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
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
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
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
iustice amongst theeues vppon a crosse But novv seeing thou hast resolued to surpasse and ouercom al motherlie affection and that thou vvilt honour this misterie of the crosse vvherefore doest thou approche so neere vnto the same that thou must carie avvay in thie mantle a perpetual memorie and remembrance of this thy sorovv Thou canst not aford thy sonne anie comfort or remedie but vvel thou maist vvith thy presence increase and augment his torment In deede this onlie vvanted to the increase of his sorovvs that in the time of his agonie in the last instant and conflict of his death euen vvhen the last sighs raised vp his tormented brest he should then cast dovvne his eys altogeather dazeled and dimmed should behold thee standing at the foote of the crosse And because he being neere to the end of his life had his senses so vveakened and feebled and his eyes so obscured vvith the shadovv of death that he could not see a far of thou madest thy self so neere to th' end he might knovv thee and see those armes in vvhich he had ben receaued and caried into Egipt so faint and broken and those virginal brests vvith vvhose milk he had ben nourisshed become euen a sea of sorrovv Behold o ye Angels these tvvo figures yf peraduenture you maie knovv them Behold o ye heauens this crueltie and couer your self vvith mourning for the death of your Lord let the cleere ayre become obscure and dark that the vvoorld see not the naked bodie of your Creator Cast vvith your darknes a mantel vppon his bodie that profane eys behold not the ark of the testament vncouered O ye heauens vvhich vvere created so bright and faire o thou earth clothed vvith such varietie and beavvtie yf you did hide your glorie in this so greate paine yf you that be insensible did after your manner feele the same vvhat then did the bovvels and virginal brest of the blessed mother O al you saith shee that passe by the vvaie consider and behold yf there be anie sorovv like vnto mie sorovv Trulie there is no sorovv like vnto thie sorovv because in al the creature of the vvoorld there is no loue like vnto thy loue After this thou maist consider those seuen vvoords vvhich our lord spoke vppon the Crosse Mar. 23.34 Mar. 23.43 Ioan. 19.27 Ioan. 19.28 Matt. 27.46 Ioan. 19.30 Mar. 23.46 of vvhich the first vvas Father pardon them for they knovv not vvhat they dooe The second vvas to the good theefe This daie shalt thou be vvith me in paradise The third vvas to his most blessed mother VVoman behold thy sonne The fourth vvas I am a thirst The fift vvas My God my God vvhy hast thou forsaken me The sixt vvas It is finished The seuenth vvas Father into thy hands I commit my spirite Consider novv o my sovvle vvith hovv great charitie he coÌ„mended in these vvoords his enimies vnto his father vvith hovv greate mercie he receaued the thife vvhich confessed him vvith vvhat bovvels he commended his pitiful mother to the beloued disciple vvith hovv greate thirst and drith he shevved hovv much he desired the saluation of men vvith hovv lamentable a voice he povvred out his praier and vttered his tribulatioÌ„ before the face of almightie God hovv he performed so perfectlie euen to the verie end the obedience of his father and hovv finallie he commended vnto him his spirite and resigned him self vvholie into his most blessed hands Heere hence it appeareth hou in eche one of these vvoords remaineth inclosed som singular document and instruction of vertue In the first is coÌ„mended vnto vs Charitie tovvards our enimies In the second pitie and mercie tovvards sinners In the third dutie and reuerence tovvards our parents In the fouerth zeale and desire of our neighbours saluation In the fift praier in time of tribulations and vvhen vve seeme to be forsaken of God In the sixt the vertue of Obedience and Perseuerance And in the seuenth a perfect resignation into the hands of God vvhich is the summe and principal of al our perfection Satturdaie morning Of the pearcing our Sauiours side of his taking dovvne from the crosse of the pitiful bevvailing of our ladie and of Christes burial THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a speaâ—e of his taking doune from the crosse together vvith the lamentation of our lady and the office of the burial Consider then hovv after that our Sauiour had giuen vp the ghost vppon the crosse and those cruel ministers had accomplisshed their desire vvhich longed so much to see him dead yet vvith al this the flame of theire furie vvas not quenched because that notvvithstanding such things as had past they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich remained parting and casting lottes vppon his garments and pearcing his sacred brest vvith a cruel speare O ye cruel ministres O ye harts of iron Seemed that so litel to you vvhich his bodie suffred being aliue that ye vvould not pardon