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
also committed by thoughts VVhere I shall haue as manie for my iudges as haue gone before me by example of good vvoorkes and so manie shall be vvitnesses against me as haue giueÌ„ me presidents of vertues And yet expecting this iudgment I cease not to giue bridell to my vices but rather more more I lie rotting and corrupting in the dregges of my sinnes stil glutonie maketh me vile pride maketh me vaine couetousnes maketh me niggesh enuie consumeth me murmuration teareth me in peeces ambition puffeth me vp anger trovvbleth me lightnes of maÌ„ners dravveth me out of my self sluggishnes benuÌ„meth me heauines casteth me dovvne and fauour lifteth me vp Thou seest heere the companions vvith vvhich I haue liued froÌ„ the daie of mie childhood vntil this present time these be the frinds vvith vvhome I haue coÌ„uersed these the maisters that I haue obeied these the lords vvhich I haue serued Enter not therfore o lord Psal 142.2 into iudgment with thy seruant because no man liuing shall be iustified before thee for vvhoe is he that shal be found iust yf thou vvouldest iudge him vvithout pitie for this then o lord prostrating my self at thy feete vvith an humble and contrite spirite I vvil vveepe vvith the Prophet and saie Psalm 6. Lord rebuke me not in thy furie nor chasten me in thy vvrath Haue merâ—e vppon me lord because I am vveake heale me lord because mie bones ar trovvbled And mie sovvle is verie much trovvblâ—d but thou lord hovv long Be thou conuerted lord and deliuer my sovvle saue me for thy mercie Because there is none in death that is mindful of thee and in hel vvhoe vvill confesse vnto thee I haue laboured in my sigh I shall euerie night vvash mie bed vvith my teares shall I vveat mie couche Mine eye is troubled vvith furie I am vvaxen old among al mine enimies Glorie be to the father and to the sonne and to the holie ghost As it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE SECOND PRAIER FOR THE second daie of the praises of God CHAP. IIII. IN this exercise of feare and penance it behoued me o lord to spend all mie life seeing I haue so iust cause vvherefore to feare and vvherfore to lament Yet notvvithstanding al this as the greatnes of thie glorie obligeth vs to vvoorship reuerence thee so likevvise doth it binde vs to praise and glorifie thee because to thee onlie is due a hymne and praise in Sion thou being in deede as thou art a passing great deepenes of al perfections and a maine sea of vvisdom of omnipotencie of bevvtie of riches of greatnes of svveetenes of maiestie in vvhome be all the perfections and bevvties of all creatures in heauen and in earth and those also all in the highest degree of perfection In comparison of vvhich al bevvtie is foulnes all riches at pouretie al povver is vveakenes al vvisdom is ignorance all svveetenes is bitternes and finallie all vvhatsoeuer vve see in heauen and in earth is much les before thee then is a little candel in comparison of the sunne Thou art vvithout deformitie perfect vvithout quantitie great vvithout qualitie good vvithout vveaknes strong vvithout place al vvheresoeuer thou vvilt in vertue omnipotent in goodnes highest in vvisdom inestimable in thy counsels terrible in thy iudgments iust in thy thoughts most secreat in thy vvoords true in thy vvoorks holy in thy mercies abundant vvith sinners most patient and vvith those that be penitent most pitiful Therfore o lord for such a one I dooe confesse and acknovvledge thee for such a one I dooe praise thee glorifie thy holy name Giue thou me light in my hart and vvoords in my mouth that my hart may think of thy â—â—rie and my mouth be ful of thy praises But for somuch as praise is not beautiful in the mouth of a sinner Eccl. 15.9 I request all the Angels of heauen and al the creatures of the vvoorld that they together vvith me praise thee and supplie in this behalfe my faults inuiting them to this vvith that glorious canticle vvhich those holy children did sing vnto thee amiddest the flames of fiar in the fornace of Babilon saying Blessed art thou Daniel 7. ô lord god of our fathers and praised and superexalted for euer And blessed is the holie name of thie glorie and praised and superexalted for euer Blessed art thou in the holie temple of thie glorie and superpraised and superglorious for euer Blessed art thou in the throne of thie kingdom and superpraised and superexalted for euer Blessed art thou that beholdest the deapths and sittest vppon the Cherubines and praised and superexalted for euer Blessed art thou in the firmament of he auen raised and glorious for euer All the vvoorks of our lord blesse our lord praise and exalt him for euer Angels of our lord blesse our lord praise and superexalt him for euer Heauens blesse our lord praise and superexalt him for euer All vvaters that be aboue the heauens blesse our lord praise and superexalt him for euer All vertues of our lord blesse our lord praise and superexalt him for euer Sunne and moone blesse our lord praise and superexalt him for euer Stars of heauen blesse our lord praise and superexalt him for euer All raine and devve blesse our lord praise and superexalt him for euer Al spirits of God blesse our lord praise and superexalt him for euer Fiar and heate blesse our lord praise and superexalt him for euer VVinter and sommer blesse our lord praise and superexalt him for euer Moistiâ—res and hore frost blesse our lord praise and superexalt him for euer Frost and cold blesse our lord praise and superexalt him for euer Yse and snovve blesse our lord praise and superexalt him for euer Nights daies blesse our lord praise and superexalt him for euer Light and darknes blesse our lord praise and superexalt him for euer Lightnings and clovvdes blesse our lord praise and superexalt him for euer Let the earth blesse our lord let it praise and superexalt him for euer Mountaines and hillocks blesse our lord praise and superexalt him for euer All things that spring vppon the earth blesse our lord praise and superexalt him for euer VVelles blesse our lord praise superexalt him for euer Seas riuers blesse our lord praise superexalt him for euer VVhales all things that be moued in the vvaters blesse our lord praise and superexalt him for euer All byrds of the atre blesse our lord praise and superexalt him for euer Children of men blesse our lord praise superexalt him for euer Let I srael blesse our lord let him praise superexalt him for euer Priests of our lord blesse our lord praise and superexalt him for euer Seruants of our lord blesse our lord praise and superexalt him for euer Spirites and sovvles of iust men blesse our lord praise and superexalt him for euer Holie and humble of hart blesse our lord
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
manie as passe by thee doe stoppe theire noses and shut their eys that they may not see thee Think that in this sort thou doest stink in the sight of God and of his Angels and esteeme thy self vnvvorthie to lift vp they eys tovvards heauen vnvvorthie that the earth should beare thee vnvvorthie that anie creatures should serue thee vnvvorthie of the bread thou eatest and vnvvorthie of the light and ayer that thou receauest Cast thy self dovvne prostrate vvith that publique vvoman sinner at our Sauiours feete Luc. 7.37 and couering thy face for verie shame and confusion vvith the like shame that a vvomaÌ„ vvould appeare before her husband vvhen she hath committed treason and adulterie against him and vvith great sorovv and repentance of hart desire him to pardon thy sinnes and offences and that of his infinite pirie and mercie it vvil please him to receaue thee againe into his hovvse Tevvsday night Of the misertes of mans life THIS day thovv hast to meditate vppon the miseries of mans life that by them thou maist see hovv vaine the glory of this vvoorld is and hovv little to be accoumpted of seeing it is built vppon so vveake a foundation as this miserable life of ours is And albeit the distresses and miseries of this life be almost innumerable yet maist thou for the present consider cheeflie these seuen First consider hovv short this lise is seeing the longest terme thereof passeth not threescore and ten or fovverscore yeares for all the rest Psalm 89.11 if yet be anie thing prolonged as the Prophet saith is but labour and sorovv And yf thou take out of this the time of thy infancie