sovvle a holie feare of God by considering those things that induce vs thereunto CHAP. III. YF that publican of the ghosple Luc. 18.13 vvas not so bold as to lift vp his eys to heauen but standing a far of did strike his brest and said God be merciful to me a sinner and yf that holy vvoman a sinner Luc. 7.37 vvas not so hardy as to present her self before the face of our lord but going behind him did cast her self dovvne at his feete and vvith the teares of her eys obteined pardon of her sinnes and yf the holie Patriarch Abraham Genes 18.27 desyring to speake vnto thee said I vvil speake vnto my lord albeit I be dust and ashes yf these I saie vvere so lovvlie humble vvhen they presented them selues before thy maiestie being yet such persons as they vvere vvhat shall one so poore miserable a sinner as I am doe vvhat shall durt and as hes dooe vvhat shall the bottomles deepnes of all sinnes and miseries dooe But because I am not able o lord to obteine that feare and reuerence vvhich is due vnto thy maiestie vvithout casting mine eyes vppon the same giue me leaue that I may be so bould as to lift vp mie bleare eyes in such sort that the brightnesse of thy glorie doe not dasel the vveakenes of my sight And for so much as the beginning of true vvisdome is the feare of thy holy name vvith this o lord haue I a desire to beginne novv Giue me then grace o my lord my God and vouchsafe to povvre into my soule the gift of feare by the meanes of thy holy spirite for vvithout it al the considerations that I am able to alleage heere vvil little auaile me because to this feare thou didst exhort vs Luc. 12.4 vvhen thou didst saie Be not afraid of them that kill the body and after this haue no more to doe But I vvil shevv you vvhome ye shall feare feare him vvhoe after he hath killed hath povver to cast into hel yea I say to you feare him This self same the holie Church teacheth vs In festo S. Michaelis vvhen she saith Be not asraid in the presence of nations But adore and feare ye God in your harts because his Angel is vvith you to deliuer you Let my sovvle then o lord and my hart feare thee seeing in thee vvhoe art al things there is no les reason vvherefore to feare thee then to loue thee For as thou art in deede infinitelie merciful so art thou infinite lie iust as the vvoorks of thy mercie be innumerable so be also the vvoorks of thy iustice and that vvhich is much more to be feared the vessels of vvrath be vvithout comparison moe then the vessels of mercie for somuch as those that be damned ar so manie those that be saued so fevve Let me then o lord feare thee for the greatnes of thy iustice for the deepenes of thy iudgments and for the highnes of thy maiestie for the immensitie of thy greatnes for the number of my sinnes and offences and aboue al for the continual resistance against thy holy inspirations Let me feare thee and tremble before thee before vvhose face the povvers doe tremble the pillers of heauen yea and al the vvhole compasse of the earth dooe quake VVhoe then O king of nations vvil not feare thee vvhoe vvil not tremble at those vvoords vvhich thou thy self hast spoken by thy Prophet VVil you not then seare me Ierem. 5.22 and before mie face vvil you not be sorovvsul vvhoe haue set the sands a bound to the sea and an eternal commaundement vvhich he shal not passe and they shal be moued and shal not be able and his vvaues shall svvelle and shall not passe ouer it Yf then al the creatures of heauen earth doe in this manner obey and feare thee for the greatnes of thie maiestie vvhat shall I doe most vile sinner dust and ashes yf the Angels tremble vvhen they adore thee and sing thie praises vvherefore doe not mie lippes and mie hart tremble vvhen I am so bold as to doe this office O miserable vvretch that I am hovv is mie sovvle becom so hard hovv ar the fountaines of mine eys dried vp that they povvre not out abūdance of teares vvhen the seruant speaketh vvith his lord the creature vvith his Creator man vvith God he that vvas made of slime and cley vvith him that made al of nothing more I vvould saie but I am not able because I can not doe al that I desire Thou Psal 118.120 o lord fasten vvith thie feare mie flesh let mie hart reioice that it may feare thy holy name Let me also feare thee o lord for the greatnes of thie iudgments vvhich thou hast shevved from the beginning of the vvoorld vntil this daie A greate iudgment vvas the fall of that Angel Isai 14.2 Petr. 2. Gen. 3. so principall and so beautifull A greate iudgment vvas the fall of all mankind for the fault committed by one Gen. 7. A greate iudgment vvas the punishment of the vvhole vvoorld by the vvaters of the diluge A greate iudgment vvas the election of Iacob the reprobation of Esau the forsaking of Iudas and the vocation of S. Paul the reprobation of the Ievves and the election of the Gentiles vvith other such like vvounders vvhich dailie passe ouer mens heads and yet ar vnknovven to vs. And aboue al this a most dreadfull iudgement it is to see so manie nations vppon the face of the earth to be in the countrey shadovv of death and in the darknes of infidelitie going from one darknes to an other and from temporal paines to eternal torments Let me then feare thee o lord for the greatnes of these iudgments seeing I knovv not as yet vvhither I shal be one of these forsaken 1 Petr. 4.18 or noe For yf the iust shall scarse be saued the sinner and vvicked vvhere shall he appeare yf that innocent man Iob trembled at the furie of thie vvrath as at the violence of the sourging vvaues hovv shal not he be afraid tremble that seeth him self so far of from this innocencie yf the Prophet Ieremie trembled being sanctified in the vvombe and found no corner vvere to hide him self because he vvas full of the feare of thie anger vvhat shall he dooe that came from his mothers vvombe vvith sinne and hath since that time committed so manie and so gteat sinnes Let me feare thee also o lord for the innumerable multitude of mie sinnes vvith vvhich I must appeare before thy iudgment vvhen before thie face there shall com that burning fiar and round about thee a boisterous tempest vvhen thou shalt assemble heauen and earth together to iudge thy people There then before so manie thovvsands of nations shal be discouered my vvickednes before so manie quiars of Angels shal be diuulged my sinnes not onlie those committed by vvoords and vvoorks but those
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
