secure vvithout Obedience according to that vvhich the Psalmist saith Sacrifice ye sacrifice of iustice Psal 4.6 and hopeye in our lord giue thou me o my God that vvith this hope in thy mercie I ioine the obedience of thy holy commaundements seeing that I no lesse ovve thee this Obedience then all other vvhatsoeuer vertuous affects because thou art my king my lord my Emperour to vvhome the heauen the earth the sea and alcreatures obey vvhose commaundements and lavves they haue hitherto kept and vvil obserue for euer Let me then o lord obey thee more then they al for somuch as I am more obliged thereunto then they Let me obey thee o my king and obserue entirelie all thy most holie lavves Reigne thou in me o lord and let not the vvoorld reigne in me anie more nor the Prince of the vvoorld nor mie flesh nor mine ovvne propre vvill but thine Let all these tyrans depart out of me that be vsurpers of thy seate theeues of thy glorie corrupters of thy iustice and doe thou onlie o lord commaund and ordeine and let onlie thou and thysceptre be acknovvledged and obeyed that so thy vvil maie be donne in earth as it is fulfilled in heauen O vvhen shall this daie be O vvhen shall I see my self free from these tyrans O vvhen shall there be heard in my sovvle none other voice but thine O vvhen shal the forces and pykes of mie enimies be so subiected that I find no contradiction in my self to fulfil thy holy vvil and pleasure O vvhen shall this boistrous tempestuous sea be so calme vvhen shall this heauen be so faire and vnclovvdie vvhen shall mie passions be so quiet and mortified that there be neither vvaue nor clovvde nor noise nor anie other perturbation that maie alter and chaunge this peace and obedience and hinder this thie kingdom in me Giue thou me o lord this obedience or to saie better this soueraigntie ouer mie hart that in such sort it maie obey me that in al things I maie subiect the same to thee and being in this subiection I maie saie vvith al mie hart as the Prophet said Psal 118. â—3 Set me o lord for alavv the vvaie of thy iustifications and I vvil search it out alvvaies Giue me vnderstanding and I vvil seeke thie lavv and vvil keepe it vvith al mie hart Guide me in the pathe of thy commaundements because Thaue desired the same Incline my hart to thy testimonies and not to auarice Turne avvay mine eys that they see not vanitie in thy vvaie quicken me Glorie be to the father and to the sonne and to the holie ghost c. THE SEVENTH PRAIER FOR THE seuenth daie in vvhich a man offereth him self and al things that he hath to God CHAP. IX EVEN so as I am bound o lord to obey thee am I also bound to resigne and offer my self into thy hands because I am altogether thyne thyne by so manie and soe iust titles Thyne because thou hast created me and giuen me this being that I haue thyne because thou doest maintaine me in this being vvith so manie benifits and fauours of thy prouidence thyne because thou hast redeemed me out of captiuitie hast bought me not vvith gold nor siluer but vvith thine ovvne bloud and thine because so manie other times thou hast redeemed me hovv manie times thou hast dravven me out of sinne Yf then by so manie titles claimes I be thine and yf thou for so manie respects be mie king mie lord mie Redeemer and mie deliuerer heere I turne to resigne into thie hands thie substance vvhich I my self am heere I offer mie self to be thie sclaue and captiue heere I giue vp the kaies and omage of mie vvill to th' end that henceforvvard I be no more mine ovvne nor of anie other but thine that I liue not but for thee nor doe no more mine ovvne vvill but thine in such sort that I nether eate nor drinke norsleepe nor doe anie other thing vvhich is not according to thee and for thee Heere doe I present mie self to thee that thou dispose of me as of thine ovvne substance as it best pleaseth thee Yf it like thee that I liue that I dye that I be in health that I be sick that I be riche that I be poore that I be honoured that I be dishonoured to all I offer mie self and resigne my self into thie hands and I dispossesse me of mie self that I be novv no more mine ovvne but thine in so much that vvhat is thine by iustice and right be also thine by mie vvill But vvhoe o lord can doe anie of these things vvithout thee vvhoe can make as much as one steppe vvithout thee Giue me therfore grace o lord to doe that vvhich thou commaundest and commaund vvhatsoeuer it pleaseth thee Remember o lord that thou thy self hast commauÌ„ded vs most instantlie that vve should ask thee saying Aske and it shal be giuen you Matth. 7.7 seeke and you shal finde knocke and it shal be opened to you Thou also thie self hast said by thy Prophet Isaiae 45.21 A God iust and sauing there is not besides me Be conuerted to me and you shal be saued al the ends of the earth Yf then thou thy self o lord doest cal vs dâ—est inuite vs and doest hold open thine armes to the end that vve com to thee vvherefore should vve not hope that thou vvvilt receaue vs in them Thou art not o lord as men ar vvhoe becom poore by giuing and therfore ar so troubled vvhen ought is demaunded of them Thou art not so because as thou becommest not poore in th' one thou art not offended in th' other and therefore to ask of thee isn't to importunate thee but to obey thee seeing thou hast commaunded vs to ask of thee to honour thee and to glotifie thee for by dooing this vve protest that thou art God and the vniuersal lord and giuer of althings of vvhome vve ought to demauÌ„dal seeing that of thee dependeth al vvhatsoeuer And hence it is that thou thy self doest demaund vs this sort of sacrifice aboue al others saying Psal 49.15 Cal vppon me in the daie of tribulation I vvil deliuer thee and thou shalt honour me I then being moued through this thy gracious commaundement doe com to thee and beseeche thee that thou vvilt vouchsafe to giue all this that I ovve vnto thee to vvit that I maie so adore thee so feare and reuerence thee so praise thee so giue thee thanks for althy benifits so loue thee vvith al my haâ—t so settle al mie hope and confidence in thee so obey thy holie coÌ„maundements so offer resigne mie self into thy hands and so vnderstand hovv to request thee other fauours as it behoueth me to doe for thy glorie and for my saluation I beseeche thee also o lord to graunt me pardon of my sinnes true contrition confession of them al to giue me grace
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
and vveighed in equall ballance they vvil be in the end but blastes of vvind and buggebeares to feare children vvhich ar afraid of euerie shadovve To conclude he that maketh anie greate account of the vvorld Gal. 1.10 can not be the true seruant of God Yf I should please men saith th' Apostle I should not be the seruant of Christ THE FOVERTH TREATISE CONTEINING AN INSTRVCTION OR RVLE OF GOOD LIFE ESPECIALLIE FOR THOSE THAT begin to serue God in Religion TO THE READER ALBEIT the treatise that heere ensueth serue principallie for such as begin to serue God in Religion yet neuertheles al the contents thereof seâ—â—e as vvel alsoe for al those that trulie and vvith al theire hart giue them selues to the seruice of our Lord as in the beginning of this booke vvas mentioned But that vvhich ought heere to be aduertised is that the end of Christian life to vvhich ar ordeined al Gods commaundments and counsels and al statutes voues of Religion is as th' Apostle saieth Charitie VVhich although it be so yet doe vve not in the beginning of this treatise straite vvaies speake of this end but of that vvhich apperteineth to him vvhoe taketh vppon him to instruct a nouice nevvlie com out of the vvorld vvith such inclinations and vvicked customs as he bringeth from the same For he that hath this office must cheefelie at end to destroye and mortifie such euil habites and inclinations and to plant in theire place al those vertues that be contrarie to them For euen as the Carpenter vvhich pretendeth to furnish the timber for building of a palace of som great lord first of al cutteth avvaie the barks of such trees as be brought from the vvoode then doth savve square and polish them vntill they be fit for his purpose so likevvise the good maister of nouices and he that desireth to becom the temple and dvvelling place of God must vnderstand that first he must cast out of his soule al the vvicked and peruerse customs vvhich he bringeth from the vvorld and then must adorne and beutifie the same vvith the vvoorks of vertues And this thing vvhich is the end of him that bringeth vp a nouice is also a meanes to obteine the true end of the lavve vvhich is Charitie as before hath ben saied For vvhen the passions be once mortified and vertues planted in theire place Charitie remaineth as the ladie and Queene of a man for as our sovvle is a spiritual substance so is she a frind of spiritual things Neuertheles the affections of this life dravve her dovvnevvards and hinder her from flying vp to heauen vvhere she hath her neast Heerehence it is that as a stone vvhich by force of som other thing is holden in a higher place then his nature requireth as soone as the impediments that held it be taken avvay straite vvais falleth dovvne to the center vvhich is his natural place in like manner vvhen the disordred passions of oure soule be once mortified and subdued vvhich she hath to the things of this vvorld she sudainlie being holpen vvith the grace of God lifteth her self vp to heauen vvhich is the proper place of her abode This is then the reason vvherefore so greate account is made heere of the mortification of our passions because these be the chaines vvhich hold our soule bound hinder her from flying vpvvards Vertues also be necessarie together vvith this mortification because they be the instruments vvhich Charitie vseth in alther vvoorks no othervvise then our sovvle vseth her faculties and naturall povvers in all her functions AN INSTRVCTION OR RVLE OF good life for those that begin to serue God especiallie in Religion BEFORE vve begin to treate of the exercises and vertues that he must haue vvhich beginneth to serue God in Religion it is necessarie to declare the end of this affaire because the ignorance of the same is that vvhich maketh manie erre out of the right vvaie The end then of this entreprise so important is to correct and mortifie al euil inclinations and disordred appetites of nature and to make a man spiritual and vertuous in such sort that he obteine the end for vvhich he vvas created vvhich is God The end is to giue the first being to a nevv man not of the earth but of heauen not of the flesh but of the spirite not conformable to the image of the earthlie Adam but like to that of the heauenlie not according to the affections and conditions of the first generation vvhich vvas by nature but according to the second generation vvhich is by grace Finallie the end is to dooe that