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
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
times in going or labouring oftentimes is of greater dignity and efficacy then other prolixe exercises or copious prayers This exercise is more profitably done by desires and inward sighings and mournings then by words albeit wordes helpe at al times which a man may now and then vtter after this or such like manner O blessed Iesu ô the sweetnes and delight of my hart ô the life of my soule when shall I please thee in all things and at all times When shall I perfectly dye vnto my selfe Whē shall I preferre thee before all creatures When shall there not liue any other thing in mee besides thy selfe ô Lord Haue mercy vpon me ô Lord and helpe me I salute thy wounds ô Lord as it were fresh flourishing roses hide me ô lord in them and wash mee in them that I may be throghly cleane and inflamed with thy loue O Lord God ô admirable beginning ô the piety of amiable charity ô the dearest light of my vnderstanding ô the rest of my vvill vvhen shall I feruently and ardently loue thee Vouchsafe ô lord to shoote through my soule vvith the dart of thy loue vouchsafe to associate and vnite mee vnto thee that I may bee one vvith thee O my desire ô my hope ô my refreshing and comfort O that my soule were worthy thyne embraces that all the drowsines and luke-warmnes of my soule might be consumed with the fire of thy loue O the soule of my soule ô the life of my life I wholy desire thee and offer my selfe wholy vnto thee wholy to thee that art all in all one to one and only to thee alone O that it had place in me that thou spakest to thy Father O holy Father let them be one as wee are one I in them and thou in me that they may be made perfect in one I neyther will nor wish any other thing I desire none other thing I entreate none other thing of thee for thou alone art sufficient for me Thou art my father thou art my mother thou art my defender my leader and all my good Thou art wholy louely vvholy delightfull wholy faithfull Who was euer so liberall that would giue him selfe vvho euer loued so tenderly that would deliuer himselfe vnto death for a vile creature Who vvas euer so humble that hath so debased and ecclipsed his Maiesty O Lorde thou despisest no man disdaynest no man reiectest no man that sueth vnto thee yea thou callest and prouokest them to come meete thee for it is thy delight to conuerse with the children of men O Lorde the Angells doe blesse and prayse thee what other thing hast thou found in vs but pollutions and blemishes of sin Wherefore wouldest thou be with vs to the end of the vvorld Was it not enough for thee that thou sufferedst for vs but that thou must leaue thy Sacraments for a medicine vnto vs and thy Angells for our companions and protectours And albeit we be vnthankfull for so great benefites yet thou wouldest dwell among vs for thou art so good and gracious that thou canst not deny thy selfe Therfore ô Lord let vs make if so it please thee a league couenant take thou charge of me and I will take charge of thee Doe with me ô Lord as it pleaseth thee for thou knowest what I want and what is meete for mee I will be thine and no others Giue me grace ô Lord that I may not seeke nor desire any thing but thee and that I may wholy offer yeeld vp my selfe vnto thee O sire that enlightenest me ô charity that inflamest me ô light illuminating me ô my rest ô my life ô my loue who alwayes burnest and neuer art extinguished vvhen shall I perfectly loue thee When shall I embrace thee with the naked arms of my soule Whē shall I despise my selfe and the whole vvorld for the loue of thee When shall my soule with al her powers strength bee vnited vnto thee When shall I be swallowed vp in the bottomles depth of thy loue O thou most sweete most louing most beautifull most wise most rich most noble most precious and most worthy to be loued and worshipped when shall I so loue thee that I may lie drowned wholy in thy loue O the life of my soule who didst vndergoe the burthen of death that thou mightest reuiue me and dying didst kill death kill ô Lord me also that is slay all my peruerse inclinations to euill my will also and whatsoeuer hindereth whereby thou mayst not liue with mee But after that thou hast thus killed me make me to liue with thee by loue and a true faith that I may faithfully obserue all thy commaundements and the precepts of my superiours and that I may only prosecute follow those things that are of the spirit O most bountifull and gracious Iesu giue me a perfect hatred and loathing of sinne and a perfect cōuersion of hart vnto thee that all my thoughts and all my desires may be busied and conuersant in thee alone and about thee alone O life vvithout which I dye ô truth without which I am deceaued ô way without which I goe astray ô saluation without which I perrish ô light without which I walk in darknes Doe not ô Lord doe not suffer that at any time I should