vvhich is rather a life of beastes then of men and that vvhich is spent in sleeping vvhen vve doe vse neither sense nor reason vvhich maketh vs men thou shalt find it to be a great deale shorter then it seemeth vnto thee Besides al this yf thou compare the present life vvith th'eternitie of the life to com it vvil scarsly seeme vnto thee so much as a minute vvhereby thou shalt easilie perceaue hovv far out of the right vvay those persons be vvhoe to enioy the little blast of so short a life dooe put them selues in hazard to loose the quiet rest of the life that shall endure for euer Secondlie consider hovv vncertaine this life is vvhich is an other miserie besides the former for it is not onlie of it self verie short but eueÌ„ that smale coÌ„tinuance of life vvhich it hath is not assured but douteful For hovv manie arriue to those threescore and ten or fovverscore years vvhich vve spake of In hovv manie is the vvebbe cut of euen vvhen it is scarcely begon to be vvouen Hovv many flitter out of this vvorld euen in the flovver as they terme it of their age and in the very blossom of theyr youth Mart. 13.35 Ye knovv not saith our Sauiour vvhen the lord of the house commeth at euen or at midnight or at the cock crovving or in the morning And the better to vnderstand this and to haue som feeling of the matter as in deede it passeth it shal be a good help vnto thee to cal to mind the death of manie persons vvhich thou hast knovven in this vvorld especiallie of thy frinds and acquaintance and of some vvorshipful famous persons vvhom death hath assaulted in diuers ages and vtterlie beguiled of al theyr fond designments vaine hopes Thirdlie consider hovv fraile and brickle this life is and thou shalt find that there is no vessel of glasse so fraile as it is in so much that the ayer the sonne a cuppe of cold vvater yea the verie breath of a sick man is sufficient to bereue vs of our life as it appeareth by dailie experience of manie persons vvhom the least occasion of the a fore rehersed hath ben able to ouerthrovv and beate to the grovvnd euen in the most florishing time of their age Fovverthlie consider hovv mutable this life is and hovv it neuer continueth in one stay for vvhich purpose thou must consider the great alterations of our bodies vvhich neuer remaine in one state of health and disposition and much more the mutations and changements of our mindes vvhich be alvvais altered as the sea vvith diuers vvinds and vvaues of passions appetites and cares vvhich trouble disquiet vs euerie hovver and finallie the varieties vvhich they terme of fortune vvhich neuer suffereth the affairs of mans life to perseuer in the self same state and in the same prosperitie and contentment but alvvais turneth her vvheele and roleth vp and dovvne from one place to an other And aboue al this consider hovv continual the mouing of our life is seeing it neuer resteth day nor night but goeth shortening from time to time Novv according to this reckning vvhat is our life but a candle that still consumeth and the more it burneth and giueth light the more it vvasteth avvay vvhat is our life but a floure that openeth in the morning that at noonetide fadeth avvay and at euening is cleene dried vp In respect of this continual mutation and changement God said by the Prophet Isaie Al flesh is hay Isaia 40.6 and al the glorie thereof is as the flovver of the feeld Vppon vvhich vvoords S. Hierom saith Truâ—t vvhosoeuer vvil consider the frailtie of our fleash and hovv in al minutes and moments of times vve grovv and vvax avvay and neuer abyde in one state and hovv euen this in vvhich vvee speake copy and vvrite is so much past of our life he vvil nothing dout to call our flesh hay and al the glorie of the same as the flovver of hay or as theâ—nedovves of the feelds He that vvas an infant becommeth a child he that vvas a child vvaxeth suddenlie a young man and by vncertaine spaces of time is chaunged to be old and aged and doth before maruaile to see him self aged then he vvondereth that he is not young The beavvtiful vvoman vvhich did dravv after her so manie companies of foolish young men shevveth her vvrinckled forhead and she that before vvas so greatlie loued is aftervvards vtterlie contemned Fiftlie consider hovv deceitfull our life is vvhich peraduenture is the vvoorst propertie it hath for so much as it deceaueth so manie and yet hath so manie blindlouers of it because being in deede verie laide and filthiâ— it seemeth vnto vs beautiful being bitter it seemeth svveete being but short to euerie one his ovvne life seemeth long and being so miserable it seemeth so amiable that there is no trauel nor daunger to vvhich men dooe not expose them selves for the same although it be vvith peril and hazard of their life euerlasting dooing things vvhereby they com to lose it Sixtlie consider hovv besides this that our life is so short as hath ben said yet that litle time vve haue to liue is so subiect to so maniâ— miseries both of the soule and bodie that all it laied together is nothing els but
shal be so great that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father Novv if the sunne vvhich standeth in the middest of the heauens being but one be yet sufficient to giue light and comfort to al this vvorld vvhat a light shal so many sunnes and lamps make as shal shine togetherin that place But vvhat shal I say novv of al the other goods vvhich are there There shal be Health vvithout infirmitie Libertie vvithout bondage Bevvtie vvithout deformitie Immortalitie vvithout corruption Abundance vvithout necessitie Quietnes vvithout vexatiō Securitie vvithout feare Knouledge vvithout error Fulnes vvithout lothsomnes Ioy vvithout heauines and Honour vvithout contradiction August There as S. Augustine saith shal be true glorie for none shal be praised by error or flatterie There shal be true honor for it shal nether be denied o such as deserue it nor giuen to such as merite it not There shal be true peace for no man shal be molested either by him self or by others The revvard of true vertue shal be euen he that gaue the vertue hath promised himself for a revvard of the same vvhom vve shal see vvithout ceasing loue vvithout lothsomnes and praise vvithout vvearines There the place is large beutiful bright and secure the companie verie good and pleasant the time alvvaies after one manner not diuided into euening and morning but continued vvith one simple eternitie There shal be a pepetual spring-time vvhich shal florish foreue more vvith the freshnes and svveete breathing of the holie Ghost There al shal reioice al sing and giue continuall praise to that high giuer of al things through vvhose bountiful goodnes they liue and raigne for euer O heauenlie cittie secure dvvelling place countrie vvhere al pleasant things at to be found people vvithout grudging and murmuring quiet neighbours and men vvithout anie vvant or necessitie O that the strife and contention of this present state vvere ended O that the daies of my banishment vvere once finisshed vvhen shal this daie com vvhen shal I com and appeare before the face of my svveete lord and Sauiour Sundaie night of the benifits of almightie God THIS daie thou shalt meditate vppon the benifits of God therebie to giue him thanks for them and to enkendle in thy self a more feruent loue of him vvho hath ben so bountiful tovvards thee And although these benifits be innumerable yet maist thou at the least consider these fiue most principal to vvit the benifits of Creatiō Conseruation Redemption Vocation and other particular and Secrete benifits And first of al touching the benifit of Creation consider vvith great attention vvhat thou vvast before thou vvere created and vvhat God did for thee and bestovved vppon thee before thou diddest merite or deserue anie thing to vvit he gaue thee thy bodie vvith al thy membres and senses and thy sovvle of so great excellencie endued vvith those three noble povvers vvhich be Vnderstanding Memorie and VVill. And consider vvel that to giue thee this sovvle vvas to giue thee al things for so much as there is no perfection in anie creature vvhich a man hath not in him in his manner VVhereby it appeareth that to giue vs this thing alone vvas to giue vs at once al things together As concerning the benifit of Conseruation consider hovv al thy vvhole being dependeth of Gods prouidence hovv thou couldest not liue one