the hearing of thy name not onely men but also the Sea and the elements trembled And so long as thy fury was not pacified by thy onelie begotten Sonne the gates of heauen were so shutte vp that the iustest man aliue might not passe thorough them Neyther durst sinners considering theyr vnwoorthynesse and theyr greeuous sinnes and seeing no other gates open in all thys vvorlde besides those of iustice and vengeance venter to come neere thee for by custome they had learned that comming vnto thee for remedy they found damnation approching for saluation they tasted death because thou wast called a consuming fire Many ô Lord beeing daunted with this feare did wander vp and downe sinking vnder the burthen of desperation hauing no hope to find any mercie Others beeing seperated from thee by ignorance did goe astray as sheepe without a sheepeheard bleating vp and downe in this world Therefore sayd Dauid Say vnto my soule I am thy saluation as if he should say My eares are ful of terrible names and feareful tytles let the time come in which by a new name thou thy selfe mayst promise saluation to my soule And this shal be when thou shalt be called Iesus that is a Sauior This in tymes past sayde Dauid in the person of all men But after that thou didst remember thy mercie and the promises made vnto the Fathers that is that the tyme should come that thou thy selfe wouldest put on our humanity and misery when I say thou wentest out of the hal of thy power and iustice comming vnto vs didst enter into the Pallace of thy mercy and benignity thou didst aboundantly fulfil to all whatsoeuer thou hadst promised to anie But that greate follovver and Apostle of thy Sonne Iesus Christ our Lorde first began to call thee the Father of mercy and the GOD of all consolation A Father that hee might signifie that lyke a Father thou wouldest helpe vs A God because thou canst help whom thou pleasest So that sinners seeing thee to haue gone out of the hall of thy seueritie and to haue come into the Pallace of thy mercies and consolations seeing thee cloathed on euery side with theyr vestiments made one of theyr housholde they vvould no more vvander and vage vp and downe but beeing vnited to thy most holie Church they come to thy throane with sincere faith and firme hope desiring remission of their sinnes Thou hast done ô Lorde as hunters vse to doe who that they may not feare the vvilde beast doe cloathe themselues after the colour of the mountayne so also thou tookest vppon thee an earthen vesture like vs that thou mightest take whom thou wouldest For as thou didst show thine omnipotencie in times past by power and reuengement so thou now wouldest shew thy mercy by pardoning and forgyuing For to remitte an offered iniurie is no lesser glory then to reuenge it yea it is greater glory to forgiue it Therefore there is not neyther can there bee a sinne so great which thou doest not forgiue to him that is penitent If a sinner had beene so vnhappy that considering the greatnes of his sins he had not seene thy power and goodnes he had dispaired of pardon had sayde that which in times past our first brother Cain said and after him Iudas that is My sin is greater then can be pardoned and had layd violent hands vpon himselfe Therefore let him nowe reioyce and lyft vp his eyes to heauen whence commeth ayd and helpe to all them that are found in the tribulations and miseries of this world Let him open the eyes of his soule by fayth let him behold round about him ensignes and banners displayed not banners of warre of vengeance or of iustice but of pitty of mercie of pardon of friendship and of reconciliation to all them that desire it in truth Let him behold those honoured and graced in this Pallace who were wont to be his aduersaries and enemies There he shall see that great and famous sinner Magdalen receaued into fauour There hee shall see those humbled and brought low who supposed themselues wise and holie men and them exalted who confessed themselues sinners and of no merrit There hee shall see that sinner S. Peter who was a periured denier of his Maister to bee made a piller of the Church There hee shall see Saint Paule that wolfe and persecuter of the flock to be made a vessell of election Therfore let all sinners com let thē come I say to thys pallace of mercie and let them constantly and assuredly beleeue that no man in the world dooth heereafter so sinne or can sinne that hee cannot or may not obtaine remission at Gods handes for all his misdeedes neyther that any enmities or quarrels can arise to that height and passe vvhich can vtterly shutte vp the gates of frindship and reconciliation Wherefore I feeling my selfe burdened with the weight of my sinnes swallowed vp in the gulfe of misery desiring especially the sight of the eyes of my soule which errors and foule enormous sinnes haue shut vp and blinded and with greater desire and thyrst desiring thirsting for thy grace and fauour