gold vvhat hope maie I haue vvho haue liued so abominablie and so filthilie After this there folovv the Sacraments of Confession of the Altar and of Extreme vnction vvhich is the last succour that the Catholique Church can help vs vvithal in that trovvblesom time therefore as vvel heerein as in other things thou must consider the griefes and angvvishes of mind vvhich a man shall then suffer for his vvicked life past and hovv gladlie he vvil vvish that he had taken an other vvaie and vvhat kind of life he vvould then lead yf he might haue time to dooe the same and hovv he then vvilen force him self to call vppon almighte God vvhen the paines and increasing of his sicknes vvil scarcelie permitte him to dooe it Consider also those last accidents pangs of sicknes vvhich be as it vvere messangers of death hovv terrible and fearful they be the breastriseth and panteth the voice vvaxeth hoarce the feete begin to die the knees vvax cold stiffe the nostrels runne out the eys fink into the head the countenance seemeth dead the toung faultereth is not able to doe his office finallie by the hast vvhich the sovvle maketh to depart out of the bodie all the senses being troubled doe lose theire force and vertue But aboâ—eal the sovvle is shee that then suffreth greatest troubles for at that time shee is in a great conflict and agonie partlie for her departure and partlie for feare of the accoumpt vvhich she must giue because she is naturallie loth to depart from the bodie and liketh vvel her abode therein and feareth her reckoning Novv vvhen the sovvle is departed from the bodie there remaine yet tvvo vvais to goe th' one is to accompaine the bodie vnto the sepulchre th' other is to folovv the sovvle vntil her cause be determined and thou must vievv vvhat shall befall to ech of these parts Consider then in vvhat sort the bodie remaineth after his sovvle hath forsaken it vvhat a vvorthiegarment that is vvhich they prouide to burie it in and vvhat hast they make to get him ridde ovvt of the hovvse Consider his funeralls vvith al that passeth in the same the ringing of bells the praying for him the doleful seruice and singing of the Church the accompanying and sorovv vveeping of frinds and finallie al th' other particulers that ar then vvoont to happen vntill the bodie be left in the graue vvhere it shall lie buried in that earth of perpetual obliuion and forgetfulnes VVhen thou hast left the bodie in the graue folovv forthvvith the sovvle and behould vvhat vvay she taketh through that nevv region and vvhat shal becom of her and vvhat iudgement she shall haue Imagin that thou art novv present at this iudgemeÌ„t and that al the court of heauen expecteth the end of this sentence vvhere the sovvle shal be charged and discharged of al that she hath receaued euen to the valevv of a pinnes point There shal be taken accouÌ„pt of the life of the goods of the familie and hovvshold of the inspirations of God of the means and opportunities vve had to lead a good life and aboue al of the accoumpt vve haue made of the most pretious bloud of our Sauiour and of the vse of his sacraments And there shal euerie one be iudged according to the accoumpt he shall make of that vvhich he hath receaued Thursdaie night Of the date of iudgment THIS daie thou shalt meditate vppon the daie of the general iudgement that by meanes of this consideration those tvvo principall affections maie be stirred vp in thy soule vvhich euerie faith full Christian ought to haue to vvit the feare of God and abhorring of sinne Consider first vvhat a terrible daie that shal be in vvhich the causes of al the childreÌ„ of Adam shal be examined the processes of al our liues concluded and a definitiue sentence giuen vvhat shal be of vs for euermore That daie shall comprise in it self al the daies of al ages as vvel present and past as to com because in it the vvorld shall giue accoumpt of al those times and in it shall almightie God povver out his anger and indignation vvhich he hath gathered laid vp in al ages Hovv violentlie shal the maine floud of Gods indignation breake out at that daie conteining in it so maine flouds of anger and vvrath as there haue ben sinnes committed since the creation of the vvorld Secondlie coÌ„sider the fearful signes vvhich shal goe before that daie Luc. â—1 for as our Sauiour saith before the comming of this daie there shal be signes in the sunne in the moone and in the starres and finallie in all the creatures of heauen and earth for they all shal haue as it vvere a feeling of their end before they end in deede and shal tremble and beginne to fal before they fal in deede But men saith he shal goe dried vp and vvithered for feare of death hearing the terrible rorings of the sea and seeing the great vvaues and tempestes vvhich shal rise in it and foreseeing by this the great calamities and miseries vvhich such feareful signes dooe threaten to the vvorld And so shal they goe astonied and amazed their faces pale and disfigured them selues dead before death and condemned before sentence be giuen measuring the perils imminent by their ovvne present feares euerie one so occupied vvith his ovvne affairs that none shal think of others no not the father of his sonne None shal then haue to doe vvith anie or for anie because none shal be sufficient for him self alone Thirdlie consider that vniuersal floud of fier that shal com before the iudge and that dreadful sovvnd of the trompet vvhich the A changel shal blovv to sommon and call al the generations of the vvorld to assemble together in one place and to be present at there iudgement and aboue all that dreadful maiestie vvith vvhich the iudge shall com After this consider the streight accoump vvhich shal there be required of euerie maÌ„ Trulie saith Iob I knovv it is so Iob 9. and that no man can beiustified yf he be compared vvith God If he vvil conted vvith him in iudgement of a thovvsand things that he shall charge him vvithal he shal not be able to ansvvere vnto one VVhat then shal euerie vvicked person think at that time vvhen God shal enter vvith him into this examination shal there vvithin his ovvne conscience saie thus vnto him Com hither thou vvicked felovv vvhat hast thou seene in me that thou shouldest thus despise me and goe to mine enimies side I haue created thee to my image and likenes I haue giueÌ„ thee the light of faith made thee a ChristiaÌ„ redeemed thee vvith mine ovvne propre bloud for thee haue I fasted traueilled from place to place vvatched laboured svveat droppes of bloud for thee haue I fusfred persecutions scoutgings blasphemies reproches buffetings dishonours torments and the Crosse VVitnes be this Crosse and nailes
the vvickednes it hath And this is one of the chiefest points and aduises of this affaire vvhence it appeareth hovv great an error those bringers vp of nouices commit vvhoe being intangled and intricated in other things of lesse importance imploie not al theire forces in this labour of mortification vvhereof it ensueth that men remaine almost as they vvere borne that is in onlie natural goodnes or yll vvhich is no lesse inconuenience then to place a piece of timber in a gorgeous palaice no othervvise prepared then euen as it vvas brought cut out of the vvoode or to set vppon the table in a delicious banket greene oliues in such sort as they be gathered from the tree Seeing then that the end of this entreprise is to make a man good and vertuous that thou be not deceaued vvith vvhatsoeuer sort of goodnes thou must vnderstand that there be tvvoe kinds of goodnes th' one is naturall and is proper to such as be naturallie gentell and vvel condicioned th' other is spiritual proceeding of grace and of the feare and loue of God vvhich is propre to those that be iust persons Betvvixt these tvvo kinds of goodnes there is so great difference that vvith the first vve nether merite grace nor glorie but vvith the second vve obteine the one and the