it euen after it vvas dead vvhat rage of enmitie is there so great but that it is appeased vvhen it seeth his enimie dead before him Lift vp a litle those cruel eys of yours behold that deadlie face those dimme eys that falling countenance that palenes and shadovv of death for although you be more hard then either iron or adamant stone yea though ye be more hard then your ovvne selues yet in beholding him you vvil be pacified After this commeth the minister vvith a speare in his hand and vvith great force thrusteth the same through the verie naked brest of our Sauiour The crosse shooke in the aire vvith the force of the stroke and from thence issued vvater and bloud vvherevvith ar healed the sinnes of the vvorld O riuer that runnest out of paradise and vvaterest vvith thy streames all the vvhole face of the earth O vvound of this pretious side made rather vvith feruent loue tovvards mankind then vvith the sharp iron of the cruel speare O gate of heauen vvindovve of paradise place of refuge tovver of strength sanctuarie of iust persons sepulchre of pilgrims nest of cleane doues florishing bed of the spovvse of Salomon Al haile o vvound of this pretious syde that vvoundest al deuout harts stroke that strikest the sovvles of the iust rose of vnspeakable bevvtie rubie of inestimable price entrance into the hart of Christ testimonie of his loue and pledge of euerlasting life Next to this consider hovv the very same daie in the euening there came those tvvo holie men Ioseph and Nicodemus vvhoe reared vp their ladders vnto the crosse and tooke dovvne the blessed bodie of our Sauiour into their armes The holie virgin then perceauing that the torment of the crosse vvas novv ended and that the holie bodie of our Sauiour vvas comming tovvards the earth she prepareth her self to giue him a secure hauen in her brest and to receaue him from the armes of
of fortie daies â—in vvhich he appeared oftentimes to his disciples teaching them and speaking vvith them of the kingdom of God In such manner that he vvould not ascend vp into heauen nor depart from them vntil he had left them such as they might be able vvith spirite to ascend into heauen vvith him VVhereby thou maist vnderstand that ofteÌ„times the corporal presence of Christ that is the sensible consolation of deuotion leaueth those that be novv able vvith spirite to flie on high and be more secure and free from peril and danger In vvhich thing the prouidence of almightie God maruailouslie discouereth it self and the manner vvhich he obserueth in dealing vvith his at sundrie times that is he cherisheth the vveake and feeble he exerciseth the valiant stronge he giueth milk to the little ones he vveaneth such as be greate he comforteth some he proueth others and so dealeth vvith eche one according to the degree of his profit aduauncement VVhereof it folovveth that neither he vvhich is fauoured hath cause to becom presumptuous seeing that cherishing is an argument of vveakenes nor he vvhich is left discomforted to be dismaied seeing this is oftentimes a signe of strength In the presence of his disciples and they beholding him he vvent vp into heauen because they vvere to be vvitnesses of these misteries and none can better beare vvitnesse of the vvoorks of God then he vvhich knovveth them by experience Yf thou ernestlie desire to knovv hovv good almightie God is hovv svveete and hovv pleasant tovvards his hovv greate the vertue and efficacie of his grace is of his loue of his prouidence and of his consolations enquire of those that haue proued it and they vvil giue sufficient testimonie of it He vvas also desirous that they should see him goe vp into heauen that thereby they might folovv him vvith theire eys vvith theire spirite that they might feele his absence that his departure might make them retired and solitarie vvhich vvas a most fit preparation to receaue his grace 4. Reg. 2. Heliseus requested Helias to giue him his spirite and the good maister ansvvered him Yf thou canst see me vvhen I depart from thee thou shalt obtaine thy demaund So they in deede shal be heyres of the spirite of Christ vvhome force of loue shal make to feele the absence of Christ they vvhich shal feele his departure and remaining in this banishment shal coÌ„tinuallie sigh for his presence So felt that holie man this absence vvhoe said Thou departedst from me o my comforter and thou tookest not thy leaue of me Going on thy vvaie thou didest giue thy blessing to thine and I savve it not The Angels promised that thou vvouldest returne and I hard it not Novv vvhat solitarines vvhat feeling vvhat cries vvhat teares vvere those of the most blessed virgin of the beloued disciple of S. Marie Magdalen of al the Apostles vvhen they savv him goe from them depart out of their sight vvhoe had stolen from them their harts Luc. 24.52 yet notvvithstanding all this it is vvriten that they vvent back into lerusalem vvith great ioye because they loued him exceedinglie For the self same loue vvhich made them feele so much his departure made them on the other side