then the Hart or the Hunter dooth the vvater brookes I come to the throne of thy grace entreating beseeching thee ô Lord with that humility vvhich the greatest sinner can come withal knowing his vnvvorthines and his enormities done and committed before his eyes vvho once gaue him both being and life and after hee had lost it by sin and returned againe by repentance eftsoones restored it before his Maiestie who with his onely VVorde that is with his VVisedome created made all thinges of nothing before him in whose power it is not only to create a thousand other vvorlds but also to doe those things which can neyther enter into the thought of Angel or any other creature Before him I say I come and say Haue mercy vpon me ô Lord. And because ô my Lorde I haue no merrits by vvhich I may boldly presume to come vnto thee for I am not onelie vnwoorthy of this thy great mercy but haue also iustly deserued damnation destruction in hell I desire this According to thy great goodnes According to which if we wel consider howe thou hast alwaies vsed it towards sinners I beleeue and am verily perswaded that thou art more easie to be intreated and readier to forgiue then I through my weakenesse and infirmitie am prone vnto sin And because my sinnes haue so increased risen to that height that they are come into the presence of thy diuine Maiestie behold it was in my power to fall and through mine owne fault haue I gone astray but to rise againe and come home is not in my power except thou succourest and releeuest mee with thy singuler especial grace therfore I humblie desire thee to haue mercie on me According to the multitude of thy mercies Thee I say I most humbly do beseeche vvho hast beene so pittifull
might bring forth repentance and repenting might possesse with al the Saints glorie and celestiall beatitude to the which shee was made and created But to this there is no other way then that of which the Prophet speaketh This is the way walke yee in it neyther shall yee decline to the right hand nor to the left Therefore it is needfull for a Christian man that is vvilling after thys wretched life to goe to his desired home besides prayers and common exercises to vse also diligēce that his hart may bee lifted vp vnto God not onely in euery place but also that at all times and in all businesses hee may carrie about with him cogitations seriously imployed about religious godly contemplations As a Bee delighted vvith the beautie of colours and sweetnes of odours doth take somewhat from euery flower and dooth carry it to her hiue to make honey of it so it is requisite that the seruant of God should take of all things created which are presented vnto his minde as it were certaine spurrs pricking forwards vnto deuotion and to the loue of God meditating on them in his hart with great delight with out intermission By this endeuour at the length vvee shall bring it to passe that vppon the alter of our harts there shall alvvayes burne the fire of diuine loue wee beeing alwayes busied in godly prayers and deuout meditations Therefore in the morning as soone as wee awake let vs shut our gates against al earthlie and worldly thoughts that so before all things our Lorde may enter in and haue admittance let vs offer vnto him the first fruites of that day conferring with him let vs doe three things First giue him thanks for the rest hee hath giuen thee that night and that he hath deliuered thee from al perrillous and feareful fantasies and from the snares of thine enemy and for all other benefites of creation preseruation vocation and redemption that he hath called thee to his fayth that hee hath infused into thee good inspyrations that he hath freed thee from all danger that so long a time with so great patience mercy hee hath waited for thy repentance And to be briefe yeelde vnto him most hartie thanks for all blessings whatsoeuer Then offer vnto him whatsoeuer that day thou shalt eyther doe or suffer all thy lalabours all thy stepps all thine exercises and briefely all that which thou art to doe or to be imployed in that day Offer vnto him in like manner thy selfe with all thine that al may redound to his glorie that hee may haue a hand in all and dispose of all as it shall please his most holy will none otherwise then if they were his owne businesses Thirdly desire his fauour grace that thou mayst not cōmitt any thing that day that shall be contrarie to his diuine maiestie Beseech him that he vvoulde ayde thee against all sinnes and especially against those which customarily thou art most inclined to as are anger vaine glory dissolutnes in wordes and such like arming thy selfe with a firme resolution against all kind of vices At night before thou goest to bed examine thy selfe with iudgement and call to minde whatsoeuer thou hast that day either done spoken or thought against the diuine will and recall all thy negligences idlenes slothfull heauines about the diuine