or nature which she inherited from Adam then any way belonging to any sinne in herselfe Or else thoughe grace had preuented destroyed all sinne in her soule yet it had not extinguished nor was conuenient to destroye the ordinary naturall qualityes of her body firste because enduring those she merited so much more in heauen secondly that it mightâ— appeare to the worlde she was a true humane creature of whose pure flesh our Sauiour tooke our true humane nature 5. If Originall sinne had polluted and possessed her she had bene during that time abhominable vnto God for such sinne and in bondage thervnto and so by it vnto Satan But was it meete that at any time she should be said to be odious to our lorde or that the diuell or sinne shoulde haue her subiect in their captiuity or defiled in pollution who was to be the mother of God himselfe Secondly if it were in our pouer would we not choose to be borne of the most vertuous vnspotted parents that we coulde And was it not in the power of God thus to prepare preserue his mother froÌ„ originall sinne if it were in his power doubteles he had will to doo it because out of question he caried extraordinary loue vnto her for thoughe primarily she merited not to be his mother but of his sole mercy he did chuse her not another yet hauing made this election he may be said afterward by his owne law of honoring parentes bound in dutifull loue to giue her all the honor merite possible wherof a pure creature mighte he capable Wherfore S. Bonauenture concludeth that in deede our lord could haue made for vs amore comely beautifull worlde but it is probable he could not make for himself a more excellent mother Thirdly it was inconuenient in regarde of himselfe that any blemish of originall sinne should defile her soule for the honor or dishonor of the parent redoundeth to the childe and so it had bene a diminution of his owne honor to haue bene the sonne of an impure mother 6. Fourthly S. Ihon Baptist was sanctified in his mothers wombe at the very voyce of her who had our Sauiour in her wombe is not she herselfe more worthy of a greater priuiledge in the same kind vidz the mother of God sooner then the messenger Fifthly S. Andrew the Apostle auowched and after him Theodoret that she excelled the cherubim and Seraphim in purity But how was this if she had originall sinne or how is she aboue the Angells in dignity and glory if she were inferior in purity and grace or is it meete that any meere creature should be more excellent or aboue the mother of God 7. Sixtly S. Augustin saith he would euer haue her excepted when he treated of sinne And as he judged it absurde to suppose that her flesh was eaten of wormes or corrupted in rottennes which had norished and giuen substance to the manhood of Christe and therfore he auowed and beleued her boody to be assumpted into heauen immediatly after her death according to her story and the tradition of the churche So me thinkes it is more inconuenient we should yeild him to be borne of flesh which at my time had bene subject to sinne for sinne is much more base then the wormes and pollution of soule is farre worse then any corruption of body Seauenthly I am sure if it were in the handes of any good ChristiaÌ„ to grante her this preheminence he woulde not deteyne it why then should he deny to beleeue it in his harte when it is permitted and commended as a probable and most pious opinion and when he woulde giue it her if he were able Eightly this pure conception of our blessed Lady hath bene manifested by diuerse reuelations to S. Brigitte which are amongest those that be approued And to Elpinus a Reuerend English Abbot the verity therof confirmed by S. Anselmus Archbish. of Canterbury and after his soleÌ„nization in England of the Feast of her pure conception it was firste permitted and since receiued in all Catholique cuntryes Thus doth the Catholique churche honor her And this hath bene permitted by seuerall Counâ—ells And resteth commended by sundry Popes Wherfore let vs confesse that as the first Adam was made of earthe before it was cursed with thornes or weedes so our Lord Iesus the second Adam tooke flesh of her flesh which was blessed and neuer cursed with any nettles of concupiscence or thornes of originall sinne 8. O holy Virgin more pure then the heauens They are moste cleare and yet but a generall habitation for Sayntes there to see God Thou werte a speciall tabernacle both to enterteyne God himselfe and to affoarde him parte of thy substance O how coulde that be at any time vncleane where he dwelled how could that be euer touched with sinne which he assumed The diligent Bees wil not harbour in an vncleane hiue but doth annoynte them with sweete moystures before they make their hony The cleanly Ermyne will rather be killed by the Huntesmen then to saue his life enter into any place which is filthy Much lesse will the pure wisdome of God dwell in a body subject to sinne as said wise Solomon