be plucked away from thee for in thee alone I liue without thee I dye in thee I am safe and without thee I perish in thee I am some body but without thee I am no body As I shall more manifestly declare in the sequent considerations which shall be vnto mee as a most cleare glasse which I looking into with open stedfast and constant eies shall see both the magnitude and multitude of my miseries A SPIRITVA'L and heauenly Exercise deuided into seauen pithy and briefe Meditations for euery day in the weeke one The first Meditation for Monday of the miserie in which man is created THE Prophet Ieremy deploring the misery of his own condition saith How is it that I cam forth of the wombe to see labour and sorrow that my dayes should be consumed with shame If the Prophet sanctified in his mothers vvombe so lamentablie spake of himselfe what shall I miserable and vvretched man say conceaued and borne of my Mother in sinne Hugo de S. Victore doth very well counsaile vs ô man sayth he learne to know thy selfe Thou art better if thou knowest thy self then if neglecting thy self thou knevvest the motions of the starres the vertue of hearbs the complexions of men and the natures of al heauenly earthly creatures For many men know many things and know not themselues vvhen as the knowledge of our selues is the chiefest Philosophy Consider therefore ô man vvhat thou wast before thou wert born what thou art now thou art borne vntill thou returne to dust and what thou shalt be after death Before thou wast borne wast thou any other thing but an impure and vncleane matter conceaued
as a most precious treasure Wherfore S. Gregorie sayd Woe be vnto mee if I shall negligently keepe the talent committed to me of the Lorde that is my soule redeemed with the precious bloode of that immaculate lambe seeing also that there is not any moment of time which I am not to giue an account of The thyrd example If any one be a Steward whose dutie is to dispose the goods of hys Lord if hee shoulde giue the best bread the best vvine and the best meates to strangers to the enemies of his Lord should sette before his Lorde mustie bread vnsauory meats putrified flesh corrupted fishes and dead vvine doe you not thinke that this seruaunt should badly fitte the humour of his Lord A wretched sinner is like to such an one vvho offereth to the worlde and to the deuill who are the enemies of Christ Iesus his lord the best and fairest flower of his youth and strength and to his God and lord the worst part of his lyfe barren and vnprofitable old age Dauid did not so who saith of himselfe I will keep my strength for thee ô Lorde And the Wise man sayth that from his youth hee sought for wisedome vvhich is true vertue But of all them that deferre repentance Saint Gregory saith Hee is farre enough of from fayth vvho expecteth old age to repent in For it is to be feared least while hee hopeth for mercy he fall into iudgement For not any day is within hys power therefore euery one ought to follow the counsel of Isidore and conuert hymselfe with all the diligence and hast hee can vnto the Lord for if hee lynger and loyter he shall at the length bee willing but not able to turne himselfe Which things beeing so repent my deere brother with all speede and celeritie and make no longer tarrying least thou be reprobated and shutte out with the foolish virgins The fourth Meditation for Thursday of the contempt of the world and with what hatred and diligence it is to be eschewed THE glorious Apostle S. Iohn saith Brethren loue not the world neither the things that are in the worlde For if any man loue the world the loue of the Father is not in him and the world passeth away and the lust thereof Saint Augustine expounding thys place sayth What wilt thou doe whether hadst thou rather loue temporall things and so passe away with the tyme or Christ our Sauiour and liue for euer If thou shalt loue thys world it will consume and destroy thee for it cannot defend them that loue it Thys VVorlde is as an excommunicated man for as the Church doth not pray for him that is excōmunicated so Iesus Christ dooth not pray for the world although he prayed for them that crucified him O how great madnes is it to serue such a lord who at the end of thy seruice is wont to giue no other wages but nakednes and desolation So Saladine that great Soldane of Babilon the conquerer of Asia being at the point of death and seeing no hope of life to remaine cōmanded his standard-bearer to bee called vnto him to whom hee thus spake saying Thou hadst wont to carry myne imperiall ensigne before me whē I went to warre nowe also carry the ensigne of my death which is thys poore vvinding-sheete carry it thorow all the streetes of Damascus and cry Behold the king of all the East dieth of all his spoyles trophyes carryes none other with him but thys worne thredbare winding-sheete The lyke is read of a certaine young king of Lothoringia vvho beeing readie to giue vp the ghost