reioice of his glorie true loue seeketh not so much it self as that vvhich it loueth It remaineth to consider vvith hovv great glorie vvith vvhat ioye vvith vvhat exclamations and praises this noble triumpher vvas receaued in that excellent citie vvhat vvas the feast and entertainement vvhich they made him vvhat it vvas to behould men Angels there ioyned together and al in companie to goe tovvards that noble citie to fill vp those seates vvhich so manie yeares had ben voide that most blessed humanitie of our Sauiour to mount aboue all to sit at the right hand of God the father All this deserueth to be dulie considered that vve maie vnderstand and see hovv vvel our labours be imploied for the loue of God hovv he vvhich humbled him self and suffered more then all other creatures is novv aduanced exalted aboue them all that here hence the louers of true glorie maie knovv the vvaie vvhich they must follovv to obtayne the same vvhich is to descend thereby to ascend and to put them selues vnder the feete of all others thereby to be exalted aboue all OF SIXE THINGES THAT MAIE concurre in the exercise of praier CHAP. IV. THESE be good Christian reader the meditations in vvhich thou maist exercise thy selfe in all the daies of the vveeke that so thou vvant not matter vvhereof to thinke Bud here it is to be noted that some things maie goe before this meditation and som others follovv after it vvhich be annexed vnto the former and as it vvere neighbours vnto them For first before vve enter into meditation it is requisite that vve prepare our hart vnto this holie excercise vvhich is as to tune a viall before vve plaie vppon it After preparation folovveth the reading of that matter vvhich vve be to meditate vppon that daie according to the distribution of the daies of the vveeke as hath ben said before VVhich reading is vndovvtedlie necessarie for such as ar beginners vntill a man dooe knovv vvhat he ovvght to meditate vppon After he maie proceede vnto meditation Next to meditation there maie folovv out of hand a deuoute giuing of thankes for the benifits vvhich vve haue receaued vvith an offering vp of al our life and of the life of our Sauiour Christ The last part is the Petition vvhich is properlie called praier in vvhich vve demaund all that vvhich is behoueful as vvel for the saluation of our selus as of our neighbours and of al the vvhole Catholike churche These six things maie be exercised in praier vvhich things emong other commodities and porfits bring this also that they yeeld vnto a man more plentie of matter vvhere vppon to meditate setting before him all these diuersities of meats that in case he can not eate of one he maie eate of an other and that vvhen he hath made an end of meditation in one matter he maie enter into an other and there find other matter vvherein to continevv his meditation I knovv right vvel that nether all these partes nor this order is alvvaies necessarie yet this manner vvil serue for nouices and young beginners that so they may haue som order direction vvherby to gouerne them selues at the beginning And therefore of anie thing that shal be here treated I vvould not that anie man should make a perpetual or general rule because my intent is not to make anie lavv but to shevv an introduction thereby to direct nouices and beginners and to put them in this vvaye in vvhich course after that they shal be once entred then the very vse and experience and much more the holy ghost vvil teach them the rest that they haue to dooe herein OF PREPARATION VVHICH IS requifite before praier CHAP. V. IT
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
because this affaire consisteth not so much in force as it doth in grace and humilitie And therefore vvhen a man findeth him self in this sort he ought vvithout anxietie because this is no fault or els verie light to turne him self to God and vvith al humilitie and deuotion say to him in this manner Thou seest heere o lord vvhat a one I am and vvhat could be expected of this dungehill but such euil sent vvhat could be looked for of this ground vvhich thou hadst cursed but thistles brambles This is the fruite vvhich it can yeeld if thou O lord make it not clâ—â—ne And hauing said thus let him turne to goe forvvards as he had begonne and looke vvith patience for the visitation of our lord vvhich neuer vvanteth to those that be humble But yf notvvithstanding all this these thoughts vnquiet thee and thou neuertheles vvith perseuerance dooe resist them and dooe vvhat lieth in thee thou must think for certaine that thou shalt vvinne much more by this manner of resistance then yf thou diddest enioie God vvith all contentment The third remedie against tentations of blasphemie FOR remedie of tentation of blasphemie it is to be noted that as noe kind of tentation is more combresom then this so none is lesse dangerous so the remedie is to make no account of these tentations for so much as sinne consisteth not in feeling of anie thing but in consenting therevnto and in taking pleasure of it vvhich heere vve see is not