wherfore he allso saith in the Canticles many Doctors applye it to our blessed Ladie Thou arte all fayre O my loe and in thee there is no spotte And therfore with the Catholique Churche let vs say in her seruice O holy and immaculate virginity I know not with what prayses to extolle thee because whom the heauens coulde not conteyne thou diddest maynteyne in thy bosome Blessed arte thou among women and blessed be the fruite of thy wombe Because whom the heauens coulde not conteyne thou diddest maynteyne in thy bosome O happy and sacred Virgin Mary O most worthy of all honor pray for the laity entreate for the clergy make request for all deuoute womankinde O let all sortes finde thy certeyn succor whosoeuer doo celebrat thy sacred Conception 8. O founteyn sealed vp for the water oflife let thy intercession helpe to quench in vs all coales of concupiscence O Garden of paradise well guarded to keepe the tree of life let thy prayers preserue vs from too much liberty of our senses and all loosenes of life O brightest glasse of Chrystall without any spotte obteyne for vs all clearenes of harte and body freed from all foule thoughtes or other fleshly pollution 9. O swetest rose of the valley fayrest Lily of the mounteyn o precious balme of Gilead and comely Cypres of Sion thy wonderfull beauty of face and rare comelynes of person were euer accompanyed with such modesty of countenance and sobriety of behauior and besides so blessed with an extraordinary grace that thy beauty neuer allured but abashed thy comelynes did not entise but amaze nor could any harbour an vnchaste thoughte whiles he behelde thy Virgins eye O let thy gracious eyes of chastity so looke downe vpon vs in
when the storme is passed the vowe is forgotten the Saynt is beguiled or they are soone weary of well dooing they must needes go backe to the flespottes of Egipte Non disceÌ„dunt à peccatis sed recedunt non desinunt sed relaxant these go not awaie from sinne they doo but go aside they do not cease but slacken their iniquityes Their time of amendement is but like a parenthesis in a speache being only inâ—erposed as in the by after which he presently followeth his former discourse â—r as a mad mery company at table full of wyne and good cheare and more full of immoderate mirthe laughter swearing scoffing and telling of lew de tales vntill peraduenture some body amongest them at the end of their meale at leastwise for custome say a grace and then all putting off their hattes euery one for shame if he haue any beginnes to set himselfe for a more sober countenance except some like a Puritan holde his hatte before his eyes to dissemble and couer his continued laughter But so soone as the grace is ended as men paste grace they presently returne to their vnruly reuell Such are they who faste a daye and become gluttons a whole weeke who are abstinent in lent and all the yeare after luxurious who are demure at sermons lasciuious in chambers who in his prayers turnes vp the white of his eye and presently in his dealing woulde teare out his neighbors harte who is sober or continent for a few dayes about Easter or any other time to come to the blessed Sacrament but ere long after he returnes to his quaffing potte or to his cursed harlotte Or whosoeuer else beginnes to be a penitent and before his end growes weary and faynte From all these faylers the grace of the sacramentes is subtracted the giftes of the holy spirite are taken away and deseruedly they are caste out from the face of our lord MEDITATION VIII Redde mihi laetitiam salutaris tui spiritu principali confirma me Docebo iniquos vias tuas impij ad te conuertentur Restore vnto me the ioye of thy saluation with thy principall spirite confirme me I shall teach thy wayes vnto the wicked the vngodly will be conuerted vnto thee IESVS IS THE IOYE OF OVR SALVATlON which a sorowfull soule desireth to be restored and a confortable soule prayeth to be continued Sect. 1. 1. VEspasian the Emperor was called deliciae hominum Delighte of men because he gaue such curteous answers to all that neuer any went from him diâ—contented But with much more truthe and reason doo we call lord Iesus the Ioye of our Saluation of whom neuer any asked hartily pardon and conforte who wâ—nt away denyed or greiued He came to heale the sicke to â—eeke the loste not to condemne but to saue the wor de that whosoeuer beleeueth in him should haue life euerlasting wâ—o hath w ished vs from our sinnes in his owâ—e bloud who dyed for our offences and roâ—e agayne for our juâ—tificâ—tion who verily did beare our infirmityes and our sorowes he did vndergoe who was wounded for our iniquityes afflicted for our wickednes and by his tortures we are hâ—aled Allmighty God not sparing his only sonne and he being God equall to his Father not refâ—sing to become man and to dye for vs not his freindes nor his seruantes but his enemâ—es and slaues vnto the Diuell redeeming vs from hell and damnation to be