momēt nor make so much as one steppe vvere it not by means of him hovv he hath created al things in this vvorld for thy vse and seruice the sea the earth the birds the fishes the liuing beasts the plants and finallie the Angels of heauen Consider moreouer the health vvhich he giueth thee the strength life sustenance vvith al other temporal helps and succours And aboue al this vvaigh vvel the miseries and calamities into vvhich thou seeest other men fall euerie daie and thou thy self mightest also haue fallen into the same yf God of his great mercie had not preserued thee Touching the benifit of Redemption thou maist cōsider therein tvvo things First hovv manie great the benifits haue ben vvhich ovvr Sauiour hath giuen vs by means of the benifit of Redemption and secondlie hovv manie and hovv great the miseries vvere vvhith he suffred in his most holie body and sovvle to purchase vs these benifits But to the end thou vnderstand better and feele in thy self hovv much thou ovvest vnto this thy lord for that vvhich he hath endured for thy sake thou maist consider these fovver principall circumstances in the misterie of his sacred Passion to vvit vvhoe is he that suffreth vvhat he suffreth of vvhome and to vvhat end he suffreth VVhoe is he then that suffreth God VVhat suffreth he The greatest torments and dishonour that euer vvere suffred Of vvhome doth he suffer Of hellish and abominable creatures vvho in theire vvoorks ar like euen to the divels them selues To vvhat end doth he suffer not for anie cōmoditie of him self or anie merite of our part but onlie for the bovvels of his infinite charitie and mercie As concerning the benifit of Vocation consider first of al vvhat a great mercie it vvas of God to make thee a Christian and to call thee to the Catholique faith by the means of holie Baptisme and to make thee also partaker of the other Sacraments And yf after this calling vvhen thou hast by deadlie sinne lost thine innocencie our lord hath raised thee vp from sinne and receaued thee againe into his grace and set thee in the state of saluation hovv canst thou be able topraise him for this so singular a benifit vvhat a great mercie vvas it to expect thee so long time to suffer thee to commit so manie sinnes and to send thee so manie godlie inspirations and not to shorten the daies of thy life as he hath donne to diuers others that vvere in the same state and last of al to call thee vvith so mightie a vocatiō that thou mightest rise vp againe from death to life and open thine eys to the eternal light vvhat mercie vvas it also after thou vvast conuerted to giue the grace not to returne vnto deadlie sinne againe but to vanquish thine enimie and to perseuer in good life These ar the publique and knovven benifits but there be other secrete benifits vvhich no man knovveth but he onlie that hath receaued them and againe there be som so secrete that euen he him self vvho hath receaued them knovveth them not but he onlie that gaue them Hovv manie times hast thou deserued in this vvorld either through thy pride negligence or vnthankfulnes that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes and yet hath not he dealt thus vvith thee Hovv manie euills occasions of euills hath our lord preuented vvith his prouidence ouerthrovving the snares of thine enimie and stopping his passage and not permitting him to execute his vvilie practyses and designements
vppon thee Hovv ofentimes hath he donne for euerie one of vs that vvhich he said to S. Lu◠22.31 Peeter Behold Satan hath required to haue yovv for to sift as vvheate but I haue prayed for thee that thy faith faile not Novv vvho knovveth these secretes but onlie God The positiue benifits be such as a man may somtimes vnderstand and knovv them but priuatiue benifits vvhich consist not in dooing vs good but in deliuering vs from euils vvho is able to vnderstand VVherefore as vvel for these as for the others it is reason vvee should alvvais be thankful to our lord and vnderstand hovv farre in arrerages vvee be in our reckoning vvith him and hovv much more vve be indetted vnto him then vvee ar able to paie seeing vvee ar yet not able to vnderstand them But that thou in som sort knovv better the greatnes of these benefits vvhich God hath bestovved vppon thee it maketh much to the purpose that thou consider eche one of these benefits vvith the circumstances annexed vnto them vvhich be vvhoe he is that giueth the benifit vvho he is that receaueth the same vvherefore it is giuen and in vvhat sort As touching the first circumstance thinke vvel vvith thy self hovv great he is that bestovveth these benefits vppon thee seeing he is God consider the greatenes of his omnipotencie vvhich is declared vnto vs sufficientlie by the vvoork-manship of this vvoorld vvith the vvhole vniuersitie of creatures conteined therein Consider also the greatenes of his vvisdom vvhich is knovven by the ordre agreement and maruailous prouidence vvhich vvee see in al things For yf thou meditate vvel vppon this circumstance thou shalt com to vnderstand that not onlie the afore-said benifits but also the least thing that maie be as for example an apple or nut sent thee by this so great and vvorthie a king ought to bee highlie esteemed of thee for the vvorthines of him that giueth it The greatenes also of these benifits is no les to be esteemed in respect of the second circumstance that is of the basenes of him that receaueth them then in respect of the excellencie of him that giueth them And therefore the Prophet Dauid said O lord vvhat is man that thou art mindful of him Psal 8.5 or the sonne of man that thou visitest him for yf al the vvhole vvoorld be scarce as much as an emmot or ant in comparison of the maiestie of almightie God vvhat then may man be in respect of him vvhoe is but so small a portion of the vvhole vvoorld And therefore hovv can it be but great mercie and maruail that so high and Soueraine a Lord should haue so particular and speciall care to dooe so much good to so little an emmot But novv vvhat vvilt thou saie yf thou consider the cause of these benefits that is vvherefore they be giuen thee It is euident that no man doth good to an other nor maketh as much as one steppe for him vvithout som hope or pretense of interest Onlie this our lord bestovveth al these benifits vpon vs vvithout anie pretense or hope that vvee of our part maie dooe anie thing redounding to his commoditie and profit In so much that vvhatsoeuer he doth for vs he doth it of pure fauour and grace moued thereunto by his onlie goodnes and loue And yf thou think othervvise tell me I praie thee yf thou be predestinated vvherefore els did he predestinate thee vvherefore aftervvards create thee redeeme thee make thee a Christian call thee to serue him vvhat might there be heere that might moue him to bestovv such exceeding great benifits vppon thee other then his onlie goodnes and loue tovvards thee Neither is it a thing of les importance for this purpose to consider the means and the manner vvith vvhich he doth vs so much good that is the hart and vvill vvith vvhich he doth it for that all the good the vvhich he hath donne vnto vs in time he determined from al eternitie to dooe it And so from al eternitie he hath loued vs vvith perpetual charitie and for this charitie and loue tovvards vs he determined to dooe vs al this good and to haue an especial care of our saluation to vvhich he still attendeth vvith such prouidence and ouersight as yf void of al other affairs he had nothing els vvhereto to attend but to the saluation of eche one in particular Heere then hath euerie deuovvt sovvle vvhere vppon to ruminate and consider as a cleane beast night and daie and vvhere she shall find most abundant and svveete pasture for all her life OF THE TIME AND FRVITE OF the foresaid meditations CHAP. III. THESE be the seuen first meditations good Christian reader vppon vvhich thou maist discourse and occupie thy thought al the daies of the vveeke not that thou maist not think also as vvel of som other things and in other daies besides these for as hath ben said in the beginning vvhat soeuer thing induceth our hart to the loue and feare of God and to the obseruation of his commaundments is fit matter for meditation Neuer-theles the aforesaid passages considerations haue ben heere set dovvne for tvvo causes the first vvhereof is because they be the principal mysteries