but rather the contrarie therefore this may rather be called a paine then a fault because the farther of that a man is to receaue ioy of these tentations the farther of also he is to commit anie fault in them And therfore the remedie as I said is to make no accoumpt of them neither to feare them for vvhen vve haue to much feare of them the feare it self avvakeneth them stirreth them vp The fourth remedie against tentations of Infidelitie AGAINST tentations of Infidelitie the remedie is that a man calling to minde on th' one side his ovvne basenes on th' other the greatenes of almightie God he think of that vvhich God hath commaunded him and be not curious in searâ—hing his vvoorks forasmuch as vve see that manie of them exceede our vnderstanâ—ing And therefore he that desireth to enter into this sanctuarie of Gods vvoorks must enter vvith much humilitie and reuerence carie vvith him the eys of a simple doue not of a malitious serpent and the hart of an huÌ„ble scholler not of a rash iudge Let him becom as a little child for to such God doth reuele his secretes Let him not be careful to knovv the vvheresore that is the reason of Gods vvoorks let him shut the ey of his vnderstanding and haue open onlie the ey of faith because this is the instrument vvith vvhich vve ought to feele the vvoorks of God To knovv the vvoorks of men the ey of humane vnderstanding and vvisdom is in deede very good but to vnderstand the vvoorks of God there is nothing more improportionate then is that eye And because this tentation is ordinarilie very noisome therefore the remedie of it is the same of the former tentation vvhich is not to esteeme of it for somuch as this tentation is rather a paine then a fault for in that thing there can be no fault in vvhich the vvil taketh no pleasure but is contrarie vnto it as before hath ben declared The fift remedie against tentations of diffidence and presumption AGAINST the tentations of diffidence and presumption vvhich be coÌ„trarie vices it behoueth vs to haue diuers remedies For diffidence or mistrust the remedie is to consider that this gift of praier is not to be obteined onlie by thine ovvne strength and force but by the grace of God vvhich is gotten so much the sooner by hovv much a man more mistrusteth his ovvne propre forces and trusteth onlie in the goodnes of God by vvhich all things are possible For presumption the remedie is to consider that there is no more euident token that a man is far of from all goodnes then to thinke that he is verie neere it Behold thy self also as in a glasse in the life of those that be Saincts and of other excellent and vertuous persons that yet liue in this vvoorld and thou shalt easilie see that in comparison of them thou art no other then a little dvvarfe in comparison of a mightie greate giant and so yf thou be not senseles thou vvilt not presume of thy self The sixtâ—emedie against excessiue desire of spiritual tast and consolation and against the contempt of such as haue them not AN other tentation is an ouergreedie desire to haue consolations and spiritual feelings and a contempt of others that haue them not And so for remedie of this tentation I mind to set dovvne vvhat end euerie one ought to haue in these spiritual exetcises To vvhich purpose it is to be knovven that forasmuch as this communication vvith God is so svveete and delectable as the vviseman saith herehence it riseth that manie persons dravven by the force of this vvoonderful svveetenes vvhich is far surpassing vvhatsoeuer can be said of it com by this meanes to God giue them selues to spiritual exercises as vvel of reading as also of praier and often vse of the Sacraments for the greate tast vvhich they feele in these things in such sort that the principal end vvhich moueth them to this is the desire of this maruelous svveetenes This in deede is a greate and vniuersal deceipt vvherein manie fal sorvvhereas the principal and cheefe end of al our vvoorks ought to be to loue and seeke almighrie God this is rather to loue and seeke a mans ovvne self to vvit his ovvne tast and contentement then God And that vvhich is more of this deceipt there folovveth an other no lesse then it vvhich is that a man iudgeth of him self and others according to these gustes and feelings and esteemeth that euerie one hath so much lesse or more perfection hovv much more or lesse gust he hath of God vvhich is an exceeding great deceipt Novv against these tvvo deceipts let this aduise and general rule be obserued to vvit that euerie one knovv and vnderstand that the end of al these exercises and of al spiritual lyfe is the obedience of Gods commaundements and the fulfilling of his diuine vvil and pleasure for the vvhich it is necessarie that our ovvne vvil die to the end that so the vvil of God may liue and raigne in vs seeing th' one is so contrarie to the other But for so much as so great a victorie as this can not be gotten vvithout great fanours and comforts of God therfore principallie it behoueth vs to exercise praier that by it vve may obteine these fauours and feele these comforts and so bring this affaire to a good end And in this sort and to this effect vve may demaund and procure those pleasures of praier as