other And for this purpose the chiefest care of a good maister must be to attend that this spirite of the feare and loue of God be poured into the sovvle of his nouice procuring the same by all meanes that maie serue to this end such as ar Praier Meditation and Vse of the Sacraments c. For othervvise vvhat soeuer he shal doe vvil be a bodie vvithout sovvle an Adam of earth vvithout spirite of life vvhich is a thing of smal profit for Religion because by experience vve see that such as in religion haue nothing els but this natural goodnes ar no more to be esteemed then seelie soules or folkes of good past that ar led by euerie man vvhither he vvil and can not saie naie to anie bodie nor hold hand in anie thing that is commended to them In so much that a man othervvise yl bent by nature vvhich striueth alvvaies through the feare of God against his vvicked inclinations is much more vvorth then is an other verie vvel inclined by nature yf he vvant this feare For as the vvise man saieth Better is a liuing dogge then a dead lion Eccles 9.4 because vvithout spirite of life not anie one thing be it neuer so greate can be grateful and acceptable to God Of that vvhich hitherto hath ben said it is manifest hovv that this end of vvhich vve haue spoken comprehendeth tvvo things th' one is to driue out of the soule al kind of vices the other is to plant in the same al kind of vertues seeing the one necessarilie goeth before the other For like as in natural things there can be no generation vvithout corruption so vertues can not be engendred and brought forth in our soule yf our vices be not first dead nether can the spirit freelie raigne and gouerne yf the flesh be not before vanquished and ouercom These tvvo ends the Apostle had then obteined vvhen he said vvriting to the Galatians Galat. 2.19 vvith Christ I am nailed to the Crosse and I liue novv not I but Christ liueth in me For by saying that he vvas nailed to the Crosse and that he liued not he giueth to vnderstand the death of the ould man vvith al his vvicked inclinations and appetites vvhich he had ouercom through the fauour of the Crosse of Iesus Christ and by saying Christ liueth in me he setteth before our eyes the resurrection and life of the nevv man vvhich vvas not novv conformable to the affections of flesh and bloud but to the vertues and examples of Christ These selfe same tvvo ends did our Sauiour comprehend in those vvoords of his saying Matth. 16 24. If anie man vvil com after me let him denie him self and take vp his Crosse and follovv me For by saying let him denie him self he laid before vs the first immediate end vvhich is that a man denie his ovvne vvil and natural inclination vvith al the affections and appetites thereof and that he haue no lavv vvith them nor in anie vvise acknovvledge them thereby to folovv and obey them The second and last end he declared by saying let him folovv me that is let him folovv all the pases and examples of my life and al the vertues that he shall find in me And in that vvhich he saied Let him take vp his Crosse to vvit of trauail and austeritie he declared the chiefest meane and instrument necessarie for the one and the other end because that neither rooting out of vices and ouercomming of nature nether planting of vertues can be donne vvithout trauail and paine for somuch as there is great difficultie as vvel in the one as in the other By that vvhich hath ben saied vve maie plainelie gather of vvhat condition this nevv vvarfare is to vvhich a man is called and vvhat sort of profession it is for he is not called to a delicate and quiet life as som doe imagin but to the Crosse to trauail to sight against his passions to pouâ—etie and nakednes to the sacrifice of him self and of his oune vvil and finallie to that mortification of vvhich our Sauiour said Ioan. 12.20 vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it bringeth much fruite He that loueth his life shall lose it and he that hateth his life in this vvorld doth keepe it to life euerlasting It is no matter of smal importance to vvin and subdue nature and to make of flesh spirite of earth heauen and of a man an Angel For if in deede to make of a greene hearbe fine and delicate linnen cloth there needeth so much mortifying trauail about the same by reason of the greate difference there is betvvixt the one and the other hovv much more is it necessarie for the making of this so greate a change of a man into an Agel They report that vvhen a snake vvil change his skinne he entreth by a verie narovv and straite hole that by this meanes he maie shift of his ould skinne he then that mindeth to strippe him self of the ould man to put on the nevv hovv can he bring this to passe by leading a large delicate life There can be no generation vvithout corruption nether can a man atteine to be that vvhich he is not yf first he leaue not to be that vvhich he is a thing that can not be donne vvithout great paine and labour The life of a Christian man is ordeined to a supernaturall end and so presupposeth supernatural forces and consequentlie this life it self must be supernatural to vvhich thing flesh and bloud can not arriue VVoe to that Religion vvhose manner of life is vvide and large for in
a vale of teares and a maine sea of infinite miseries Sainct Hierom vvriteth tom 1. epistol 3. cap. 11. that Xerxes that most mightie king vvho threvv dovvne mountaines dried vp the seas as on a time he vvent vp to the toppe of a high hill to take a vevve of his huge armie vvhich he had gathered together of infinite people after he had vvelseene them it is said that he vvept And being demanded the cause vvherefore he vvept he ansvvered and said I vveepe because vvithin these hundred yeares there shal not one of al this huge armie vvhich I see here present before me be left aliue O that vvee might saith S. Hierom. ascend vp to the toppe of som high place that vve might see frō thence al the vvhole earth vnderneath our feete From thence shouldest thou see the ruines and miseries of the vvhole vvorld and nations destroied by nations and kingdoms by kingdoms Thou shouldest see hovv som vvere tormented som murdered som drovvned in the sea som others lead avvaie captiues In one place thou shouldest see mariages and mirth in an other dolefull mourning and lamentatiō heere som borne there som others die som flovving in riches and others begging from dore to dore To be short thou shouldest see not onlie the huge armie of Xerxes but also al those in the vvorld that be novv aliue vvithin these fevv daies to end their liues Runne ouer al the diseases and paines of a mans bodie and al the afflictions and cares of the mind and al the perils and daungers vvhich be incident as vvel to al estates as to al ages of men and thou shalt see yet more euidentlie hovv manifold the miseries of this life be for by seeing hovv little a thing al that is vvhich the vvorld can aford thee thou shalt com more easilie to despise contemne vvhatsoeuer the same hath in it Finallie after al these miseries there folovveth the last miserie that is death vvhich is as vvel to the bodie as to the sovvle of al terrible things the verie last and most terrible For the bodie shall in a moment be depriued and spoiled of vvhat soeuer it hath and of the sovvle there shal then be made a resolute determination vvhat shal becom of it for euer and euer Al this vvil make thee vnderstand hovv breefe miserable the glorie of the vvorld is for as much as the life of vvorldlings vppon vvhich it is founded is such as vve haue heere laid dovvne and consequentlie hovv the same deserueth to be abhorred despised contemned VVensdaie night Of the houre of death THIS daie thou must meditate vppon the hovver of death vvhich is one of the most profitable considerations that may be as vvel for the obteining of true vvisdom and eschevving of sinne as also for begining to prepare thy self for the hovver of accoumpt Consider