vvhich God commaunded the Prophet Ieremie Berem 1.10 vvhen he saide I haue set thee this daie ouer nations and kingdoms that thou maist roote out and destroie disperse build vp plant VVhich is as much as to saie that thou pluck of from the soule all appetitee inclinations that men bring from theirs mothers vvombe the corruption of sinne that thou plant in theire places the plants of vertues vhich be agreable to the nevv regeneration adoptioÌ„ of the sonns of God Heerehence it appeareth that like as he vvhoe desireth to make a pleasant garden in a hill ful of briars first diggeth vp vvhatsoeuer hindereth him and then planteth in the same al such fruteful trees as he desireth so one that purposeth to make his sovvle a garden shut vp and inclosed and a paradise of pleasure for almightie God must first roote out all euil herbs al the thornes of vices and vvicked inclinations of nature and then forthvvith set in theire steede al svveete plants flovvers of vertues and graces In like sort doe they that mind to make a faire picture for first they prepare the matter vvhereupon it is to be painted by plaining and polishing the same and taking from it al roughnes vvhich being donne they dravv in it vvhatsoeuer they please Novv the verie like diligence is to be necessarilie vsed in this state in vvhich nature remained through sinne vvhich before vvas needles to destroye and abolish the remaines of that first generation and to adorne the sovvle vvith the vertues of the second VVherfore as amongst diuers and sundrie kind of fruites som there be that ar fit to be eaten as soone as they be gathered of from the trees and som others that first must be boiled or put in conserue manie daies to assvvage and temper their natural sharpnes and bitternes vvith vvhich they grevv so must vve vnderstand Note this that mankind hath had tvvoe states or conditions of being the one before he fel the other after his sinne committed that in the first he vvas so seasoned and ripe that nothing vvas to be found in him vvorthie of blame or amendment but in the second there is so much to be amended that scarse he hath anie thing that needeth not to passe first through the fiar of the holie ghost that so it maie lose al
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
gold vvhat hope maie I haue vvho haue liued so abominablie and so filthilie After this there folovv the Sacraments of Confession of the Altar and of Extreme vnction vvhich is the last succour that the Catholique Church can help vs vvithal in that trovvblesom time therefore as vvel heerein as in other things thou must consider the griefes and angvvishes of mind vvhich a man shall then suffer for his vvicked life past and hovv gladlie he vvil vvish that he had taken an other vvaie and vvhat kind of life he vvould then lead yf he might haue time to dooe the same and hovv he then vvilen force him self to call vppon almighte God vvhen the paines and increasing of his sicknes vvil scarcelie permitte him to dooe it Consider also those last accidents pangs of sicknes vvhich be as it vvere messangers of death hovv terrible and fearful they be the breastriseth and panteth the voice vvaxeth hoarce the feete begin to die the knees vvax cold stiffe the nostrels runne out the eys fink into the head the countenance seemeth dead the toung faultereth is not able to doe his office finallie by the hast vvhich the sovvle maketh to depart out of the bodie all the senses being troubled doe lose theire force and vertue But aboâ—eal the sovvle is shee that then suffreth greatest troubles for at that time shee is in a great conflict and agonie partlie for her departure and partlie for feare of the accoumpt vvhich she must giue because she is naturallie loth to depart from the bodie and liketh vvel her abode therein and feareth her reckoning Novv vvhen the sovvle is departed from the bodie there remaine yet tvvo vvais to goe th' one is to accompaine the bodie vnto the sepulchre th' other is to folovv the sovvle vntil her cause be determined and thou must vievv vvhat shall befall to ech of these parts Consider then in vvhat sort the bodie remaineth after his sovvle hath forsaken it vvhat a vvorthiegarment that is vvhich they prouide to burie it in and vvhat hast they make to get him ridde ovvt of the hovvse Consider his funeralls vvith al that passeth in the same the ringing of bells the praying for him the doleful seruice and singing of the Church the accompanying and sorovv vveeping of frinds and finallie al th' other particulers that ar then vvoont to happen vntill the bodie be left in the graue vvhere it shall lie buried in that earth of perpetual obliuion and forgetfulnes VVhen thou hast left the bodie in the graue folovv forthvvith the sovvle and behould vvhat vvay she taketh through that nevv region and vvhat shal becom of her and vvhat iudgement she shall haue Imagin that thou art novv present at this iudgemeÌ„t and that al the court of heauen expecteth the end of this sentence vvhere the sovvle shal be charged and discharged of al that she hath receaued euen to the valevv of a pinnes point There shal be taken accouÌ„pt of the life of the goods of the familie and hovvshold of the inspirations of God of the means and opportunities vve had to lead a good life and aboue al of the accoumpt vve haue made of the most pretious bloud of our Sauiour and of the vse of his sacraments And there shal euerie one be iudged according to the accoumpt he shall make of that vvhich he hath receaued Thursdaie night Of the date of iudgment THIS daie thou shalt meditate vppon the daie of the general iudgement that by meanes of this consideration those tvvo principall affections maie be stirred vp in thy soule vvhich euerie faith full Christian ought to haue to vvit the feare of God and abhorring of sinne Consider first vvhat a terrible daie that shal be in vvhich the causes of al the childreÌ„ of Adam shal be examined the processes of al our liues concluded and a definitiue sentence giuen vvhat shal be of vs for euermore That daie shall comprise in it self al the daies of al ages as vvel present and past as to com because in it the vvorld shall giue accoumpt of al those times and in it shall almightie God povver out his anger and indignation vvhich he hath gathered laid vp in al ages Hovv violentlie shal the maine floud of Gods indignation breake out at that daie conteining in it so maine flouds of anger and vvrath as there haue ben sinnes committed since the creation of the vvorld Secondlie coÌ„sider the fearful signes vvhich shal goe before that daie Luc. â—1 for as our Sauiour saith before the comming of this daie there shal be signes in the sunne in the moone and in the starres and finallie in all the creatures of heauen and earth for they all shal haue as it vvere a feeling of their end before they end in deede and shal tremble and beginne to fal before they fal in deede But men saith he shal goe dried vp and vvithered for feare of death hearing the terrible rorings of the sea and seeing the great vvaues and tempestes vvhich shal rise in it and foreseeing by this the great calamities and miseries vvhich such feareful signes dooe threaten to the vvorld And so shal they goe astonied and amazed their faces pale and disfigured them selues dead before death and condemned before sentence be giuen measuring the perils imminent by their ovvne present feares euerie one so occupied vvith his ovvne affairs that none shal think of others no not the father of his sonne None shal then haue to doe vvith anie or for anie because none shal be sufficient for him self alone Thirdlie consider that vniuersal floud of fier that shal com before the iudge and that dreadful sovvnd of the trompet vvhich the A changel shal blovv to sommon and call al the generations of the vvorld to assemble together in one place and to be present at there iudgement and aboue all that dreadful maiestie vvith vvhich the iudge shall com After this consider the streight accoump vvhich shal there be required of euerie maÌ„ Trulie saith Iob I knovv it is so Iob 9. and that no man can beiustified yf he be compared vvith God If he vvil conted vvith him in iudgement of a thovvsand things that he shall charge him vvithal he shal not be able to ansvvere vnto one VVhat then shal euerie vvicked person think at that time vvhen God shal enter vvith him into this examination shal there vvithin his ovvne conscience saie thus vnto him Com hither thou vvicked felovv vvhat hast thou seene in me that thou shouldest thus despise me and goe to mine enimies side I haue created thee to my image and likenes I haue giueÌ„ thee the light of faith made thee a ChristiaÌ„ redeemed thee vvith mine ovvne propre bloud for thee haue I fasted traueilled from place to place vvatched laboured svveat droppes of bloud for thee haue I fusfred persecutions scoutgings blasphemies reproches buffetings dishonours torments and the Crosse VVitnes be this Crosse and nailes
vvhich appeare heere VVitnes be these vvounds of my haÌ„ds feere vvhich remaine in mie bodie VVitnes be heauen earth before vvhom I suffered Novv vvhat hast thou donne vvith this thy soule vvhich I vvith my bloud purchased to be mine In vvhose seruice hast thou emploied that vvhich I bought so deerelie O foolish and adulterous generation VVhie vvouldest thou rather serue this thy enimie vvith paine then me thy Creator Redeemer vvith ioy I called you often times ye vvould not ansvvere me I knocked at your gates and ye vvould not avvake I stretched out my hands on the crosse ye vvould not behold them Ye haue despised my counsels vvith al my promises threatnings vvherfore speake novv o ye Angels iudge ye other iudges betvvixt me and my viniard vvhat could I haue donne more for it then I haue donne Novv vvhat ansvvere can the vvicked make heere such as scoffe at holie things such as mocke vertue such as contemne simplicitie such as haue made more accoumpt of the lavves of the vvorld then of the lavves of God such as haue bene deaffe at al his callings vnsensible to all his inspirations rebellious against his commandements obdurate and vnthankful for al his chastisements benefits vvhat vvil those ansvvere vvho haue liued as if they had beleeued that there vvere no God and such as haue made accoumpt of no lavve but onlie of their ovvne interest and commoditie VVat vvil ye dooe saith the Prophet Isaie in the daie of visitation and calamitie vvhich commeth from afarre Isai 30.27 Vnto vvhome vvil ye flie for succour and help and vvhere vvil you leaue your glorie that ye be not caried avvaie prisoners and fal vvith those that at dead Fiftlie consider after al this that terrible sentence vvhich the iudge shal thunder out against the vvicked and that dreadful saying vvhich shal make the ears of al that shal heare it to glovve and tingle Isai 10.3 His lippes saith the Prophet Isaie ar ful of indignation and his toung like a consuming