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
is as the tree of life that must be set in the middest of this paradise is Charitie vvhose propertie is to loue and esteeme God aboue all things To this vertue it apperteineth to laie the first stone of this building vvhich is a stedfast purpose and determination not to doe anie thing through vvhich this treasure maie be lost vvhich yet is lost by one mortal sinne Let this therfore be the first foundation and dermination of a Christian man to esteeme and make such account of God and to procure so much to obserue this manner of loialtie and fidelitie that he vvould rather endure al the torments and paines in the vvorld euen as the holy martyres suffred them then commit but onlie one mortall sinne This must be alvvaies before his eyes this he must feare in all his affaires this he must demaund in al his praiers yea this must be the greatest and the most continual of al his petitions Vnto this same Charitie it apperteineth to purifie the eye of our intention in al our vvorkes pretending in them not our ovvne commeditie and interest but the onlie vvel pleasing and contentation of God In such sort that vvhatsoeuer vve doe either folovving oure ovvne vvil oâ— the vvil of anie other vve doe it not for compliment nor for a bare ceremonie nor for necessitie nor by constrainte nor to please the eyes of men nor for anie vvorldlie gaine or profit but purelie for the loue of God like as an honest vvoman serueth her husband not for anie commoditie that she hopeth at his hands but for the loue vvhich she beareth vnto him And this intention ought a man to haue not onlie in the beginning end of his vvorkes but also in the time that he doeth them he ought to doe them in such manner for God that in doing them he actuallie exercise him self in louing of God so that vvhilest he is in vvorking he maie seeme rather to be louing then to be vvorking And after this sort he shal not be distracted in the vvoorks that he doeth For foe vvere the Saincts vvont to vvorke and therfore vvere not distracted VVe see that vvhen a mother or good vvife doth anie seruice to her child or to her husband vvhich com from abrode she doth both loue them and serue them together deliting her self and taking great pleasure and contentation in that seruice vvhich she doeth vnto them In like manner ought our hart to be affected vvhen it mindeth to doe anie seruice vnto his Creator To this self same Charitie it appertaineth not onlie to loue God but also al things that be his and especiallie reasonable creatures made to his image likenes vvhich be his children and the membres of his mistical bodie and so vvith one onlie self habite of Charitie ought vve to loue both God and them God for him self and them in God and for him for vvhose sake it is reason that vve respect loue them although of them selues they deserued not to be beloued This loue requireth of vs that vve hurt no man that vve speake euil of no man that vve iudge no man that vve keepe in greate secresie the good name fame of our neighbour yea and rather to close vp our mouthes vvith seuen knottes then once to touch him in his good name Nether is it sufficient onlie to doe no hurt to others but it is also requisite to doe good to al to help al to giue counsel to al to forgiue vvhosoeuer hath offended thee to ask pardon of him vvhome thou hast offended and aboue al to suffer and beare the greeuances iniuries rudenes simplicitie humors and conditions of al men according to the saying of the Apostle Beare ye one an others burden Galat. 6.2 and so shal ye fulfil the lavve of Christ This is that vvhich Charitie requireth vvherein is conteined the lavve and the Pâ—ophets vvithout vvhich he that vvil goe about to sound a Religion shal doe as litle as he that vvould forme a liuelie bodie vvithout a soule vvhich bodie maie vvel be stravve or stone but not a liuing creature Of Hope THE second vertue sister of Charitie is Hope vnto vvhich it apperteineth to behold almightie God as a father bearing tovvards him the hart of a sonne because that in verie deede as there is no good in this vvorld that is vvorthie to be called good yf it be compared vvith God so is there no father in earth that so tenderlie loueth those vvhome he hath accepted for his sonnes as almightie God doeth And so vvhatsoeuer shal happen vnto a man in this vvorld be it prosperitie or aduersitie let him be vvel assured that al is for his commoditie and good and that al commeth from Gods hand sith no one sparovv falleth into the snare vvithout his prouidence and in al these things let him foorthvvith haue recourse vnto him vvith entiere confidence opening vnto him al his troubles trusting in the passing great bountie of his liberalitie in the fidelitie of his promisses in the pledges of the benifits alreadie receaued and aboue al in the merites of his sonne that although he be a sinner