equalâ— with Angells and heyres with himselfe of eternall glory Wherfore o my soule I will glory in our lorde and I will rejoyce in God my Iesus for in all these pointes recited He is the Ioye of my Saluation 2. Lighte is pleasing and confortable dâ—â—kenes is irkesome and odious of lighte comes deâ—ighte but blacknes followes desperation He that neuer before saw lighte yet loues the sunne at first sighte But blind Tobias who had seene daye sittes musing with himselfe o what a Ioye would it be to recouer mine eyes who now sitte in darkenes and see no lighte of heauen Holy Dauid had seene much lighte of heauen for euen now he said The doubtefull and hidden thinges of thy wisedome thou hast manifested vnto me The wisdome of God we knowe is the Sonne of God And was there or is there any thing more doubtfull in nature then God to become man or more hidden to reason then for him so to redeeme the worlde by suffering on the crosse wherfore these hidden doubtfull secretes are called a stumbling blocke to the Iewes as thinges ignominious shamefull are estemed folly by the Gentiles as matters impossible and â—idiculous for to flesh and bloud without faith they are doubtfull hidden Vnto Dauid as a Prophet these doubtes and secrets were in some sorte reuealed he knew the Messias should procede of his linage and aboue all he expected whiles he was in Gods fauour to be partaker of the Benefites of his redemption but hauing fallen into sinne he perceiued himselfe to be gone out of the ioye of lighte into the horror of darkenes and not to haue any parte of saluation in those gracious promises Therfore desirous of his former estate he doth aptely praye Restore vnto me the Ioye of thy saluation and fearfull any more to susteyne 2 like losse he carefully addeth And with thy principall spirite confirme me vid least â— fall agayne 3. O mercifull God how long haue we sitte in darkenes and in the shadowe of deathâ— vntill by thy bowells of meâ—cy thy morning starre from aboue hath visited our hartes in the Ioye of saluation and enlightened our mindes to guide our feete into the way of peace To come from hellishe darkenes to lighte from aboue is Ioye of heauen To be taken out of the shadowe of death into the way of peace is saluation of Iesus O swete Sauiour by thy bowels of mercy we beseech thee to visite vs in this Ioye and to enlighten vs in this saluation then shall thy seruante departe in peace when myne eyes doo beholde thy saluation 4. Saluation and Ioye are well joyned for euen the future hope of saluation hath present possession of ioye for who doth firmely hope to be saued he doth cherfully rejoyce in his hope But S. Iâ—rome translating this Ioye of saluation to be Ioye of Iesus he doth include much more for in Iesus are conteyned all the infinite theasures of the Deity and of our felicity vnto Iesus is committed all power in heauen and in earthe Iesus is the brightnes of eternall lighte Iesus is the figure and substance of his Father Iesus is the hope of Israell and of the nations Iesus is kinge of kinges and lorde oâ— lordes Iesus is Prince of peace Iesus is the wisdome of his Father Iesus is beautifull aboue the sonnes of men Iesus is the glorious sunne of justice Iesus is the way truthe and life Iesus is the water and founteyn of life Iesus hath the wordes of life Iesus is the bread of
sinne therfore I will crye and praye because I would fayne see because I woulde be fed and haue my nakednes couered and because I would be freed from all this filthynes 19. Therfore our Sauiour said oportet semper orare we must alwayes praye and S. Paul exhorteth that we should be praying without intermission thoughe not Actually in outward prayers like the fond Euchetae omitting all other dutyes yet habitually by inward deuout readynes to make our petitions so often as we are bound or haue leasure and just occasion alwayes answerable to our daily necessityes and to our continuall warfare which hourely we haue with our affections passions concupiscences vaine cogitations and other occasions in all which according as they neuer cease so we should not intermit to resist or auoyd them and instantly call to God for help against them if not by reciting some generall petition or other short sentence alwayes ready in our memory against such occurrences yet at least by some inward sighe or knocking of our breast with our desire lifted vp in our secret thoughts immediatly vnto God himselfe or mediatly by some Saynt to cry vnto him for his succour as Moyses cryed though he spake not for S. Gregory said Verba animae desideria sunt clamor magnum desiderium est our desires be the wordes of our soule and our cry a great desire 20. And last of all it is surely a wonderfull comfort herein which S. Chrysostome noteth that there is scarse any losse or misery in all the worlde which can be repayred by prayer sorrowe and repentance except the losse of God and the misery of sinne which though they be aboue all other