fiar VVhat fiar shal burne so hoat as these vvords Math. 25.41 Depart from me ye vvicked and cursed into euerlasting fiar vvhich is prepared for the diuel and his Angels In vvhich vvords and eche of them thou hast much to feele think of as of that doleful departing of that malediction and curse of that fiar of that companie of diuels and vvicked spirites and that vvhich is aboue al of that eternitie vvhich shal neuer end Fridaie night of the paines of hell THIS daie thou shalt meditate vppon the paines of hell that vvith this consideration also thy sovvle maie be the more confirmed in the feare of God abhorring of sinne These paines saith Sainct Bonauenture arto be conceiued vnder som such corporal formes and similitudes Bonauent in fascioulario c. 3. as the Saincts haue taught vs. VVherfore it shal be a thing verie conuenient to imagin the place of hell as the same doctor saith to be as it vvere an obscure and dark lake vnder the earth or as a most deepe pitte full of fier or as a horrible and dark Cittie vvholie burning vvith fierce flames of fier in vvhich none other noise vvere to be heard but the hovvlings and lamentations of hellish tormentors tormented persons vvith continual vveeping and gnashing of teeth Novv in this vnfortunate place the damned suffer tvvo principal sorts of paines th' one called by the Diuines paenam sensus a sensible paine th' other paenam damni a paine of losse As tovvching the first paine to vvâ—t of the sense consider that thon there shal be no sense at all neither vvithin nor vvithout the sovvle vvhich shal not suffer his propre torment For like as the vvicked offended God vvith al theire membres and senses and made armour of them al to serue sinne euen so vvil he ordain that ech one of them shal be there tormented vvith his peculiar torment and paie according to his desert There shall the vvanton and lecherous eyes be tormented vvith the vglie sight of diuels There shall the eares vvhich vvere accustomed to heare lies and filthie talke heare perpetual blasphemies and lamentations There the nostrels vvhich so much loued perfumes sensual smels shal be filled vvith intolerable stench There the taste vvhich vvas cheris hed vvith so diuers kinds of meats and delicacies shal be tormented vvith rauenous hunger thirst There the toung so much giuen to murmuring and blaspheming shal be exâ—reme bitter vvith gall of serpents There the touching so great a frind of delicate and soft things shal svvimme as it vvere in the cold yse of the riuer Cocytus and betvvixt the extreme heates and flames of fiar There the imagination shal suffer vvith the apprehension of greefes present the memorie by calling to mind the pleasures past the vnderstanding vvith the representation of euils that ar to com the vvil vvith the extreme anger and furie vvhich the vvicked haue in that place against God Finallie there shal be heaped together al the miseries and torments that possiblie can be imagined For as S. Gregorie saith Gregor there shal be cold intollerable fiar vnquenchable the vvorme of coÌ„science immortall stenche insupportable darknes palpable vvhippes of tormentours vision of diuels confusion of finnes and desperation of al goodnes Novv rel me yf it seeme a thing intolierable to suffer the lest of al these paines that vve indure in this vvorld though it vvere but for a small time vvhat shall it be to suffer there at one time al this multitude of torments in al the members senses both invvard and ovvtvvard that not for the space of one night alone nor of a thousand nightes but for the space of an infinite eternitie VVhat vnderstanding vvhat vvordes vvhat iudgement is there in the vvoorld that is able to conceiue and expresse this matter as it is in deede And yet this is not the greatest paine that is there to be suffered for an other there is farre greater vvith but anie comparison that is that vvhich the Diuines terme paenam damni the paine of damnatioÌ„ or losse vvhich is to be depriued for euer of the sight of God and of his glorious companie For so much greater is aâ—ie paine by hovv much it depriueth vs of agreater good and because God is the greatest good of al goods so to vvant him shall be the greatest euill of all euils vvhich in deede is this These ar the paines that generallie appertaine to al the damned but besides these generall paines there be other particuler paines vvhich euerie one shal suffer according to the qualitie of his sinne For there shal be one kind of paine for the provvde man an other for the enuions one for the couetous an other for the leacherous and so in like manner for all other sinnes There shal the paine be esteemed avvnsvverable to the pleasures before receiued and the confusion ansvverable to the presumption and pride the nakednes
ansvverable to the superfluitie and abundance and the hunger and thirst avvnserable to the delicatenes and fullnes past Vnto all these paines there is added an eternitie or euerlastingnes of suffering them vvhich is as it vvere the seale and key of them all for al the rest aforesaide vvere yet somvvhat tollerable if it might be ended for so much as nothing is great that hath an end But paines that haue no end no ease no mitigation nor declination no nor hope that euer ether the paines or he that giueth them nor he that suffereth them shall finish and haue an end but to be as it vvere a perpetual banishment and an infamie neuer to beremitted this is a matter able to make anie man besides him self that should consider it deepelie and vvith due attention This is then the greatest paine that of all others is to be suffered in that vnfortunate place for yf these paines vvere to be endured but for som certaine tyme although it vvere a thovvsand or a hundred thovvsand years or as a certaine doctor saieth yf there vvere anie hope that they should end in so much time as al the maine occeaÌ„ sea should be consumed drop by drop taking out of it euerie thousand yeare but one drop onlie yet this vvoold be som kind of comfort and consolation But it passeth not soe in this case for the paines shal becorrespondent to the eternitie of almightie God and the continuing of this miserie to the perpetuitie of his diuine glorie So long as God shal liue so long shall they die vvhen God shal be no more that vvhich he is novv then shall they also cease to be that vvhich they ar Novvin this duratioÌ„ in this eternitie I vvish thee good brother to settel rest for som time thy consideration as a cleene beast to râ—minate this passage novv vvith thie self for as much as the eternal euerlasting truth crieth Matthae 14.35 and auovvcheth saying Heauen and earth shall passe but my vvordâ—s shall not passe Saturdaie night Of the glorie of heauen THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen thereby to moue thy heart to the contempt of the vvorld and to an earnest desire to be in the companie of celestiall citizens To th' end therfore that thou maist in som sort vnderstand somvvhat of this felicitie thou hast to consider a mong other things these fiue that ar in it The excellencie of the place the ioy of the companie the vision of God the glorie of the bodies finallie the sacietie and perfect store of al good things vvhich is there First then consider th'excellencie of the place and especiallie the greatenes thereof vvhich is vvonderfull For vvhen a man readeth in certaine graue authors that eâ—erie starre in heauen is greater then the vvhole earth moreouer that there be som starres of such exceeding greatenes that they be ninetie times bigger then al the vvhole earth and vvith this lifâ—eth vp his eyes to heauen and seeeth in the same such a number of starres and so manie voide spaces vvhere manie more starres might be set vvhen he seeeth this I saie hovv can he but vvoonder hovv can he but be astonied as it vvere besides him self considering the passing greatnes of that place and much more of that Souerain lord that created the same Novv as for the beavvtie of that place it is a thing that cannot be expressed vvith vvords for yf God hath created so vvonderful and so bevvtiful things in this vale of teares vvhat hath he created trovv ye in that place vvhich is the seate of his glorie the throne of his statelines the pallace of his maiestie the hovvse of his elect and the paradise of all delightes After the excellencie of the place consider the vvorthines of the dvvellers in it vvhose number holines riches bevvtie doe far exceede vvhat soeuer can be imagined S. Iohn saith that the multitude of the elect ar so great that no man is able to count them Apocal. 7.9 S. Dionisius saith Caelest Hierar c. 14. that the Angels ar so manie that they exceede vvithout comparison al corporal and material creatures vppon the earth 1 p. q. â—â— ar 3. S. Thomas agreeing vvith this opinion saith that like as the heauens in greatnes exceede the earth vvithout anie proportion so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this vvoorld vvith like advantage and proportion Novv vvhat thing can be imagined more vvoonderfull then this Certainlie this is such a thing that if it vvere vvel considered it vvere sufficient to make al men astonied And yf eche one of those blessed spirites yea though it be the verie least among them be more beautiful to behold then al this visible vvoorld vvhat a sight shall it be to behold such a number of beautiful spirites to see the perfections and offices of euerieone of them There the Angels be sent in ambassages The Archangels ministre and serue the Principalities triumph The Povvers reioice The Dominations gouerne The Vertues shine The Thrones glister The Cherubines giue light The Seraphines burne in loue and al sing lavvdes and praises to God Novv yf the companie and mutual conuersation of good and vertuous persons be a thing so svveete and so amiable as vvee dailie proue vvhat a thing shall it be to conuerse there vvith so manie blessed Saincts to talk vvith the Apostles to deale vvith the Prophets to communicate vvith the Martyrs and to haue a perpetual familiaritie vvith al the elect More yf it shal be so great a glorie to enioy the companie of the good vvhat shal it be to enioy the companie and presence of him vvhome the morning stars dooe praise at vvhose excellent beautie the sonne and moone dooe vvonder before vvhose maiestie the Angels and al those blessed spirites dooe bovve theire knees vvhat shal it be to behold that vniuersal and supreme good in vvhome al good things ar conteined that greater vvoorld in vvhich ar included al vvoorlds and to see him vvho being one is al things and being most simple in him self and vvithout al kind of mixture doth yet comprehend in him self the perfections of al things If to heare see king SalomoÌ„ vvere thought so great a matter that the Queene of Saba said of him Blessed ar the men 2. Regu 10.8 and blessed ar these thy seruants that stand in thy presence and heare thy vvisdom VVhat shal it be to behold that most high SalomoÌ„ that eternal vvlsdom that infinite greatnes that inestimable bevvtie that exceeding goodnes and to enioie the same for euer and euer This is the essential glorie of the Saincts this is the last end and harborough of our desires Afther this contemplate the glorie of the bodies vvhich shal be endued vvith those fovver singuler qualities and dovvries to vvit vvith Subtilitie Svviftnes Impassibilitie and Cleerenes vvhich Cleerenes