and verie miserable yet vvil God be merciful vnto him and direct al things for his commoditie And for this purpose let him alvvaies beare in mind that verse of Dauid Psal 39.18 I am a begger in pouretie but our lord is careful for me And yf he vvil regard vvith attention the scripture of the psalmes of the Prophets and of the Euangelistes he shall find it al ful of this kind of prouidence and hope vvherevvith he shal dailie take greater encouragement to trust in God And let him be assured that he shal neuer haue true peace and quietnes of mind vntil such time as he hath this manner of securitie and confidence for vvithout this confidence euerie thing vvil molest disquiet and dismaie him But vvith this confidence there is nothing that can trouble him for so much as he hath God for his father for his protector and defender as he is of al those that hope in him vvhose povver and strength no arme is able to resist Of Humilitie THE third vertue is Humilitie as vvel invvard as outvvard vvhich is the roote and foundation of all vertues to vvhich it apperteineth that a man account him self for one of the most vile and vngrateful creatures of the vvorld most vnvvorthie of the bread that he eateth of the earth vvhich he treadeth vppon and of the ayre vvherevvith he breatheth and that he esteeme him self no better then a stinking abominable carcasse stuffed ful vvith vvormes the stenche vvherof he himself can not abide and for this cause let him desire to be dispised and dishonoured of al creatures sith he hath so dishonoured and dispised his Creator Let him loue those offices that be most base and vile as to vvass he vvipe disshes to svveepe the house to vvash and make cleane the necessities of others as vvel sick as
nor of vertue because vice is contrarie to nature and vertue is conformable to the same and so by reason there should be difficultie in vice and facilitie in vertue but it grovveth of the corrupted subiect vvhich is the hart of man corrupted and vitiated through sinne VVherfore as to a sick mans tast the meate seemeth vnsauourie and vngrateful vvhich to one that is in good health is svveete and pleasant and as to vveake and feeble eyes the light it self is combreâ—om vvhich to such as haue good eyes is most grateful so vertue seemeth sovver and vice svveete not in comparison of them selues but in respect of the euil disposition of the subiect vvhich is our corcorrupted hart This then beeing soe it is necessarie to prouide som kind of plaister and medicine to amend this vvickednes of our hart and to put it in such disposition that it maie loue vvhat is good and abhorre the contrarie seeing that vvithout this it is impossible either toe shake of vices or to obteine vertues Therfore this is that vvhich most properlie apperteineth to deuotion vvhich is as it vvere a refreshing devv of heauen a breathing of the holie Chost an exhalation and yssue of his grace a kendling of Faith Hope Charitie and a maruailous brightnes and svvetenes vvhich riseth of the meditation and consideration of diuine and godlie things and so transformeth a mans hart that it maketh him heauie to al euil and svvift to all good things and giueth him a tast in those thinges that belong to almightie God and a disgust of those things that be of the vvorld as S. Augustine declareth in the beginning of the ninth booke of his Confessions vvhere he recounteth of him self saying that al vvordlie things gaue him discontentment in comparison of the svveetenes vvhich he found in God and of the beautie of his house vvhich he so greatlie loued This is that vvhich spiritual persons feele euerie daie by experience vvhoe at the time that they haue anie greate deuotion find them selues exceeding prompt and redie to al that vvhich is good and verie vnvvilling to anie thing that is euil and so in the one they find great contentment and in the other great displeasure So that for this one of the chiefest cares of him that desireth to goe forvvards must be that he procure to keepe and encrease this noble affect of deuotion by al such means as possiblie he may for so much more easie shal the chaungement of his hart be vnto him hovv much more he shal haue it deuoute And therfore as those that mind toe vvorke or print anie thing in vvaxe doe first make it soft and supple betvvixt their hands and then straite giue it the figure that they list so likevvise he that vvil labour his hart and print in it the Image of verttue must endeuour to make it soft vvith the heate of deuotioÌ„ so shal he doe vvith it vvhatsoeuer he desireth So vve see that al such as pretend to vvork anie thing in a matter vvhich is difficult hard of it self doe vse this manner of proceeding So those that purpose to breake anie hard stone doe first soften it vvith fiar and vinager and then doe set vppon it vvith theire yron tooles and instruments to breake it Those also that vvil make right a staffe that is crooked doe first make it supple and pliable at the flame of the fiar and then bend it as it pleaseth them Moreouer hovv can a smith vvork on so