seruice worship and that so wickedly thou hast forgotten thy Lord God Desire God that hee would pardon all thine errors forgiue all the sinnes which thou hast committed and that hee would bestowe his grace vpon thee that thou mayst correct and amend thy life And when thou layest thy selfe downe in thy bed thinke how thou shalt lie in thy graue cōsider with thy selfe how small a coffin wil cōtaine thy body end all thy meditations with that prayer which Christ himselfe taught his disciples As often as thou awakest in the night say Glory be to the Father and to the Sonne c. Or some such like thing as often as thou hearest the sound of the howre say Blessed be the howre in which our Lorde Iesus Christ was borne and died for vs ô Lorde remember mee in the howre of my death And consider howe thy life is shorter by an hower then it was before and howe by little and little thy web is wouen-vp and ended VVhen thou sittest downe to eate or risest vp from the table alwayes remember the example of our Lorde lift-vp thine hart vnto thy GOD cōsider that it is he that giueth thee meate and drinke vvho hath created all things for thy vse render vnto him thankes for the foode hee sendeth thee and ponder with thy selfe how many men almost perrishe through hunger and vvant then which thine estate is farre happier remember with what ease and safety thou possessest those things which others can hardly compasse with great danger and labour When thou art impugned or molested of the deuill that auntient Tempter the best remedie is if thou runnest vnto the Crosse and beholde hanging vpon it Iesus Christ cruellie scourged crovvned vvith thornes racked vpō the crosse hauing neyther beauty nor cōlinesse riuolets of precious bloode gushing out of his bodie Rembember that the chiefest cause why thy Lord hangeth there is none other then that hee might destroy the kingdome of sinne Beseech and intreate him with great deuotion that hee would not suffer a thing so odious to raigne in thine heart or in thine eyes which he with so great cost labour banished destroyed and say ô my Lord thou hangest heere vpon the crosse that I might not sinne and shall not this be sufficient for mee that I may flie from sinne I beseech thee ô lorde by those thy most holy wounds suffer me not at any time to bee forsaken of thee when I come vnto thee yea ô lord shew vnto mee the best hauen vvhere I may be in most safetie If thou shalt reiect refuse me whether shall I goe what shall I doe what will become of me who shall defend mee ô my lorde helpe mee defend me from that dragon seeing that without thee I can doe nothing If thou shalt feruently thus persist in heartie and earnest prayer the temptations shal be an occasion of a nobler crown and they shall bring it to passe that thy minde shall bee oftner lifted vp to God and the deuil who came with hope of victorie shall beeing vanquished most shamefully flie away Among all these exercises the sighes and gronings of the spirite are most commendable which are tokens of vehement desires by the which the soule beeing preuented of the holie Ghost and wounded vvith the loue of God sigheth groneth and with great feruencie laboureth for the loue of God and so desireth this loue both with great instancie and without intermission This meditation this holy exercise is so profitable that if it be daily done or be vsed at meale times at drinking
shamfastnes to the two in the midst Be it that thy Father doth wink at thee that he that is bountiful gracious doth pardon thee but thy Lord Creatour will not He that spared not his Son wil not spare the workmanship of his hands nor a wicked seruant c. We offend the Lord our God the Creator of all things we more wickedly offend our heauenly father being so gracious bountifull who doth support nourish vs in which thing we are worse then dogs who do loue folow them of whom they are nourished but most vilely we offend God by crucifying againe by sinne our Redeemer as much as lieth in vs who hath redeemed vs by his most precious blood and hath deliuered vs from all the snarés entrappings of sinns from the cruelty of deuils and frō infernall punishments We must bee sorrowfull for three things for sin committed for good omitted for time lost Augustin speaketh of the dignity of cōtrition The cōtrition of the hart auaileth more then to go on pilgrimage throughout the world And Cassianus vpon the Psalme I called vnto the Lord in my trouble sayth the Lord doth not knowe how to put of him whō he knoweth to entreat him with a broken and pierced hart And Chrisostom sayth It is only compunction which maketh a man to abhor purple to desire sackcloath to worke righteousnes to loue teares and to auoid laughter Of Cōfession which is an other part of repentance S. Augustin saith that it is the health of soules an expeller of vices a restorer of vertue an impugner of wicked spirits a feare of hel an impedimēt of the deuill O holy admirable