vve maie bee thankful for it The magnificencie of the goodnes and charitie of almightie God vvhich is heere discouered that vve maie hartilie loue the same The conueniencie of this mysterie that vve may admire it And the multitude of the vertues of our Sauiour Christ vvhich dooe shine heere so brightlie that vve maie be prouoked thereby to imitate them Novv according to this vvhen vve goe to meditate the Passion vve must endeuour to incline our hart som times to haue compassion of the paines of our Sauiour Christ for that they vvere the greatest that euer vvere suffred in this vvorld as vvel for the tendernes of his complexion as for the greatenes of his charitie and also for that he suffred vvithout anie manner of consolation as in an other place is declared Som other times vve must procure to dravv out of this holie passion motiues of sorovv for our sinnes considering that they vvere the very cause vvhy our Sauiour suffred such so grieuous paines as in deede he suffred Som other times vve must take from hence motiues of loue and thanksgiuing considering the greatenes of the loue vvhich our Sauiour by this meane discouered vnto vs the greatenes of the benifit vvhich he bestovved vppon vs redeeming vs so liberallie vvith so great cost of his and so great commoditie of ours At other times vve must lift vp our eyes to consider the conueniencie of the manner of this misterie vvhich almightie God did choose to heale and cure our miserie that is to satisfie for our debts to succour our necessities to merite for vs his grace to beate dovvne our pride to induce vs to the contempt of the vvorld to the loue of the Crosse of Pouertie of Asperitie of Iniuries and of all other vertuous and laudable labours Som other times vve must fix our eys in the examples of the vertues vvhich shine in the most holie life and death of our Sauiour in his Meekenes Patience Obedience Mercie Pouertie Charitie Humilitie Benignitie Modestie in al the other vertues vvhich in al his vvoorks and vvoords shine more brightlie then the starres in heauen to the intent vve maie imitate somvvhat of that vvhich vve see in him and that vve receaue not in vaine the spirite and grace vvhich he hath giuen vs for this end but that vve endeuour to goe to him by him This is the highest and most profitable manner of meditating the passion of our Sauiour Christ vvhich is by vvay of imitation for that by imitation vve com to be transformed and so to saiâ— vvith the Apostle I liue novv not I Galatâ— 2.20 but Christ liueth in me Beside that vvhich vve haue hitherto said it is verie expedient in the misteries of the holie passioÌ„ to haue Christ as it vvere present before our eyes and to make account that vve see him before vs vvhen he suffereth and to haue an eye not onlie to the historie of the sacred passion but also to al the circumstances of the same especiallie to these fovver as vve haue touched before that is vvhoe suffereth for vvhorne he suffereth hovv he suffereth and for vvhat cause VVhoe suffereth Almightie God vvhoe is infinite immense c. For vvhome suffreth he for the most vngrateful and vnmindful creature in the vvorld Hovv suffreth he vvith exceeding great humilitie charitie benignitie meekenes mercie patience modestie c. For vvhat cause suffreth he not for anie commoditie of his ovvne nor anie merite of ours but onlie for the bovvels of his infinite pittie and mercie Moreouer vve must not be content to consider that onlie vvhich our blessed Sauiour suffred outvvardlie in his bodie but much more that vvhich he endured invvard lie because vve haue much more vvhereof to contemplate in the sovvle of Christ then in the bodie of Christ and this as vvelin the feeling and compassion of his paines as also in other affections considerations vvhich vvere in him Novv this litle preambule or preface being thus presupposed let vs begin to separate put in ordre the misteries of this most sacred and holie passion HEERE FOLOVV THE OTHER SEVEN MEDItations of the holie Passion Mondaie morning Of our Sauiours entring into Ierusalem vvasshing his Apostles seete and institution of the most blessed Sacrament THIS daie vvhen thou hast made the signe of the crosse vvith such preparation as aftervvard shal be declared thou hast to meditate vppon the entring of our Sauiour into Ierusalem vvith boughs vppon the vvasshing his Apostles feete and vppon the Institution of the most blessed Sacrament of the altar Of our Sauiours entring into Ierusalem VVHEN the lamb vvithout spot had finished his sermons preaching of the ghospel and that the time of that great sacrifice of the Passion vvas novv neere at hand it pleased him to com to the place vvhere he vvas to make an end of the Redemption of mankind And that it might be knovven vvith hovv greate charitie ioy of mind he vvent to drink this chalice for vs he vvould be receaued this daie vvith great triumph the people going foorth to meete him vvith great acclamations and praises vvith boughs of oliue trees and palmes in theire hands manie spreding their garments in the vvaie vnderneath him and crying vvith one voice Matth. 2.9 and saying Blessed is he that commeth in the name of our Lord. Hosanna in the highest Ioyne then also my deare brother thie cries vvith their cries and thy praises vvith their praises giue thanks to our Lord for this so great a benifit vvhich he novv bestovveth vppon thee for the loue vvith vvhich he bestovveth it For albeit thou ovve him much for that vvhich he suffred for thee yet thou ouest him much more for the loue vvith vvhich he suffred it And aâ— though the torments of his passion vvere exceeding greate yet greater vvas the loue oâ— his hart and so he loued much more then hâ— suffred and vvould also haue suffred much more yf it had ben necessarie for vs. Goe forth aftervvard into the vvaie therâ— to receaue this nevv triumpher and receaue him vvith acclamatioÌ„ of praises vvith oliâ—â— bovvghs and vvith palmes in thy hands spreading likevvise thy proper garments vppon the grovvnd to celebrate this feast of his entring The acclamations of praises be praier and thanksgiuing The oliue bovvghs be vvoorks of mercie and the palmes be mortification and victorie ouer our passions and the spreading of garments in the vvaie is the chastising and hard vsing of the bodie Perseuer then in praier thereby to glorifie almightie God vse mercie also thereby to succour thy neighbours necessities and vvith this mortfie thy passions and chastise thy flesh and in such manner thou shalt receaue in thy self the sonne of God Thou hast also heere a great argument motiue to despise the glorie of the vvorld after vvhich men runne so desperatelie and for vvhose sake they commit such great excesses But vvilt thou see vvhat account there ought to be made 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
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
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
being and this o lord is so betvvixt thee and man for no other thing is that vvhich the Philosophers saie that art doth imitate nature and nature art but to saie that man doth vvoork as God and God as man VVhere then there is so great likelihood in vvoorking there is also in being If therfore this title and eche one of the rest by it self be so sufficient a motiue of loue vvhat a motiue behoueth that to be that procedeth of all these titles together Trulie that vantage vvhich the vvhole maine sea hath in respect of eche one of those riuers that enter into it the same it behoued also that this loue should haue in respect of al other loues Yf then o mie lord and mie God I haue so manie causes to loue thee vvherfore shal I not loue thee vvith all my hart vvith all my bovvels O all my hope o the most beloued of all beloueds O florishing spovvse svveete spovvse honie-svveete spovvse O my louing beginning my highest sufficiencie vvhen shal I loue thee vvith al my forces vvith all my soule vvhen shal I be agreeable to thee in al things vvhen shall all that die vvhich in me is contrarie to thee vvhen shal I be vvholie thine vvhen shal I leaue to be mine ovvne vvheÌ„ shal nothing beside thee liue in me vvhen shall all the flame of thy loue burne me vvhen vvilt thou rauish drovvne and transport me into thee vvhen vvilt thou take avvaie all impediments disturbance make me one spirite vvith thee in such sort that I may neuer more depart from thee Ah good Lord vvhat doth it cost thee to doe me so great good vvhat doest thou quite of thy house vvhat dost thou lose of thy substaÌ„ce vvherfore then o lord thou being