before vs the first immediate end vvhich is that a man denie his ovvne vvil and natural inclination vvith al the affections and appetites thereof and that he haue no lavv vvith them nor in anie vvise acknovvledge them thereby to folovv and obey them The second and last end he declared by saying let him folovv me that is let him folovv all the pases and examples of my life and al the vertues that he shall find in me And in that vvhich he saied Let him take vp his Crosse to vvit of trauail and austeritie he declared the chiefest meane and instrument necessarie for the one and the other end because that neither rooting out of vices and ouercomming of nature nether planting of vertues can be donne vvithout trauail and paine for somuch as there is great difficultie as vvel in the one as in the other By that vvhich hath ben saied vve maie plainelie gather of vvhat condition this nevv vvarfare is to vvhich a man is called and vvhat sort of profession it is for he is not called to a delicate and quiet life as som doe imagin but to the Crosse to trauail to sight against his passions to pouâ—etie and nakednes to the sacrifice of him self and of his oune vvil and finallie to that mortification of vvhich our Sauiour said Ioan. 12.20 vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it bringeth much fruite He that loueth his life shall lose it and he that hateth his life in this vvorld doth keepe it to life euerlasting It is no matter of smal importance to vvin and subdue nature and to make of flesh spirite of earth heauen and of a man an Angel For if in deede to make of a greene hearbe fine and delicate linnen cloth there needeth so much mortifying trauail about the same by reason of the greate difference there is betvvixt the one and the other hovv much more is it necessarie for the making of this so greate a change of a man into an Agel They report that vvhen a snake vvil change his skinne he entreth by a verie narovv and straite hole that by this meanes he maie shift of his ould skinne he then that mindeth to strippe him self of the ould man to put on the nevv hovv can he bring this to passe by leading a large delicate life There can be no generation vvithout corruption nether can a man atteine to be that vvhich he is not yf first he leaue not to be that vvhich he is a thing that can not be donne vvithout great paine and labour The life of a Christian man is ordeined to a supernaturall end and so presupposeth supernatural forces and consequentlie this life it self must be supernatural to vvhich thing flesh and bloud can not arriue VVoe to that Religion vvhose manner of life is vvide and large for in
one account to vvit the austeritie of the one and the pouretie and nakednes of the other VVhen this vertue shall vvant in religious then shal they fal to ruine and decaie because the vice contrarie to this vertue vvhich is to eaâ—e drink and chearish the bodie is not content to breake one onlie lavve of fasting but also al other lavves and ordres for so much as to seeke and procure the pleasures and delicacies vvhich the bellie requireth permitteth not that anie lavve of Religion remaine entire and in his due force especiallie because one delicacie requireth an other and one vice dravveth an other euen as one vertue bringeth an other vertue Novv he that desireth to be free from so greate euils let him set tel vvel in his hart those vvordes of the Apostle that saieth Manie vvalke Philip. 3.18 vvhome often I told you of and novv vveeping also I tell you the ennimies of the crosse of Christ vvhose end is destruction vvhose God is the bellye By vvhich vvords thou maist vnderstand that it must be no small euil vvhich the Apostel so much bevvaileth Of Silence THE ninth vertue is Silence vvhich is the keie of deuotion of discretion of chastitie of shamefastnes of innocencie and of al vertues fith the vvise-man saied Death and life lie in the hand of the toung Pronerb 18.21 VVhose praises and commendations yf anie man desire to see let him reade the booke of Sapience and there shal he finde maruailous things touching this vertue And therfore let a Christian man alvvaies praie to almightie God for this vertue and saie vvith the Prophet David Pone Domine custodiam orimeo Psalm 140.3 ostium circumstantiae labijs meis Set o lord a garde to mie mouth and a doore of circumstance to mie lippes And let him be assured that it is no more possible to keepe other vertues vvithout this then to preserue a great treasure vvithout keie and locke Novv heere it seemeth conuenient to vvarne those that speake of the Circumstances vvhich they ought to obserue in the time of speache to vvit vvhoe speaketh to vvhome vvhen vvhereof to vvhat end vvhere and vvith vvhat intention he speaketh that by this meanes he maie keepe him self from al the rocks vvhich be in this nauigation Of Solitarines THE tenth vertue sister and Companion of Silence is Solitarines vvhich is a rauelin