domages incomparably the greatest yet is their redresse much the easyer for the losse of life or goods consumed or of honor impeached the misery of payne sickenes of many other extremityes cannot be recouered by sighing or lamenting though our sorrow be neuer so great But if with syncere contrition of our hart we be greiued for our sinnes because for them we haue lost the loue of God and if we pray humbly for their remission with purpose to confesse them as well as we can and do intend neuer agayne willfully to commit them vndoubtedly this purpose and sorrowful conuersion on earth shall obteyne most certayn and ioyfull reconciliation in heauen for our Lord IESVS hath said vnto his Preistes and he is most true of all his wordes Whose sinnes on earth you remitte in heauen they shal be remitted why then should we not seeke to disburden our heauy consciences vnto some Ghostly Father that we may through his Authority granted by our Sauiour so receiue his heauenly Absolution his ghostly comfort his spirituall direction in all these submitting our selues vnto our Confessor not as to a Man but as to the Deputy of our Lord IESVS and to the Pastour of our soules and then in all true amendment endeauouring as we can to performe our penance or other satisfaction Beleeue me o Sinners amongst whom I haue bene a Ring-leader by experience I say beleeue me it is a most comfortable and wonderfull experience For your selues shall presently feele comfort in your soules and with continuance of time others allso will perceiue amendment in your liues 21. To conclude therfore as in generall I would perswade you to practise the examination of your consciences and the exercise of deuout prayer directing vs all vnto Contrition Confession and Satisfaction so I do commend as helpes for these purposes a serious accompt how we spend our liues an indifferent obseruation why vpon what occasions these new-found sclanderous opinions did banish the Catholique religion of our Auncestors wherin full many a hundred yeares togeather they serued God so deuoutly and so hartily loued their neighbours and for the same purpose I intreat a view and a detestation of our former sinnes and auoydance of their occasions an endeauour to practise their contrary vertues sometime by reading of good bookes sometime by deuout meditations or prayers sometime by almes deedes or fasting abstinence or other bodily chastisement sometime by humbling our thoughtes alwayes by mortifying our passions and vnlawfull affections and alwayes being carefull to keep the commandements of God our Father and of our Mother the Church And to bringe these good purposes and cogitations into our mindes the oftener and to mooue and imprint them the better it is good for vs sometime to giue an edge and to whet on ech other by vertuous or spirituall talke and conference not contending in disputes but by modest teaching or by freindly encouragements and aboue all by frequenting the most holy sacrifice and sacrament of our deare Sauiours most precious Body and Bloud by often calling to memory some examples of his life and more in particuler his bitter passages vnto death both for our meditation and for our imitation so to giue good example one vnto another whiles all are labouring to follow Christ our cheife Maister And to this end it is allso good to reuiue our deuotion by reading or hearing of Sayntes liues or by the reuerent beholding of their deuout Images or paynted storyes especially of the passion of our sweet Sauiour IESVS by marking his sufferinges to be mooued for our owne sinnes and so by viewing the memory of other Saintes to be stirred vp to follow their vertues as they were followers of Christ for we may learne and are mooued by our eye sometime as much or more then by our eare and in these thinges which are so good and wherein we are so dull verily euen common sense doth teach vs that it is profitable and needfull to stirre vp our memory deuotion by any sense and by how much the more by so much the better 22. And yet further vnto them that be sufficiently able I commend the reading and meditation of Dauids Psalter which holy Church vseth so much in all her diuine Offices and particulerly of the seauen Penitentiall Psalmes and according to the practise of Catholiques especially of this psalme Miserere as admonished therby and informed to call and cry vnto God for mercy and pardon to confesse and acknowledge our faultes and iniquityes to desire their purging washing and clensing to lament our sinnes originall and actuall to pray for cleane hartes right spirites escaping of anger and continuance of grace to purpose amendmenâ— being forgiuen to direct others by our experience and example to humble our selues for our owne offences to be ioyfull and thankfull towardes allmighty God for our particuler fauours and to desire that he may be serued praysed and honored in our publique Churches and at his holy Altars Amen Thy Wellwiller in Christ Iesus Iames Waddesworth AN ACT OF CONTRITION O My Lord Iesus-Christ very God and Man my Creatour Redeemer thou being whome thou art and for that I loue thee aboue all thinges it greiueth me from the bottome of my hart that I haue offended thy diuine Maiesty And I firmely