a sea of infinite liberalitie clemencie doest thou reteine in thine anger thy mercies tovvardes me vvherfore shal my vvickednes ouercom thy goodnes vvherfore shal my faults be a grea ter occasion to coÌ„demne me then thy goodnes to saue me if in steede of sorovv penance it please thee to accept of it I am so much discontented to haâ—e offended thee that I vvould rather haue endured a thovvsand deaths then haue committed anie one offence against thee If in steede of satisfaction thou please to take it behold here this my miserable bodie execute o lord vppon it al the furie of thy vvrath vvith this condition that thou doe not depriue me of thie loue I request not at thie hands gold nor siluer I demaund not of thee heauen nor earth nor anie other thing created because all this can not satiate me vvithout thee and all to me is but pouertie vvithout thie loue Loue I desire loue I request at thie hands loue I demand thee for thie loue dooe I suspire graunt me thie loue and it suffiseth me VVherfore o lord doest thou so much differre me this fauour vvherfore doest thou see me languish daie and night and doest not succor me Hovv long o lord vvilt thou forget me hovv long vvilt thou turne thie face avvaie from me hovv long shall mie sovvle goe vvauering vvith so great anxietie and desire Behold me o mie lord and haue mercie vppon me I demaund not of thee that copious portion vvhich is giuen to children I vvil content mie self vvith one onlie little crumbe of those that come from thie table Heere then I present mie self as a poore and hungrie little vvhelp before thy riche table heere I stand beholding thee in the face and considering hovv thou doest eate and doest giue to eate to thy children vvith the repast of thy glorie Heere I stand changing a thovvsand formes and figures in my hart and this to bend dovvne thy hart that thou take compassion of me The things of this vvoorld o lord doe not fil me thee onlie I long for thee I seeke thy face o lord I desire thy loue vvil I alvvaies demand and sing vvith thy Prophet Psalm 17. I vvil loue thee o lord my fortitude our lord is mie staie and my refuge and he that deliuereth me My God my helper I vvil hope in him my protector and the horne of my saluation and my receauer Praising I vvil cal vppon our lord and from my enemies I shal be safe Glorie be to the father and to the sonne c. THE FIFT PRAIER FOR THE fift daie of hope in God CHAP. VII NETHER doth all this onlie bind me to loue thee but also to put all my hope in thee alone for in vvhome ought I to haue hope if not in one that so much loueth me and in one that hath donne me so much good and in one that hath suffred so much for me and in one that hath so oftentimes called me expected me tolerated me forgeauen me and deliuered me from so manie euils In vvhome ought I to hope but in him that is infinitelie merciful pitiful louing gentle suffering and pardoning In vvhome ought I to hope but in him that is my father and my father almightie father to loue me and almightie to remedie me father to vvish me vvel and almightie to doe me good vvhoe hath more care and prouidence of his spiritual children then anie carnal father of his natural children Finallie in vvhome ought I to hope but in him that almost in al his holie scriptures repeateth nothing more then commaunding me that I approche to him and hope in him and promiseth me a thovvsand fauours and revvards yf I doe so geauing me for paune of al this his veritie and his vvord his benifits bestovved vpdon me his torments endured for me and his bloud vvhich he hath shed in confirmation of this truth vvhat is there then that I maie not hope of so good a God and so true of a God that hath so much loued me that he vouchsafed to be clod vvith fleash for me and suffered scourging pinching and buffeting for me finallie of a God that did let him self die vppon a Crosse for me and enclosed him self in a sacred host for me Hovv can he flie from me vvhen I seeke him vvhoe hath so sought me vvhen I fled from him Hovv can he denie me pardon vvhen I seeke it at his hands vvhoe hath commaunded me that I request it of him Hovv can he denie me remedie vvhich novv costeth him nothing vvhoe procured me the same vvhen it did cost him so deerelie for althese reasons then I vvil confidentlie hope in him and vvith the holy Prophet in al my tribulations and necessities I vvil hartilie sing Our lord is mie light Psal 26. and mie saluation vvhome shal I feare Our lord is the protector of mie life at vvhome shal I tremble yf armies shal stand against me my hart shal not feare Yf vvar shal rise against me in him vvill hope Glorie be to the father and to the sonne c. THE SIXT PRAIER FOR THE SIXT daie of Obedience CHAP. VIII BVT for asmuch as hope is not
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
shevvest vvherfore dost thou vvithdravve thy self from me O most louing lord hold me vvith thy feare constraine me vvith thy loue and quiet me vvith thy svveetenes I confesse o Lord that I am that prodigall sonne Luc. 15. vvhoe liuing ouer rankly and louing mie self and thy creatures disorderedlie haue vvasted all the substance vvhich thou diddest giue me But novv that I doe knovv mie miserie and pouertie and doe returne pined vvith hunger to the fatherlie bovvels of thy mercie and doe approche to this celestial table of thy most pretious body vouchsafe to looke vppon one vvith eyes of pittie and to com forth to receaue me vvith the secrete beames of thy grace and to make me partaker of the maruailous fruites and effects of this most vvorthie Sacrament for somuch as by it is giuen the grace of the holie Ghost by it ar forgiuen sinnes by it ar pardoned the debts devv vnto sinnes by it deuotion is increased by it is tasted spiritual svveetenes euen in the verie spring of the same by it arrenued all good purposes and desires and by it finallie the sovvle is ioined vvith her heauenlie spouse and receaueth him into her self that by him she maie be ruled defended and guided in the vvaie of this life vntil he bring her to the desired harbour of his glorie Receaue then o pitiful father this thy prodigal sonne vvhoe trusting in thy mercie returneth to thy house I acknovvledge o my father that I haue sinned against thee that I am not vvorthie to be called thy sonne no nether a hired seruant yet for al this haue mercie vppon me and forgiue me my sinnes I beseeche thee o Lord commaund that the garment of Charitie the ring of liuelie faith and the shooes of ioiful Hope be giuen me vvith vvhich I maie goe securelie through the rough and cragged vvaie of this life Let the multitude of vaine thoughts and desires depart out of me for one is mie beloued one mie desired one mie God and Lord. Let nothing heereafter be svveete to me nor delite me but onlie he Let him be al mine and I alhis in such sort that mie hart doe becom one thing vvith him Let me not knovv anie other thing nor loue anie other thing nor desire anie other thing but onlie mie svveete Sauiour IESVS Christ and him crucified VVhoe vvith the father and the holie Ghost liueth and raigneth vvorld vvithout end Amen HEERE FOLOVVETH A PROFESSION OF THE CATHOLIQVE FAITH SET out according to the decree of the holie Councell of Trent I N doe vvith a stedfast faith beleeue and professe al and euerie point conteined in the Simbole of the Faith that the holie Romane Church doth vse to vvit I beleeue in God the Father almightie maker of heauen and earth of al things visible and inuisible and in one Lord IESVS Christ the