hard a mettal as yron is vvithout the heare of his forge vvith this heate he doth mollifie the hard yron and so maketh it pliable and obedient as yf it vvere vvaxe to the strokes of the hammer In so much that the one vvithout the other vvould not suffice for his office because the hammer vvithout the forge vvere as men saie to strike vppon cold yron and the forge vvithout the hammer vvere to soften the yron but not to change the forme and figure thereof And therfore these tvvo things be in theire manner necessarie to our purpose that is the hammer of mortification to breake and make right the euil inclinations of nature and the fiar of deuotion to make the hart softe and obedient to the blovvs of the hammer I haue laide doune these things vvith so manie vvords and comparisons because it seemeth to me that heerein consisteth the key of this affaire and heere-hence is discouered more cleerelie hovv great necessitie vve haue of this deuotion for the chaungment of our life and consequentlie hovv the bringing vp of nouices and of such as being a nevv life is far other then it ought to be vvhen vve take no care to traine them vp in those exercises OF DIVERS MEANES VVHEREBY to get Deuotion and first of the vse of the holie Sacramentes IT then remaineh novv that vve speake of those meanes by vvhich vve may obteine this good effect of deuotion amongst vvhich meanes the first is the vse of the holie Sacraments especiallie of the blessed Communion because the proper effect of this most noble Sacrament is the spirituall refection of the sovvle vvhich is a singular and verie excellent denotion for somuch as the same doth cherish strengthen vs giue vs breath for this viage And here a good maister may take occasion to saie much as vvel of the inestimable vertue of the holie Sacraments as also of the maÌ„ner hovv vve ought to prepare oure selues for the receauing of them because he that approcheth to them as he should can not but receaue most greate visitations illuminations of almightie God But cheefelie before CoÌ„munion after the same it becommeth vs to haue more particular recollection and praier because heere is som times receaued such a svveete and maruailous refection that it dureth aftervvards for manie daies And he that hath not yet tasted of this svveetenes let him beleeue that he hath not arriued to feele the most noble effect of this Sacrament sith that holding this honie combe and this bred of Angels in his mouth he hath felt nothing that surpasseth nature Of the meditation of heauenlie things THE second means that serueth for this is the Meditation and consideration of spiritual things as the holie doctor S. Thomas expressie determineth especiallie of almightie Gods benifits of the life of our Sauiour Christ c. Because of this consideration of our mind and vnderstanding resulteth and riseth in our vvil this good affection and feeling vvhich vve call deuotion This is then one of the first things vvhich the maister must giue the nouice to dooe that by this means deuotion maie be so printed in his hart that he neuer forget the same at anie time like as nature beginneth to fassion the bodie of a liuing creature from he hart because life doth proceede from the same to al the other membres so must he begin this spirituall life by Praier and Consideration seeing that from hence he shal dravve the spirite of loue
euerie one maie heere take his choice of that vvhich he shal thinke best for the discharge of his conscience Of that vvich goeth before Confession AT the beginning of his Confession let a man accuse him selfe of that vvhich folovveth First for that he cōmeth not to this Sacrament vvith such sorovv repentance for his sinnes and vvith so sted fast a purpose to forsake them as he ought and that he hath not so vvel examined his conscience as reason vvould he should haue donne Let him accuse him self that the daie of his last Communion he vvas not so deuout nor recollected as vvas necessarie for so soueraigne a ghest and that novv he commeth not prepared as he ought to communicate nether vvith such feare and reuerence as to so excellent a Sacrament is required Also of the smal amendment of his life and that he doth not profit in the seruice of God more one daie then an other Tovvards God LET him accuse him self for not louing God vvith all his hart vvith all his soule and vvith al his forces as he vvas bound For that he hath not giuen him thankes for the benifits receaued and those vvhich he doth dailie receaue especiallie for hauing redeemed him and giuen him knovvledge of himself as he vvas bound For not doing that vvhich apperteined to his seruice vvith that puritie of intention nor vvith that feruour and deuotion vvhich he ought but rather sluggishlie coldlie For not ansvvering of his parte to the good inspirations of God and to the holie resolutions vvhich he doth send him and to the preparations opportunities vvhich he gaue him to liue vvel by al vvhich he might haue profited him self much more yf it had not stoode by his ovvne greate negligence For not hauing