least his speach fauour of pride or vaynglorie Wherfore in S. Ihon it is said The freind of the spouse doth stande heare him and S. Augustin there notes that if we heare dutifully we are freinds of Christe and by hearing we stande more stedfast wheras he that is speaking is alwayes in danger by his wordes to fall into some folly 3. Wherfore o lord doo thou speake vnto my soule the wisdome of thy misteryes the comforte of thy promises and the desires of thy loue o let me heare the musique of thy voyce in all these harmonyes and last of all let me heare that swete close of happynes venite benedicti come you blessed There is ioye gladnes In the soules felicity is ioye in the bodyes immortality is gladnes as the propet said in their owne country they shall possesse double benefites Then our bones that is our vertues shall reioyce now they may be despised of worldlinges or of Diuels assaulted but if now they so humbled then they shal be crowned 4. Thy prophet NathaÌ„ hath let me heare the pardoÌ„ of my guilt so the release of eternal paynes but he hath left a teÌ„poral puÌ„ishmeÌ„t stil vpoÌ„ me that the sword shal not depart my house c. o let me heare allso the relaxation of these temporall calamityes For as in euery sinne there is auersion from God Conuersion to some creature so it hath a double punishment first because so we forsake him who is infinitely Good and for our conuersion to creatures sensible punishments are due because we were too much delighted in transitory vanityes O mercifull Iesu let me haue ioye for the remission of eternall payne and gladnes for the pardon of temporall punishments Or ioye for sinne pardoned and gladnes for grace restored In euery sorte for all my sinnes let my conscience be fully pacifyed which till I was conuerted would neuer suffer me to liue without feare or disquiet THE IOYES AND GLADNES OF GOOD men different from those of sinners with a harty reioycing of the Author for his Coâ—uersion Sect. 6. 1. THere is a hearing of faithe which bringes vs to giue obedience prayses and there is a hearing of wordes by reading or preaching the firste is inward leading to ioye the second is outward directing to gladnes Or the outwarde bringes vs to the inwarde and after both we come to ioye gladnes Wherfore o my soule seeke to encrease faith by hearing outwardly and allso doo thou heare what our lord speaketh within thee o seeke ioye in the pardon of thy sinnes desire gladnes in the promise of rewarde A wicked man can haue no true ioye but they may reioyce whose reward is plenteous in heauen such a harte may haue ioye and such a bodie may haue gladnes as Dauid saith elsewhere my harte my flesh haue reioyced in our liuing God the harte hath ioye beleuing it selfe purged from â—â—irituall pollution and the body hath gladnes feeling it selfe cleansed from carnall coâ—â—uption 2. In these shall our humbled bones reioyce not so much of the body as of the minde yet alas how few reioyce spiritually and how many are full of mirthe carnally but the end of such mirthe is sorowe because they are glad when they haue done ill and they recoyce in the worste thinges wheras to the other it is said Aske you shall receiue that your ioye may be full and your ioye shall none take from you It is exceeding hard to order and subordinate any ioye of this life to that ioye which is in our lorde the one doth diminish or endanger the other but carnall and spirituall ioyes can neuer dwell together and of these S. Ierome said that neuer any passed from delightes on earthe to ioyes in heauen Sara broughte not forthe Isaac which signifyes mirthe till she was olde that is till carnall pleasures be mortifyed we cannot conceiue any spirituall ioyes nor can this spirituall Isaac agree with fleshly Ismael who instead of mirthe is but a mocker wherfore let vs banish this sonne of the bondwoman for wheras the ioye of wordlinges is said in the scriptures to haue a crowne of roses which are but flowres that will fade the crowne of Gods seruantes is said to be of precious stones which are euer of value and cannot wither 3. How should we expresse o my soule the ioye and gladnes which we haue inwardly tasted since we were reconciled to God we are neither able worthely to giue thankes for it nor sufficiently to expresse it only let vs most humbly beseech our gracious lorde to continue vs this mercy which verily is alone more worthe then all the kingdomes riches delightes of the whole worlde And I dare vpon my soule assure any sinner or misbeleeuer who shall with contrition make a sincere confession reconciling himselfe to God his Churche that presently he shall find himselfe so disburdened and so comforted that he woulde