Onlie begotten Sonne of God and borne of the father before al vvorlds God of God light of light true God of true God begoten not made of the same substance vvith the father by vvhome al things vvere made vvhoe for vs men and for oure saluation came dovvne from heauen and vvas incarnate by the holie Ghost of the Virgin Marie and vvas made man vvas crucified also for vs vnder Pontius Pilate suffered and vvas buried and rose againe the third daie according to the Scriptures ascended vp into heauen sitteth at the right hand of the father and he shal come againe vvith glorie to iudge the liue and the dead of vvhose kingdom there shal be no end and in the holie Ghost our lord and giuer of life vvhoe proceedeth from the father and the sonne vvhoe vvith the father and the sonne is together adored and conglorified vvhoe spake by the Prophets and one holie Catholique and Apostolique Church I confesse one Baptisme for the remission of sinnes and I expect the Resurrection of the dead and the life of the vvorld to come Amen I doe most stedfastlie admit and embrace the Traditions of the Apostles and of the Church and all other obseruances and Constitutions of the same Church I doe likevvise admit the holie Scripture according to that sense vvhich our holie mother the Catholique Church hath holden and doth holde vnto vvhome it doth appetteine to iudge of the true sense and interpretation of the holie Scriptures nether vvil I euer vnderstand nor interprete the same othervvise then according to the vniforme consent of the fathers I doe also professe that there be trulie and properlie Seuen Sacraments of the nevv lavve instituted by IESVS Christ our Lord and necessarie for the saluation of mankind although they be not all necessarie for all men to vvit Baptisme Confirmation Eucharist Penance Extreme Vnction Order and Matrimonie and that these Sacraments doe giue grace and that of them Baptisme Confirmation and Order can not be reiterated vvithout sacrilege I doe also receaue and admit all the receaued and approued Cermeonies of the Catholique Church in the solemne administration of al the a foresaid Sacraments I doe embrace and receaue al and euerie of those things vvhich in the holie Councel of Trent haue ben defined and declared touching Original Sinne and Iustification I doe professe also that in the Masse is offered vp vnto God a true proper and propitiatorie sacrifice for the liâ—e and the dead and that in the most holie Sacrament of the Altare there is trulie reallie and substantiallie the bodie and bloud together vvith the sovvle and diuinitie of our lord IESVS Christ and that there is made a Conuersion of the vvhole substance of bread into the bodie and of the vvhole substance of vvine into the bloud vvhich Conuersion the Catholique Church doth cal Transubstantiation I doe also confesse that vnder ether kind onlie is receaued Christ vvhole and intire and the true Sacrament I doe constantlie hold that there is Purgatorie and that the sovvles vvhich be there deteined ar holpen by the praiers of the faithful Also that the Saincts vvhoe reigne together vvith Christ ar to be vvorshipped and called vppon and that they offer vp praiers to God for vs and that theire Reliques ar to be vvorshipped I doe most stedfastlie affirme that the Images of Christ of the mother of God alvvaies Virgin and of other Saincts ar to be had and reteined and that due honour and reuerence is to be giuen to them I doe affirme that the authoritie of Indulgences vvas left by Christ in the Church and that the vse of them is verie behofeful for Christian people I doe acknovvledge the holie Catholique and Apostolique Romane Church to be the mother and mistresse of al Churches and doe promise and svveare true Obedience to the Bisshop of Rome vvhoe is the Succesfor of S. Peter Prince of the Apostles and the Vicar of IESVS Christ All other things also defined and declared by the holie Canons Oecumenical Councels and chiefelie by the holie Councel of Trent I doe vndoubtedlie receaue and professe and also al contrarie things and
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
holie Euangelist saith that thy did vnto him vvhatsoeuer they vvould And as his garment stucke fast to the vvoundes of his scourges and the bloud vvas novv congealed and fastned vnto his garment at vvhat time thy stripped him they haled it of vvith such furious hast and force as those caitisses vvere far from al pitie and mercie that they renevved al the vvoundes of his vvhippings in such rueful vvise that that great vvound of his shoulders distilled bloud on al partes Consider novv heere o my sovvle the excellencie of the goodnes and mercie of God vvhich shevveth it self so euidentlie in this misterie Behold hovv he that clotheth the heauens vvith clovvdes and the fields vvith flovvers bevvtie is heere spoiled of al his garments Consider the cold vvhich that holie bodie suffred standing as it stoode spoiled naked not onlie of his garments but also of his verie skinne and flesh vvith so manie gapes and vvide holes of open vvoundes throughout the same And yf S. Peter being clothed and shodde felt cold the night before hovv far greater cold suffred that most delicate and tender bodie being so naked and vvounded as it vvas Consider after this hovv our Sauiour vvas nayld vppon the Crosse the paine vvhich he suffred at that time vvhen those great and square nailes pearced through the most sensible and tender parts of his bodie vvhich vvas of al bodies most delicate And consider also vvhat extreme griefe it vvas to the blessed virgin vvhen she savv vvith her eys and heard vvith her eares the mightie and cruel hard strokes vvhich vvere laid on so thick iterated one after an other vppon his diuine members For certainelie those hammers nailes passed through the hands of the sonne but they vvounded and pearced the verie hart of the mother Consider hovv forthvvith they hoysed vp the Crosse on high vvent about to rāme it in the hole vvhich they had made for that purpose hovv such vvere those cruel ministers at the verie time of rearing it vp placing it they let it fal vvith a iump into the hole vvith al the vveight thereof and so that blessed bodie vvas sore shaken and iogged in the ayre and thereby his vvounds of the nailes vvere enlarged vvhich vvas a most intollerable paine Novv then o my svveete Sauiour and Redeemer vvhat hart maie be so stonie hard that vvil not riue a sunder for griefe sith this daie the verie stones them selues vvere ryuen cōsidering that vvhich thou suffredst vppon the Crosse The sorous of death o Lord haue enuironed thee the vvaues of the sea haue ouervvhelmed thee Thou art mired in the depth of the bottomles goulfes and findest nothing vvhere vppon to staie thy self Thy father hath forsaken thee vvhat hope maist thou haue of men Thy enimies crie out against thee thy frinds breake thy hart thy sovvle is afflicted and for the loue thou bearest to me thou admittest no comfort Mie sinnes o Lord vvere vndoubtedlie verie greate and thy penance vvel declareth it I see thee o my king fastened to a tree there is nothing to susteine thy bodie but three yron nailes of those thy sacred bodie hangeth vvithout anie other stay or comfort VVhen the vveight of thy bodie staieth vppon thy feete then ar the vvounds of thy feete more vvydened and torne vvith the nayls vvherevvith they ar pearced And vvhen the svvaie of thy bodie staieth vppon thy hands then ar the vvounds of thy hands more rent vvith the poise of thy bodie Novv thy holie head