then first of al hovv vncertaine that hovver is in vvhich death vvil assault thee because thou knovvest not nether in vvhat time nor in vvhat place nor in vvhat disposition it vvil com vppon thee Onlie thou knovvest for certaine that die thou must al the restis vncertaine sauing that ordinarilie this houreis vvont to steale vppon vs at such time as a man is most careles and thinketh lest of it Secondlie consider the separation vvhich shal be at that time not onlie betvvixt vs al such things as vve loue in this vvorld but also bervvene the sovvle and the bodie such auncient and louing companions If the banishement from our natiue countrie and frō the natural ayer in vvhich a man hath ben bredde and brought vp seeme a thing so grieuous although the banished man might carie avvaie vvith him vvhat soeuer he loueth hovv much more grieuous then shal that vniuersal banishment be from al things that vve haue from our hovvses from our goods from our frinds frō our father from our mother from our children from this light and common ayer and finallie from al things of this vvorld If an oxe make so great a bellovving vvhen he is separated from an other oxe vvith vvhom he did dravve the plovve vvhat a bellovving vvil thie heart then make vvhen thou shalt be separated from al those in vvhose companie thou hast caried the yoke and burthens of this life Consider also the paine vvhich a man shall then receiue vvhen he shal see represented before him in vvhat case his bodie sovvle shal be after his death for as tovvching the bodie he knovveth alredie that better prouision can not be made for it then a pitte of seuen foote long in the companie of other dead bodies But as concerning the sovvle he knovveth not certainlie vvhat shal becom of it nor vvhat sort shal befall it This is one of the greatest angvvishes and griefes that men ar then trovvbled vvith to vvit that there is to ensue glorie and paine euerlasting that they be then so neere to th' one and th' other yet knovv not vvhither of these tvvo lottes being so far different as they ar shall fall vnto theyr share After this angvvish there folovveth an other no lesse then this to vvit the accompt vvhich must be giuen there and vvhich is such that it maketh euen the most stovvtest to tremble and quake It is vvriten of holie Arsenius that being at the point of death he began to be afraied And as som of his disciples said to him vvhat father ar you novv a fraied he ansvvered Mie sonnes this feare is not nevv to me because I haue alvvaies liued vvith the same Moreouer at that time al the sinnes of a mās life past ar represented vnto him like a squadron of enemies that com to assault him and those vvhich be the greatest and vvherein he tooke greatest delight ar then represented more liuelie ar cause of greater feare O hovv bitter shal the remembrance of delights and pleasures past be at that time vvhich in other times seemed so svveete Trulie the vviseman had good reason to saie Prou. 23. Regarde not the vvine vvhen it is redd and vvhen it shevveth his colour in the glasse for although at the time of drinking it seeme delectable yet at the end it vvil bite like a serpent and poison like a cocatrice These be the dregges of that poisoned cuppe of the enimie These be the leauings of the cuppe of Babylon so gylted vvithout At that time a miserable man seeing him self enuironed vvith so manie accusers beginneth to feare the threed of this iudgement and to saie vvith him self O miserable vvretch that I am vvho haue liued so deceaued and haue vvalked such vvaies vvhat shal become novv of me in this iudgement If S. Galat. 6. ◠Paul saie that VVhat things a man doth sovv those also shal he reape I that haue sovven no other thing but vvorks of flesh vvhat hope I to reape thereof but corruption yf S. Apoc. 21. Iohn saie that no polluted thing shall enter into that soueraigne Citie vvhich is al of pure
vvhich appeare heere VVitnes be these vvounds of my haÌ„ds feere vvhich remaine in mie bodie VVitnes be heauen earth before vvhom I suffered Novv vvhat hast thou donne vvith this thy soule vvhich I vvith my bloud purchased to be mine In vvhose seruice hast thou emploied that vvhich I bought so deerelie O foolish and adulterous generation VVhie vvouldest thou rather serue this thy enimie vvith paine then me thy Creator Redeemer vvith ioy I called you often times ye vvould not ansvvere me I knocked at your gates and ye vvould not avvake I stretched out my hands on the crosse ye vvould not behold them Ye haue despised my counsels vvith al my promises threatnings vvherfore speake novv o ye Angels iudge ye other iudges betvvixt me and my viniard vvhat could I haue donne more for it then I haue donne Novv vvhat ansvvere can the vvicked make heere such as scoffe at holie things such as mocke vertue such as contemne simplicitie such as haue made more accoumpt of the lavves of the vvorld then of the lavves of God such as haue bene deaffe at al his callings vnsensible to all his inspirations rebellious against his commandements obdurate and vnthankful for al his chastisements benefits vvhat vvil those ansvvere vvho haue liued as if they had beleeued that there vvere no God and such as haue made accoumpt of no lavve but onlie of their ovvne interest and commoditie VVat vvil ye dooe saith the Prophet Isaie in the daie of visitation and calamitie vvhich commeth from afarre Isai 30.27 Vnto vvhome vvil ye flie for succour and help and vvhere vvil you leaue your glorie that ye be not caried avvaie prisoners and fal vvith those that at dead Fiftlie consider after al this that terrible sentence vvhich the iudge shal thunder out against the vvicked and that dreadful saying vvhich shal make the ears of al that shal heare it to glovve and tingle Isai 10.3 His lippes saith the Prophet Isaie ar ful of indignation and his toung like a consuming fiar VVhat fiar shal burne so hoat as these vvords Math. 25.41 Depart from me ye vvicked and cursed into euerlasting fiar vvhich is prepared for the diuel and his Angels In vvhich vvords and eche of them thou hast much to feele think of as of that doleful departing of that malediction and curse of that fiar of that companie of diuels and vvicked spirites and that vvhich is aboue al of that eternitie vvhich shal neuer end Fridaie night of the paines of hell THIS daie thou shalt meditate vppon the paines of hell that vvith this consideration also thy sovvle maie be the more confirmed in the feare of God abhorring of sinne These paines saith Sainct Bonauenture arto be conceiued vnder som such corporal formes and similitudes Bonauent in fascioulario c. 3. as the Saincts haue taught vs. VVherfore it shal be a thing verie conuenient to imagin the place of hell as the same doctor saith to be as it vvere an obscure and dark lake vnder the earth or as a most deepe pitte full of fier or as a horrible and dark Cittie vvholie burning vvith fierce flames of fier in vvhich none other noise vvere to be heard but the hovvlings and lamentations of hellish tormentors tormented persons vvith continual vveeping and gnashing of teeth Novv in this vnfortunate place the damned suffer tvvo principal sorts of paines th' one called by the Diuines paenam sensus a sensible paine th' other paenam damni a paine of losse As tovvching the first paine to vvâ—t of the sense consider that thon there shal be no sense at all neither vvithin nor vvithout the sovvle vvhich shal not suffer his propre torment For like as the vvicked offended God vvith al theire membres and senses and made armour of them al to serue sinne euen so vvil he ordain that ech one of them shal be there tormented vvith his peculiar torment and paie according to his desert There shall the vvanton and lecherous eyes be tormented vvith the vglie sight of diuels There shall the eares vvhich vvere accustomed to heare lies and filthie talke heare perpetual blasphemies and lamentations There the nostrels vvhich so much loued