not at that instante for all the worlde retourne agayne to his former estate 4. O how proper is that speach of holy S. Bernard to our heauenly father Quando câ—r nostrum visitas tunc ei lucet veritas vilescit mundi vanitas intus feruet charitas O my harte when God doth visite thee then shines to thee his veritie the worlde appeares base vanitie and in thee boiles heauens charitie I can wish my best freindes no better then to taste and see how sweete our lorde is whersoeuer I may find a Nathanael I cannot chuse but tell him I haue found the Messias let him come and see vnto his hearing and to his harte he shall receiue ioye gladnes And if his bones that is the best facultyes of his minde be humbled sincerely they shal be wonderfully reioyced This hast thou experienced o my soule for whiles thy bones would mooue and stand vpon their owne strenghte and still trust to their owne skill I could find no ease nor any rest for alwayes I felte somewhat was out of ioynte but since they were humbled to obedience of faith and submitted to the instruction and direction of the Catholique churche O what rest what ease what reioycing of bones for here be the best bâ—nesetters of a contrite soule now I feele no former doubtes nor wonted feares I haue all quiet and all assurance the truthe shynes cleare the worlde seemes base the charity and loue of God shed abroad in our hartes is so confortable that it is vnspeakable O what inwarde ioye what true gladnes O swete Iesu when thou entrest into a penitent publicanes house thy father comes with thee and thy holy spiritie comes with thee O blessed Trinity come daily into my poore harte with the riches of thy grace and ioyne me vnto thee that as our Sauiour prayed vs all so I allso may be one with you not one in substance but one in humble obedient vnitie of will and one in deuout feruent vnitie of
life Iesus is the Father of the poore the mother of the afflicted and the Brother of the patient Iesus is a glasse of chastity without spotte a highe watchtowre of all vertues and a Citadell or armory of perfection Iesus is the clearenes of Angells Iesus is the contemplation of the Patriarkes Iesus is the illuminati of the prophets Iesus is the leuell and Rule of the Apostles Iesus is the Doctor of the Euangelistes Iesus is the maister of the Doctors Iesus is the victory of mâ—rtyrs Iesus is the corage of Confessors Iesus is the spouse of Virgins Ieâ—us is the head of all Catholique christians Iesus is the rewarde crowne of all Sayntes Iesus is the mediator of God and all men Iesus is to vs cause and coniunction of Ioye and saluation by vniting in one God and man and so becoming our Iesus 5. O joyfull Iesu O Sauiour Iesu O most louing and bountifull Iesu most delectable comfortable Iesu most meeke and mercifull Iesu O Iesu the saluation of them who beleeue in thee O Iesu the Ioye of them which hope in thee O Iesu Iesu the bond and vnion of Ioye saluation vnto them which loue thee O giue them saluation who haue none restore them to Ioye who haue loste what they hadde and to whom thou hast vouchsafed thy selfe O swete Iesus least they should loose such a treasure Confirme them for euer with thy principall spirite O let my soule in such loue and resolute affection towardes thee O deare Iesus be like his who was content to endure any calamity or to go into hell it selfe if there it were possible to dwell with Iesus But o detphes such is the presence of the vertue of Iesus that hell with him would turne into heauen for in Iesus is Ioye and saluatioÌ„ of certeyn security of secure eternity of eternall quietnes of quiet happynes of happy swetenes of swete Ioye and Ioyefull saluation O giue me this Ioye of thy saluation and confirme me in the same by thy principall spirite THE NOBILITY OF A PRINCIPALL SPIRIT perseuering to finishe constantly what it hath begonne generously Sect. 2. 1. IT is no lesse vertue to reteyne what we haue gotten then to obteyne what we wanted therfore confirme vs as Ecclesiasticus said of wisdome so may we say of this Ioye they who doo drinke therof doo thirste for more not as dronkardes for wyne or couetous men for riches but for the heauenly comforte of righteousnes spirituall just men doo desire to be more juste So S. Paul forgot what was behind him endeuoring still forward and counselleth all to holde out to the end of the race or else we should fayle of our Garlánd S. Francis after many yeares of his stricte life after our L. Iesus had honored him so miraculously which the markes of his fiue woundes and not long before his death he calls to his holy companions Incipiamus fratres c. Let vs beginne good brethren to serue our lord God for hitherto we haue profited little such was his humility not glorying in what was paste and in desire of proceding such was his feruency 2. As in naturall philosophie thoughe the matter doth much desire his naturall forme yet the forme desireth much more to be ioyned to his â—aturall matter for