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
take vppon him the shape and image not onlie of a sinner but euen also of a condemned person This saith he Luc. 22.53 is your houre and the povver of darknes By vvhich vvoords is vnderstoode that from that time that most innocent lamb vvas giuen vp into the povver of the Princes of darknes vvhich be the diules that by means of theire ministres they might execute vppon him al the cruelties and torments they could deuise Think thou then o my sovvle hovv much that diuine highnes abased it self for thee sithence it arriued to the last extremitie of al miseries vvhich is to be giuen vp to the povver of diuels And because this vvas the paine vvhich vvas due to thy sinnes it pleased him to put him self to this paine that thou mightest remaine quite from the same So soone as these vvoords vvere spoken foorthvvith al that hellish rovvte and malicious rable of rauenous vvoolues assaulted this most meeke and innocent lambe som haled him this vvay som that vvay eche one to the vttermost of his povver O hovv vngentellie did they handle him hovv discourteouslie did they speake vnto him hovv manie blovves and buffets did they giue him vvhat crying shovvting made they ouer him euen as conquerours vse to doe vvhen they haue obteined theire praie They lay hold vppon those holie hands vvhich a litle before had vvrought so manie miracles and dooe binde them verie straitlie vvith rovvgh knottie cords in such sort that they gavvle the skinne of his armes and make the verie blood to spring out of them and in this manner they leade him openlie throvvgh the common streates vvith great despite and ignominie Consider novv vvel our Sauiour hovv he goeth in this vvay abandoned of his disciples accompanied vvith his enimies his pase hastened his breath shortened his colour changed his face chafed and inflamed vvith his hastie going And yet in al this euil intreating of his person behold the modest behauiour of his countenance the comelie grauitie of his eys and that diuine resemblance vvhich in the middest of al the discourtesies in the vvoorld could neuer be obscured Forthvvith accompanie thy Sauiour to the hovvse of Annas and behold there hovv vvhilest he avvnsvvered verie courteouslie to the demaund Ioan. 18.19 that the high priest made vnto him concerning his disciples and doctrine one of those vvicked caitifes that stoode there by gaue him a greate blovve vppon the face saying Ioan. 18.22 Ansvverest thou the high priest so Vnto vvhome our Sauiour avvnsvvered verie gentellie If I haue spoken yl Ioan. 18.23 giue testimonie of euil but yf vvel vvhy strikest thou me Consider then heere o my soule not onlie the mildnes of this avvnsvvere but also that diuine face so marked and colovvred vvith the force of the blovve and that constant looke of his eys so cleare and faire vvhich vvere nothing distempered vvith this so shameful assault and finallie that most holie sovvle vvhich vvas invvardlie so humble readie to haue turned the other cheeke yf the naughtie vvretched caitife had required the same VVensdaie morning Of the presentation of our Sauiour before the high priest Cayphas of the iniuries he receaued that night of Saint Peters denial and of his vvhipping at the pillar THIS daie thou hast to meditate vppon the presentation of our Sauiour before the high priest Cayphas vppon the iniuries he receaued that night vppon Saint Peters denial of his maister and vppon his vvhipping and scourging at the pillar First consider hovv from the first hovvse of Annas they leade our Sauiour to the house of Cayphas the high priest vvhither reason vvould that thou shouldest goe vvith him to keepe him companie there shalt thou see the sonne of iustice darkned vvith an eclipse 1 Petr. 1.12 and that Diuine face vvhich the Angels desire to behold al defiled vvith spittel most vnreuerentlie For vvhen our Sauiour being coniured in the name of the father to tel them vvhat he vvas avvnsvvered to this demaund as it vvas meete he should those vvicked men so vnvvoorthie to heare such an excellent and high avvnsvvere and blinded vvith the brightnes of so great a light assaulted him like madde dogges and disgorged vppon him al theire malice furie There eache one to the vttermost of his povver giueth him buffers strokes There they bespit that diuine face vvith theire diuilish mouths There they blindfold his eys and strike him in the face and iest at him saying Prophecie vnto vs ô Christ Matt. 26.68 vvhoe is he that strooke thee O meruailous humilitie patience of the sonne of God! O bevvtie of the Angels vvas this a face to spit vppon men vse vvhen they must spit to turne theire face to the fovvlest corner of the hovvse and vvas there not to be found in al that pallace a fovvler place to spit in then thy face o svveete Iesus O earth and ashes vvhie dost thou not humble thy self at this so vvonderful example After this consider vvhat trovvbles and paines our Sauiour suffred in al that dolefull night for that the souldiars vvhoe had him in custodie mocked laughed him to scorne as S. Luke saith vsed as a meane Luc. 22.65 to passe avvay the sleepines of the night to scoffe iest at the Lord of maiestie Consider novv o my sovvle hovv thy most svveete spouse is set heere as a marke to al the arrovvs of the strokes and bâ—ffets they coulde giue him there O cruel night O vnquiet night in vvhich thou o my good Iesus tookest no repose at al neither did those rest vvhoe accompted it a pastime to vex and torment thee The night vvas ordained for this end that therein al creatures should take their rest and that the senses membres vveried vvith toyles labours of the day might be refresshed and these vvicked men vse it as a fit time to torment al thy membres and senses stryking thy bodie afflicting thy sovvle bynding thy hands buffetting thy cheekes spitting in thy face and lugging thee by the eares that thereby at such time as all the membres ar vvoont to take their rest they al in thee might be trovvbled and payned O hovv far doe these mattins differ froÌ„ those vvhich at the same time the quiars of Angels soung to thee in heauen There thy sing holy holy but heere these caitifes cry Put him to death put him to death Crucifie him crucifie him O ye Angels of paradise that heard both these voices vvhat thought ye vvhen ye savv him so spitefullie contemned in earth vvhome you vvith so great reuerence doe honour in heauen vvhat thought ye vvhen you savv God himself to suffer such despites euen for those that did such villanies vnto him vvhoe hath euer heard of such a kind of charitie that one vvould suffer death to deliuer froÌ„ death the verie same persons that procured practised his death But aboue al the paines and turmoiles of this trovvblesom night vvere increased far more
straunge kind of torment VVhen they had thus crovvned and scorned our Sauiour the Iudge tooke him by the hand in such euil plight as he vvas and leading him out to the sight of the furious people said vnto them Ecce homo Behold the man as much as yf he said If for enuie you sought his death behold him heere in such sort that he is not to be enuied at but rather to be pittied VVere you afraied lest he vvould haue made him self aking behold him heere so disfigured that he scarcelie seemeth to be a man Of these hands so fast bound vvhat feare you of this man so vvhipped and scourged vvhat demaund you more By this thou maist vnderstand o my sovvle in vvhat sort our Sauiour came then forth seeing the Iudge beleeued that the pitiful plight in vvhich he vvas might suffice to breake the harts of such cruel enimies VVhereby thou maist vvel perceaue hovv vnseemelie a thing it is that a Christian man haue no compassion of the paines sorovvs of our Sauiour Christ seeing they vvere such as vvere sufficient as the Iudge vvas fullie persuaded to mollifie those so fierce and sauage harts But vvhen Pilate savv that those punishments executed vppon that most holie and innocent lambe vvere not able to assvvage the furie of his enemies he entred into the iudgment hall and sate him dovvne in his tribunall seate to giue final sentence in that cause The Crosse vvas novv prepared and readie at the gate and that dreadful banner vvas displaied high in the ayer threatning the death of our Sauiour And after that the cruel sentence vvas giuen and published the enimies added thereunto an other crueltie vvhich vvas to charge vppon those shouldres so rent and torne vvith vvhips and scourges receiued before the heauie tree of the Crosse Al vvich notvvithstanding our merciful Sauiour refused not to carie this burthen vvhereuppon vvere laid al our sinnes but embraced the same vvith singular charitie and obedience for the loue he bare vnto vs. After this the innocent Isaac vvent to the place of sacrifice vvith that so heauie burthen vppon his vveake shoulders great multitudes of people folovving after him and manie pitiful vvoomen that accompanied him vvith theire teares VVhoe vvould not haue vvept most bitterlie seeing the king of Angels to goe so faintlie vvith such a vvaightie burthen his knees trembling vnder him his bodie crovvching his eys 〈◊〉 modest his face al bloudie vvith tha◠guirland of thornes in his head and vvith those shameful and opprobrious exclamations and outcries vvhich they gaue against him In the meane season o my sovvle vvithdravv thine eys a little from this cruel sight and vvith al speede vvith lamentable sigh◠vvith larmeful eys goe tovvards the hovv of the blessed virgin and vvhen thou art com thither casting thy self doune at her feete begin to speake to her vvith a doleful voice saying O ladie of Angels O Queene of heauen Gate of paradise Aduocatrice of the vvorld Refuge of sinners Health of iust parsons Ioie of Saincts Mistres of vertues Mirrour of cleanenes Tytle of chastitie Patterne of patience and Example of al perfection vvoe to me o blessed ladie that haue liued to see this present hovver Hovv can I liue hauing seene vvith mine eys that vvhich I haue seene vvhat neede more vvoords I haue left thy onlie begotten sonne and my lord in the hands of his enimies vvith a Crosse vppon his shoulders to be crucified vppon the same VVhat vnderstanding is able to comprehend hovv deepelie this sorovv pearced the blessed virgins hart Her sovvle began heere to vvax faint and her face and al the parts of her virginlie bodie vvere couered ouer vvith a deadlie svveate vvhich vvas sufficient