of Silence vvhich Solitarines he must greatlie loue and procure vvith al diligence vvhoe desireth to keepe innocencie to conserue peace to spend vvel his time to enioie the pleasures and comforts of the holie Ghost and to mount vp and descend by the degâ—ees of that ladder vvhich S. Bernard describeth vvriting it to Religious folkes vvhich be Reading Meditation Praier and Contemplation Bernard de scala Claustralium For the obteining of this vertue it is necessarie that a man subdue nature and force him self vntil he haue goten a custom to flie companie to loue recollection and solitarines and to leade his life vvith her but chiefelie it is necessarie to flie the companie of distracted and light persons because this is one of the greatest diseases that the vvorld hath seeing that neither a mad dogge nor a venimous snake doeth so much harme as doeth euil coÌ„panie for it is most certaine as the Apostle saieth that Euill speaches corrupt good manners 1 Cor. 15.33 Prouerb 13.20 Moreouer let the seruant of God vvrite in his hart that saying of the vviseman He that vvalketh vvith vvisemen shal be vvise the frind of fooles shal be like them And that also Ecclesiast 13.1 He that toucheth pitch shal be defiled therevvith he that dealeth vvith proude men shal put on pride Novv the maisters of nouices must be verie zealous of this vertue yf they desire not to lose that in fevv hovvers vvhich hath ben goten vvith greate trauail and diligent bringing vp in manie yeares Of invvard composition THE eleuenth verâ—ue is the measure and Composition of the invvard man to vvhich vertue apperteineth that saying of S. August in regula Clericorum Augustine In your going standing apparel and in al other your motions let nothing be donne that maie offend anie mans eyes but that vvhich becommeth your holines because the contrarie is a token of a light hart of small vertue smal substance and small deuotion And therfore one of the chiefest cares of a good maister must be to teache his nouice hovv to goe hovv to speake hovv to apparel him self hovv to conuerse vvith others hovv to dispute hovv to laughe hovv to vse his armes in theire gestures hovv to recollect his sight vvith other such like things Also vvith vvhat temperance he must behaue him self at the table vvith vvhat comelines he must lie in his bed vvith vvhat measure and deuotion he must be in the Church vvith vvhat invvard and outvvard reuerence before the altare and so in al other the like places Likevvise vvhen he dealeth vvith other men he ought to conuerse vvith them in suche manner that they remaine edified vvith his good example and that he be vvith al men and to all an image and patterne of holines in such sort that as one vvhoe toucheth som things that be odoriferous and svveete beareth and reteineth vvith him self the sent of that vvhich he did touche and as he vvhoe in the old lavve touched anie holie thing remained halovved therbie so it is great reason that he remaine in like sort vvhoe hath had communication vvith anie seruant of God Of invvard loue to the ceremonies of a mans Religion THE tvvelfth vertue is an invvard and hartie loue to al the ceremonies and obseruations of a mans profession not onlie to those that be great and essential but also to all the others hovv litle and small soeuer they seeme for in verie deede none of those things ought to seeme small vvhich be ordeined to so high an end as is to loue God Let a man remember vvel hovv it is vvriten Ecclesiast 19.1 Luca 16.10 that he vvhich maketh no account of small things shal fall toe greater and that he vvhich is faithful in litle shal be also faithful in more My meaning is that he vvhich feareth to fal in small things shal be more secure from falling in greater And contrarievvise from smal offences men com by little and littel to fall into verie great euils It is a thing vvel knovven that goeth in the common prouerbe hovv for a naile vve loose a horse-shue and for a horseshue a horse and for a horse the horseman also In like manner vve see that for a littel rippe al a vvhole garment commeth to be rent and for a little peece that falleth our of a vvall falleth aftervvards a great stone and thence goeth to decaye the vvhole building None vvas euer at the first leape verie euil but by littel and little men clim as it vvere and get vp from small euils to greater There is nothing in Religion that ought