the first desireth it of naturall necessity the second of naturall goodnes so the loue of God like the forme of our perfection doth more seeke to helpe vs theÌ„ we can or doo desire his assistance for our forcible necessity driues vs to him and it is his owne goodnes which drawes him to vs but alwayes voluntary goodnes is more effectuall then compulsory force for good inclination continueth when necessary compulsion ceaseth And therfore our gracious Lorde who hath no nede of our seruice yet doth he helpe vs to labour because he woulde giue vs a rewarde 3. And considering his readynes to helpe vs it is our faulte if we faynte hauing our hand at the plowe we may not looke backe to Sodome for S. Paul saith he whoe hath begunne in vs a good worke will perfect it vntill the daie of Iesus Christe wherfor we must expecte continue vntill his dayes not like the leoparde who seazeth vpon his praye by skipping and iumping but if he misse at twoo or three of the firste skippes he followeth no further O let vs not be such as either will come to perfection of deuotion per saltum and to their desires of holynes at the firste leapes or else they leaue of and doo despayre It is pride to seke to mounte with the eagle before we be full fethered it is slothfullnes not to continue like the poore Ant which weareth a pathe in a harde stone with often passing ouer it Rather we must expect our Lord worke manfullie we shall be comforted walking from vertue to vertue vntill we may beholde our God of Gods in Sion We must worke manfully with all our power according to our present ability and strenghte of grace we must expect patiently and pray without ceasing for further ability and force so we shal be comforted in our labour and in our prayer so we shall go forwarde from vertue to vertue and so at last ascend from grace to glory from Sinay to Sion and from among men who liue as Gods vnto him who is a great king aboue all Gods from trauell of our jorney to the rest of eternity from the desire of faith to the possession of hope to the fruition of charity which abideth for euer and euer worlde without end 4. O confirme me with this principall spirite vidz of a prince or of a king to be generous magnanimous heroycall against all difficultyes which woulde hinder my continuance or proceding in thy seruice O giue me this principall spirite to gouerne and rule all my affections and passions which woulde at any time disquiet me With helpe of this spirite and by the speciall assistance of allmighty God and not without these can a just man perseuere in his iustice if a ship at sea haue no winde at all it must wafte with the waues And so shall we be tossed and caryed by our affections tentations if throughe our defaulte this spirite and deuine breath doo forsake vs. Wherfore relying vpon this as in humility we may not distruste so in presumption that we haue this spirite we may not be secure O let vs not to soone suppose our selues healed enoughe by satisfaction least remitting and slacking our mindes from a carefull garde and watche vpon our hartes so we come to fall soone because we imagine our estate safe We must say as it is in another psalme O let my harte rejoyce that it may feare thy name for filiall feare to offend will euer kepe vs in ioye not to haue offended and true spirituall ioy for our pardon wil neuer make vs carelesse of our faultes Wherfore as the heauens are
perseuerance and glorification what can we render for so great goodnes Let vs agayne agayne euery day receiue this cuppe of saluation call vpon the name of our Lorde First after some conuenient preparation for so great a sacrifice let vs beginne with Confiteor and kyrie eleyson c. to acknowledge our fall in Adam and to accuse our owne sinnes 2. to laude prayse our Sauiors Goodnes redemption with Gloria in excelsis or Sanctus Sanctus c. 3. To professe our constant Catholique faith by the Gospell Creede 4. At the Consecration eleuation by adoring remembring our Sauior his passion to offer sacrifice homage 5. in the Collectes mementos to make our petitions prayers for our selues others according to our necessityes deuoute desires 6. with the Pâ—ter noster to beginne with the Pax Agnus Dei to prodeed and with Domine non sum dignus to accomplish the communion 7. lastly with the laste Collectes and Ite Missa est to giue all thankes in gratitude and to receiue the preistes Blessing with hope that what we haue offred prayed at the Altar shal be admitted granted in heauen throughe the mercy merites mediation passion of our swete Sauior Iesus who is our cheife preist our best Aduocate and our dearest sacrifice abundantly to procure vnto vs by his goodnes whatsoeuer he shall see to be necessary for vs in his wisedome 4. Thus O my soule let vs euery day consider reioyce beleeue obey worship wonder praye or giue thankes during all the time of the Masse Let vs consider the holy action we are about and our owne wretched vnworthy estate Let vs