perfumes sensual smels shal be filled vvith intolerable stench There the taste vvhich vvas cheris hed vvith so diuers kinds of meats and delicacies shal be tormented vvith rauenous hunger thirst There the toung so much giuen to murmuring and blaspheming shal be exâ—reme bitter vvith gall of serpents There the touching so great a frind of delicate and soft things shal svvimme as it vvere in the cold yse of the riuer Cocytus and betvvixt the extreme heates and flames of fiar There the imagination shal suffer vvith the apprehension of greefes present the memorie by calling to mind the pleasures past the vnderstanding vvith the representation of euils that ar to com the vvil vvith the extreme anger and furie vvhich the vvicked haue in that place against God Finallie there shal be heaped together al the miseries and torments that possiblie can be imagined For as S. Gregorie saith Gregor there shal be cold intollerable fiar vnquenchable the vvorme of coÌ„science immortall stenche insupportable darknes palpable vvhippes of tormentours vision of diuels confusion of finnes and desperation of al goodnes Novv rel me yf it seeme a thing intolierable to suffer the lest of al these paines that vve indure in this vvorld though it vvere but for a small time vvhat shall it be to suffer there at one time al this multitude of torments in al the members senses both invvard and ovvtvvard that not for the space of one night alone nor of a thousand nightes but for the space of an infinite eternitie VVhat vnderstanding vvhat vvordes vvhat iudgement is there in the vvoorld that is able to conceiue and expresse this matter as it is in deede And yet this is not the greatest paine that is there to be suffered for an other there is farre greater vvith but anie comparison that is that vvhich the Diuines terme paenam damni the paine of damnatioÌ„ or losse vvhich is to be depriued for euer of the sight of God and of his glorious companie For so much greater is aâ—ie paine by hovv much it depriueth vs of agreater good and because God is the greatest good of al goods so to vvant him shall be the greatest euill of all euils vvhich in deede is this These ar the paines that generallie appertaine to al the damned but besides these generall paines there be other particuler paines vvhich euerie one shal suffer according to the qualitie of his sinne For there shal be one kind of paine for the provvde man an other for the enuions one for the couetous an other for the leacherous and so in like manner for all other sinnes There shal the paine be esteemed avvnsvverable to the pleasures before receiued and the confusion ansvverable to the presumption and pride the nakednes
not suffering that betvveene him and her there should be anie other pledge to renevve in her the remembrance of him then euen him self Moreouer this bridegrome in his long absence vvas desirous to leaue som companie to his spovvse that she might not remaine solitarie and comfortles and so he left her the companie of this most blesed Sacrament vvherein he him self remaineth reallie present vvhich vvas in verie deede the best companie that he could leaue her At the same time also he vvould goe to suffer death for his spovvse and to redeeme and enriche her vvith the price of his ovvne bloud and that she might as often as she vvould enioy this treasure he left her the keys thereof in this most blessed Sacrament For as S. Chrysostom saith So often as vvee com to receaue the most blessed Sacrament vve must make account that vve com to laie our mouthes to Christes very side to drink of his most pretious blovvd to be partakers of this soueraine and diuine misterie This heauenlie bridegrome desired likevvise to be loued of his spovvse vvith an exceeding great loue and therefoâ—e he ordeined this mysticall and mysterious morsell consecrated vvith such vvoords that vvhoesoeuer receaueth it vvoorthilie is foorthvvith touched and vvounded vvith this loue Besides this our Sauiour vvould assure his spovvse and giue her a pledge of that blessed inheritance of eternal glorie that vvith the hope of this felicitie shee might cheeresullie passe throvvgh al the trovvbles aduersities of this life And that the spouse might haue a firme and assured hope of this felicitie he left her heere in pledge this vnspeakable treasure vvhich is of as great value as al that vvhich is there hoped for and this that she should not mistrust but that God vvil giue him self vnto her in glorie vvhere she shalliue in spirite seeing he denieth not him self vnto her in this vale of teares vvhere she liueth in fleash Moreouer our Sauiour purposed at the hovver of his death to make his testament and to leaue vnto his spovvse som notable vvorthie leagacie for her releife and so he left her this most blessed Sacrament vvhich vvas the most precious and most profitable bequest that he could leaue vnto her for so much as in the same God left him self To conclude our Sauiour minded to leaue vnto our sovvles sufficient prouision and foode vvherevvith they might liue because the sovvle hath no lesse neede of her proper sustenance to mainteine her spiritual life then the bodie hath of his foode for maintenance of his corporal life For this cause therfore this vvise phisition our Sauiour Christ vvho had also felt the pulses of our vveaknes ordeined this diuine Sacrament and for this hath he ordeined the same in forme of meate that the verie forme vvherein he instituted it might declare vnto vs the effect it vvorketh and vvith al the great necessitie our sovvles haue of the same vvhich is noelesse then the necessitie that our bodies haue of their propre foode Tevvsdaie morning Of our Sauiours praier in the garden his apprehension and presentation before Annas THIS daie thou hast to meditate vppon the praier of our Sauiour in the garden vppon his apprehension and vppon his presentation and euil vsage in the hovvse of Annas Consider heere first hovv after that this supper so ful of misterie vvas ended our Saui our vvent vvith his disciples vnto the mount Oliuet to make his praier before he vvould enter into the combat of his passion thereby to teach vs that in al the trovvbles and tentations of this life vve must still haue recourse vnto praier as it vvere to an holie ancker by vertue of vvhich the burden of tribulation shal either be taken quite avvaye from vs or els vve shal haue strength giuen vs to be able to beare it vvhich is an other greater grace To accompanie him in this vvay our Sauiour tooke vvith him those three of his best beloued disciples to vvit S. Peeter S. Iames and S. Iohn vvhich had ben vvitnesses of his transfiguration that the verie same persons might see vvhat a far different shape he tooke novv vppon him for the loue of men from that glorious shape vvherein he had shevved him self vnto them at his transfiguration And because they should vnderstand that the invvard troubles of his sovvle vvere no lesse then began to be discouered outvvardlie he spake vnto them those sorovvfulvvoords Matth. 