maie adioine the feare of God and vvithal Religion vvhich consisteth in the honour seruice of God These be the most principal vertues and the stirrers vp of al others and therefore he that desireth to atteine to the perfection of Christian life must labour to increase and profit especiallie in the forsaid vertues for the more he shal profit in them the greater shal his perfection be And for this cause it is to be thought that manie of those auncient Patriarches vvere so notable in vertue and so holie men because they had these most excellent vertues as it appeared in the Faith and Obedience of Abraham and in the loue and confidence vvhich Dauid had in almightie God in that he had such recourse to him in al necessities and did put such trust in him as a child doth in his father yea and much more saying Psalm 26.10 My father and my mother haue for saken me but oure Lord is careful for me Novv to obteine these so noble vertues there is no meane more conuenient then to persvvade our selues vvith all the hope that is possible that almightie God is our true father for somuch as neither in the hart nor in the prouidence neither yet in the loue of a father there is anie comparable vnto him sith none hath created vs but he none desireth more our profit then he Let vs therfore settle this most stedfastlie in our harts and endeuour alvvaies to behold God vvith such eyes hart as a child doth his father that is vvith a hart louing tender humble reuerent obedient to his vvil ful of confidence in al aduersities and covvched vnder the vvinges of his fatherlie prouidence And because this hart and affection cannot be obteined vvith oure forces onlie therefore a man ought continuallie to desire the same of God And to speake somvvhat more particularlie of this Note this the holie father S. Vincentius saieth that a man ought to haue seuen sorts of affections and vertues tovvards God in his hart to vvit a most feruent loue a verie greate seare an humble reuerence a most constant zeale a grateful giuing of thankes a svveete mouthe ful of praises a readie Obedience and a pleasant tast of diuine svvetenes Of our devvtie tovvards our selues A MAN ought also to haue tovvards him self saith the same holie father seuen other affections and vertues amongst vvhich the first must be to be confounded and ashamed for his sinnes committed The second to bevvaile his sinnes and be hartilie sorovv that he hath offended God and hurt his ovvne sovvle The third that for this he desire to be despised of all men as vnvvorthie of all honour and fauour The fourth to make leane and chastice his bodie vvith al seueritie and rigour as one that hath ben the prouoker and mouer of al these sinnes The fift to conceiue an irreconciliable anger and hatred against al vices and against al inclinations and rootes of the same The sixt to be verie vigilant and attent to gouerne and direct al his vvorkes and vvordes and al his senses and passions that nothing doe vvithdravv him from the iustice and lavve of God The seuenth that he haue a most perfect modestie and discretion in keeping Temperance and measure in all things but especiallie to discerne betvveene little much betvveene lesse and more to the end that there be nothing either superfluous or to litle nor that he exceede or vvant vvhat is necessarie Of our devvtie tovvards our neighbours IN like manner as the same Saincte teacheth vs a man ought to haue seuen other special vertues affections tovvards his neighbour First he ought to haue an invvard hartie compassion of other mens miseries and to be grieued at them as yf they vvere his ovvne Secondlie he ought to haue a charitable gladnes at the prosperitie and felicitie of others as he vvould haue in case it vvere his ovvne Thirdlie he ought to haue a quiet and setled patience vvillinglie contenting him self to suffer all that shal be donne vnto him and readie to forgiue al men vvith al his hart Fourthlie he ought to haue a gentel benigne behauiour and affabilitie tovvards al men vsing him self in conuersation amongst them vvith al courtisie mildnes and gentlenes and vvisshing them al vvel Fiftlie he ought to haue an humble reuerence tovvards al men accounting them for his betters and submitting him self to all as yf they vvere his Superiours Sixtlie he must haue a perfect concord vvith al men to the end that so much as in him lieth and God shall giue him grace he maie saie one self same thing and agree vvith al men in opinion be persvvaded that al men ar euen him self Seuenthlie he ought to haue a mind to offer him self for al men that is to be readie to bestovve his life for the saluation of all men and toe praie alvvaies and to endeuour that they al may be one in Christ and Christ in them Yet must he not for this frequent the companie of naughtie persons but rather flie from them as from serpents Albeit setting this occasion aside the seruant of God ought to be simple in his conuersation vvith his neighbours and either to vvinke at theire defectes or els yf he must needes see them to beare them vvith patience or to admonish them charitablie vvhen there is hope of redresse by so dooing THE FYFT TREATISE OF THE SACRAMENT OF PENANCE THE PREFACE AMONGST diuers euils that raigne in the vvorld one most to be lamented is the manner that manie Christians doe vse in making the Confession of their sinnes For som fevv excepted the most part doe com to this Sacrament vvithout anie repentance and vvithout anie examination of