to haue ended her life yf the diuine dispensation had not resecuted her for greater pains and for a greater crovvne Novv the holy virgen goeth to seeke her sonne the great desire vvhich she hath to see him testoring vnto her againe the st ength vvhich sorovv had taken from her She heareth a far of the classhing of armour the trovvpes of people and the ovvtcries vvhich by his enimies vvere thundered against him Incontinentlie also she seeth the glistering spears and halbards vvhich vvere holden vppe a loft She approcheth neerer and neerer vnto her deerelie beloued sonne and openeth her eys vvhich vvere dimmed vvith sorovv to see if she possibly might him vvhom her sovvle so exceedinglie loued O loue and feare of this blessed virgin Maries hart On one syde shee desired to see him on the other she vvas vnvvilling to see him so miserablie disfigured At the length vvhen she vvas corn vvhere she might see him then those tvvo lights of heauen did behold one an other and their harts vvhere pearced through vvith their eys and they vvounded vvith their mutual sight their pitiful sovvles Theire toungs vvere becom domme and yet the hart of that most svveete sonne spake to the hart of his mother and said vnto her vvherefore camest thou hither my doue my beloued and my svveete mother Thy sorovv increaseth mine and thy torments be a torment to me depart my deere mother and returne home it is not decent for thy virginlie shame-fastnes and puritie to be in companie of murderers and theeues These and otherlike vvoords ful of compassion and pitie vvere spoken in those pitiful harts and in this manner they passed ouer that irksom and paineful vvay euen vnto the place of the Crosse Fridaie morning Of the Crosse and the seuen vvoords vvhich our Sauiour spake vppon the same THIS day thou hast to meditate vppon the misterie of the Crosse and vppon the seuen vvoords vvhich our Sauiour spake Avvake novv o my sovvle and begin to think vppon the misterie of the Crosse by vvhose fruite is repared the hurt of that poisened fruite of the forbidden tree Consider first hovv vvhen our Sauiour vvas com to this place those cruel enimies to make his death more shamefull stripped him of al his apparel euen to his innermost garment vvhich vvas vvholie vvouen through out vvithout anie seame Behould novv heere vvith vvhat meekenes this most innocent lamb suffreth him self to be thus stripped vvithout opening his mouth or speaking anie vvoord against them that vsed him in such sort but rather vvith a good vvil consented to be spoiled of his garments vvith shame remaine naked that by the merite of this nakednes and vvith the same the nakednes in vvhich vve vvere fallen throvvgh sinne might be far better couered then vvith the leaues of the fig-tree Som holie fathers reporte that the tormētors to pluck of our Sauiours garments tooke of most cruellie the crovvne of thornes vvhich he had vppon his head and that hauing stripped him they set it on againe fastned the sharp thornes to the braine vvhich vvas an exceeding great grife And surelie it is to be thought that they vsed this crueltie against him hauing vsed manie others and those also verie strange in al the processe of his passion especiallie seeing the
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
shal novv be requisite forvs to treate particularlie of euerie one of these parts aforesaide first of the Preparation vvhich goeth before the others Being in the place of praier kneeling or standing thy armes stretched out in manner of a crucifixe or prostrate vppon the grovvnd or sitting yf thou canst not settel thie self in anie other sort after thou hast made the signe of the Crosse thou must recollect thie imagination vvithdravve the same from all things of this life and lift vp thy mind to heauen considering that our Lord beholdeth and looketh vppon thee Thou must also stand there vvith such attention and reuerence as yf thou hadst God there reallie present before thine eys and vvith a general repentance of thy sinnes yf thie praier be in the morning thou maist sale the general confession Confiteor Deo c. or yf thy meditation be in the euening thou maist examine thy conscience touching all that vvhich thou hast thought spoken or donne or heard in that daie as also hovv forgetful thou hast ben of our lord and repenting thy self of all the defects coÌ„mitted that daie and of al those of thy life past and humbling thy self before the maiestie of almightie God in vvhose sight thou standest thou maist vtter these vvoords of the holie Patriarch I vvil speake to my lord Genes 18.27 although I be but dust as hes and vvith the substance and matter of these fevv vvoords thou maist for som little time entertaine thy self considering vvel vvhat thou art and vvhat God is that so thou maist vvith more reuerence humble thy self before so great a maiestie as is that of almightie God For thou art a bottomlesse depth of infinite sinnes and miseries and God is an infinite deepenes of al riches and greatnes and being in this consideration thou must dooe him al due reuerence and humble thy self before his supreme maiestie VVith this also thou must humblie beseeche this lord to giue thee grace that thou maist stand there vvith such attention and deuotion vvith such in vvard recollection and vvith such feare and reuerence as it behoueth thee to haue before so soueraine a maiestie and that thou maist so passe ouer this time of praier that thou maist com from the same vvith nevv desires and force to doe al such things as appertaine to his service For the praier vvhich yeeldeth not this fruite is to be esteemed verie vnperfect and of small valevv OF READING CHAP. VI. AFTER the preparation is ended there folovveth Reading of that thing vvhere vppon thovv art to meditate in time of praier VVhich Reading ought not be donne lightlie hastilie but vvith deliberation and attention applying thereunto not onlie thy vnderstanding to conceiue such things as thou readest but much more thy vvil to tast those things that thou vnderstandest And vvhen thou fâ—ndest anie deuout passage staie somvvhat longer vppon it thereby to haue som greaterfeeling of that vvhich thou hast read Let not the Reading be ouer-long that so thou maist haue more time for meditation vvhich is of so much more profit by hovv much more it vvaigheth and entreth into the coÌ„sideration of things vvith more leasure and affection Neuertheles vvhen thou findest thy hart so distracted that it cannot enter into praier then thou maist staie somvvhat the longer in Reading or ioine Reading and meditation together by reading first one point meditating vppon it and then an other and an other in like sort For in so dooing vvhen the vnderstanding is once bound to the vvoords of the reading it hath not occasion to vvander abrede so easilie into diuers thoughts and imaginations as vvhen it goeth free and at libertie And yet better it vvere to striue in casting of such thoughtes and to perseuer and vvrastle against them as the Patriarche Iacob did all the night long continuing in the vvork of praier that in the end vvhen the vvrastling is donne vve maie obtaine the victorie our lord giuing vs deuotion or som other greater grace vvhich is neuer denied to those that labour and fight faithfullie OF MEDITATION CHAP. VII STRAITE after reading folovveth meditation vppon the point vvhich vvee haue read And this meditatioÌ„ is somtimes vppon things vvhich may be sigured vvith the Imagination as at all the passages of the life and passion of our Sauiour Christ of the last iudgement of hel or of Paradise Som other times it is of things vvhich doe apperteine rather to the vnderstanding then to the imagination as is the consideration of the benifits of almightie God of his goodnes and mercie or of anie other his perfections This kind of meditation is called Intellectual and the other Imaginarie And vve ar vvoont to vse both the one 〈◊〉 the other manner in these exercises according as the matter of the things doth requiâ—e Novv vvhen the med tation is Imaginarie vve must then figure and represent euerie one of these things in such vvise as it is or in such vvise as it might perhaps passe and make accounte that in the verie same place vvhere vve be al the same passeth in our presence that by meanes of such a representation of thefethings the consideration and feeling of them maie be more liuelie in vs. But to goe and meditate such things as passed eache in his oune place is a thing vvhich doth coÌ„monlie vveaken and hurt the head And for this verie cause likevvise a man must not fixe his imagination ouer much vppon the thingâ— of vvhich he meditateth that so he vvearie not is head But for as much as the principall matter of meditation is the holie passion of our Sauiour Iesus Christ it is to be vâ—destoode that in this misterie maie be considered siue principal points or cire mâ—tance vvhich concurre in the same to vvit vvhoe he is that suffereth vvhat he suffreth for vvhome he suffereth in vvhat manner he suffereth And for vvhat end he suffereth Touching the first point vvhich vvas vvhoe hee is that suffeâ—etâ— I aunsvvere that he vvhich suffereth is the Creator of heauen and earth the onlie sonne of God the highest goodnes and vvisdom that can be imagined the most innocent and most holâ—e sonne of the blessed virgin Marie Concerning the second point to vvit vvhat he suffereth I aunsvvere that he suffereth most grieuous pains as vvel in his soule as in his bodie For in his soule he suffered so great angvvish affliction as no hart is able to comprehend it coÌ„sidering the ingratitude of men tovvards this so singular and high a benifit The compassion of his most innocent and blessed mother The sinnes of the vvorld that vvere present past and to com for all vvhich he suffered And in his bodie he endured cold heat hunger vvearines vvatchings iniuries betraying he vvas sould of his disciple he did svveate drops of bloud he vvas spitte vppon buffeted so ofrentimes bound forsaken euil spoken of falslie accused vvhipped scorned appareled as yf he had bene a foole crovvned vvith thornes lesse esteemed then