tormented and vveakened vvith the crovvne of thornes vvhat pillovv hath it to rest vppon O hovv vvel might thy armes most blessed and excellent virgin be heere emploied to supplie this office But alas thy armes maie not serue for this present but the armes of the Crosse Vppon them must that sacred head recline it self vvhen it vvil repose and yet the ease he shal receaue thereby shal be but onlie to driue stick those thornes more fast into his braine The sorovvs of the sonne vvere much increased by the presence of his mother vvith vvhich his hart vvas no les crucified vvithin then his holie bodie vvithout Tvvo crosses be heere prepared for thee o good IESVS this daie the one for thy bodie and the other for thy sovvle The one is of passion the other of compassion The one pearceth thy bodie vvith nailes of iron the other pearceth thy most holie sovvle vvith nailes of sorovve vvhoe is able to declare o◠good IESVS vvhat griefe it vvas to thee vvhen thou diddest consider the great anguishes of the most holie sovvle of thy mother vvhich thou knevvest so certainlie vvas there crucified vvith thee vvhen thou savvest that pitiful hart of her pearced and thrust through vvith the svvoord of sorovv vvhen thou diddest open thy blovvdie eys and beheldest her diuine face vvhollie ouer cast vvith palenes and vvannes of death and those angvvishes of her sovvle vvhich caused not her death and yet vvere greater to her then death it self and those riuers of teares vvhich gusshed out from her most cleare eys and heardest those deepe sighs and sobbes vvhich burst out of her sacred brest being enforced vvith the vehemencie of griefe and sorovv Novv vvhat brest saith S. Bernard maie be so of iron vvhat bovvels so hard that they be not moued to compassion o most svveete mother considering the teares and paines vvhich thou diddest endure at the foote of the Crosse vvhen thou savvest thy most deere sonne suffer so grieuous so long and so opprobrious and shameful torments vvhat hart can think vvhat toung can expresse thy sorrovv thy teares thy sighes and the cleauing a sunder of thy hart vvhen standing in this place thou savvest thy beloued sonne vsed in such cruel sort and yet couldest not help him vvhen thou beheldest him naked and couldest not clothe him parched vp vvith thirst couldest not giue him to drink iniuried and couldest not defend him diffamed as a malefactour and couldest not ansvvere for him his face so defiled vvith spittel and couldest not make it cleane finallie his eyes gushing out teares and couldest not drye them nor receaue that last gaspe vvhich came out from his sacred brest nor ioyne thy face vvith his so knovven and so beloued and in such manner dye imbraced vvith him In this time thou diddest vvel proue in thy self that the prophetie vvas fulfilled vvhich that holie old Simeon had foretold thee before he died saying that a svvord of sorovv should pearce thy hart But o◠most pitiful virgen vvherefore vvouldest thou o blessed ladie increase thy sorovv vvith the sight of thyne ovvne eys vvherefore vvouldest thou find thy self present this daie in this place It is not a thing decent for one so retyred as thou art vvoont to be to appeare in common places It becommeth not a motherlie hart to see her children dye although it stoode vvith their honour and reputation and they dyed in their bead and comest thou then to see thy sonne die by
of the same such as be the Pope Cardinals Bisshops and other inferior ministres and Prelates that our lord vvil gouerne them and giue them light in such sort that they maie bring all men to the knovvledge and obedience of theâ—â—e Creator VVe must likevvise prâ—â—e as S. Paul counseleth vs for kings 1 Timoth. 2.2 and for al those that be in dignitie that thorough theire prouidence vve maie liue 〈◊〉 quiet and peaceable liâ—e in al pâ—ritie and chastitie because 〈◊〉 is acceptable before God our Sauiour 〈◊〉 desireth that all men be saued and com to the knowledge of the truth Let vs also praie our lord foral the members of his mistical bodie for the iust that he vvil conserue them in theire goodnes for sinâ—ers that it maie please him to conâ—ert them for the dead that he vvil mercifellie deliuer them out of the great paines of purgatorie and bring them to the rest of euerlasting life Let vs praie also for al such as bee poore sicke in prison in captiuitie c. that God through the merites of his sonne vvil help and â—eliuer them After that vvee haue thus demaunded for our neighbours let vs forth vvith aske for oure selues Novv vvhat vve ought to desire for our selues the particular neede of eche one vvil teach him if yet he knovv him self Let vs also vvith this demaund pardon and amendment of our sinnes by the merites and paines of our Sauiour and especiallie let vs request his ayde and assistance against al those passions and vices to vvhich vve feele our selues most inclined and of vvhich vve be most tempted and let vs discouer al these our vvounds to this heauenlie phisition that by this meanes he vvil vouchsase to heale and cure them vvith the ointment of his grace After this make an end vvith demaunding the loue of God and in this demaund staie and occupie thy self for the most part of the time desiring ourlord vvith most hartie affection and desire to graunt thee this vertue for so much as in it consisteth al our good and so thou maist saie as folovveth AN ESPECIAL PETITION OF THE loue of God AECVE all this giue me O lord thy grace that I may loue thee vvith all my hart vvith all my sovvle vvith all my forces and vvith all my entrailes euen in such sort as thou desirest O all mie hope all mie glorie al mie refuge and al mie ioie O the most beloued of beloueâ—s O florishing spovvse O svveeâ—e spovvse O honisvveere spovvse O comfort of my hart O life of my sovvle and the pleasant repose of my spirite Prepare o my God prepare o mie lord in me an acceptable dvvelling place for thie self that according to the promise of thie holie vvoord thou com â—o me and repose in me mortifie in me vvhat soeuer displeaseth thy sight and make me a man according to thie hart vvound o lord the most invvard part of my sovvle vvith the dartes of thie loue and make me drunke vvith the vvine of thy perfect charitie O vvhen shall this be vvhen shall I please thee in al things vvhen shall al that die in me vvhich is contrarie to thee vvhen shall I be altogeather thine vvhen shall I leaue to be mine ovvne vvhen shall nothing els liue in me but thou vvhen shall I loue thee most feruentlie vvhen shal the flame of thie loue vvholie burne me vvhen shall I be altogeather melted and pearced through vvith the vvoonderful efficacie of thy svveetenes vvhen vvilt thou take me hence by force and drovvne me transport me and hide me in thy self vvhere I maie neuer more be seene vvhen vvilt thou free me from all these impediments and distractions and make me one spirite vvith thee that I maie not anie more depart from thee O deerebeloued deerâ—beloued deerebeloued of my sovvle o svveetenes of my harte heare me o lord not for my merites and deserts but for thy infinite goodnes and mercie Teache me lighten me direct me and assist me in al things that I maie dooe nothing nor saie nothing but that vvhich is agreeable to thie sight O mie God mie vvelbeloued mie deerest hart and the verie good of mie sovvle O mie svveere loue o my great delite o mie strength help me o mie light and guide 〈…〉 thee O God of mie bovvels vvherefore giâ—est not thâ—u thâ—e self to thie poore creature 〈…〉 the