reioyes with the Angells all the hoste of heauen for our gracious deliuerance Let vs Beleeue what our lorde teacheth by his Churche and euer obey whatsoeuer he coÌ„mandeth Let vs worship him as Really Royally preseÌ„t and wonder at his infinite wisedome power goodnes who hath vouchsafed to leaue vs such a sacrament Let vs praye for his mercyes and supplyes to all our wantes and giue him most harty thankes for his admirable loue all his benefites O my harte canst thou holde in my body wheÌ„ thy Sauiour comes downe froÌ„ heauen vnto the Altar shouldest thou be wandring or dull whiles such a sacrifice is in the preistes handes or before thine eyes O sacrifice of iustice which as S. Augustin said significando causat gratiam O gracious Sauiour let it signifye and imprinte in our hartes the memory fruite of thy death passion therby in patience to order our life to prepare vs for death with ioyfullnes 5. Then wilte thou accepte oblations of secular people according to their deuotion and the whole burnte offringes of religious persons who renounce themselues and all they haue into thy peculiar obedience Then shall both these sortes be willing ready to lay calues vpon thine Altar that is saith Innocentius to suffer martyrdome for the Catholique faithe for which in this worlde we may be tormented sacrificed as vpon thy crosse or vpon thine Altar of payne or disgrace but Then in the next worlde we shall assuredly remayne with those martyred soules which S. Ihon saw in his reuelation to rest vnder thine Altar of quiet glory O gracious Sauiour I am of my selfe most vnworthy in any of these sortes to serue at thine Altar O sweete Iesu thou haste begonne among lay people to make me a little worthy If it be thy blessed will I humbly doo beseeche thee among religious persons or martyrs to make me more blessed O giue me this strenghte confirme me in this will Then if I willingly forsake the earthe for thee I shall in heauen â—â—ore speedily more certeinly for euer raigne with thee where with all Angells â—yntes o Lord let vs all offer the sacrifice of iust prayse yeilding the celestiall oblations of our bodyes incorruptible and the glorious immortality of our soules transported into an holocauste of heauenly zeale louing praysing and reioycing with all our harte with all our minde with all our soule that is in all our vnderstanding without any error in all our memory without any forgetfullnes and in all our will without any contrariety Thus euer let vs offer eternall sacrifice and alwayes enioye thy happy presence O blessed Sauiour this we beseech thee for thine owne precious merites and by the prayers of thy most deare Mother and all Saynts Amen Omnia Sanctae Romanae Catholicae Apostolicae Ecclesiae submissa sunto FINIS A TABLE OF THE MEDITATIONS AND SECTIONS CONTEYNED IN THIS BOOKE MEDITATION I. Psalmus Dauid cùm venit ad eum Nathan Propheta quando intrauit ad Bersabee OF the occasion and number of this Psalme by Dauids example to beware of Lust. Sect. 1. OF witty plaine reprehensions and of the Authors lamentation of his former life Sect. 2. MEDITATION II. Miserere mei Deus secundum magnam misericordiam tuam Et secundum multitudinem miserationum tuarum dele iniquitatem meam Ampliùs laua me ab iniquitate mea à peccato meo munda me A Short Diuision explication of all these words Sect. 1. The miserable effects of sinne are declared according to the Schoolmen And some short petitions for mercy are made against their misery Sect. 2. Other wretched effects of sinne are declared out of the Scriptures Doctors by which we are warned from them Sect. 3. Of the Name Nature of God Who he is what we are and how vnspeakably we are beholding vnto his great goodnes Sect. 4. Sundry excellent obseruations of S. Bernard applyed to this Meditation of our Lords great Mercies multitude of Miserations Sect. 5. What mercy is of the effects Also how synnes are blotted out by multitudes Sect. 6. Of the great care we must vse to purge all sinne that we our selues must do heerin some diligence not standing idle to leaue all vnto Christ. Sect. 7. We must dayly proceede in zeale against all sinne in particuler against the sensualities of the flesh Sect. 8. MEDITATION III. Quoniam iniquitatem meam ego cognosco peccatum meum contra me est semper Tibi soli peccaui malum coram to feci vt iustificeris in fermonibus tuis vincas cum iudicaris HOw we must marke abhorre beware sinne as a trecherous and dangerous enemy Sect. 1. That euery one must acknowledge his owne faultes laying his hand on his own harte rather accuse himself then censure any other Sect. 2. It is necessary to remember harmes of sinne therby learning to amend take-heede of sinne Sect. 3. Diuers interpretations of these wordes Tibi soli Vnto thee alone c. Sect. 4. When we comitte sinne before our Lord And that he seeth not as man seeth Sect. 5. Of Diuers wayes by which our Lord is iustifyed and may be said to ouercome when he is iudged Sect. 6. MEDITATION