confession thou shuttest the mouth of hel and openest the gate of Paradice And in another place He that accuseth himself of his sins the deuil cannot accuse him at the day of iudgmēt if in cōfessing them he blot those things out by repentance which hee hath done neither doth renue that againe which he hath cōmitted But woe be vnto vs that whē so many so great blessings benefits are foūd in repētance yet there are so few found that do take it vpon thē Heereupon God complaineth in Ieremy saying I harkned heard but none spake right no man repented him of his wickednes saying What haue I done Heare what S. Isidore saith It is confession by which the lurking disease of the soule is opened to the prayse of God in hope to obtaine pardon Of which vertue Ambrose sayth When confession proceedeth frō a man then the vengeance of God ceaseth And Cassiodorus saith Iesus Christ is not their Iudge but their Aduocat who accuse thēselues by theyr own cōfession Leo also agreeth with these that is not to be cōdemned saith he in iudgment which was purged by confession Goe too therfore my brother follow the councell of Esay first recount thine iniquities that thou maist be iustified For the confession of sins is the beginning of righteousnes Of satis-faction which is a third part of repentance thus speaketh S. Augustine Satisfaction is to cut of the causes of sin and not to cherrish by suggestions any entrance into thē Gregory sayth thus vvee do not satis-fie although we cease from iniquitie vnlesse on the contrary side we persecute by opposite bewaylings the pleasures which wee loued Chrysostome consenteth vnto thys The reconciliation sayth hee ought to be equal to the precedent offence thou oughtest to be as readie to lament as to offend and as thine intent vvas to offend such also ought thy deuotion to bee in repenting for great sinnes doe require also great greefe and sorrow Wherefore Eusebius sayth A light and slight contrition dooth not effect that those debts may be forgiuē to which euerlasting death is due neyther is a transitory satisfaction sufficient for those euils for which eternall fire is prepared There is neede of much vveeping of much mourning of great griefe of heart to heale the griefes and sorrowes of the hart We must endeuour with the vvhole contrition of the spyrite that those olde euills vvhich as arrowes stick in our consciences may be pulled out It is not sufficient vvith the lips onely to say I haue offended spare me remit my sins But we are presently weary looke behind vs as Lots vvife did wherfore we are diligently to cōsider the words of Bernard He that perfectly knoweth sayth he the burden of sin the plagues greeuāces of his soul he shal litle or nothing at all feele the punishments castigations of his body neyther shall they be troublesome vnto him certainly perswading himselfe that God wil haue respect vnto him that he shall auoyd those things which hee was desposed and prepared to commit Hereupon S. Augustine saith writing vpon the Psalme Haue mercy vpon me ô God Many there be sayth he that are not ashamed to sinne but they are ashamed to repent O incredible madnes art thou not ashamed of thy wound art thou ashamed of the binding vp of thy wound Is it not being naked more vgly Run therfore to the Phision repent say I doe confesse mine iniquity and my sinne is alwayes before mee against thee onely haue I sinned and done this euill before thee Satisfaction consisteth in three things In prayer Almes-deedes Fasting which are as it were certaine antidotes against so many capitall vices by which we offend GOD and these three vices doe arise from three principall enemies of our soules Pride is ingendered of the deuill couetousnes of the world luxury of our own flesh of which thus speaketh Saint Iohn All that is in the world is the lust of the flesh the lust of the eyes and the pride of life Prayer restraineth pride Almes-deedes banisheth couetousnesse and fasting brideleth lust Furthermore wee alwayes sinne eyther against God and so in like manner prayer is opposed against all that sin by it we are accepted of God as as the Wise-man saith The prayer of him that humbleth him selfe goeth thorowe the clowdes and coaseth not till it come neere and will not depart till the most High haue respect therevnto or we sinne against our selues against such a sinne fasting is effectuall according to that of Augustine Restraine bridle your flesh by fasting abstinence Or we sinne against our neighbour here almes-deedes are of force of which our Sauiour speaketh in Luke Giue almes and all things shall be cleane to you For as water extinguisheth fire so almes-deeds quench sinne Almes-deedes are called the water of GOD and a precept of mercy commaunded vnto vs of the sonne of God Wherefore for three causes we are bound to giue almes to exercise the works of charitie First because by mercy sin is wiped away VVhereupon Salomon sayth By mercie and truth iniquitie shall bee forgiuen The Scripture maketh mention of that poore widdow