vvont to saie to him that rideth vppon a frovvard kicking horse that he hold the reines of his bridle as he ought that is neither to hard neither to stacke that the horse neither turne backvvard nor runne to headlong forvvard euen so must vve endeuoure that our attention in our praier be moderate not forced vvith carefulnes nor vvith violent labour and traueil But novv especially vve must be vvel vvarie that in the beginning of meditation vvee dooe not trouble and vvearie our head vvith to much a tention for vvhen vvee doe so our forces commonlie vvant vs to goe forvvards therein as it happeneth to atraueller vvhen he maketh to great hast in going at the beginning of his iourneye The fifte aduise BVT among al these aduises the principallest is that he that praieth be not dismaied nor geue ouer his exercise vvhen he feeleth not foorth vvith that svveetenes of deuotion vvhich he desireth It is requisite to expect the cōming of our lord vvith long animitie and perseuerance for that it greatlie appertaineth to the glorie of his maiestie to the basenes of our condition and to the importance of the affaire vvhich vve haue in hand that oftentimes vve attend and vvatche at the gates of his sacred palaice Novv vvhen thou hast after this sort expected for a certaine time in case our lord shal then com vnto thee giue him most hartie thankes for his comming and yf it seeme vnto thee that he com not humble thy self then before him and acknovvledge that thou art not vvoorthie to receaue that thing vvhich is not giuen thee and be content that thou hast there made a sacrifice of thy self denied thine ovvne vvil crucified thy appetite striued vvith thy self donne at the least vvhat thou couldest of thine ovvne part And in case thou haue not adored our lord vvith sensible adoration according to thy desire it is sufficient that thou hast adored him in spirite and in truth according as his vvil is to be adored And trust me assuredlie that this is the most daungerous passage of al this nauigation and the place vvhere trevv deuoute persons ar prooued tried and that yf thou escape vvel out of this daunger thou shalt haue prosperous successe in al the rest The sixte aduise THIS aduise is not much differing from the a foresaid nor of lesse necessitie then it and it is that the seruante of God dooe not content him self vvith vvhat soeuer little tast he findeth in his praier as some vse to dooe vvhoe vvhen they shedd a feavve teares or feele a little tendernes of hart persvvade them selues that then they haue accomplished and performed theire exercise But this is not enough for the obteining of that thing vvhich heere vve seeke for For like as a little devv or sprinkling of vvater is not sufficient to cause the earth to bring forth fruite vvhich doth no more but onlie alay the dust and vvet the vppermost parte of the grovvnd but it is needeful to haue so much vvater that it maie enter into the innermost part of the earth there soke and vvater through the same euen so is it requisite to haue here abūdance of this devv and vvater of heauen to bring foorth the fruite of good vvoorkes And therefore vve ar counseled not vvithout great reason that vve take as long time for this holie exercise as vve maie And better it is to haue one long time for the same then tvvo short times for yf the time be short al is spent almost in setling the imagination and in quieting the minde and then vvhen vve haue quieted the same vve rise from our exercise euen vvhen vve should begin it And descending more in particular to limite this time I am of opinion that vvhat soeuer is lesse than one hovvre and a halfe or tvvo hovvres is to short a time for praier because that oftentimes there is spent more than halfe an hovver in tempering our instrument that is as I said before in quieting our imagination and so al the rest of the time is requisite for the enioying of the fruite of praier True it is that vvhen vve goe to this exercise of praier after som other holie exercises our hart is then better disposed for this affaire and so like drie vvoode is verie apte to conceiue more quicklie in it self this heauenlie fiar Likevvise earlie in the morning our meditation may be the longer because then our hart is much better disposed for this exercise then at anie other time Hovvbeit in case that a man haue little time by reason of his manifolde busines yet let him not omit to offer vp his mite vvith the poore vvidovve in the temple for yf he faile not of his devvtie herein throvvghe his ovvne negligence he that prouideth for al creatures according to their necessitie vvil not vvant to prouide likevvise for him The seuenth aduise ACording vnto this foresaide aduise vve vvil giue an other verie like vvich is that vvhen oure sovvle is visited either in praier or out of praier vvith anie speciall visitation of our Lord vve suffer it not to passe avvaie in vaine but take the commoditie and benefite of that occasion that is offered vnto vs. For certaine it is that vvith this vvinde a man shall saile more in one hovver than vvithout it in manie daies And so vve reade that the holie father S. Francis did of vvhome S. Bonauen ture vvriteth that he had such a speciall care in this point that in case our lord did visite him vvith anie speciall visitation vvhile he vvas traueiling by the vvaie he caused his companions to goe before and he staied alone behinde vntil he had made an end of chevving and digesting that svveete morsel vvhich vvas there sent vnto him from heauen VVhosoeuer they be that dooe not soe ar vvont cōmonlie to be chastifed vvith this punishmēt that theye find not almightie God vvhen they seeke him because he found not them vvhen he sought for them THE SECOND PART OF THIS FIRST TREATISE VVHICH SPEAKETH OF deuotion VVHAT THING DEVOtion is CHAP. I. THE greatest labour that such persons endure as geue them selus to praier is the vvant of deuotion vvhich oftentimes they feele in the same for vvhen this faileth not there is nothing more svveete nor easie then to praie For this cause seeing vve haue alreadie treated of the matter of praier and of the manner vvhich maie be obserued therein it shall be expedient that vve treate novv of such things as help and further vs to deuotion and also of those that hinder vs and of the remptations vvhich be most common to deuout persons and of certaine aduises vvhich be verie necessarie for this exercise But first it shal be much to the purpose to declare vvhat thing deuotion is that so vve maie vnderstand before hovv great a ievvel that is for vvhich vvee traueill Saint Thomas saieth that deuotion is a certaine vertue vvhich maketh a man quicke and readie to al vertue and vvakeneth him
also committed by thoughts VVhere I shall haue as manie for my iudges as haue gone before me by example of good vvoorkes and so manie shall be vvitnesses against me as haue giueÌ„ me presidents of vertues And yet expecting this iudgment I cease not to giue bridell to my vices but rather more more I lie rotting and corrupting in the dregges of my sinnes stil glutonie maketh me vile pride maketh me vaine couetousnes maketh me niggesh enuie consumeth me murmuration teareth me in peeces ambition puffeth me vp anger trovvbleth me lightnes of maÌ„ners dravveth me out of my self sluggishnes benuÌ„meth me heauines casteth me dovvne and fauour lifteth me vp Thou seest heere the companions vvith vvhich I haue liued froÌ„ the daie of mie childhood vntil this present time these be the frinds vvith vvhome I haue coÌ„uersed these the maisters that I haue obeied these the lords vvhich I haue serued Enter not therfore o lord Psal 142.2 into iudgment with thy seruant because no man liuing shall be iustified before thee for vvhoe is he that shal be found iust yf thou vvouldest iudge him vvithout pitie for this then o lord prostrating my self at thy feete vvith an humble and contrite spirite I vvil vveepe vvith the Prophet and saie Psalm 6. Lord rebuke me not in thy furie nor chasten me in thy vvrath Haue merâ—e vppon me lord because I am vveake heale me lord because mie bones ar trovvbled And mie sovvle is verie much trovvblâ—d but thou lord hovv long Be thou conuerted lord and deliuer my sovvle saue me for thy mercie Because there is none in death that is mindful of thee and in hel vvhoe vvill confesse vnto thee I haue laboured in my sigh I shall euerie night vvash mie bed vvith my teares shall I vveat mie couche Mine eye is troubled vvith furie I am vvaxen old among al mine enimies 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 SECOND PRAIER FOR THE second daie of the praises of God CHAP. IIII. IN this exercise of feare and penance it behoued me o lord to spend all mie life seeing I haue so iust cause vvherefore to feare and vvherfore to lament Yet notvvithstanding al this as the greatnes of thie glorie obligeth vs to vvoorship reuerence thee so likevvise doth it binde vs to praise and glorifie thee because to thee onlie is due a hymne and praise in Sion thou being in deede as thou art a passing great deepenes of al perfections and a maine sea of vvisdom of omnipotencie of bevvtie of riches of greatnes of svveetenes of maiestie in vvhome be all the perfections and bevvties of all creatures in heauen and in earth and those also all in the highest degree of perfection In comparison of vvhich al bevvtie is foulnes all riches at pouretie al povver is vveakenes al vvisdom is ignorance all svveetenes is bitternes and finallie all vvhatsoeuer vve see in heauen and in earth is much les before thee then is a little candel in comparison of the sunne Thou art vvithout deformitie perfect vvithout quantitie great vvithout qualitie good vvithout vveaknes strong vvithout place al vvheresoeuer thou vvilt in vertue omnipotent in goodnes highest in vvisdom inestimable in thy counsels terrible in thy iudgments iust in thy thoughts most secreat in thy vvoords true in thy vvoorks holy in thy mercies abundant vvith sinners most patient and vvith those that be penitent most pitiful Therfore o lord for such a one I dooe confesse and acknovvledge thee for such a one I dooe praise thee glorifie thy holy name Giue thou me light in my hart and vvoords in my mouth that my hart may think of thy â—â—rie and my mouth be ful of thy praises But for somuch as praise is not beautiful in the mouth of a sinner Eccl. 15.9 I request all the Angels of heauen and al the creatures of the vvoorld that they together vvith me praise thee and supplie in this behalfe my faults inuiting them to this vvith that glorious canticle vvhich those holy children did sing vnto thee amiddest the flames of fiar in the fornace of Babilon saying Blessed art thou Daniel 7. ô lord god of our fathers and praised and superexalted for euer And blessed is the holie name of thie glorie and praised and superexalted for euer Blessed art thou in the holie temple of thie glorie and superpraised and superglorious for euer Blessed art thou in the throne of thie kingdom and superpraised and superexalted for euer Blessed art thou that beholdest the deapths and sittest vppon the Cherubines and praised and superexalted for euer Blessed art thou in the firmament of he auen raised and glorious for euer All the vvoorks of our lord blesse our lord praise and exalt him for euer Angels of our lord blesse our lord praise and superexalt him for euer Heauens blesse our lord praise and superexalt him for euer All vvaters that be aboue the heauens blesse our lord praise and superexalt him for euer All vertues of our lord blesse our lord praise and superexalt him for euer Sunne and moone blesse our lord praise and superexalt him for euer Stars of heauen blesse our lord praise and superexalt him for euer All raine and devve blesse our lord praise and superexalt him for euer Al spirits of God blesse our lord praise and superexalt him for euer Fiar and heate blesse our lord praise and superexalt him for euer VVinter and sommer blesse our lord praise and superexalt him for euer Moistiâ—res and hore frost blesse our lord praise and superexalt him for euer Frost and cold blesse our lord praise and superexalt him for euer Yse and snovve blesse our lord praise and superexalt him for euer Nights daies blesse our lord praise and superexalt him for euer Light and darknes blesse our lord praise and superexalt him for euer Lightnings and clovvdes blesse our lord praise and superexalt him for euer Let the earth blesse our lord let it praise and superexalt him for euer Mountaines and hillocks blesse our lord praise and superexalt him for euer All things that spring vppon the earth blesse our lord praise and superexalt him for euer VVelles blesse our lord praise superexalt him for euer Seas riuers blesse our lord praise superexalt him for euer VVhales all things that be moued in the vvaters blesse our lord praise and superexalt him for euer All byrds of the atre blesse our lord praise and superexalt him for euer Children of men blesse our lord praise superexalt him for euer Let I srael blesse our lord let him praise superexalt him for euer Priests of our lord blesse our lord praise and superexalt him for euer Seruants of our lord blesse our lord praise and superexalt him for euer Spirites and sovvles of iust men blesse our lord praise and superexalt him for euer Holie and humble of hart blesse our lord