theire consciences Hence it ensueth that soone after their Confession they returne to their vvicked life and to the same filth in vvhich they vvallovved before This is a great contempt of God of his ministers of his Sacraments and it seemeth that these men com to confession onlie to dallie and mock vvith almightie God for in confession they desire him pardon of theire sinnes they protest an amendment of life yet out of hand beginne a fresh to offend him more then before The punishment that such persons deserue is such as God for the most part permitteth that is to leaue them in this euil state al the daies of theire life euen til the houre of death vvhen theire end vvil be such as vvas theire life that is vvithout anie fruite Yf therfore anie one haue desire to conuert him self earnestlie vnto almightie God and to doe true penance I shal heere declare vvhat he ought to obserue concerning this matter And because the Sacrament of Penance conteineth three principal parts vvhich be Contrition Confession and Satisfaction I vvil breefelie declare vvhat is to be donne in eche of these parts OF CONTRITION AND OF THE tvvo partes vvhich it conteineth CHAP. I. WHOE soeuer he be that mindeth to returne to almightie God to leaue
deadlie sinne for vvhich I am novv bound to iterate mie confession Novv for help of memorie it shall doe vvel that vve laie doune heere a briefe memorial of deadlie sinnes to the end that the penitent maie therebie more easilie examin his conscience and prepare him self for this sacrament of penance vvhich is the first of the aduises that vve haue before specified Hovvbeit this vve vvil doe not by discouering infinite kinds of exquisite sinnes but by laying doune the most common sinnes that ar vvont to happen and leauing the rest to the penitent and the Ghostlie father A MEMORIAL OF SINNES AS VVEL TOVCHING THE TEN COMMAVNDEMENTS as other matters vvherein a man maie sinne mortallie Of the first commaundement Thou shalt honour God aboue all thinges CONSIDERING that God is honoured vvith the three Theological vertues Faith Hope and Charitie let the penitent examine him self in these As concerning Faith if he hath beleeued vvhatsoeuer the holie Catholique Romane Church beleeueth or hath doubted or vvith vvords and outvvarde signes hath made anie shevv of infidelitie or heresie If he hath ben ouer curious in searching the matters of faith If he hath kept bookes of Heretiques or such as ar forbidden by the Church If knovving anie man to be infected vvith heresie and incorrigible by other meanes he hath not detected him to vvhome he ought If he hath learned those necessarie things vvhich euerie Christian is bound to knovve as ar the commaundements of God and the principal misteries of oure faith If he hath beleeued in dreames enchauntments deuinings or anie sorts of superstition or counseled others to credit them If he hath caried about him superstitious vvritings for hauing his health or for anie other end or induced others to doe the like If he hath blasphemed God or anie of his Saincts If he hath ben angrie vvith almightie God or murmured of him for such aduersities and troubles as he hath sent vnto him as though he vvere vniust or vnmerciful If in his rage he hath desired his ovvne death or els vvisshed that God vvould take him out of this life As concerning Hope If in his troubles he hath had such confidence in God as he ought If he hath put more confidence in creatures and in theire helpes then in God If he hath mistrusted to obteine pardon for his sinnes or amendment of life If hoping to haue pardon of his sinnes he did perseuer in his euil life or minded to differ his repentance vntil he vvaxed old or vntil the houre of his death As concerning Charitie If he hath not loued God aboue al things as he is bound to doe If he hath persecuted or iniuried vvith vvords such deuout persons as doe frequent Confession Masse c. Or if he hath mocked and scoffed at them and in particular if he hath dissuaded or hindered anie from going into Religion If he hath exposed him self to anie daunger of mortal sinne or taken delight of anie sinne donne before Of the second commaundement Thou shalt not take the name of thie Lord God in vaine IF he hath svvorne falslie knovving it vvas false or doubting it to be soe or being careles vvhat he svvare If svvearing he did promise anie lavvful thing and not fulfil it nor hath intention to performe it If he hath ben cause that anie did svveare false or not keepe theire lauful oth once made If he hath svvorne in manner of cursing to vvit if I doe not such a thing let such euil happen vnto me If he hath svvorne to doe anie sinne or euil or not to doe that vvhich is good If he hath made anie vovve vvith a mind of not fulfilling it If he haue differred the fulfilling of his laufull vovve anie long time If he hath vovved to doe anie vvicked acte or not to doe anie good deede or to doe a good thing for an