of our faith and such as of them selues moue vs more to that vvhich vve said to vvit to the loue feare of God The second is that young beginners vvhoe haue neede of milke maie find heere chevved digested those things of vvhich they ar to meditate to th' end they goe not as pylgrims in a straunge countrie vvandring vp and dovvne through vnknovven places and taking som things and leauing others vvithout hauing anie stabilitie or stedfastnes in anie It is also to be noted that the meditations of this vvecke ar most fit as hath ben said for the beginning of a mans conuersion that is vvhen a man nevvlie turneth him self to God for that then it behoueth to begin vvith those things vvhich maie moue vs to sorovv detestation of sinne to the feare of God and contempt of the vvoorld vvhich be the first entries of this vvaie and therefore those that begin must perseuer for som space of time in the consideration of these things that they maie by thē be better founded in the vertues and affects before mentioned OF THE OTHER SEVEN MEDITATIONS OF THE SACRED Passion and of the manner vvhich vve must obserue in them AFTER the meditations vvhich before vve haue laid dovvne there follovv other seuen meditations of the holie Passion Resurrection Ascension of Iesus Christ to vvhich also maie be annexed and ioyned the other principal passages of his most blessed life But heere vvee must vnderstand that there be sixe things to be cheefelie considered in the Passion of our Sauiour Christ to vvit The greatenes of his paines that vve maie take compassion of them The grieuousnes of our sinnes vvhich vvas cause of his paines that vve may abhor them The excellencie of the benifit that
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
holie Euangelist saith that thy did vnto him vvhatsoeuer they vvould And as his garment stucke fast to the vvoundes of his scourges and the bloud vvas novv congealed and fastned vnto his garment at vvhat time thy stripped him they haled it of vvith such furious hast and force as those caitisses vvere far from al pitie and mercie that they renevved al the vvoundes of his vvhippings in such rueful vvise that that great vvound of his shoulders distilled bloud on al partes Consider novv heere o my sovvle the excellencie of the goodnes and mercie of God vvhich shevveth it self so euidentlie in this misterie Behold hovv he that clotheth the heauens vvith clovvdes and the fields vvith flovvers bevvtie is heere spoiled of al his garments Consider the cold vvhich that holie bodie suffred standing as it stoode spoiled naked not onlie of his garments but also of his verie skinne and flesh vvith so manie gapes and vvide holes of open vvoundes throughout the same And yf S. Peter being clothed and shodde felt cold the night before hovv far greater cold suffred that most delicate and tender bodie being so naked and vvounded as it vvas Consider after this hovv our Sauiour vvas nayld vppon the Crosse the paine vvhich he suffred at that time vvhen those great and square nailes pearced through the most sensible and tender parts of his bodie vvhich vvas of al bodies most delicate And consider also vvhat extreme griefe it vvas to the blessed virgin vvhen she savv vvith her eys and heard vvith her eares the mightie and cruel hard strokes vvhich vvere laid on so thick iterated one after an other vppon his diuine members For certainelie those hammers nailes passed through the hands of the sonne but they vvounded and pearced the verie hart of the mother Consider hovv forthvvith they hoysed vp the Crosse on high vvent about to rāme it in the hole vvhich they had made for that purpose hovv such vvere those cruel ministers at the verie time of rearing it vp placing it they let it fal vvith a iump into the hole vvith al the vveight thereof and so that blessed bodie vvas sore shaken and iogged in the ayre and thereby his vvounds of the nailes vvere enlarged vvhich vvas a most intollerable paine Novv then o my svveete Sauiour and Redeemer vvhat hart maie be so stonie hard that vvil not riue a sunder for griefe sith this daie the verie stones them selues vvere ryuen cōsidering that vvhich thou suffredst vppon the Crosse The sorous of death o Lord haue enuironed thee the vvaues of the sea haue ouervvhelmed thee Thou art mired in the depth of the bottomles goulfes and findest nothing vvhere vppon to staie thy self Thy father hath forsaken thee vvhat hope maist thou haue of men Thy enimies crie out against thee thy frinds breake thy hart thy sovvle is afflicted and for the loue thou bearest to me thou admittest no comfort Mie sinnes o Lord vvere vndoubtedlie verie greate and thy penance vvel declareth it I see thee o my king fastened to a tree there is nothing to susteine thy bodie but three yron nailes of those thy sacred bodie hangeth vvithout anie other stay or comfort VVhen the vveight of thy bodie staieth vppon thy feete then ar the vvounds of thy feete more vvydened and torne vvith the nayls vvherevvith they ar pearced And vvhen the svvaie of thy bodie staieth vppon thy hands then ar the vvounds of thy hands more rent vvith the poise of thy bodie Novv thy holie head tormented and vveakened vvith the crovvne of thornes vvhat pillovv hath it to rest vppon O hovv vvel might thy armes most blessed and excellent virgin be heere emploied to supplie this office But alas thy armes maie not serue for this present but the armes of the Crosse Vppon them must that sacred head recline it self vvhen it vvil repose and yet the ease he shal receaue thereby shal be but onlie to driue stick those thornes more fast into his braine The sorovvs of the sonne vvere much increased by the presence of his mother vvith vvhich his hart vvas no les crucified vvithin then his holie bodie vvithout Tvvo crosses be heere prepared for thee o good IESVS this daie the one for thy bodie and the other for thy sovvle The one is of passion the other of compassion The one pearceth thy bodie vvith nailes of iron the other pearceth thy most holie sovvle vvith nailes of sorovve vvhoe is able to declare o◠good IESVS vvhat griefe it vvas to thee vvhen thou diddest consider the great anguishes of the most holie sovvle of thy mother vvhich thou knevvest so certainlie vvas there crucified vvith thee vvhen thou savvest that pitiful hart of her pearced and thrust through vvith the svvoord of sorovv vvhen thou diddest open thy blovvdie eys and beheldest her diuine face vvhollie ouer cast vvith palenes and vvannes of death and those angvvishes of her sovvle vvhich caused not her death and yet vvere greater to her then death it self and those riuers of teares vvhich gusshed out from her most cleare eys and heardest those deepe sighs and sobbes vvhich burst out of her sacred brest being enforced vvith the vehemencie of griefe and sorovv Novv vvhat brest saith S. Bernard maie be so of iron vvhat bovvels so hard that they be not moued to compassion o most svveete mother considering the teares and paines vvhich thou diddest endure at the foote of the Crosse vvhen thou savvest thy most deere sonne suffer so grieuous so long and so opprobrious and shameful torments vvhat hart can think vvhat toung can expresse thy sorrovv thy teares thy sighes and the cleauing a sunder of thy hart vvhen standing in this place thou savvest thy beloued sonne vsed in such cruel sort and yet couldest not help him vvhen thou beheldest him naked and couldest not clothe him parched vp vvith thirst couldest not giue him to drink iniuried and couldest not defend him diffamed as a malefactour and couldest not ansvvere for him his face so defiled vvith spittel and couldest not make it cleane finallie his eyes gushing out teares and couldest not drye them nor receaue that last gaspe vvhich came out from his sacred brest nor ioyne thy face vvith his so knovven and so beloued and in such manner dye imbraced vvith him In this time thou diddest vvel proue in thy self that the prophetie vvas fulfilled vvhich that holie old Simeon had foretold thee before he died saying that a svvord of sorovv should pearce thy hart But o◠most pitiful virgen vvherefore vvouldest thou o blessed ladie increase thy sorovv vvith the sight of thyne ovvne eys vvherefore vvouldest thou find thy self present this daie in this place It is not a thing decent for one so retyred as thou art vvoont to be to appeare in common places It becommeth not a motherlie hart to see her children dye although it stoode vvith their honour and reputation and they dyed in their bead and comest thou then to see thy sonne die by