thou wouldest purge me with hysope I shal be clean that thou wouldest wash mee and I shall bee whither then snow VVash mee ô Lorde with the water of that fountaine which floweth to eternall life vvhich thou didst promise to the vvoman of Samaria and purge me with the hysope of thy grace and with the fire of thy loue charitie burne away all the errors of my frailetie and all my wickednesse and then I shall bee cleansed frō all my sinnes then I shall returne vnto the state of innocencie then I shall be more pure and whiter then the whitest snowe Then Thou shalt make mee heare of ioy and gladnesse that the bones which thou hast broken may reioyce Then all my sences which hetherto serued the worlde the flesh and the deuill that lay drowned in pleasures world lie delights which are rather to be called sorrowes miseries afflictions and confusions shall receiue of thee ioy gladnesse and rest and they shall begin to heare and tast howe good and sweete ô lord thy Spirite is to them that serue thee with humilitie I hauing tasted of thy Spirit my flesh and bones which are nowe broken because they serued earthly and vile thinges shall returne with gladnesse to the obedience of thy Spirit They shall taste of the high misteries of thy workes shall know a great part of thy goodnesse graciousnesse which both heeretofore thou hast vsed and stil vsest daily to all the nations of the world wherefore they shall persecute those thinges vvith a deadly hate vvhich they haue passed thorow and that which heeretofore was sweet pleasant vnto them now they shall esteem it bitter that which they refused as bitter now they shall desire it as most sweet shall giue thee immortall thanks because thou hast deliuered them out of the depth of misery in which they wallowed beeing deciued with a false vizard of pleasure gladnes because now ô lord throgh thy gracious goodnesse I am come to the knowledge detestation of my sinnes beeing the ready way to saluation O Lord I pray thee Turne thy face from my sins and put out all my misdeedes Turne thy diuine face I say the beholding and contemplating of which is eternall lyfe deale not with me after my deserts but looke vpon mee with the eyes of thy mercy and take from mee all my wickednesse Purge me ô lord and cleanse me not only from sinnes past but from all those that may happen to mee heereafter Create in mee a cleane hart ô God and renue a right spirite within mee Take from me my stony hart which hetherto hath delighted it selfe with the loue and contemplation of abiect and vncleane things and therefore it is vncleane and polluted I pray thee ô lord take this from mee and vouchsafe to create another in me cleane pure and chast Take from me the spirit of pride of vaine-glory of couetousnes of luxury and of many other vices and slaueries which hath raigned in mee renew within me a right mild and humble spirit vvhich may thirst after all righteousnesse Thou knowest ô lorde that we are earth and a masse of iniquitie and that vnlesse thou doost support vs with thine hand we cannot do any thing but that which is earthly there-I pray thee Cast mee not away from thy presence and take not thy holy spirit from me But alwayes direct mee preserue mee with thy right hand that I may say as the Prophet sayd in times past The Lord is my Sheepheard I shall not want Take not from mee thy holie Spirit the true comforter of the afflicted who is the way of truth to all them that as wanderers lost and desolate doe enter into the blinde Laborinth of thys worlde yea rather Lord Restore to mee the ioy of thy saluation and stablish me with thy free spirit Giue mee grace that by meditating on those things vvhich thou hast wrought for our saluation and workest daily in beholding thy will who desirest not the death of a sinner but that hee may be conuerted and liue I may enioy that true ioy and rest which they enioy who beeing guiltie of eternall death doe heare that theyr sins are forgiuen them not of thē that haue no power to doe it but of him that is omnipotent who can neyther deceiue nor be deceiued who as hee cannot die so hee cannot fayle in his promise Take from me ô lorde the spirit of bondage which I haue hetherto obeyed and strengthen me in thy loue and grace with thy royall and free spirit not subiect to the worlde the flesh or the deuill that we may serue thee with ioy in the perfection of the works of righteousnes in the libertie of the Gospell to the which vvee are restored by thy Sonne Christ our lord and Sauiour And then ô lorde I beeing strengthened by thy mercie I shall not onely be free clean frō all sin but I shal march into the fielde as a couragious warriour valiant captaine I shall teach thy wayes vnto the wicked and sinners shal be conuerted vnto thee Who seeing me to be made of wicked iust of weake mighty of a seruaunt free of a subiect thine adopted sonne and considering