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
out vppon the vvoode of the Crosse and his most innocent handes gushing out bloud and be thou content to pardon those euils vvhich my hands haue committed Consider his naked brest pearced vvith that cruel iron of the speare and renue mee vvith that sacred fountaine vvhich I beleeue to haue runne from thence Behold those most holy feete vvhich neuer past through the vvay of sinnes novv pearced vvith those hard nails and let it please thee to direct my feete in the vvay of thy holie commaundements Doest not thou perchaunce o most pitiful father consider the head of thy most louing sonne fallen doune his vvhite neck bovved dovvne vvith the presence of death Consider o most merciful Creator in vvhat plight the bodie of thy beloue I sonne emaineth and haue mercie vppon the seruant vvhich he hath redeemed Behold hovv his naked brest remaineth all vvhite hovv his bloudie side remaineth all redde hovv his bovvels extended remaine drie hovv his bevvtiful eys remaine dimme hovv his kinglie presence and figure remaineth pall and vvanne hovv his armes stretched out remaine stiffe hovv his knees like alabastre remaine hanging hovv the streames of that diuine bloud vvash his pearced feete Behold o glorious father the mangled membres of thy most louing sonne and remember the miseries of thy poore seruant Behold the torments and paines of our Redeemer and forgiue the offenses of the redeemed This is our faithful Aduocate before thee o father almightie This is that high priest vvhich hath no neede to be sanctified vvith other bloud seeing he shineth embrâ—ed vvith his ovvne This is the holy sacrifice agreable and present offred and receaâ—ed in the sauour of svveetenes This is the lamb vvithout spotte vvhich heald his peace before those that did sheare him vvhich being charged vvith stripes defiled vvith spittle and iniuried vvith reproches did not open his mouth This is he vvhich hauing committed no sinne suffered for our sinnes and cured our vvounds vvith his vvounds Novv vvhat hast thou donne o most svveete Lord that thou vvast so iudged vvhat hast thou coÌ„mitted o most innocent lamb that thou vvast so dealed vvithail vvhat vvere thy faults vvhat the cause of thy coÌ„demnation Trulie o lord I am the vvound of thy paine I am the occasion of thy death and the cause of thy condemnation O meruailous dispensation of God! He sinneth that is euil and he is punished that is good he offendeth that is gâ—iltie and he is vvounded that is innocent the seruaunt committeth the fault and the lord paieth for it Hovv far o sonne of God hovv far hath thy humilitie abased it self hovv far hath thy charitie extended it self hovv far hath thy loue proceeded Hovv far hath thy compassion arriued I haue committed the offense and thou endurest the punishment I haue donne the sinnes and thou suffrest the torments I am he that vvaxed provvd thou art humbled I am the disobedient and thou art becom obedient euen to death and so paiest the fault of my disobedience Behould heere o king of glorie behould heere thy pietie and my impietie thy iustice and my vvickednes Consider the fore novv o ete nall father hovv thou oughtest to haue mercie vppon me seeing that I haue offered thee so deuoutlie the most pretious offer that could be offred thee I haue presented to thee thy most louing sonne set betvvixt thee me this faithful aduocate Receiue vvith a cheerefull couÌ„tenance the good pastor consider the straied sheepe vvhich he beareth vppon his shoulders I beseeche thee o king of kings by this holie of holies that I may be vnited to him in spirite seeing he disdained not to bevnited to me in flesh and I humblie request thee that by the means of this praier I may deserue to haue him for my helper for so much as of thy meere grace vvithout that I deserued it at thy hands thou hast giuen me him for my Redeemer A DEVOVT PRAIER TO OVR blessed Ladie CHAP. XII O GLORIOVS and happie virgin more pure then the Angels more bright then the startes hovv shall my praier appeare before thee seeing the grace that I merited through the passion of him vvhich redeemed me I haue lost it thorough the vvickednes of mine ovvne fault But yet although I be so great a sinner knovving my request to be iust I vvil make bold to beseeche thee that thou vvilt heare me O my Queene and Ladie I humblie request thee to praie thy sacred sonne that for his infinite goodnes and mercie he pardon me vvhatsoeuer I haue donne against his vvill and commaundement And yf this may not be graunted me in respect of my vnvvorthines yet let me obtaine it to the end that that perish not vvhich he hath created to his Image likenes Thou art the light of darknes Thou art the mirrour of Saincts Thou art the hope of sinners All generations praise thee all those that be afflicted call vppon thee all those that be good behold thee all creatures reioice in thee the Angels in heauen vvith thy presence the sovvles in purgatorie vvith thy comfort the men vppon earth vvith thy hope All call vppon thee and thou doest avvnsvvere to all and praie for all Novv vvhat shal I doe vnvvorthie sinner that I am to obtaine thy fauour for so much as my sinne troubleth me my demerite afflicteth me and my malice maketh me speachles I beseeche thee o most pretious virgin for that thy so greeuous and mortall sorovv vvhich thou diddest feele seeing thy beloued sonne going vvith the Crosse vpon his shoulders to the place of his death that thou vvilt mortiâ—ie all my passions and tentations that I lose not thorough mie vvickednes that vvhich he redeemed vvith his bloud Put alvvaies in my thought those pitiful teares vvhich thou did â—est shedde vvhen thou diddest see the vvounds and the bloud of thy blessed sonne that thorough the contemplation of them there runne such quantitie of teares out of myne eyes that they may be sufficient to vvash avvay all the spottes of my sinnes For vvhat sinner vvill be so bold as to appeare vvithout thee before that eternal Iudge vvhoe although though he be mild in his suffering yet is he iust in his punishment for so much as neither revvard is denied for doing good nor paine eschevved for doing euil VVhoe then shal be so iust that in this iudgment he shal not haue neede of thy helpe vvhat shal becom of me o blessed virgen yf I vvin not by thy intercession that vvhich I haue lost thorough myne ovvne sinne I demaund a great thing of thee according to my faults but in deede verie little according to thy povver All that I can request thee is nothing in respect of that vvhich thou art able to giue me O Queene of the Angels amend my life and dispose all my vvoorkes in such manner that albeit I be but euill yet I may deserue to be heard of thee vvith pitie Shevv o Lady thy mercie in afording me remedie
that by this meanes those that be good maye praise thee and those that be euill maye hope in thee Let the sorovves vvhich thou diddest endure in the passion of thy most louing sonne and my Redeemer Iesus Christ be alvvaies before myne eys and let thy paines be the foode of my heart Let not thy succour forsake me let not thy pitie leaue me let not thy memorie forget me If thou o Lady abandon me vvhoe shal vphold me yf thou forget me vvhoe shal be myndful of me yf thou that art the starre of the sea and the guide of thosâ— that erre out of the vvay doe not lighten me vvhat shal becom of me Suffer me not to be tempted by the enimie and yf he tempt me suffer me not to fall yf I fall help me to rise vp againe VVhoe o Lady hath called vppon thee and vvas not heard of thee vvhoe hath euer serued thee that vvas not revvarded vvith much magnificencie Make o most glorious virgin that my hart may feele that pearsing griefe vvhich thou didst suffer vvhen after that thy most pretious sonne vvas taken dovvne from the Crosse thou did dest receaue him into thine armes and vvast not able anie more to vveepe beholding that most pretious image adored of the Angels but at that time defiled vvith the spittle of so vile and vnvvorthie persons and seeing the crueltie so straunge vvith vvhich the innocencie of the iust paied for the disobedience of the sinner I doe contemplate vvith my self o my vvoorthy Queene in vvhat sort thou diddest remaine at that time vvith thyne armes open thyne eyes dimme thy head hanging dovvne vvithout colour in thy face and feeling in the same more torment then anie other could endure in his ovvne bodye Let those sorovvful vvoords alvvaies sound in myne eares vvhich thou diddest speake at that time to those that did behold thee saying O you that passe by the vvay behold yf there be anie sorovv like to mine that by those vvoords I maie deserue to be heard of thee Fasten o Lady in my sovvle that svvord of sorovv vvhich passed thorough thy sovvle vvhen thou diddest lay in the sepulchre that dismembred body of thy most pretious sonne that I may remember hovv I am of earth and hovv in the end I must yeld to the earth that vvhich thence I receaued that so the perishing glory of this vvoorld doe not deceaue me Make me o Lady remember hovv often times thou didst turne to behold the sepulchre vvhere thou hadst left so great good inclosed that I may therby deserue so much fauour at thy handes that thou vouchsafe to turne and regarde my petition Let my companie