heauens and the earth and leauest thou mie haâ—t emptie and void Seeing thou cloâ—hest the lilies of the field 〈…〉 to the little birds and seedest the 〈◊〉 of the earth vvherefore doest thou forger me vvhoe haue forgoten all others for thie sake To late haue I knovven thee o infinite goodnes To late haâ—e I loued thee o bevvtie so auncient and so nevv VVooe to the time that I loued thee not vvooe to mee since I knevv thee not Blinde vvas I that I savve hee not Thou vvast vvithin me and I vvent seeking thee abrode But novv although I haue found thee late suffer not olord for thie diuine mercie that I euer leaue hee And beea sâ— one of the things vvhich most pleaseth thee and most vvoun deth thy hart is that a man haue eys vvhere vvith to behold thee giue me o lord those eys vvith vvhich I maie see thee to vvit eyes simple of a doue eyes chast and shamefast eyes humble and louing eyes deuout and geuen to teares eyes attentiue discreete to knovv thy vvill and fulfil the same that vvhen I looke vppon thee vvith these eyes I may be seene of thee vvith those eyes vvith vvhich thou diddest vievv S. Peeter vvhen thou madest him to bevvaile his sinne vvith vvhich thou didest behold that prodigal child vvhen thou receauedst him gauest him a kisse of peace vvith vvhich thou didest behould the publicone vvhen he durst not lift vp his eyes to heauen vvith vvhich thou diddest behold Marie Magdalen vvhen she vvashed thy feete vvith the teares of her eyes finallie vvith those eyes vvith vvhich thou didest behold the spouse in the Canticles vvhen thou saidest vnto her Hovv bevvtiful art thou o mie dearling Cantic 4.1 hovv bevvtâ—ful art thou Thie eyes ar as the eyes of doues that pleasing thee vvith the eyes and beutie of mie sovvle thou giue them those pledges of vertues and graces vvith vvhich they maie appeare alvvaies faire and bevvtiful in thie presence O most high most merciful most gracious Trinitie the father the sonne and the holy Ghost one onlie true God teach me direct me and help me O lord in al things O almightie father for the greatnes of thy infinite povver fasten establish my memorie vppon thee and fill the same vvith holie and deuout desires O most holie Sonne for thy euerlasting vvisdom clarifie and illuminate my vnderstanding and bevvtifie the same vvith knovvledge of the highest veritie and of mine ovvne extreme basenes O holie Ghost the loue of the father and the sonne for thy incoÌ„prehensible goodnes ground in me thy vvill and kiudle the
same vvith so great fiar of loue that no vvaters maie be able to quenche it O most blessed Trinitie my onlie God and al my good o that I vvere able to praise thee and loue thee as all the angels doe praise and loue thee O that I had in me the loue of all the creatutes in the vvoorld vvith hovv good a vvil vvould I aford it thee and povvre it out into thee albeit neither this vvere sufficient to loue thee in such vvise as thou deseruest Thou onlie canst loue thy self vvoorthilie and vvoorthilie praise thy self because thou alone doest comprehende thy incomprehensible goodnes and so thou onlie canst loue the same as it deserueth so that onlie in that diuine brest of thy most gracious maiestie the iustice and lavve of true loue is enâ—irelie obserued O virgin Marie virgin Marie virgin Marie most holie virgin mother of God Queene of heauen ladie of the vvhole vvoorld vestrie of the holie Ghost lilie of puritie rose of patience paradise of delites mirrour of chastitie patterne of innocencie praie for me poore banished creature and pilgrime and make me partaker of thy most aboundant charitie O al ye happie Saincts and ye other blessed spirites that dooe so burne in the loue of youre Creator and in particular ye Seraphines vvhoe enflame the heauens and the ear the vvith your loue abandon not this my poore and miserable hart but rather purge the same as the lippes of Esaie from al sort of sinne and burne it vvith the flame of your most feruent loue that it maie loue this onlie lord seeke him onlie make his abode and repose in him onlie and this for euer and euer Amen OF CERTAINE ADVISES VVHICH at to be obserued in this holie exercise CHAP. XI AL that vvhich hitherto hath ben said serueth to yeeld vs matter of consideration vvhich is one of the principall partes of this spiritual affaire considering that such as haue sufficient matter of consideration be but the lest number of so manie people so for vvant of matter vvhereupon to meditate manie there be that abandon this kinde of exercise Novv vve vvil set dovvne breefelie somvvhat touching the manner and forme vvhich in it maie be obserued And albeit the cheefe maister of this vvoork be the holie Ghost yet experience hath tavvght vs that som aduises be requisite and necessarie in this part because the vvaie to goe tovvards God is hard hath neede of a guide vvithout vvhich very manie goe long time lost and a stray The first aduise LET then the first aduise be this that vvhen ve set our selues to consider anie of the a foresaide things in theire times and exercises appointed vve must not so binde our selues vnto it that vve esteeme it ill donne to goe from that to som other thing vvhen vve finde therein more deuotion more tast and more profit For as in conclusion al this serueth for denotion so that vvhich maketh most to this purpose is to be taken for the best Hovvbeit a man ought not to dooe this vppon verie light occasions but vvhen he perceiueth euident commoditie to com thereby The second aduise THE second aduise is that a man labour to eschevv in this exercise superfluous speculation of the vnderstanding and procure to handle this affaire rather vvith affections and feelings of the vvil then vvith discourses and speculations of the vvitte VVherefore they vndovvtedlie take not the right course vvhoe in time of praier giue them selues to meditate vppon diuine misteries in such vvise as yf they studied to preache them vvhich manner is rather to make oure spirite to vvander more abrode then to recollect it and to goe more out of it self then to be in it self Therefore vvhoe mindeth to dooe vvelin this matter let him com vvith the hart as it vvere of an old vvoman ignorant and humble and rather vvith a vvil disposed and prepared to feele and to be affected tovvards the thinges of God then vvith an vnderstanding purified and attentiue to search and examine them because this is a thing proper to those that studie to get knovvledge and not to those that praie and thinke vppon God thereby to lament and moorne The third aduise THE former aduise teacheth vs hovv vve ought to quiet our vnderstanding and commit al this busines to oure vvil but this present aduise prescribeth boundes and limites to the same vvil that it be not to excessiue nor to vehement in her exercise VVherefore it is to be vnderstoode that the deuotioÌ„ vvhich vve seeke to obteine is not a thing that may be goten by force of armes as som parsons think vvhoe by eccessiue sighings and enforced sobbings procure to vvring out teares and compassion vvhen they think vppon the passion of our Sauiour for such force drieth vp the hart and maketh the same more vnable to receaue our lords visitation as Cassianus affirmeth Moreouer those things ar vvont to preiudice and hurt the health of the bodie yea somtimes they leaue the sovvle so astonied and agast by reason of the litell tast she hath there receaued that she is loth to returne againe to this exercise as to a thing vvhich she hath tryed by experience to haue ben verie paineful and