thys to be doone not by mans strength but by diuine power they will bee conuerted vnto thee with all their hart and with all theyr soule But I pray thee ô my lord and the GOD of my saluation whilst I am conuersant vvith wicked peruerse and vngodly men doe not suffer me to sin with them or to pollute my selfe with theyr blemishes But Deliuer mee from blood-giltinesse O God thou that art the God of my health and my tongue shall sing of thy righteousnesse As the sunne vvith his beames dooth pierce and penetrate all thinges both pure impure and is not onely not polluted but also dooth purge those things that are infected corrupted so I beeing clothed with the beames and heate of thy charitie and loue may with out spotte and blemish be conuersant among the impure vncleane Thys if thou vvilt grant mee my tongue beeing directed and guided by thy grace and ayde shall plant thy righteousnes in their harts and they shall be deceiued when they shall thinke that it is my worke seeing that it is thine For of my selfe I am not sufficient to doe it nay I am not able to speake a worde without thy helpe grace That therfore they may acknowledge this and yeelde thee thy due prayse and not bestowe it on mee Open thou my lippes ô Lorde and my mouth shall shew forth thy prayse And now ô lorde I offer thee my spirit afflicted troubled because I haue offended thee to which I add a purpose of amendement Which sacrifice I know doth please thee to be that which thou requirest For thou desirest no sacrifice though I woulde giue it thou delightest not in burnt offerings For now is the time in which no burnt offerings
nor ceremoniall sacrifices doe please thee or shall at any time hereafter content thee for thou art a Spirit and wilt bee vvorshipped in Spirit And therefore The sacrifice of God is a troubled spirit a broken and contrite hart ô God shalt thou not despise And because I knovve that no man in this vvorlde so long as he liueth doth come too late to desire mercy and fauour at thy hands but that he shall alwayes finde thee ready to giue it vnto vs therefore I desire thee againe O be fauourable and gracious vnto Sion build thou the wals of Ierusalem Deale with mee ô Lord graciously mercifully according vnto thy good will and pleasure and giue mee grace that the decayed and ruinous walls of my soule which are able to hold out no force of the enemy may againe bee inwardly reedified that I may offer vnto thee the true works of inward righteousnes which presently shall follow the outward being signes of the inward From whence afterwards as from a liuely fountayne shall flow the edifying of my neighbour frō which duplicity of works shall arise a sweete harmony acceptable vnto thy diuine Maiesty and a sacrifice ioyned to that with which thou thy self saidst that thou art well pleased For then shalt thou accept the sacrifices of righteousnes euen the burnt offering and oblation then shall they offer calues vpon thine Altar All these things I say ô Lorde shall they offer vpon thine Alter as a new sacrifice of which the Prophet spake This shall please the Lorde better then a young bullocke that hath hornes and hoofes that is the humanity of Christ our Redeemer thy Sonne and his sacrifice by whose merrits our workes before vnworthy of no value are made gratefull and acceptable in thy sight After this manner therefore ô Lord both I and others with mee who haue beene sinners lyuing now in thy worship and seruice will say Glory be to the Father and to the Sonne and to the holie Ghost As it was in the beginning c. VVe will prayse and glorifie thee alwaies both in this world and in the other as the Father Creator maker of all things and thy Sonne the Deuine Wisedome as him by whom we alone are worthy to be called and to be in deed thy Sons and the holy Ghost as the Doctour Teacher of grace the Comforter Patrone and Leader to all good purposes VVho in the distinction of persons in a perfect Trinity in the vnity of substance and in Maiesty doe liue and raigne without beginning vvithout end for euer and euer world without end Amen A most deuout Prayer of the name of Iesus O Good Iesus ô sweete Iesus ô Iesus the Son of the virgin Mary full of pitty and mercy O sweete Iesus haue mercy vpon me according to thine infinite goodnes O bountiful Iesus I an vnwoorthie sinner doe pray thee by that thy precious blood which thou dist shed vpon the Crosse for sinners vngodly men that thou wouldest wash me from all my sins that thou wouldest not despise thy seruant who humbly prayeth and calleth vpon this most holy name of Iesus This thy name Iesus is a sweet name yea it is sweeter then any Nectar or Ambrosia this thy name Iesus is a sauing name For what is Iesus but a Sauiour Therefore ô good Iesus who of thy goodnes hast created mee and vvith thy precious blood hast redeemed mee doe not suffer my soule to be haled downe to hell by reason of my many and great transgressions Let not mine iniquities