26.38 Mie soule is heauie euen to death stay heere and vvatch vvith me Our Sauiour vvhen he had spoken these vvoords departed from his disciples a stones cast and lying prostrat vppon the grovvnd he began his praier vvith verie great reuerece saying O father yf it be posstble let this cuppe passe from me neuertheles not as I vvil but as thou And hauing made this praier three times at the third time he vvas in such a great agonie that he began to svveateuen dropps of bloud vvhich ranne dovvne al along his sacred bodie and trickled dovvne to the grovvnd Consider novv our Sauiour in this dolovvrous case and behold hovv there vvere represented vnto him al the cruel torments vvhich he vvas to suffer and hovv apprehending in a most perfect manner such cruell paines as vvere prepared for his bodie vvhich vvas the delicatest of albodies and setting before his eys al the sinnes of the vvhole vvorld for vvhich he should suffer and vvithall the great vnthankfulnes and ingratitude of so manie sovvles as he knevv vvould neuer acknovvledge this benifit nor profit them selues of this so greate and so pretious remedie his sovvle vvas vexed in such sort and his senses and most tender flesh vvere so troubled that al the forces elements of his bodie vvere distempered and his blessed flesh vvas opened on euerie side and gaue place to the bloud that it might passe and distill throvvgh al the same in great abundance and streame euen dovvne to the grovvnd Novv yf the flesh suffred these grieuous paines vvith onlie remembrance and vvas in so piteous a case in vvhat a dolefull state then trovv ye vvas the sovvle that suffred those paines directlie in it self Consider moreouer hovv vvhen our Sauiour had finished his praier that counterfaict frind of his came thither vvith that hellish companie renouncing novv the office of Apostleship and becomming the ringleader and Captaine of Sathans armie Behold hovv vvithout al shame he set him forvvards before al the rest and comming to his good maister sold him vvith a kisse of most traiterous frindship At the same time our Sauiour said vnto them that came to lay hands vppon him Tovv ar com ovvt as it vvere to a theese Matth. 26.55 vvith svvordes and clubbes to apprehend me I sate daily vvith you teaching in the temple and you laide no hands on me But this is your hovvre Luc. 22.53 and the povver of darknes This is a mysterie of great admiration For vvhat thing is more to be vvoondered at then to see the sonne of God to
straunge kind of torment VVhen they had thus crovvned and scorned our Sauiour the Iudge tooke him by the hand in such euil plight as he vvas and leading him out to the sight of the furious people said vnto them Ecce homo Behold the man as much as yf he said If for enuie you sought his death behold him heere in such sort that he is not to be enuied at but rather to be pittied VVere you afraied lest he vvould haue made him self aking behold him heere so disfigured that he scarcelie seemeth to be a man Of these hands so fast bound vvhat feare you of this man so vvhipped and scourged vvhat demaund you more By this thou maist vnderstand o my sovvle in vvhat sort our Sauiour came then forth seeing the Iudge beleeued that the pitiful plight in vvhich he vvas might suffice to breake the harts of such cruel enimies VVhereby thou maist vvel perceaue hovv vnseemelie a thing it is that a Christian man haue no compassion of the paines sorovvs of our Sauiour Christ seeing they vvere such as vvere sufficient as the Iudge vvas fullie persuaded to mollifie those so fierce and sauage harts But vvhen Pilate savv that those punishments executed vppon that most holie and innocent lambe vvere not able to assvvage the furie of his enemies he entred into the iudgment hall and sate him dovvne in his tribunall seate to giue final sentence in that cause The Crosse vvas novv prepared and readie at the gate and that dreadful banner vvas displaied high in the ayer threatning the death of our Sauiour And after that the cruel sentence vvas giuen and published the enimies added thereunto an other crueltie vvhich vvas to charge vppon those shouldres so rent and torne vvith vvhips and scourges receiued before the heauie tree of the Crosse Al vvich notvvithstanding our merciful Sauiour refused not to carie this burthen vvhereuppon vvere laid al our sinnes but embraced the same vvith singular charitie and obedience for the loue he bare vnto vs. After this the innocent Isaac vvent to the place of sacrifice vvith that so heauie burthen vppon his vveake shoulders great multitudes of people folovving after him and manie pitiful vvoomen that accompanied him vvith theire teares VVhoe vvould not haue vvept most bitterlie seeing the king of Angels to goe so faintlie vvith such a vvaightie burthen his knees trembling vnder him his bodie crovvching his eys 〈◊〉 modest his face al bloudie vvith tha◠guirland of thornes in his head and vvith those shameful and opprobrious exclamations and outcries vvhich they gaue against him In the meane season o my sovvle vvithdravv thine eys a little from this cruel sight and vvith al speede vvith lamentable sigh◠vvith larmeful eys goe tovvards the hovv of the blessed virgin and vvhen thou art com thither casting thy self doune at her feete begin to speake to her vvith a doleful voice saying O ladie of Angels O Queene of heauen Gate of paradise Aduocatrice of the vvorld Refuge of sinners Health of iust parsons Ioie of Saincts Mistres of vertues Mirrour of cleanenes Tytle of chastitie Patterne of patience and Example of al perfection vvoe to me o blessed ladie that haue liued to see this present hovver Hovv can I liue hauing seene vvith mine eys that vvhich I haue seene vvhat neede more vvoords I haue left thy onlie begotten sonne and my lord in the hands of his enimies vvith a Crosse vppon his shoulders to be crucified vppon the same VVhat vnderstanding is able to comprehend hovv deepelie this sorovv pearced the blessed virgins hart Her sovvle began heere to vvax faint and her face and al the parts of her virginlie bodie vvere couered ouer vvith a deadlie svveate vvhich vvas sufficient to haue ended her life yf the diuine dispensation had not resecuted her for greater pains and for a greater crovvne Novv the holy virgen goeth to seeke her sonne the great desire vvhich she hath to see him testoring vnto her againe the st ength vvhich sorovv had taken from her She heareth a far of the classhing of armour the trovvpes of people and the ovvtcries vvhich by his enimies vvere thundered against him Incontinentlie also she seeth the glistering spears and halbards vvhich vvere holden vppe a loft She approcheth neerer and neerer vnto her deerelie beloued sonne and openeth her eys vvhich vvere dimmed vvith sorovv to see if she possibly might him vvhom her sovvle so exceedinglie loued O loue and feare of this blessed virgin Maries hart On one syde shee desired to see him on the other she vvas vnvvilling to see him so miserablie disfigured At the length vvhen she vvas corn vvhere she might see him then those tvvo lights of heauen did behold one an other and their harts vvhere pearced through vvith their eys and they vvounded vvith their mutual sight their pitiful sovvles Theire toungs vvere becom domme and yet the hart of that most svveete sonne spake to the hart of his mother and said vnto her vvherefore camest thou hither my doue my beloued and my svveete mother Thy sorovv increaseth mine and thy torments be a torment to me depart my deere mother and returne home it is not decent for thy virginlie shame-fastnes and puritie to be in companie of murderers and theeues These and otherlike vvoords ful of compassion and pitie vvere spoken in those pitiful harts and in this manner they passed ouer that irksom and paineful vvay euen vnto the place of the Crosse Fridaie morning Of the Crosse and the seuen vvoords vvhich our Sauiour spake vppon the same THIS day thou hast to meditate vppon the misterie of the Crosse and vppon the seuen vvoords vvhich our Sauiour spake Avvake novv o my sovvle and begin to think vppon the misterie of the Crosse by vvhose fruite is repared the hurt of that poisened fruite of the forbidden tree Consider first hovv vvhen our Sauiour vvas com to this place those cruel enimies to make his death more shamefull stripped him of al his apparel euen to his innermost garment vvhich vvas vvholie vvouen through out vvithout anie seame Behould novv heere vvith vvhat meekenes this most innocent lamb suffreth him self to be thus stripped vvithout opening his mouth or speaking anie vvoord against them that vsed him in such sort but rather vvith a good vvil consented to be spoiled of his garments vvith shame remaine naked that by the merite of this nakednes and vvith the same the nakednes in vvhich vve vvere fallen throvvgh sinne might be far better couered then vvith the leaues of the fig-tree Som holie fathers reporte that the tormētors to pluck of our Sauiours garments tooke of most cruellie the crovvne of thornes vvhich he had vppon his head and that hauing stripped him they set it on againe fastned the sharp thornes to the braine vvhich vvas an exceeding great grife And surelie it is to be thought that they vsed this crueltie against him hauing vsed manie others and those also verie strange in al the processe of his passion especiallie seeing the