lying in a most magnificent pallace and in a rich sumptuous bedde cryed out with a loude voyce that he might be heard of all O lorde Iesus Christ how woorthily is this world to be condemned See in vvhat stately and royall buildings I haue lyued now vvretched creature that I am knowe not whither thys night following I shall goe what Inne I shall haue or what manner of entertainement I shall find Therefore ô sinner flie from the world flye I say from the worlde first because it leaueth thee in so great neede and misery For as the Apostle Saint Iames saith The amity of this world is the enmity of God Whosoeuer therefore will be a friende of the world maketh himselfe the enemy of God And Saint Gregory sayth A man is so much the neerer vnto God by howe much he is further of from the loue of the worlde For thys cause the Lord would bee carryed without the Citty to signifie that hee had no parte in the VVorlde and whosoeuer will bee pertaker of the fruites of hys passion hee must renounce the vvorlde and seperate himselfe from all worldlie conuersation if not in act yet in desire thys is that which almighty GOD commaundeth by his Prophet saying Get ye out of Babylon that euerie one may saue his owne soule Babylon according to the exposition of Saint Hierome is the house of confusion vvhich is this world in which confusion raigneth euery where as well in the Clergy as in the Layitie as well in olde as young as well in men as women Therefore it is very well sayd of Saint Iohn in his generall Epistle The whole worlde lyeth in wickednesse Saint Bernard also counselleth vs very well saying Flye out of Babylon flye and saue your soules Fly to the Citties of refuge where ye may both repent for sins past and for the present finde grace and safely looke for future glorie Let not the anguish and remorse of your sins hinder you nor the austeritie of repentance deter and afright you For neither the passions of this time nor the trybulation of thys world are woorthy for the fault past which is remitted for the present grace of cōsolation which is bestowed nor for the future glory which is promised To be briefe there is no bitternesse so great vvhich the Prophets meale will not sweeten which the wisedom of the tree of lyfe will not make sauory Wee are to knowe that the worlde is to be eschewed for foure causes the first of which is because wise and circumspect men are wont to flie and auoyd infectious and contagious places especially if they be weake and sickly or feare any infirmitie Such a place is the VVorlde which hath in it many euills many diseases of sin we see also much filthines many blemishes in it which cōtaminate pollute our soules for sinne it selfe is a contagious disease therefore not without cause we ought to eschew auoyd the societie and company of wicked and vngodlie men for it is not meet that the whole and sounde should dwell with the leaprous and diseased for the Wise man saith Hee that toucheth pitch shall be defiled with it and he that companieth with a proude man shal put on pride Certainly saith S. Ierom nothing dooth so hurte a man as naughty
danger yea as secure impure negligent and vvithout anie regarde wee hasten vvith greate celeritie to finde out this insufferable and importable euill But some man vvill say a finite sinne ought not to bee punished vvith an infinite torment Almightie GOD is iust and that which is finitely committed ought not to bee infinitelie plagued To which Saint Gregory aunsvvereth that hee should say vvell if the iuste and stricte Iudge should recompence punish onely the deedes and not the hearts of men For the wicked did therefore offende finitely because theyr lyfe vvas finite But they vvould haue lyued without ende that they might haue continued in sinne without end For they more desire to sinne then to liue and therfore they alwayes desire to liue heere that whilst they liue they may neuer cease to sin Therefore it belongeth to the iustice of the strict Iudge that they neuer want punishment who were minded in this life neuer to haue wanted sinne and that no ende of vengeance should bee alotted vnto them vvho would make no ende of sinning while they were able to offend This sayth hee Another reason is this The greater the person is who is offended the greater is the iniurie and offence and deserueth the greater punishment as both Aristotle and Chrysostome auerre For so great is the iniury as the person is great against whom the iniury is committed If the person bee noble a small iniurie becomes great and if the person be base and vulgar a great offence is accounted bur smally of Therfore because God is infinite in povver and in goodnes the iniury which is offered vnto him is also infinite and therefore it is requisite and meete that it bee punished with an infinite and eternall torment Wherefore my deare brother thou seeing vnderstanding these things considering of them daily diligently in thy mind be I pray thee carefull for the saluation