ô good Iesus condemne my soule created of thine infinite goodnes Acknowledge in mee ô good Iesus and chalenge vvhat is thine that is my soule and take from mee that which is anothers that is all my sins and enormities O good Iesus haue mercy vpon mee as long as I am in this world least I be condemned in that fearefull day of iudgement O good Iesus if I a peruerse sinner shal deserue according to thy iustice to bee damned by reason of my greeuous and enormous sinnes I humbly appeale from thy seuere iustice to thy gracious pittifull mercy assuredlie trusting that thou my Lord Iesus wilt be gracious and mercifull to my soule as a gracious Father and a mercifull GOD. VVhat profit ô good Iesus will there be in my flesh if my soule goe downe to hell For it is certaine ô Lord that no man in hel shal yeeld praise to thy holy name Iesus O most mercifull Iesus bee mercifull to vs. O most sweet Iesus deliuer vs from all our tribulations and anguishes O good Iesus be gentle and kind to vs wretched sinners O most holy Iesus associate our soules with thine elect in heauen O most pittifull Iesus the saluation of all them that hope in thee comfort vs. O Iesus the Sonne of the most holy virgin Mary bestow on vs thy mercy grace wisedome charity chastitie humilitie and patience in all our aduersities and extreamities that wee may alwayes blesse glorifie honour and prayse Iesus Amen Laus tri-vni Deo FINIS Eccles 1. Eccle. 12. Esay 30 A similie What wee are to do in the morning What we are to doe at night What we are to doe when the houre soūdeth What we are to doe when wee sit at meate A prayer against tēptations A Prayer Iohn 17. Ierem. 20. Hugo lib. 3. de anima What man was before hee was borne Eccles 3. S. Augustine S. Bernard in his meditations Innocentius of the miseries of mans life Iob 14 Gene 3 Iob 10 Iob 21 Isidore Chrysost. Epist. ad The odor Laps The deuil is the King of pride Iob. 41. Greg. lib. 34. Moral cap. 25. 1 Iohn 3. Sinne is to be eschewed for three things Iob. 7. Apoc. 2. Esay 53. Ibidem God plagueth and punisheth sinne euery where Micah 7. A Simily A Simily Psal. 51. Sinne maketh the deuil merry Gen. 14. Gregory A Simily Iob 1. Iob 30. 1 Pet. 5. Iob 40. Luke 15. The dammage and hurt that comes to the soule by sinne Esay 59. Augustine Ezra 6. Ester 7. Prou. 19. Lib. 3. de consol Philoso cap. 1. Soph. 2. Psal. 21. Esay 59. A simily Esay 10. August Ser. 144. de tempt Lib. 4. de consola Philos. Psal. 49. 1 Iohn 3. Iohn 8. Math. 16. Luke 9. Hier. in an Epistle to Susanna Hier in an Epistle to Iuliana cap. True repentance August in his Soliloquies Three parts of repentance Contrition what it is In his 16. Sermon vppon the Cant. August Cassianus vpon the 120. Psalm Chrysost. of the compunction of the hart Confession In his 30. Sermon to the brethren in the wildernes In his 5◠Sermon de tempore Ierem. 8. Isidor lib. de Etym. Leo in a Sermon Satisfactiō Augustine in his Soliloquities Gregory Hom 5 ad Monachos Augustine in Psal 50 In what things satisfaction cōsisteth 1 Iohn 2 Ecclus 35 Luke 11 The fruites of almes-deedes Prou 16 2 King 4. Esay 58. Tob 4 Lib. 18. Moral c. 10 1 Kings 1◠Prou 3 Three
and mercifull towards sinners that of vncleane filthy wretches thou hast made them holy and righteous men that with the fire of thy loue which as the Prophet sayth thou thy selfe art calling thee a fire which dooth consume thou wouldest purge burne vp and vtterly consume all mine iniquities and imperfections making mee of a stone-cold sinner a most ardent louer and feruent follower of thee and of thy precepts and commaundements Neyther only purge me from my sinnes past but Wash mee throughly from my wickednesse and cleanse mee from my sinne Wash mee so ô Lorde and so cleanse all mine inward parts that there may not any thing remaine in mee that may solicite mee to sinne againe Giue me strength and fortitude to ouercome the world the deuil and the flesh least I returne to mine olde wayes former errors And because I knowe ô Lord that no man doth lyue that of himselfe can be iustified in thy sight and presence and that thou doost onely vvill this that hee that desireth to haue forgiuenes of his sinnes do acknowledge and confesse himselfe a sinner and that hee lament and bewayle his misdeedes I being such a one doe say For I acknowledge my faults and my sin is euer before mee I doe acknowledge I say my faultes and confesse them not onely outwardly but also inwardly For although there are some that beeing spotted and polluted with vaine hipocrisie and with some other vice doe deceiue men vnder a shadowe of pietie yet Lord no man lyuing can possibly deceiue thee with a show of outward sanctitie if inwardly he be not so indeed I haue learned by experience that the inwarde sinne is opposite and contrary to euery one which accuseth vvithout intermission and gnaweth the conscience like a worme by the gnawing of which that horrible voyce of the damned ariseth who say