ircksome vnto her Let a man therefore content him selfe vvith doing sincerelie vvhat lieth in him that is that he esteeme him self to be present at that vvhich our Sauiour hath suffered beholding vvith a sincere and quiet eye vvith a tender and compassionate hart prepared for vvhat soeuer feeling it shall please our lord to giue him that vvhich he suffered for him and so dispose him self rather to receiue such affections as the mercie of God shall aford him then to vvring them out vvith teares And vvhen he hath donne this let him not vexe him self anie more for anie other thing though it be not graunted him as he desireth The fourthe aduise OF all these aduises a foresaid vve maie gather vvhat manner of attention vve ought to haue in praier for that in this exercise it is cheefelie expedient to haue our hart not heauie nor dul but liuelie attent and lifted vp on high But as it is heere necessarie on the one side to haue attention and recollection of hart so it behoueth on the other side that this attention be tempered and moderated that it neither hurt our health nor hinder oure deuotion For som there be that doe vvearie theire head vvith ouer much violence vvhich they vse to be attentiue vnto those things vvherevppon they meditate as vve haue said before And againe there be others vvhoe to auoide this in conuenience ar in theire meditation verie flack and negligent and verie easie to be caried avvay vvith euerie vvinde Novv to eschevv these tvvo extremities it is expedâ—ent that vve vse such a meane that vve dooe neither vvith ouermuch attention vvearie our head nor vvith to much carelesnes and negligence suffer our thoughts to goe vvandering vvhither soeuer they vvil So that like as vve are
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
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
haue alvvaies one eye fixed vppon him for to reuerence him and desire him of his grace and the other vppon that vvhich vve haue to doe to th' end that in nothing vve passe the compasse of reason And this sort of attention and vvatchfulnes is the principall sterne of our life vvich manner of attention yf vve can not continue alvvaies tovvards God let vs yet at the least procure to lift vp our hart to him oftentimes betvvixt daie and night vvith som breefe praiers vvhich vve must alvvaies haue readie for this purpose And amongst these is greatlie commended by Cassianus that verse of king Dauid vvhich saieth Deus in adiutorium meum intende Psalm 69.2 Domine ad adiuuandum me festina That is O God bend thy self to mie helpe o lord make hast to succour me or other such like as these be vvhich ar easilie to be found in the same Prophet almost in euerie place VVhen vve goe to bed S. Iohn Climacus saith that vve must put our selus in such sort as yf vve vvere to lie in a sepulchre that by this manner of lying vve maie be moued to think of the hovvre of death vvhich vve expect And it shall not be amisse that a man to this end saie ouer him self a responsorie such as is vvoont to be saide ouer a dead bodie VVhen in the night vve avvake out of sleepe let vs saie Gloria Patri Filio Spiritus sancto or som such good and deuout vvoords And in the morning vvhen vve open our eyes Psalm 62.2 Psalm 17.2 let vs saie Deus Deus meus ad te deluce vigilo That is O God my God earlie doe I vvatch vnto me or els Diligam to Domine fortitudo mea dominus firmamentum meum refugium meum liberator meus I vvill loue thee o lord my strength our lord is my fortresse and my refuge and my redeemer Or som vâ— hat like this As often as the clock striketh let vs saie Blessed be the time in vvhich my lord Iesus Christ vvas borne died for me be mindful o mie lord of me in the hovvre of mie death And let vs then think that vve haue one houre lesse of life that by little littel this daie vvil be ended VVhen vve goe to table let vs think hovv God is he that giueth vs to eate and that made al things for our vse and let vs thank him for the foode vvhich he giueth vs and consider hovv manie there be that vvant that vvhich to vs is superfluous and hovv easilie vve possesse that vvhich others haue goten vvith so great trauail and daungers VVhen vve be tempted of the enimie the greatest remedie is to runne vvith al speede to the Crosse there to behold Christ dismembred and disfigured out of vvhome issue streames of bloud and so to call to mind that the principall cause vvherfore he put him self there vvas to destroy sinne to praie him vvith all deuotion that he suffer not that so abominable a thing reigne in our harts vvhich he vvith so great paines endeuoured to destroie And so vve must saie vvith all our hart O mie lord vvhoe hast put thie self vppon the Crosse to the end that I offend the not maie it be that this is not sufficient to make me vvithdravv mie self from sinning permit not this o lord I beseeche thee for these thy most holy vvoundes forsake me not o my God seeing I com to thee or els shevv me som other better harborough vvhere I may haue mie refuge If thou o lord leaue me vvhat shall becom of me vvhoe shall defend me Help me o lord my God and defend me from this dragon seeing I can not defend my self vvithout thee It shal be also verie good to make som times vvith speede the signe of the Crosse vppon our hart yf vve be in place vvhere vve may doe it so that vve be not noted of others And in this manner temptations vvil be to vs an occasion of a greater croune as also to make vs lift vp our hart to God more often and in such sort the diule vvhoe came as they saie for vvool vvil goe backe shorne The tvvelfth Remedie AN other remedie is to frequent the Sacraments vhich be certaine heaueulie medicines that God hath ordeined against sinne as remedies of our frailtie prouokers of our loue stirrers vp of our deuotion forvvarders of our hope releeuers of our miserie treasures of the grace of God paunes of his glorie and testimonies of his loue And therfore the seruants of God ought alvvaies to giue him thanks for this benifit to help them selues vvith this so greate remedie vsing it in due times som more som lesse according as they seele deuotion according to the fruite of theire auauncement the counsell of theire ghostlie fathers The thirtenth Remedie AN other remedie is praier vvhich hath for office to ask grace at Gods hands as the Sacraments haue for office to giue the same grace so the revvard correspondent to praier is to obtaine grace vvhen it is made as it ought to be And therefore let a man vvith praier amongst all other his petitions principallie demaunde this of oure Lord that he vvill deliuer him from the snares of his enimie and neuer permit that he fall into anie mortal sinne These be the principal remedies that vve haue against all kind of vices to vvhich I vvil adde heere brieflie other three no lesse profitable theÌ„ manie of the former Amongst these the first is to flie idlenes vvhich is as it vvere the roote of al vices for as it is vvritten Eccles 33.26 Idlenes hath tougth much euill The ground that is not labouâ—ed becommeth ful of thornes and the vvater that standeth still is filled vvith toades other silthines so likevvise the sovvle of one that is idle is filled vvith vices and is made a framer and inuentour of nevv euils The second remedie is Solitarines vvhich is the mother and gard of innocencie for somuch as it cutteth of from vs at one blovve the occasions of all sinnes This is a kind of remedie vvhich vvas sent from heauen to the blessed father Arsenius vvhoe heard from a-boue a voice that said vnto him O Arsenius flie keepe silence and be quiet Therfore the seruant of God must cast of and forsake as much as is possible al visitations conuersations and compliments of the vvorlde for that ordinarilie these ar neuer vvithout murmuring scoffing malice fables and such like things And yf anie should complaine of this let him suffer theire sayings for the loue of vertue for it is lesse inconuenience that men should complaine of him then that God should be angrie vvith him The third remedie vvich is verie profitable as vvel for this as for manie other things is to breake vvith the vvorld not forcing vvhat shall be spoken of him as long as he giueth no actiue scandall For yf all these feares respects be vvel examined