Barabbas vniustlie condemned he caried his ovvne crosse vppon his shoulders he vvas crucified betvvene tvvoe theeues he did drink easell gall and finallie he died a most opprobrious reprocheful death vppon the mount Caluarie in time of greatest solemnitie The third point to be considered is for vvhome he suffered euident it is that he suffred for mankind disobedient vngrateful created of nothing vvho of him self can dooe nothing knovveth nothing nor is ame thing vvorth for a creature of vvhome he ne uer had nor neuer vvas to haue anie neede For a creature vvhich had offended vvas to offend and disobey him so manietimes The fourth point to be considered is in vvhat manner he suffered vvhere vve shall see that he suffred vvith such great patience and meekenes that he vvas neuer offended nor angrie vvith anie bodie vvith so great humilitie that he made choice of the most contemptible death that vvas vsed in those daies vvith so great readines and alacritâ—e that he vvent foorth to meete his enimies vvith so great charitie that he called his frind him that betraied and sould him healed his eare that tooke him regarded vvith eyes of mercie him that had denied him and praied for those that crucified him The fift point to be considered is vvherefore and to vvhat end he suffereth vvhere it is manifest that he suffered to satisfie the iustice of almightie God and to appease the vvrath of his father to accomplish the predictions and propheties of the Patriarches and Prophetes to deliuer vs from the thraldom of hell and to make vs capable of heauen to shevv vs the vvaie to heauen vvith his perfect Obedience and to confound the diules vvhoe by reason of theire pride haue lost that vvhich men dooe gaine through theire humilitie OF THANK ESGIVING CHAP. VIII AFTER meditation folovveth thankesgeuing of vvhich a man must take occasion of the meditation past and giue thankes vnto our lord for the benifit he hath donne vnto him in the same as for example yf the meditation vvas of the passion he must thanke our lord that he hath redeemed vs vvith so great paines And if it vvere of our sinnes for that he hath expected vs so long time to dooe penance yf it vvere of the miseries of this life for that he hath deliuered vs from so manie of them yf of the departing out of this vvoorld and of the hovver of our death for that he hath deliuered vs from the daungers of it and expected vs and giuen vs life to dooe penance and yf it vvere of the glorie of paradise for that he hath created vs to be partakers of so great a felicitie and so like vvise vve maie dooe in the rest And vvith these benifits thou mustioine all the other beneifits of vvhich vve have spoken before vvhich be the bâ—niâ—it of Creation Conseruation Redemption Vocation and Glorification and so tho 〈◊〉 giue thankes to our loâ—d for that he â—ach made thee to his I kenes and image and hath giuen the memorie to remember him vnderstanding to knovvâ—him and evil to loue him and for that he hath given hee an angel to keepe thee from so 〈◊〉 angers and perilâ— and from so manie mortal sinnes and also from deâ—th thou being in sinne vvhich vvas no lesse benefit then to deliuer thee frome erlast ngâ—deaâ—h and forthat he made thee to be borne of Christian parents and gaue thee holie baptisme and the ein his grace and promised thee his glorie and receaued thee foâ— his child Also vvith these benifitâ— thou mustioine other general and particular benifits vvhich thou knovvest to haue receaued of our lord and for these and al others as vvel publique as priuate thou must yeeld him as hartie thankes as possiblie thou maist and inuite al creatures as vvel in heauen as in earth that they assist and help thee to dooe thy dutie in this and vvith this spirite and desire thou maist saie somtimes that Canticle Benedicite omnia opera Doâ—â—ti Domino or els the psalme Benedic anima mea Domiâ—o omnia quae intra me sunt nomini sancto eius Benedic anima mea Domino noli ohliuisci onmes retributiones eius Qui propitiatur omnibus iniquitaâ—â—bus tuis qui sanat omnes infirmitates tuas Qui redimit de interitu vitam tuam qui coronat te in misâ—ricordia miserationibus OF OFFERING CHAP. IX THIS being donne that is vvhen a man hath geuen thankes to our lord vvith al his hart for al these benisits then foorthvvith the hart naturallie breaketh out into that affect of the Prophet Dauid saying Psal 515.12 VVhat shall I yeeld vnto our Lord for all those things vvhich he hath bestovved vppon me And this desire a man in som sort satisfieth vvhen he geueth and offereth vp to almightie God that vvhich of his part he hath and is able to giue him And for this end he ought first to offer vp him self to God for his perpetual sklaue resigning and laying him self vvholie in his hands that his diuine maiestie dooe vvith him as it shal best please him and iointlie he must offer vp to him all his vvoords his vvoorks his thoughts and his paines that is vvhatsoeuer he doeth and suffereth that so al maie be to the glorie and honour of his holie name Secondlie he must offer vp to God the father the merites vvoorkes of his sonne and all the paines vvhich in this vvoorld he suffered for obedience of him euen from the manger vntil the crosse for so much as they al be our substance heritage vvhich he left vs in the nevv testament by vvhich he made vs his heires of al these so greate treasures And in like manner as that vvhich is giuen me is no lesse mine then that vvhich I haue goten by mine ovvne paines and labour so the merites of Christ the right vvhich he hath geuen me ar no lesse mine then yf I had svveate and laboured for them my self And therefore a man maie vvith as much right offer this second present as the first laying dovvne by order al our Sauiours vvoorks and paines and al the vertues of his most holie life his Obedience his Patience his Humilitie his Charitie vvith al the rest because this is the most riche and most pretious offer that maie be offered OF PETITION CHAP. X. IMmediatlie after that vve haue offered vp vnto almightie God this so riche a present vve maie then vvith great securitie in vertue of the same de 〈…〉 vvhat soeuer fauours grace And first â—er vs demaunde vvith great affection of Charitie and vvith desire of the glorie of God that al nations and people of the vvorld maie knovv pâ—aise and adore him as â—heire onlie true God and lord saying euen from the bottom of our hart these vvords of the Prophet Psal 66.4 Let all people confesse thee o God let all people confesse thee Let vs praie also for the Catholike Church and for al the Prelates
al such things as they rise out of deuotion so likevvise they avvaken maintaine and nurrishe the roote from vvhence they first grevv vvhich is deuotion Finally the vvoorkes of mercie help much because they giue vs hope to present our selues before God they accompanie oure praiers vvith oure seruice so that oure praiers be not drie demaunds and deserue that the praier be mercifullie heard vvhich proceedeth from a merciful hart OF NINE THINGS THAT hinder praier CHAP. III. AS there be som things that help and further deuotion so likevvise som others there be that hinder the same emongst vvhich the first is our sinnes not onlie those that be mortal but also venial sinnes because these albeit they dooe not extinguish charitie in vs yet dooe they slack and make cold the feruor of Charitie vvhich is as it vvere deuotion it self and therefore it is reason to auoide them vvith al care and diligence yf not for that they dooe vs harme at the lest because they hinder vs from dooing good Secondlie the remorse of conscience vvhich proceedeth of the self same sinnes is a great let vvhen it is ouergreat because it maketh the sovvle vnquiet heauie dismaied and vveake to dooe anie good exercise Thirdlie vvhatsoeuer greefe or disgust of minde or inordinate afflection doth also hinder because the tast and svveetenes of a good conscience and of spiritual comfort can not stand together vvith such things Fourthlie too manie cares at a great let vvhich be those flies of Egypt that disquiet our soule and doe not suffer her to take that spiritual sleepe vvhich is vvont to be taken in praier but there more then at anie other time dooe disturbe her and turne her from her exercise Fiftlie ouermanie