assisted at masse and at the diuine seruice and in halovved places in the presence of the most blessed Sacrament vvith such Deuotion Attention Feare and Reuerence as the presence of so greate a maiestie demaunded Tovvards him self A MAN consisteth of manie parts for he hath a bodie vvith al his senses and a sovvle vvith al her appetites and a spirite vvith al his povvers vvhich ar Vnderstanding Memorie and VVil and so he maie offend against the order vvhich he ought to keepe in euerie one of them Let him then first accuse him self for that he hath not gouerned his bodie vvith such rigour and seueritie as he should haue donne as vvel in eating drinking clothing and sleeping as in al other things For that he hath not his imagination and other exterior senses so recollected as he ought but hath suffred them to range and vvander abrode in hearing seeing talking and imagining manie things vvhich vvere idle and not to the purpose For that he hath not mortified his appetites and resisted his ovvne vvil as he ought to haue donne For that he is not so humble in his hart and vvoorkes as he should be nor esteemed him self for so vile and miserable as he is nor handled him self as such a one hath deserued For that he hath not procured anie litle deuotion nor geuen him self so much to praier nor hath ben in the same vvith such closenes of mind and diligent attention as vvas requisite but rather hath ben slovv to rise at devv time to praier Tovvards his neighbour LET him accuse him self for that he hath not loued his neighbours vvith such loue as he vvould that others should loue him as God hath commaunded For that he hath not succoured them in theire necessities vvith the help and reliefe that he might or vvith the counsel that he ought For that he hath not had such compassion vppon theire miseries and praied God for them as he vvas bound to doe Of the publique Calamities of the Catholique Church such as be Heresies Captiuities and the like for that he hath not had such invvard feeling of them as reason required nor so recommended them vnto almightie God as they deserued to be commended Such as haue Superiours let them accuse them selfes for not hauing obeied them nor borne them such reuerence nor succoured them as in deede they ought And those that haue subiects children and seruants for not hauing taught and chastised them prouided for them such things as vvere necessarie and ben so careful of them as reason vvould they should Of sinnes of Committing AFTER that the penitent hath so accused him selfe of the sinnes of Omitting then let him accuse him self of those of Committing running ouer the ten commaundements and seuen deadlie sinnes accusing him self of that in eche one vvherein his conscience shall find remorse And yf he vvil goe more briefelie to vvorke he maie examin his thoughts vvords and deedes vvherein he shal think he hath offended and so accuse him self of the same After all this he must accuse him selfe of all such sinnes as apperteine to the state and office that he is of declaring vvherein he hath sinned against the lavves and devvties of his state As if he be a Religious person of his three vovves or anie other thing belonging to his Rule If he be a Iudge Phisition or marchaunt of such things as apperteine to his office If a Prince of that vvhich concerneth his gouernement VVhen he hath ended all these accusations let him then conclude as folovveth saying Of al these sinnes and of all others vvherein I haue offended in thought vvoord or deede I grieuouslie accuse mie self and doe acknovvledge mie fault before God mie fault yea mie most grieuous fault and desire you mie ghostlie father to giue me penance and absolution OF SATISFACTION THE THIRD part of Penance CHAP. VII SATISFACTION is a ful intiere paiment of that vvhich a man ovveth for his sinnes committed Novv sinne bringeth vvith it tvvoe euils The one is the spot or fault the other is the paine and punishment due to the fault In Confession by the vertue of the bloud of Christ vvhich vvorketh in this Sacrament vve ar clensed from the spot or filth of sinne and the fault is forgiuen vs and so vve ar deliuered from euerlasting paine due vnto mortal sinne But because all Temporall paine is not alvvaies released vvhen the fault is pardoned therfore Satisfaction is necessarie vvhich must be made or heere or in the life to com in the paines of Purgatorie vvhich as S. Augustine affirmeth ar so greate that they exceede all the torments vvhich the holie martyrs suffered in this life Novv al sortes of Satisfactions ar reduced vnto these three onlie Fasting or other corporal austerities Almes and Praier vvhich be correspondent to the goods of the Sovvle of the Bodie and of Fortune and by Almes a man offereth to God his external goods by Fasting he maketh a Sacrifice of his proper flesh and by Praier he offereth to God his mind so consequentlie doth sacrifice to God him self and al that vvhich he hath And although this Satisfaction maie be made in tvvoe manner of vvaies as first vvhen a sinner voluntarilie and of his