be that solitarinesse in vvhich thou diddest remainâ—al that doleful night vvhen thou hadst nothing more liuelie before thine eys then thy paines sorovvs vvhen thou diddest drinke the vvater of thy pitiful teares and eate the bread of thy heauie contemplations that I bevvailing the anguish and distresse vvhich thou diddest suffer heere in earth may by thy meanes atteine to see the glorie vvhich thou hast merited in heauen Amen A PRAIER OF S. THOMAS OF Aquine to demaund al vertues CHAP. XIII O Almightie most merciful Lord God graunt me grace that such things as be acceptable to thee I feruentlie desire them vviselie seeke them trulie knovve them and perfectlie fulfill them to the praise ad glory of thy holy name Ordaine the state of my life giue me light to knovv that vvhich thou coÌ„maundest me to doe and forces to put it in execution as I ought and as it is requisite for the saluation of my soule Let the vvaie o lord vvhich leadeth to thee be to me secure right and perfect and such that I faile not betvvixt the properities and adueâ—sities of this life but that in prosperities I praise thee and in aduersities be not dismaied in prosperities I becom not loftie and proude neither vvaxe disconfident in aduersities Let me take heauines or ioy of nothing but onlie of that vvhich may ioine me vvith thee or separate me from thee Let me desire to content no bodie but thee neither to discontent anie bodye but thee Let all transitorie things be vile vnto me for the loue of thee and most deare and pretious al things apperteining to thee and thou o mie God aboue them all Let al ioie be yrksom to me vvithout thee and let me not desire anie thing besides thee Let al trauail be pleasant vnto me for thee and noisom vvhatsoeuer reposâ— I take vvithout thee Graunt that I maie oftentimes lift vp my hart to thee and yf at anie time I faile to doe this that I recompence mie fault vvith thinking of the same and purposing to amend it Make me o my lord God obedient vvithout contradiction poore vvithout lacke chast vvithout corruption patient vvithout murmuring humble vvithout fayning merie vvithout dissolution sadde vvithout deiection graue vvithout heauines quicke vvithout lightnes fearful vvithout desperation true vvithout doublenesse dooing good vvithout presumption to amend my neighbour vvithout loftinesse and to edifie him in vvoords vvoorks vvithout dissimulation Giue me o my most svveete God a verie vvatchful hart that no curious cogitation maie vvithdravve it from thee Giue me a noble hart that noe vnvvorthie affection may dravv it dounevvards Giue me a right hart that noe sinistrous intention maie turne it avvrye Giue me an inuincible hart that noe tribulation maie breake it Giue me a free hart that no peruerse and violent affection maie constraine it Giue me o most svveete and pleasant lord vnderstanding to knovve thee diligence to seeke thee vvisdom to find thee conuersation that maie please thee perseuerance to faithfullie expect thee and hope to finallie embrace thee Graunt that I maye deserue to be nailed vppon the Crosse vvith thee by penance to vse thy benifits in this vvoorld by grace and to enioie thy felicitie in heauen by glorie vvhoe vvith the father and the holy Ghost liuest and raignest God vvoorld vvithout end Amen THE THYRD TREATISE VVHICH CONTEINETH AN INSTRVCTION AND RVLE TO LIVE VVEL GEnerall to all sort of Christians THE greatest and most important affaire of all that be in ths vvorld for vvhich onelie man vvas created and for vvhich vvere created all things els that be in the vvoorld and for vvhich the Creator and lord of al things came him self into the vvoorld preached and died in the same is the saluation sanctification of man He then that ernestlie and vvith al his hart desireth to take in hand this so greate an enterprise in comparison of vvhich al that is vnder heauen is to be esteemed as nothing the summe of al that he ought to doe consisteth in one onlie thing to vvit that a man haue in his mind a most stedfast and determinate purpose neuer to commit anie mortal sinne for anie thing in the vvorld be it goods be it honour be it life or anie like thing vvhatsoeuer In such sort that euen as a faithful vvife
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
to make me partaker of thy selfe and of the inestimable treasures and merites of thy passion O my God O my Sauiour vvherevvith shall I repaie this thy nevv mercie vvhoe vvas thou o Lord vvhoe vvere vve that thou being the king of maiestie vvouldest com doune to these our houses of claie Heauen is thy seate and the earth thy footestoole and the glorie of thy maiestie doth fill all this Hovv then vvilt thou repose thy self in so vile cotages maie a man think saith Salomon that God vvil dvvell in earth vvith men If the heauen 3. Regu 8. and heauens of heauens be not sufficient to giue the place hovv much les shall this so straite roome suffice for thee O hovv maruailous a thing is it that he vvhich sitteth aboue the Cherubines and from thence beholdeth the depths doth novv com doune to these depths and place in them the seate of his maiestie Seemed it little to thy infinite goodnes to haue appointed vnto vs the Angels for ovvre safegard if thou thy self being the lord of Angels hadst not com vnto vs and entred into our sovvles and handled there vvith thine ovvne hands the affairs of our saluation There thou doest visit the sicke thou doest raise vp those that ar fallen thou doest instruct the ignorant thou doest teach those that haue erred the right vvaie and finallie thou thy self art he that dost heale vs of all our diseases and this vvith no other hands then vvith thine ovvne nor vvith anie other medicine then vvith thine ovvne most pretious bodie and bloud O good pastour hovv faithfullie hast thou fulfilled thy vvord vvhich thou diddest speake vnto vs by thy Prophet saying Ezech. 34 I vvill feede my sheepe and giue them a svveete repose I vvill seeke that vvich vvas lost and vvill bring back againe that vvhich vvas cast out But vvhoe maie be vvorthie of such revvards VVhoe maie be vvorthie to receaue so greate benifits Thie onlie mercie o Lord maketh vs vvorthie of so greate goodnes And forasmuch as vvithout it no man can be vvorthie let thie mercie o mie good God be fauorable to me and let the same make me partaker of this misterie and thankful for this so greate a benifit Let thie grace likevvise supplie mie defects let thie mercie pardon mie sinnes let thy holie spirite prepare mie soule let thie merites enriche mie pouerties and let thie most pretious bloud vvash al the spots of mie life that so I maie vvorthilie receaue this venerable Sacrament I doe exceedinglie reioice o mie God vvhen I remember that miracle vvhich Heliseus did after his death 4. Reg. 1â— 21. vvhen he raised one that vvas dead by touching him For if the bodie of the dead Prophet vvas of such force of hovv much more force is the liue bodie of the lord of Prophets Thou o lord vndoubtedlie art not of lesse povver then vvas thy Prophet neither is my sovvle lesse dead then vvas that bodie neither is this touching of thine of les vertue then vvas that of his vvherfore then should I not hope herehence an other like benifit vvherfore should a bodie conceaued in sinne vvoork greater vvonders then that bodie vvhich vvas conceaued by the holie Ghost vvherfore should the bodie of the seruant be more honoured then the bodie of the lord vvherfore should not thie most sacred bodie raise againe the soules that approche vnto thee seeing that the bodie of thie seruant raised the bodies that approached vnto it And for somuch as that dead bodie vvithout seeking for life did receaue that vvhich it sought not for through the vertue of that holie bodie let it please thie infinite mercie o mie lord that sith I seeke the same by meanes of this most blessed Sacrament through it I be so raised vp and quickned that hereafter I liue no more vnto mie self but vvholie vnto thee O good IESVS by that inestimable charitie vvhich made thee to take our flesh vppon thee and to suffer death for me I most humblie beseeche thee that thou vvilt vouchsafe to make me cleane from al mie sinnes and to adorne and decke me vvith thie vertues and merites and to giue me grace that I maie receaue this most venerable Sacrament vvith that humilitie and Reuerence vvith that feare and trembling vvith that sorovv and repentance for mie sinnes and vvith that purpose and resolution to leaue them and vvith that loue and charitie vvhich is requisite for so highe a misterie Giue me also o lord that puritie of intention vvith vvhich I maie receaue this misterie to the glorie of thie holy name to the remedie of al mie vveakenes and necessities to defend me from the enimie vvith this armour to susteine mie self in spiritual life vvith this foode and to make mie self one thing vvith thee by the meanes of this Sacrament of loue and to offer vp to thee this sacrifice for the saluation of all faithfull Christians as vvel liuing as dead that all maie find help through the inestimable vertue of this Sacrament vvhich vvas instituted and ordeined for the saluation of all Thou vvhoe liuest and raignest vvorld vvithout end Amen AN OTHER PRAIER OF S. BONAuenture after Communion O LORD God almightie mie Creator and mie Sauiour hovv haue I ben so bould as to approche vnto thee being so vile so filthie and so miserable a creature as I am Thou o Lord art the God of Gods the King of Kings and the Lord of Lords Thou art the hight of al goodnes of al vertue beutie and pleasure Thou art the fountaine of light the spring of loue and the embracing of most hartie Charitie And being as thou art thou dost praie me and I doe flie from thee thou hast care of me and I haue no care of thee thou dost alvvaies regard me and I doe alvvaies forget thee thou dost bestovv manie fauours vppon me and I doe not esteeme them and finallie thou dost loue me that am vanitie and nothing and I doe make no account of thee vvhich art an infinite and vnchangeable good I preferre the basenes of this vvorld before thee most gentel spovvse and the creatures moue me more then doth the Creator more detestable miserie then the highest felicitie and more boundage then libertie And albeit it be true Prouerb 27. that the vvoundes of a frind ar to be more esteemed then the deceitful kisses of an enimie yet I am of such a condition that I rather desire the deceitfull vvounds of him vvhich abhorreth me then the svveete embracings of him vvhich loueth me But remember not o lord mie sinnes nether those of mie forefathers but be mindful of thie merciful entrailes and of the griefe of thie pretious vvounds Consider not that vvhich I haue donne against thee but that vvhich thou hast donne for me for if I haue donne manie things for vvhich thou maist condemne me thou hast donne manie moe for vvhich thou maist faue me Seeing then o lord that thou dost so loue me as thou