affaires be also a great hinderance for that they take avvaie the time and choke the spirite and so leaue a man vvithout hart to attend to almightie God Sixtlie pleasures and sensual consolations dooe likevvise hinder because they make spiritual exercises to seeme vnsauerie And moreouer he that is much delited vvith the consolations of the vvoorld deserueth not those of the holy Ghost as S. Bernard saith Seuenthlie the pleasure in too much eating drinking much more in sumptuous bankets ar no smal let because these be an euil disposition for spiritual exercises holy vigils for vvhen the bodie is heauie and charged vvith to much meate the sovvle is verie yl disposed to flie on high Eightlie the vice of curiositie as vvel of our senses as of our vnderstanding that is a desire to heare see and vnderstand nouelties is also a hinderance because al these things robbe time disquiet the sovvle and distract her diuers vvaies and so be a let to deuotion Finallie the interruption and breaking of these holy exercises is an other hinderance I meane vvhen they be not left for som holy cause or iust necessitie for somuch as the spirite of denotion is verie delicate vvhich vvhen it is once departed either it turneth no more or at the lest vvith great difficultie And therfore euen as young plantes require theire ordinarie vvatering vvhich yf they vvant they forthvvith fade and drie vp so likevvise falleth it out in deuotion vvhen it vvanteth the vvatering of deuout consideration Al this hath ben here spoken of so breefly to the end it might better be kept in memorie the declaration vvhereof euerie one that vvil maie see by practise and long evperience OF THE MOST COMMON TENtations vvhich be vvont to vvearie such as geue them selues to praier and of theire remedies CHAP. IV. IT shal not be amisse novv to treate of the tentations most common to such persons as geue them selus to praier and of theire remedies vvhich tentations be for the most part these that folovve The vvant of spiritual consolations The vvarre of importunate thoughts The thoughts of blasphemie and infidelitie The mistrust of going forvvard The presumption of hauing greatelie profited These be the most common tentations that ar in this vaie the remedies of vvhich be those that folovve The first remedie against vvant of spiritual consolations FIRST the remedie for him that vvanteth spiritual consolations is that for this he leaue not the exercise of his accustomed praier although it seeme vnto him vnsauourie and of smal fruite but rather put him self in the presence of almightie God as guiltie and culpable and examining his conscience serche vvhither peraduenture he lost this fauour through his ovvne fault and praie our lord vvith greate considence that he pardon him and shevv him the inestimable riches of his patience and mercie in suffering and forgeuing one that can doe nothing els but offend him In this fashion shal he dravv profit of his drynes taking occasion to humble him self the more vvhen he seeth hovv much he offendeth and to loue God the more considering hovv much he forgiueth him And albeit he find not tast in these exercises let him not forsake them because it is not requisite that that thing be alvvaies sauourous vvhich must be profitable at the lest vvise this vve finde by experience that as often as a man perseuereth in praier vvith som litel attention and care dooing in this the best that he is able at the end he commeth from thence comforted and ioyful vvhen he seeth that of his part he did vvhat laie in him It is not much to continue much in praier vvhen there is much consolation Much it is that vvhen there is smal deuotion our praier then be much and much more the humilitie and patience and perseuerance in dooing vvel It is also requisite at such times to behaue our selues vvith more sollicitude and carefulnes then at other times vvatching vppon the gard of our selues and examining vvith good attention our thoughts vvoords and deedes For seeing that in this time vve vvant spiritual ioie and comfort vvhich is the principal oare to rovve in this nauigation it is needeful to supplie vvith care and diligence that vvhich vvanteth of grace And vvhen thou seest thy self in this case thou must make accoumpt as S. Bernard saith that the vvatches that guarded thee ar asleepe that the vvalles that defended thee ar fallen dovvne And therfore al hope of thy saluation consisteth novv in vveapons seeing that the vvalls can no more defend thee but the svvoord and dexteritie in fighting O hovv greate is the glorie of the sovvle that sighteth in this sort that vvithout a shield defendeth her self vvithout vveapons fighteth vvithout strength is strong and finding her self alone in the combat taketh courage and a good hart for her companions This is the principal tovvch-stone vvith vvhich the finenes of frinds is voont to be proued vvhether they be true or noe The second remedie against importunate thoughts AGAINST the tentation of importunate thoughts vvhich ar vvoont to molest vs in the time of praier the remedie is to fight against them manfullie and vvith perseuerance albeit this resistance must not be vvith too much labour and anxietie of spirite
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
that I maie no more offend thee in them nor in anie other and cheefelie I demaund of thee strength and vertue to chasten mie flesh to refraine my toung to mortifie the appetites of my hart to recollect the thoughts of my imagination that I being altogether so renued and reformed may deserue to be a liuing temple and thy abode Giue me likevvise o lord al those vertues by vvhich this thy dvvelling place mare be not onlie pâ—rified and cleansed but also adorned and decked such as be the feare of thy holie name a most stedfast hope a most profound humilitie most perfect patience a cleare discretion pouretie of spirite perfect Obedience continual strength diligence in al trauails apperteining to thy holie seruice and aboue al a most inflamed charitie tovvards my neighbours and tovvards thee And for asmuch as I deserue none of al these things be mindful o lord of thy mercie vvhich presupposeth our miserie to be put in execution Be mindful Ezech. 33.11 that thou desiâ—est not the death of a sinner as thy self hast said but that he be conuerted and liue Be mindful that thy onlie begoten sonne came not into this vvoorld as he him self said to seeke those that be iust but sinners Math. 9.13 Be mindful that vvhatsoeuer he did and suffred in this vvoorld from the daie that he vvas borne vntill he gaue vp the ghost vppon the Crosse he suffred it not for him self but for me vvhich all I offer vp to thee in sacrifice for my necessities and offenses and for his sake and not for myne ovvne doe I beseeche thee of mercie And for asmuch as of thee it is said that thou vvilt honour the father in his sonnes honour him by dooing good to me Be mindfull that I haue recourse to thee that I enter through thy gates and that to thee as to a true physition and lord I present my necessities and vvounds and so vvith this spirite vvill I cal vppon thee vvith that pâ—aie vvhich the Prophet Dauid made saying Incline Psal 85. o lord thyne eare and heare me because I am needie and poore Keepe my sovvle because I am holy saue o my God thy seruant that hopeth in thee Haue mercie vppon me o lord because to thee haue I cried al the day make glad the sovvle of thy seruant because to thee o lord haue I lifted vp my sovvle Because thou o lord art svveete and milde and of much mercy to all those that cal vppon thee Vnderstand o lord vvith thy eares my praier and listen to the voice of my request In the day of my tribulation haue I cried vnto thee because thou hast heard me There is none like to thee amongst the Gods o Lord and there is none according to thy vvoorkes All the nations that thou hast made shal com and adore before thee o lord and shall glorifie thy name Because thou art great and dooing vvoonders thou onlie art God Guide me o lord in thy vvay I vvill vvalke in thy veritie let my hart reioice that it may feare thy name I vvil confesse to thee o lord my God in al my hart and I vvil glorifie thy name for euer Because thy mercie is great vppon me and thou hast deliuered my sovvle out of the deepest hell Glorie be to the father and to the sonne c. A PRAIER TO THE HOLY GHOST CHAP. X. O HOLY Ghost the comforter that in the holy