of thy soule Let thine eyes alwayes behold the cruelty sharpnes and greatnes of the tormentes in hell alvvayes meditate vppon those thinges vvhich are profitable and wholesome for thy soule For it is much better for thee heere without intermission to lament thy sinnes and in thys world with fruit to craue pardon and forgiuenes of God then heereafter for euer to bewaile them in the vnquenchable flames of hell without any profitte or remedy In thys short course and pylgrimage of thy life thou maist by teares and repentance obtayne remission of thy sinnes and blot out the hand-vvryting that God hath agaynst thee Therfore mourne and lament a little in this world least heereafter thou mourne and lament without end humble thy selfe a little here least hereafter thou beest cast dovvne into vtter darknes and into the euerlasting flames of hell Blessed is hee that vvatcheth and laboureth in this world that he may be found worthy in the day of iudgment of the society fellowship of the iust But wretched and miserable is hee that through his ovvne fault and negligence depriueth himselfe of this glory For then shall God in the cloudes take the righteous and shall carry them with him into euerlasting ioy But sinners shall bee haled of deuills in to euer-during and euer-burning fire VVho vvill gyue riuers of vvater to my head and fountaynes of teares flovving night and day from mine eyes that I may vveepe for my sinnes and bevvayle my selfe and that I may entreate my Sauiour that hee would vouchsafe mee his grace that I may not bee found vnworthy when he shal come to iudgement least I heare that fearefull and dreadful sentence Depart from mee yee cursed into euerlasting fire I know yee not But that I may be worthy to heare that happy most sweete voyce Come yee blessed of my Father inherite yee the kingdome prepared for you To the which my Lord Iesus Christ bring me through the merrits of his most sacred passion Amen Laus tri-vni Deo FINIS AN Exposition vpon the one and fifty Psalme Haue mercy vpon me ô God VVritten in Spanish by the reuerend and learned Diuine F. Lewes of Granada Since translated into Latine Italian and French AND NOW ENGLISHED by Frauncis Meres Maister of Artes of both Vniuersities and Student in Diuinity AT LONDON Printed by Iames Robarts Anno Dom. 1598. TO THE RELIgious and deuout Lady the Lady Iudith Kinaston F. M. hartily wisheth the fruition of all blessings both of grace in this lyfe and of glory in the other TVVo motiues right worshipfull and vertuous Lady haue induced mee to dedicate this short but sound and diuine exposition vpon the one and fifty Psalme vnto your most Christian Ladyship The first is your tender care louing regard extended to my Loue my deare and espoused Second selfe The other is your mindfulnes of my preferment which if your Ladiship shall effect I shall continue my Thankfulnes for all curtesies in more spacious ample manner In the meane season let mee entreate your VVorship curteously to accept this small Present The Lord Iesus in whose hand is the length of dayes grant vnto your Ladiship a long peaceable and quiet life vpon earth replenished with affluence of the best thinges especially of that one thing that our Sauiour in the 10 of Luke told Martha was needfull that you may instruct my Mary to choose the good part which shal not be taken away from her that you with al the elect of God may be pertaker of that euerlasting ioy which neyther eye hath seen nor eare hath heard neither hath entred into mans heart From your Ladiships house nere Dowgate in London this 24 of Nouember 1598. Your Ladiships deuout Oratour Francis Meres AN EXPOsition vppon the one and fiftie Psalme Haue mercy vpon me ô God O Lord thou that art the Creatour and Maker of all this words frame and al things are thine and the worke of thine hands yet neuerthelesse thou wouldest onely bee called the God of Abraham Isaack and Iacob of whom thy chosen people Israell were to spring although most ingratefull In fauour of vvhom thou didst shevve thy povver and didst worke greate and meruailous thinges as well in subduing and subuerting theyr enemies which victories were full of all admiration as in staying the course of the Sunne and subiecting the raging Sea relentlesse stones and mightie ryuers to theyr obedience vvho warred vnder thy banners wherevpon thou also art called a valiant and strong GOD the God of armyes and the Lord of hostes But vvhen this people grewe rebellious and of a stiffe necke then also thou didst shewe thy selfe terrible and fierce and didst gouerne them with an yron rodde with feare and trembling and those that wold not be ruled by loue gentlenes by faire means would not walke in theyr duties thou didst punish by most swifte and horrible plagues didst raigne vengeance vppon them that durst presume to offende thy Maiestie so that thou didst beginne to bee also called a GOD of vengeance so that at
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