and feare of God vvith vvich he must giue life to all his vvorks To this end he must assigne him his times and manner of exercises teaching him and instructing him in particular and vvith good leasure of that vvhich in this parte he ought to dooe asking him euerie daie account of that of vvhich he hath praied meditated vppon that dooing soe he maie by littel and littel teache him this vvaie Of Reading spirituall and deuoute bookes THE third means is the reading of spirituall bookes and of such as be deuoute especiallie yf they be redde vvith Attention vvith desire to take profit by them because this manner of reading is verie like to Meditation except that Meditation doth staie it selfe somvvhat more in things and doth ruminate and digest them more at leasure vvhich he also maie and ought to doe that readeth for so he shal reape not much lesse fruite by the one then by the other And the reason is because that the light vvhich the vnderstanding receaueth heere descendeth and is communicated to the vvill and to all the povvers of the soule no othervvise then the vertue and motion of the first heauen is communicated to all the other inferior celestial globes and spheres And it is an excercise vvorthie to be much commended to reade euerie daie to the nouices in cōmon som spiritual booke conteining aduertisements documents of good life such as is the Treatise made by S. Vincent of spiritual life others like vvhen Reading is ended to make som spiritual speache vppon that vvhich hath ben reade Of Attention in the time of the diuine seruice AN other thing that helpeth verie much to the same deuotion is the diuine seruice in vvhich manie times the soule is caried avvaie in ecstasie and becommeth as it vvere dronk vvith an extraordinarie svveetenes yf shee endeuour to assist there vvith such attention and deuotion as is requisite And for this purpose one of the maisters cares must be to explicate and declare in vvhat manner the nouice ought to prepare him self by time to com to the quiar and in vvhat sort he must assist there not as one heauie cold and redie to fall dovvne but as one that is quick vvaking attent deuout and as one that standeth amongst the Angels dooing the office and dutie that they doe Because of these tvvoe things dependeth principallie the fruite vvhich is gotten by this vvoork to vvit of the manner of preparing our selues before the diuine seruice and of the Attention that is to be vsed in the same And heere it is requisite to declare the Obligation vvhich the nouice hath to saie the diuine seruice vvith Attention and hovv there be three sorts of Attention one vvhich is good to the vvoords an other vvhich is better to the sense and meaning of the vvoords and the third vvhich is best of all to God him self setling our hart in him reposing in him And heere the maister maie also teache his nouice to haue Attention to diuerse misteries of the Passion of IESVS Christ reparting them for the seuen Canonical hovvers vvhich is a verie good remedie for such as vnderstand not vvhat they sing or saie Of hearing and seruing masse AN other exercise also is to serue and assist at masse considering there the misterie vvhich in the same is represented vnto vs vvhich is the Sacrifice of the blessed Passion of our Sauiour IESVS Christ in so much that a man seruing or assisting at masse doth the Office of Angels vvhoe minister and assist before the diuine maiestie of almightie God So likevvise as often as he shal be present or goe before the most blessed Sacrament let him endeuour to stand there vvith such feare and reuerence as is due to so greate a maiestie vvhich is a thing vvorthie to be much accounted of and to be amended also because of the great negligence and carelesnes that men doe vse in this affaire of so great importance Of dailie exercise THE morning vvhen he riseth out of his bead let him doe these three things that folovv The first is to giue most hartie thanks to our lord for that he hath giuen him that night rest and repose and for al other benifits The second is to offer him self al the things vvhich that daie he shal doe or suffer to the glorie of his holie name The third is to demaund his grace to emploie and spend al that daie in his seruice and particularlie to resist those vices to vvhich he findeth him selfe most inclined Of fridaies exercise EVERIE fridaie in remembrance of the passion of our Sauiour IESVS Christ he ought to doe som particular thing as to fast or to giue Almes or to take som discipline that maie greeue him or to vveare som austere thing vppon his bodie for the loue of his Sauiour that endured so much for him It is also reason that he should doe the like the euenings before he goe to Communion thereby to prepare him self the better to this misterie and vvhen he taketh a discipline he must diuide the same into three parts allotting the one for himself the other for the sovvles that be in purgatorie and the third for those that liue in mortal sinne that God graunt them grace to amend them selues These be the spiritual exercises vvhich the good maister must teache his disciple because these be the chiefe means and instruments by vvhich the holie Ghost is vvont to make men becom spiritual and to vnflesh them of al flesh and to make them fit for all vertue And it is also a verie good meane for this to let the nouice be vnoccupied the first daies of his conuersion from al external affairs as much as maie be possible and to teache him being so retired in silence and solitarines the manner that he must obserue in those exercises especiallie in Praier and Meditation And euerie daie at a certein hovver let the maister take a reckoning of his nouice hovv he hath behaued and found him self in eche of these exercises hovv in his meditations and vvhat he thought of in them hovv in the quiar and at masse time and in the examining of his conscience hovv in reading spiritual bookes hovv he recollected him self before and after the receauing of the blessed Communion and vvhat he did rehearce or meditate at those times hovv he did beare him self touching such thoughts as came there to his mind and finallie vvhat patience and longanimitie he hath in expecting the visitation of our Lord the devv of deuotion vvhen it is differred yea vvhen it is vvholie denied him And so vvhen he giueth account of him self in this manner the maister shal com to knovv and vnderstand by little and little vvhat he hath in him and consequentlie hovv to deale vvith him as his office requireth A BREEFE SVMME OF AL THAT vvhich hitherto hath ben said BVT novv to abbreuiate and laie doune in sevve vvords all that vvhich hitherto vve haue treated of it
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
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