daie of Pentecost diddest com doune vppon the Apostles and fill theire holy brests vvith charitie grace and vvisdom I beseeche thee o lord for this vnspeakeable liberalitie and mercie that thou vvilt fil my soule vvith thy grace and all mie entrails vvith the vnspeakeable svveetenes of thy loue Com o most holy Spirite and send vs from heauen som one beame of thy light Com o father of the poore o giuer of gifts o light of harts Com o best comforter svveete ghest of sovvles and theire svveete refreshing Com to me o cleanser of sinnes phisition of diseases Com o strength of vveakelings remedie of those that ar fallen Com o maister of the humble and destroier of the proude Com o singular glory of those that liue and only saluation of those that die Com o my God and prepare me for thee vvith the riches of thy giftes and mercies Make me drunk vvith the gift of vvisdom inlighten me vvith the gift of vnderstanding gouerne me vvith the gift of counsel encourage me vvith the gift of strength teach me vvith the gift of science vvound me vvith the gift of pietie and pearse my hart vvith the gift of feare O most svveete louer of those that be cleane of hart kendle burne al my bovvels vvith that most svveete fiar of thy loue that they al being so burned maie be rauished dravven to thee vvhich art my last end and the depth of all goodnes O most svveete louer of cleane soules for so much as thou knovvest that I of my self am able to doe nothing extend thy pitiful hand vppon me and make me leaue my self that so I may be able to passe vnto thee And to this end o lord beate doune mortifie annihil and vndoe in me vvhatsoeuer it shal please thee that thou make me vvholy according to thy vvil that so al my life be a perfect sacrifice to be altogether consumed in the fiar of thy loue O that som one could aford me this that thou vvouldest admit me to so great good Behold that this thy poore and miserable creature daie and night suspireth to thee My sovvle hath thirsted after the liuing God vvhen shal I com and appeare before the face of al graces vvhen shal I enter into the place of that vvonderful tabernacle euen to the face of my God vvhen vvilt thou fill my sovvle vvith the ioye of thy diuine countenance vvhen shal shee be satiated vvith thy diuine presence O fountaine of eternal brightnes turne to enclose me in that depth vvhence I proceeded vvhere I may knovv thee as thou didst knovv me and loue thee as thou didst loue me and see thee for euer in the companie of al Saincts Amen A PRAIER VVHILES VVEE HEARE masse or at anie other time taken out of diuers places of S. Austen CHAP. XI O MOST merciful supreame creator of heauen and earth I the most vile of al sinners together vvith thy holy Church offer vp to thee this most pretious sacrifice of thy onlie begoten sonne for al the sinnes of the vvoorld Behold o most merciful king him that suffereth and gentellie remember for vvhome he suffere h. Is not this peraduenture o lord thy sonne vvhome thou diddest deliuer to death for the remedie of an vngrateful seruant Is not this peraduenture the author of life vvhich being lead as a sheepe to the slaughter disdeigned not to suffer such a cruel kind of death Turne o lord my God the eys of thy maiestie vppon this vvoork of vnspeakeable pietie Consider thy svveete sonne stredched
out vppon the vvoode of the Crosse and his most innocent handes gushing out bloud and be thou content to pardon those euils vvhich my hands haue committed Consider his naked brest pearced vvith that cruel iron of the speare and renue mee vvith that sacred fountaine vvhich I beleeue to haue runne from thence Behold those most holy feete vvhich neuer past through the vvay of sinnes novv pearced vvith those hard nails and let it please thee to direct my feete in the vvay of thy holie commaundements Doest not thou perchaunce o most pitiful father consider the head of thy most louing sonne fallen doune his vvhite neck bovved dovvne vvith the presence of death Consider o most merciful Creator in vvhat plight the bodie of thy beloue I sonne emaineth and haue mercie vppon the seruant vvhich he hath redeemed Behold hovv his naked brest remaineth all vvhite hovv his bloudie side remaineth all redde hovv his bovvels extended remaine drie hovv his bevvtiful eys remaine dimme hovv his kinglie presence and figure remaineth pall and vvanne hovv his armes stretched out remaine stiffe hovv his knees like alabastre remaine hanging hovv the streames of that diuine bloud vvash his pearced feete Behold o glorious father the mangled membres of thy most louing sonne and remember the miseries of thy poore seruant Behold the torments and paines of our Redeemer and forgiue the offenses of the redeemed This is our faithful Aduocate before thee o father almightie This is that high priest vvhich hath no neede to be sanctified vvith other bloud seeing he shineth embrâ—ed vvith his ovvne This is the holy sacrifice agreable and present offred and receaâ—ed in the sauour of svveetenes This is the lamb vvithout spotte vvhich heald his peace before those that did sheare him vvhich being charged vvith stripes defiled vvith spittle and iniuried vvith reproches did not open his mouth This is he vvhich hauing committed no sinne suffered for our sinnes and cured our vvounds vvith his vvounds Novv vvhat hast thou donne o most svveete Lord that thou vvast so iudged vvhat hast thou coÌ„mitted o most innocent lamb that thou vvast so dealed vvithail vvhat vvere thy faults vvhat the cause of thy coÌ„demnation Trulie o lord I am the vvound of thy paine I am the occasion of thy death and the cause of thy condemnation O meruailous dispensation of God! He sinneth that is euil and he is punished that is good he offendeth that is gâ—iltie and he is vvounded that is innocent the seruaunt committeth the fault and the lord paieth for it Hovv far o sonne of God hovv far hath thy humilitie abased it self hovv far hath thy charitie extended it self hovv far hath thy loue proceeded Hovv far hath thy compassion arriued I haue committed the offense and thou endurest the punishment I haue donne the sinnes and thou suffrest the torments I am he that vvaxed provvd thou art humbled I am the disobedient and thou art becom obedient euen to death and so paiest the fault of my disobedience Behould heere o king of glorie behould heere thy pietie and my impietie thy iustice and my vvickednes Consider the fore novv o ete nall father hovv thou oughtest to haue mercie vppon me seeing that I haue offered thee so deuoutlie the most pretious offer that could be offred thee I haue presented to thee thy most louing sonne set betvvixt thee me this faithful aduocate Receiue vvith a cheerefull couÌ„tenance the good pastor consider the straied sheepe vvhich he beareth vppon his shoulders I beseeche thee o king of kings by this holie of holies that I may be vnited to him in spirite seeing he disdained not to bevnited to me in flesh and I humblie request thee that by the means of this praier I may deserue to haue him for my helper for so much as of thy meere grace vvithout that I deserued it at thy hands thou hast giuen me him for my Redeemer A DEVOVT PRAIER TO OVR blessed Ladie CHAP. XII O GLORIOVS and happie virgin more pure then the Angels more bright then the startes hovv shall my praier appeare before thee seeing the grace that I merited through the passion of him vvhich redeemed me I haue lost it thorough the vvickednes of mine ovvne fault But yet although I be so great a sinner knovving my request to be iust I vvil make bold to beseeche thee that thou vvilt heare me O my Queene and Ladie I humblie request thee to praie thy sacred sonne that for his infinite goodnes and mercie he pardon me vvhatsoeuer I haue donne against his vvill and commaundement And yf this may not be graunted me in respect of my vnvvorthines yet let me obtaine it to the end that that perish not vvhich he hath created to his Image likenes Thou art the light of darknes Thou art the mirrour of Saincts Thou art the hope of sinners All generations praise thee all those that be afflicted call vppon thee all those that be good behold thee all creatures reioice in thee the Angels in heauen vvith thy presence the sovvles in purgatorie vvith thy comfort the men vppon earth vvith thy hope All call vppon thee and thou doest avvnsvvere to all and praie for all Novv vvhat shal I doe vnvvorthie sinner that I am to