We haue wearied our selues in the way of wickednesse and destruction and wee haue gone through dangerous wayes but wee haue not knowne the way of the Lord. The Heathen in tymes past dyd confesse theyr errors and offences to Mars Venus Iupiter Mercurie and to other vaine Gods fictions of Poets and many at thys day do offend because they haue riches honours and the glorie of thys world doe confesse that they haue offended against all these because they haue erred by the meanes of them haue not attained vnto theyr desires But I ô lorde doe contemne all these do confesse my sinnes vnto thee because Against thee onely haue I sinned done euill in thy sight For all my sinnes are against thee as against the Lord the maker and preseruer of all thinges from whom they cannot be hid but are open to the eyes of thy diuinitie as all other thinges are whether they bee in heauen in earth or in the depth of the Sea And truely my sinnes transgressions bee so many and so great that some beeing in the same state of damnation with mee and not considering of thine omnipotencie but measuring thee according to their ovvne frailety and weakenes haue in theyr peruerse cogitations descended into iudgemēt against thee saying My sins are greater then can bee forgiuen And giuing no credite to thy words promises suppose that thou art angry and cruell and doost thinke vpon punishment and vengeance and not vpon pardon and forgiuenes And such when they shall see that thou ô my Lord doost forgiue mee my sinnes will bee of another minde and be confounded in theyr iudgements shal confesse that which thou spakest by thy Prophet saying As the heauens are higher then the earth so are my wayes higher thē your wayes and my thoughts aboue your thoughts Therefore haue mercy vpon me ô Lord and blot out mine offences That thou mayst bee iustified in thy sayings and cleare whē thou art iudged But if a greater acknowledgement of them be necessary for the remission of my sins or if it carry any show of excuse to repeate them frō the first beginning and originall I say ô lord and plainly confesse that I was shapen in wickednes and in sinne hath my Mother conceiued mee And that through that olde transgression of our Father Adam which hee hath traduced and conueyed to all his posteritie which hath made vs subiect first to bodilie death and thē to spiritual to both which deaths we had still beene subiect vnlesse the seconde heauenly Adam Christ our Lord and thy beloued sonne had freed and deliuered vs from them by his most precious blood and had instructed vs by his doctrine and examples and had showed vnto vs the true way by which wee might againe returne to that first estate of innocencie in which we were created in the garden of Parradice For thou louest truth in the inward affections and shalt make mee to vnderstand wisedom in the secret of mine hart For seeing that thou art that ineffable vnspeakable truth which thou louest and which is acceptable to all thine by obseruing it according to thine owne promises thou gauest him who is the desired of Nations and promised in thy law that is thy selfe that we being deliuered frō the feare of our enemies might serue thee not with that olde seruile loue which was for feare of punishment and vengeance but vvith a filiall loue as a Lorde and Father who neuer ceaseth to showre downe his benefites vpon vs his children VVhich loue and name of children we haue obtained by Iesus Christ thy Sonne our lord for by the vertue of his merrits because hee would bee our brother in this worlde hee hath giuen vs boldnesse that wee dare vvith confidence call thee Father thou also callest vs sonnes not naturall Sonnes for Christ alone is thy onely begotten and naturall Sonne and of one substance with thee but vvee are adopted sonnes by vvhich adoption if wee doe our duties wee come to the inhearitance of thy kingdome vvith him therefore to vs being such Thou hast manifested the sescrete and hidden things of thy wisedome That is the misteries of our redemption which neither Socrates nor Aristotle nor Plato nor any other of the Grecian or Romaine Phylosophers could euer find out by all their immeasurable study and long searching yea thou hast shewed that al those things in which they placed the last end and chiefest felicitie to bee meere foolishnes extreame vanity and that which they supposed foolishnes thou hast showen to be true wisedome that thou mightest declare manifest howe little mans strength can preuaile without thy help and that thou mightest giue an example that none heereafter shoulde trust to his owne vvit or power but thou dost giue ioy and strength to them that with humilitie offer vnto thee theyr misery and weakenesse and him thou fillest with thy wisedome that with a sincere minde offereth vnto thee his ignorance and to bee briefe him thou iustifiest that yeeldeth vp himselfe vnto thee humbled as a sinner VVhich seeing it is so I desire thee O Lord That