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
shevvest vvherfore dost thou vvithdravve thy self from me O most louing lord hold me vvith thy feare constraine me vvith thy loue and quiet me vvith thy svveetenes I confesse o Lord that I am that prodigall sonne Luc. 15. vvhoe liuing ouer rankly and louing mie self and thy creatures disorderedlie haue vvasted all the substance vvhich thou diddest giue me But novv that I doe knovv mie miserie and pouertie and doe returne pined vvith hunger to the fatherlie bovvels of thy mercie and doe approche to this celestial table of thy most pretious body vouchsafe to looke vppon one vvith eyes of pittie and to com forth to receaue me vvith the secrete beames of thy grace and to make me partaker of the maruailous fruites and effects of this most vvorthie Sacrament for somuch as by it is giuen the grace of the holie Ghost by it ar forgiuen sinnes by it ar pardoned the debts devv vnto sinnes by it deuotion is increased by it is tasted spiritual svveetenes euen in the verie spring of the same by it arrenued all good purposes and desires and by it finallie the sovvle is ioined vvith her heauenlie spouse and receaueth him into her self that by him she maie be ruled defended and guided in the vvaie of this life vntil he bring her to the desired harbour of his glorie Receaue then o pitiful father this thy prodigal sonne vvhoe trusting in thy mercie returneth to thy house I acknovvledge o my father that I haue sinned against thee that I am not vvorthie to be called thy sonne no nether a hired seruant yet for al this haue mercie vppon me and forgiue me my sinnes I beseeche thee o Lord commaund that the garment of Charitie the ring of liuelie faith and the shooes of ioiful Hope be giuen me vvith vvhich I maie goe securelie through the rough and cragged vvaie of this life Let the multitude of vaine thoughts and desires depart out of me for one is mie beloued one mie desired one mie God and Lord. Let nothing heereafter be svveete to me nor delite me but onlie he Let him be al mine and I alhis in such sort that mie hart doe becom one thing vvith him Let me not knovv anie other thing nor loue anie other thing nor desire anie other thing but onlie mie svveete Sauiour IESVS Christ and him crucified VVhoe vvith the father and the holie Ghost liueth and raigneth vvorld vvithout end Amen HEERE FOLOVVETH A PROFESSION OF THE CATHOLIQVE FAITH SET out according to the decree of the holie Councell of Trent I N doe vvith a stedfast faith beleeue and professe al and euerie point conteined in the Simbole of the Faith that the holie Romane Church doth vse to vvit I beleeue in God the Father almightie maker of heauen and earth of al things visible and inuisible and in one Lord IESVS Christ the Onlie begotten Sonne of God and borne of the father before al vvorlds God of God light of light true God of true God begoten not made of the same substance vvith the father by vvhome al things vvere made vvhoe for vs men and for oure saluation came dovvne from heauen and vvas incarnate by the holie Ghost of the Virgin Marie and vvas made man vvas crucified also for vs vnder Pontius Pilate suffered and vvas buried and rose againe the third daie according to the Scriptures ascended vp into heauen sitteth at the right hand of the father and he shal come againe vvith glorie to iudge the liue and the dead of vvhose kingdom there shal be no end and in the holie Ghost our lord and giuer of life vvhoe proceedeth from the father and the sonne vvhoe vvith the father and the sonne is together adored and conglorified vvhoe spake by the Prophets and one holie Catholique and Apostolique Church I confesse one Baptisme for the remission of sinnes and I expect the Resurrection of the dead and the life of the vvorld to come Amen I doe most stedfastlie admit and embrace the Traditions of the Apostles and of the Church and all other obseruances and Constitutions of the same Church I doe likevvise admit the holie Scripture according to that sense vvhich our holie mother the Catholique Church hath holden and doth holde vnto vvhome it doth appetteine to iudge of the true sense and interpretation of the holie Scriptures nether vvil I euer vnderstand nor interprete the same othervvise then according to the vniforme consent of the fathers I doe also professe that there be trulie and properlie Seuen Sacraments of the nevv lavve instituted by IESVS Christ our Lord and necessarie for the saluation of mankind although they be not all necessarie for all men to vvit Baptisme Confirmation Eucharist Penance Extreme Vnction Order and Matrimonie and that these Sacraments doe giue grace and that of them Baptisme Confirmation and Order can not be reiterated vvithout sacrilege I doe also receaue and admit all the receaued and approued Cermeonies of the Catholique Church in the solemne administration of al the a foresaid Sacraments I doe embrace and receaue al and euerie of those things vvhich in the holie Councel of Trent haue ben defined and declared touching Original Sinne and Iustification I doe professe also that in the Masse is offered vp vnto God a true proper and propitiatorie sacrifice for the liâ—e and the dead and that in the most holie Sacrament of the Altare there is trulie reallie and substantiallie the bodie and bloud together vvith the sovvle and diuinitie of our lord IESVS Christ and that there is made a Conuersion of the vvhole substance of bread into the bodie and of the vvhole substance of vvine into the bloud vvhich Conuersion the Catholique Church doth cal Transubstantiation I doe also confesse that vnder ether kind onlie is receaued Christ vvhole and intire and the true Sacrament I doe constantlie hold that there is Purgatorie and that the sovvles vvhich be there deteined ar holpen by the praiers of the faithful Also that the Saincts vvhoe reigne together vvith Christ ar to be vvorshipped and called vppon and that they offer vp praiers to God for vs and that theire Reliques ar to be vvorshipped I doe most stedfastlie affirme that the Images of Christ of the mother of God alvvaies Virgin and of other Saincts ar to be had and reteined and that due honour and reuerence is to be giuen to them I doe affirme that the authoritie of Indulgences vvas left by Christ in the Church and that the vse of them is verie behofeful for Christian people I doe acknovvledge the holie Catholique and Apostolique Romane Church to be the mother and mistresse of al Churches and doe promise and svveare true Obedience to the Bisshop of Rome vvhoe is the Succesfor of S. Peter Prince of the Apostles and the Vicar of IESVS Christ All other things also defined and declared by the holie Canons Oecumenical Councels and chiefelie by the holie Councel of Trent I doe vndoubtedlie receaue and professe and also al contrarie things and