obtaine thy fauour for so much as my sinne troubleth me my demerite afflicteth me and my malice maketh me speachles I beseeche thee o most pretious virgin for that thy so greeuous and mortall sorovv vvhich thou diddest feele seeing thy beloued sonne going vvith the Crosse vpon his shoulders to the place of his death that thou vvilt mortiâ—ie all my passions and tentations that I lose not thorough mie vvickednes that vvhich he redeemed vvith his bloud Put alvvaies in my thought those pitiful teares vvhich thou did â—est shedde vvhen thou diddest see the vvounds and the bloud of thy blessed sonne that thorough the contemplation of them there runne such quantitie of teares out of myne eyes that they may be sufficient to vvash avvay all the spottes of my sinnes For vvhat sinner vvill be so bold as to appeare vvithout thee before that eternal Iudge vvhoe although though he be mild in his suffering yet is he iust in his punishment for so much as neither revvard is denied for doing good nor paine eschevved for doing euil VVhoe then shal be so iust that in this iudgment he shal not haue neede of thy helpe vvhat shal becom of me o blessed virgen yf I vvin not by thy intercession that vvhich I haue lost thorough myne ovvne sinne I demaund a great thing of thee according to my faults but in deede verie little according to thy povver All that I can request thee is nothing in respect of that vvhich thou art able to giue me O Queene of the Angels amend my life and dispose all my vvoorkes in such manner that albeit I be but euill yet I may deserue to be heard of thee vvith pitie Shevv o Lady thy mercie in afording me remedie
ovvne deuotion doth anie of these vvorks or secondlie vvhen he doeth the same being enioined him by his ghostlie father in Confession yet the Satisfaction vvhich is made for Obedience of the Confessor in respect of the Sacrament is much more fruiteful Finallie al manner of scourges and chastisements vvhich almightie God sendeth vs as Sicknes Pouertie and the like yf they be borne vvith Humilitie and Patience ar of greate force not onlie to satisfie for the temporal paines devv for our sinnes but also for increase of Grace and mercie THE SIXTH TREATISE HOVV VVE OVGHT TO PREPARE OVR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altare AS amongst al the other Sacraments the blessed Sacrament of the Altare is the greatest so is there requisite greater puritie and preparation for receauing of the same because in the other Sacraments the vertue of God vvorketh but in this Sacrament is the real and true presence of God him self and therfore besides the cleannes of the sovvle vvhich must goe before by meanes of the Sacrament of Penance it requireth also especial deuotion to vvhich deuotion three things doe serue verie notablie The first of these things is the feare and Reuerence of that diuine maiestie vvhich is in this Sacrament for somuch as vve doe trulie beliue that in that little host is almightie God the Creatour of heauen and earth the lord of the vvorld the glorie of the Angels the repose of all those that be blessed the iudge of the vvorld vvhome the Angels Archangels Cherubines and Seraphines doe praise before vvhose sight the povvers of heauen doe tremble not for that they haue offended him but for that considering the highnes and greatenes of that soueraine maiestie they acknovvledge them selues to be but so manie vvormes before the same True it is that this feare causeth not in them anie paine but a most high Reuerence because they knovv that as there is devv all loue to that infinite goodnes and bountie so to his greatenes there is due all feare This affection is also much increased in a man by consideration of the greate number of his sinnes and dailie negligences For yf the Angels and Principalities of heauen doe feare him vvithout hauing donne anie thing vvherefore since theye vvere created hovv much more ought a vile and vvretched vvorme to feare vvhich so oftentimes and in so manie manners offendeth his creator This is then the first thing vvhich a man ought to consider vvhen he commeth to this table saying vvithin him selfe vvith greate Reuerence I goe novv to receaue almightie God not onlie into mie sovvle but also into mie bodie But novv this feare must be tempered vvith Hope vvhich the same lord of ours giueth vs by considering that he vvith the bovvels of pitie and compassion vppon our vveakenes and miserie inuiteth vs to his table calleth vs vvith those most svveete vvords vvhich are Com ye to me al that labour Matth. 11.28 and ar burdened to vvit vvith the heauines of your mortalitie and of your passions because I vvil restore and refresh your soules And in an other place vvhen the Pharisees murmured of this lord because he did eate and drinke vvith sinners he ansvvered them that They that ar vvhole Luc. 5.31 neede not the Phisition but they that ar yll at ease and that he came not to cal the iust but sinners to penance So that vvith these vvords the sinners that repent them selues of theire sinnes maie take hart and confidence to be bould to approche neere to this heauenlie bankette But touching the hunger desire vvhich this heauenlie bread requireth a greate motiue maie be to consider the effects thereof and the greate benifits vvhich by the same ar communicated to those that deuoutlie doe receaue it vvhich be so greate that no man is able to recount them Effects of Communiō For by the same the Grace of God is giuen vs by it vve becom vnited and incorporated to our head vvhich is Christ By it vve ar made partakers of the merites and trauails of his most sacred passion and by it is renued the memorie therof By it Charitie is inflamed our vveakenes is strengthned and spiritual svveetenes is tasted euen in his ovvne proper spring vvhich is Christ and by it ar stirred vp in our sovvles nevv purposes and desires tovvards all goodnes By it is giuen vs a most pretious pavvne of euerlasting life By it ar forgiuen the sinnes and negligences vvhich vve dailie commit and by it also a man becommeth of Attrite Contrite vvhich is as much as to rise from death to life By it likevvise is diminished the flame of our passions and concupiscences and that vvhich is more by it Christ entreth into our sovvles to dvvel in them and dvvelling there as he him self signified vvhen he saied Ioā 6.57 that as his father vvas in him and therfore his life vvas like to the life of his father to make like him self in purenes of life all those that vvorthilie receaue him into them selues by meanes of this Sacrament that novv they maye saie eche one in particular I liue novv not I Gal. 2.20 but Christ liueth in me If therfore this celestiall bread vvoorke all these effects in the sovvles of those that vvith a pure conscience doe eate it vvhat man is there so insensible or so great an enimie of him self that vvil not haue hunger of bread that vvorketh so great effects in him that doth vvorthilie receaue it A man ought therefore to occupie him self in the consideration of these things the daie and the night before the blessed Communion to stirre vp by meanes of the same these three affects aforesaid in vvhich doth consist actual deuotion that is so greatlie requisite for this meate To vvhich purpose the tvvoe praiers folovving vvil help verie much yf they be read vvith as much attention and deuotion as is possible because in them the deuoute sovvle shal find vvoords and considerations to stirre vp in it selfe those three affections and feelings afore mentioned A DEVOVT PRAIER TO BE SAID before the receiuing of the blessed Sacrament I Giue vnto thee o my Sauiour and Lord most hartie thankes and praise for all the benifits vvhich it hath pleased thee to bestovve vppon this so vile and miserable creature I giue the thankes for all the mercies vvhich thou hast vsed tovvards mankind for the misterie of thy holy Incarnation and chiefelie for thie most holie Natiuitie for thy Circumcision for thy Presentation in the Temple for thy Flight into Egypt for the trauails of thy voiages for thy going vp and dovvne in preaching for the persecutions of the vvorld for the tormentes and sorovves of thie passion and for all that vvhich thou diddest suffer in this vvorld for me and much more for the loue vvith vvhich thou diddest suffer vvhich vvithout comparison vvas farre greater Aboue all this I giue the thankes that thou hast vouchsafed to set me at thy table and