euil end for such vovves bind not Of the third commaundement Thou shalt keepe holy the Sabboth-daie IF he hath not kept the holiedaies but either hath donne or commaunded to be donne anie seruile vvorke vppon the same daies vnles it vvere som litle thing If he hath omitted to heare masse throughout euerie Sondaie and holidaie vvithout lauful cause If being present at masse vppon anie holidaie he hath ben for anie notable time voluntarilie distracted by talking laughing or busying him self in impertinent things If he hath not procured that such as be vnder his charge should heare masse vppon the holidaies If he hath not gone to Confession at the lest once a yeere or hath gone vvithout due examination of his conscience If euerie yeere at Easter he hath receiued vvith due disposition or rather vvith a conscience or doubt of mortall sinne If he hath fasted the lent vigils and Ember daies being bound thereunto or hath eaten forbidden meates If he hath spent all the Holidaies in pastimes gamemings and vanities If being excommunicated he hath ben present at Catholique diuine seruice or receiued anie Sacrament during that time or hath conuersed vvith excommunicate persons or such as vvere suspected of heresie If being bound to saie his office he hath omitted or all or anie part thereof or in the saying of it hath ben voluntarilie distracted Of the fourth commaundement Thou shalt honour thy father and thy mother IF he hath despised or not honoured his father and mother or hath offended them in deedes or vvords or not obeied them in matters that vvere iust and such as might result to notable detriment of theire familie or of theire ovvne sovvle If he hath not succoured his parents in theire necessitie vvhen it vvas in his povver If he hath ben ashamed of them by reason of the basenes of their familie or poore estate If he hath desired theâ—re death to enioie theire lands or goods If he hath performed theire testaments and last vvills If he hath so loued them that for theire loue he cared not to offend God If he hath not obserued the iust lavves and decrees of his Superiours If he hath detracted or spoken euill of Superiours Ecclesiasticall or Secular of Religious persons or Priestes or Teachers c. If he hath not succoured the poore if he could especiallie in extreme or grieuous necessitie or if he hath ben cruell vnto them in vvoords or deedes If those vvhich be fathers and mothers haue cursed or vvished euill vnto theire children Also if they haue brought them vp as they should teaching them theire praiers and Christian doctrine and reprehending and correcting them especiallie in matter of sinne and occupying them in som honest exercise to the end they be not idle and take som euil course And that vvhich is said of Children is to be vnderstoode also of seruants and others of the familie of vvhome care is to be had that they knovv things vvhich be necessarie and obserue the commaundements of God and of the Church Of the fift Commaundement Thou shalt not kill IF he haue spirituallie slaine his neighbour by pesvvading him to Scisme or Heresie or
ovvne deuotion doth anie of these vvorks or secondlie vvhen he doeth the same being enioined him by his ghostlie father in Confession yet the Satisfaction vvhich is made for Obedience of the Confessor in respect of the Sacrament is much more fruiteful Finallie al manner of scourges and chastisements vvhich almightie God sendeth vs as Sicknes Pouertie and the like yf they be borne vvith Humilitie and Patience ar of greate force not onlie to satisfie for the temporal paines devv for our sinnes but also for increase of Grace and mercie THE SIXTH TREATISE HOVV VVE OVGHT TO PREPARE OVR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altare AS amongst al the other Sacraments the blessed Sacrament of the Altare is the greatest so is there requisite greater puritie and preparation for receauing of the same because in the other Sacraments the vertue of God vvorketh but in this Sacrament is the real and true presence of God him self and therfore besides the cleannes of the sovvle vvhich must goe before by meanes of the Sacrament of Penance it requireth also especial deuotion to vvhich deuotion three things doe serue verie notablie The first of these things is the feare and Reuerence of that diuine maiestie vvhich is in this Sacrament for somuch as vve doe trulie beliue that in that little host is almightie God the Creatour of heauen and earth the lord of the vvorld the glorie of the Angels the repose of all those that be blessed the iudge of the vvorld vvhome the Angels Archangels Cherubines and Seraphines doe praise before vvhose sight the povvers of heauen doe tremble not for that they haue offended him but for that considering the highnes and greatenes of that soueraine maiestie they acknovvledge them selues to be but so manie vvormes before the same True it is that this feare causeth not in them anie paine