fit and moueth vs to al other vertues and is as it vvere a generall spurre for them all And yf thou desire to see hovv true this is consyder hovv plainlie S. Bonauenture layeth it dovvne in these vvoords folovving If thovv vvilt suffer vvith patience vvhat soeuer aduersities and miseries of this life be a man of praier lib. medit vitae Christic 37. If thou vvilt obtaine force and strength to ouercom the tentations of the enemie be a man of praier If thou vvilt mortifie thine ovvne vvil vvithâ—her euil appetites and passions be a man of praier If thou vvilt throughlie knovv the vvilines and subtiltie of the diule and keepe thy self from his snares and deceits be a man of praier If thou vvilt liue merelie in the seruice of God and passe on the vvaie of laboure and affliction vvith svveetenes and contentement of mind be a man of praier If thou vvilt exercise thy self in a spiritual kind of life ReÌ„ 13.14 and not make prouision for the flesh in coÌ„cupiscences be a man of praier If thou vvilt driue ovvt of thy mind th'importunat flies of vaine cares and thoughts be a man of praier If thou vvilt nourish thy sovvle vvith the fatnes and marovv of deuotion and haue it alvvais full of good cogitations and holy desires be a man of praier If thou vvilt fortifie thy heart in the good pleasure of God vvith a stout courage and stedfast purpose be a man of praier Finallie If thou vvilt roote out al vices of thy soule and set vertues in their places be a man of praier because in it is receaued the vnction of the holie Ghost vvhich teacheth our soule al things that be needfull Moreouer if thou vvilt mount vp to the height and top of contemplation and enioye the svveete embracings of the spovvse exercise thy self in praier because this is the vvay by vvhich the sovvle climmeth vp to the contemplation and tast of celestial things Thou seeest then of vvhat force and vertue praier is And for the greater proofe of al that hath ben said setting aside the testimonie of holie scripture let this suffise for the present that vve haue heard and seene and see dailie by experience manie simple and vnlearned persons vvhoe by the vertue of praier haue obteined al the forsaid things and manie greater also Hitherto be the vvoords of S. Bonauenture VVhat treasure then I praie yovv can be founde more riche or vvhat marchants shoppe better furnished vvith al sort of goods then this But hearken vvhat an other holie and religious Doctor Laurentius Iustinianus saieth to this purpose speaking of the self same matter By reason of vnspotted praier saith he the soule is clensed from sinne the affection is comforted lib. de caslo coÌ„nub verbi animae c. 22. Charitie is nourished the appetite of loue is increased Faith is certified Hope is strengthned the spirite reioiceth the bovvels tremble the heart is pacified fiar is kindled truth is discouered tentatioÌ„ is put to slight heauines is cast of the senses ar renued the strength vvhich vvas vveakened is repaired feruor is stirred vp luke vvarmnes is abandoned the rustines of vices is consumed and in the same exercise the liuelie sparcles of heauenlie desires doe shine brightlie and the flame of godlie loue grovveth vp more and more For the vndefiled praier of the soule is borne vppe vvith manie prerogatiues of merites and is adorned vvith the beautie of manie spiritual priuileges and vvith other principal vertues In so much that the heauens stand alvvais open to praier to it be discouered and reueiled secretes and the hearing of God is at all times attentiue to the same This therfore maie be sufficient for the present to make vs in som manner to see the fruite of this holie exercise OF THE MATTER REQVISITE to be vsed in meditation CHAP. II. HAVING hitherto seene of hovv great fruite Praier and Meditation is let vs novv coÌ„sider vvhat those things be of vvich vve ought to meditate To vvhich point I ansvvere that for so much as this holie exercise is principallie ordeined to breede in our hearts the loue and feare of God th'obseruatioÌ„ of his coÌ„mandements therfore the matter most conuenieÌ„t of this exercise shal be that vvhich most maketh to this purpose And although it be true that all things created and al holie scripture incite and moue vs to this neuertheles speaking generallie the mysteries of our faith vvhich be conteined in the Symbole named Creede be most effectual and profitable for this end because in the same is treated of the benifits of God of the final iudgment of the paines of hel and of the glorie of heauen vvhich be vehemeÌ„t motiues to stirre vp in our hearts the loue and feare of God and in it also is comprehended the life and passion of our Sauiour Christ in vvhich consisteth al our good VVherfore vvith great reason it maie be auouched that the most fit propre matter of this exercise is the Symbole alâ—hough that also that maie be good for eche one in particuler vvhich shall most moue his heart to the loue and feare of God Novv according to this for th' instruction of those that be nouices beginners in this vvaie to vvhome it is expedient to giue meate as it vvere chevved digested before I vvil set dovvne heere breeflie tvvo sorts of meditations for al the daies of the vveeke one for night and the other for morning dravven for the most part our of the mysteries of our faith to the end that as vve giue dailie to our body tvvo refections so likevvise vve giue to our sovvle vvhose foode is the meditation and consideration of heauenlie things Of these meditations som appertaine to the mysteries of the sacred passion and resurrection of Christ som others to the other mysteries of vvhich vve haue spoken heretofore And yf peraduenture anie bodie should not haue so much tyme as to recollect him self tvvise a day at the least he may meditate one part of these mysteries in one vveeke and th' other in an other or els entertaine him self in those onlie of the passion and life of Christ vvhich be the most principall albeit the others must not be left especiallie in the beginning of anie mans conuersion because they be most conuenient for that time in vvhich the feare of God together vvith sorovv and detestation of our sinnes is principallie required HEERE FOLOVV THE FIRST SEVEN MEDITAtions for the daies of the vveeke Mondaie night Of the knovvledg of thy sinnes and thy self THIS daie thovv maist attend to the knovvledge of thy sinnes and to the knovvledge of thy self that in the one thovv see hovv manie euils thovv hast and in the other thou vnderstand that thou hast no good vvhich coÌ„meth not from God vvhich is the vvaie to obtaine Humilitie mother of all vertues For this thovv must first think vppon the numbre of the sinnes of thie life past speciallie vppon those offences vvhich thovv
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
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
this glorie Cast thine eys vppon this honour vvhich the vvoorld heere giueth to this thy lord and thou shalt perceaue that the self same vvoorld vvhich to daie receaued him vvith so great honour fiue daies after esteemed him to be vvoorse then Barabbas demaunded vvith great instancie his death and cried out against him saying Crucifie him Crucifie him So that the vvoorld vvhich this daie proclaimed him for the sonne of Dauid that is for the most holie of holies to morrovv esteemeth him to be the vvoorst of all men and more vnvvorthie to liue then Barabbas Novv vvhat example can be more euident thereby to see vvhat the glorie of the vvoorld is and vvhat account ought to be made of the iudgments of men vvhat thing can there be more light more vvilfull more blind more disloyall and more inconstant in his opinions then the iudgment of this vvoorld To day he affirmeth to morovv he denieth to daie he praiseth to morovv he blasphemeth to daie vvith much inconstancie and lightnes he setteth you aboue the skyes to morovv vvith more lightnes he throvveth you dovvne to the verie depth to day he saith that you ar the sonne of God and to morovv he saith that you ar vvoorse then Barabbas Such is the iudgment of this beast of manie heads and of this deceitful monster vvhich keepeth no faith lealtie or truth to anie bodie nether measureth vertue or valour but by his ovvne interest None is good but he that is prodigal vvith him yea although he be a panime and infidel and none is euil but he that vseth him as he deserueth yea albeit he vvoork miracles and this because he hath no other vveight vvherby to vveigh vertue but his ovvne interest and commoditie Novv vvhat shall I saieof his lies deceits vvith