but a most high Reuerence because they knovv that as there is devv all loue to that infinite goodnes and bountie so to his greatenes there is due all feare This affection is also much increased in a man by consideration of the greate number of his sinnes and dailie negligences For yf the Angels and Principalities of heauen doe feare him vvithout hauing donne anie thing vvherefore since theye vvere created hovv much more ought a vile and vvretched vvorme to feare vvhich so oftentimes and in so manie manners offendeth his creator This is then the first thing vvhich a man ought to consider vvhen he commeth to this table saying vvithin him selfe vvith greate Reuerence I goe novv to receaue almightie God not onlie into mie sovvle but also into mie bodie But novv this feare must be tempered vvith Hope vvhich the same lord of ours giueth vs by considering that he vvith the bovvels of pitie and compassion vppon our vveakenes and miserie inuiteth vs to his table calleth vs vvith those most svveete vvords vvhich are Com ye to me al that labour Matth. 11.28 and ar burdened to vvit vvith the heauines of your mortalitie and of your passions because I vvil restore and refresh your soules And in an other place vvhen the Pharisees murmured of this lord because he did eate and drinke vvith sinners he ansvvered them that They that ar vvhole Luc. 5.31 neede not the Phisition but they that ar yll at ease and that he came not to cal the iust but sinners to penance So that vvith these vvords the sinners that repent them selues of theire sinnes maie take hart and confidence to be bould to approche neere to this heauenlie bankette But touching the hunger desire vvhich this heauenlie bread requireth a greate motiue maie be to consider the effects thereof and the greate benifits vvhich by the same ar communicated to those that deuoutlie doe receaue it vvhich be so greate that no man is able to recount them Effects of Communiō For by the same the Grace of God is giuen vs by it vve becom vnited and incorporated to our head vvhich is Christ By it vve ar made partakers of the merites and trauails of his most sacred passion and by it is renued the memorie therof By it Charitie is inflamed our vveakenes is strengthned and spiritual svveetenes is tasted euen in his ovvne proper spring vvhich is Christ and by it ar stirred vp in our sovvles nevv purposes and desires tovvards all goodnes By it is giuen vs a most pretious pavvne of euerlasting life By it ar forgiuen the sinnes and negligences vvhich vve dailie commit and by it also a man becommeth of Attrite Contrite vvhich is as much as to rise from death to life By it likevvise is diminished the flame of our passions and concupiscences and that vvhich is more by it Christ entreth into our sovvles to dvvel in them and dvvelling there as he him self signified vvhen he saied Ioā 6.57 that as his father vvas in him and therfore his life vvas like to the life of his father to make like him self in purenes of life all those that vvorthilie receaue him into them selues by meanes of this Sacrament that novv they maye saie eche one in particular I liue novv not I Gal. 2.20 but Christ liueth in me If therfore this celestiall bread vvoorke all these effects in the sovvles of those that vvith a pure conscience doe eate it vvhat man is there so insensible or so great an enimie of him self that vvil not haue hunger of bread that vvorketh so great effects in him that doth vvorthilie receaue it A man ought therefore to occupie him self in the consideration of these things the daie and the night before the blessed Communion to stirre vp by meanes of the same these three affects aforesaid in vvhich doth consist actual deuotion that is so greatlie requisite for this meate To vvhich purpose the tvvoe praiers folovving vvil help verie much yf they be read vvith as much attention and deuotion as is possible because in them the deuoute sovvle shal find vvoords and considerations to stirre vp in it selfe those three affections and feelings afore mentioned A DEVOVT PRAIER TO BE SAID before the receiuing of the blessed Sacrament I Giue vnto thee o my Sauiour and Lord most hartie thankes and praise for all the benifits vvhich it hath pleased thee to bestovve vppon this so vile and miserable creature I giue the thankes for all the mercies vvhich thou hast vsed tovvards mankind for the misterie of thy holy Incarnation and chiefelie for thie most holie Natiuitie for thy Circumcision for thy Presentation in the Temple for thy Flight into Egypt for the trauails of thy voiages for thy going vp and dovvne in preaching for the persecutions of the vvorld for the tormentes and sorovves of thie passion and for all that vvhich thou diddest suffer in this vvorld for me and much more for the loue vvith vvhich thou diddest suffer vvhich vvithout comparison vvas farre greater Aboue all this I giue the thankes that thou hast vouchsafed to set me at thy table and