vvhome hath he euer faithfullie kept his vvoord To vvhome hath he giuen that vvhich he promised vvith vvhome hath he had perpetual frindship To vvhome hath he assured for long time that vvhich he gaue him To vvhome hath he euer sold vvine vvhich he gaue not througlie vvatered He hath onlie this of faithful that he is faithful to none This is that false Iudas vvhich kissing his frinds deliuereth them to death This is that traitour Ioab 2. Regu 3.27 vvhich imbracing him vvhome he saluted as a frind secreatlie thrust his dagger thorough his bodie He crieth vvine and selleth vinagre he promiseth peace and secreatlie denounceth vvarre He is euil to be kept vvoorse to be gotten daungerons to be holden and verie hard to be left and forsaken O peruerse vvoorld false promiser assured deceiuer fained frind true enimie common liar secreat traitour svveete in the beginning bitter in the end faire faced cruel handed scarse in gifts prodigal in grifes in ovvtvvard shevv somthing invvardlie void and nothing in appearence florishing but vnder thy flovvres ful of thornes Of the vvasshing of feete TOuching this mysterie contemplate o my sovvle in this supper thy svveete and myld Iesus Behold this vvonderful example of inestimable humilitie vvhich he heere shevveth vnto thee rising from the table and vvasshing his disciples feete O good Iesus vvhat is this that thou dost O svveete Iesus vvherfore doth thy maiestie so abase it self vvhat vvouldest thou haue thought o my sovvle yf thou haddest there seene God him self kneeling before the feete of men yea euen before the feete of Iudas O cruel Iudas vvhy doth not this so great humilitie mollifie thy heart vvhy doth not this so vvonderful meekenes cause euen thy very bovvels to burst and riue in sunder Is it possible that thou hast conspired to betray this most milde and gentel lamb Is it possible that thou hast no remorse and compunction in beholding this example O beâ—â—iful hands hovv could ye touch such lothsom and abominable feete O most pure and cleane hands vvhy disdaine yee not to vvash those feete so mired durted in fovvle vvaies vvhiles they sought to shead your blovvd O ye blessed Apostles hovv tremble ye not seeing this so great humilitie Peter vvhat dost thou vvilt thou consent that the lord of maiestie shall vvash thy feete Sainct Peter vvhen he savv our Sauiour kneeling before him being greatlie amazed vvoondering at the matter began to saie VVhat vvilt thou o Lord vvash my feete Art not thou the sonne of the liuing God Art not thou the Creator of the vvorld the bevvtie of heauen the paradise of Angels the remedie of men the brightnes of the glorie of the father the fovvntaine of the vvisdome of God vvhich dvvellest in the highest vvilt thou then vvash my feete vvilt thou being a lord of such maiestie and glorie take so vile base office vppon thee Consider also hovv after our Sauiour had vvashed theire feete he vviped them and made them cleane vvith that sacred tovvel vvhere vvith he vvas girded and lift vp the eys of thy sovvle somvvhat higher thou shalt see there represented the mysterie of our Redemption Consider hovv that faire tovvell gathered and receaued into it self al the filth and vncleanenes of those feete so mirie and fovvle and so the feete remained cleane and faire and the tovvel after al vvas ended remained vvholie bespotted and defiled Novv vvhat is more filthie then man conceiued in sinne vvhat is more cleane and bevvtiful then our Sauiour Christ conceiued of the holie Ghost Cantic 5.10 My vvelbeloued is vvhite and vvel coloured saith the spovvse and chosen out emong thovvsands This most svveete and louing lord then so faire and so cleane vvas content to receaue into him self al the spots and filthines of our sovvles leauing them cleane and free from those spots he him self remained as thou seeest him vppon the crosse all bespotted and defiled vvith the same After this consider those vvoords vvith vvhich our Sauiour ended this historie saying Ioan. 13.15 I haue giuen you an example that as I haue donne to you so you doe also VVhich vvoords ar to be referred not onlie to this passage and president of humilitie but also to al the other vvoorks and life of Iesus Christ for so much as his vvhole life is a most perfect paterne of al al vertues especiallie of those vvhich be in this place represented vnto vs to vvit of humilitie Charitie Of the institution of the most blessed Sacrament THAT vve may vnderstand somvvhat of this mysterie it is to be presupposed that no tounge created is able to expresse the passing great loue vvhich our Sauiour Christ beareth tovvards the Catholique Churche his spovvse consequentlie vnto euerie one of those sovvles vvhich be in state of grace for so much as euerie such sovvle is also his spovvse VVherefore vvhen this our most svveete bridegrome minded to depart out of this life and to absent him self from the Church his spovvse to the intent that this his absence might not be to her anie occasion to forget him he left vnto her for a remembrance this most blessed Sacrament vvherein he him self vvould remaine
take vppon him the shape and image not onlie of a sinner but euen also of a condemned person This saith he Luc. 22.53 is your houre and the povver of darknes By vvhich vvoords is vnderstoode that from that time that most innocent lamb vvas giuen vp into the povver of the Princes of darknes vvhich be the diules that by means of theire ministres they might execute vppon him al the cruelties and torments they could deuise Think thou then o my sovvle hovv much that diuine highnes abased it self for thee sithence it arriued to the last extremitie of al miseries vvhich is to be giuen vp to the povver of diuels And because this vvas the paine vvhich vvas due to thy sinnes it pleased him to put him self to this paine that thou mightest remaine quite from the same So soone as these vvoords vvere spoken foorthvvith al that hellish rovvte and malicious rable of rauenous vvoolues assaulted this most meeke and innocent lambe som haled him this vvay som that vvay eche one to the vttermost of his povver O hovv vngentellie did they handle him hovv discourteouslie did they speake vnto him hovv manie blovves and buffets did they giue him vvhat crying shovvting made they ouer him euen as conquerours vse to doe vvhen they haue obteined theire praie They lay hold vppon those holie hands vvhich a litle before had vvrought so manie miracles and dooe binde them verie straitlie vvith rovvgh knottie cords in such sort that they gavvle the skinne of his armes and make the verie blood to spring out of them and in this manner they leade him openlie throvvgh the common streates vvith great despite and ignominie Consider novv vvel our Sauiour hovv he goeth in this vvay abandoned of his disciples accompanied vvith his enimies his pase hastened his breath shortened his colour changed his face chafed and inflamed vvith his hastie going And yet in al this euil intreating of his person behold the modest behauiour of his countenance the comelie grauitie of his eys and that diuine resemblance vvhich in the middest of al the discourtesies in the vvoorld could neuer be obscured Forthvvith accompanie thy Sauiour to the hovvse of Annas and behold there hovv vvhilest he avvnsvvered verie courteouslie to the demaund Ioan. 18.19 that the high priest made vnto him concerning his disciples and doctrine one of those vvicked caitifes that stoode there by gaue him a greate blovve vppon the face saying Ioan. 18.22 Ansvverest thou the high priest so Vnto vvhome our Sauiour avvnsvvered verie gentellie If I haue spoken yl Ioan. 18.23 giue testimonie of euil but yf vvel vvhy strikest thou me Consider then heere o my soule not onlie the mildnes of this avvnsvvere but also that diuine face so marked and colovvred vvith the force of the blovve and that constant looke of his eys so cleare and faire vvhich vvere nothing distempered vvith this so shameful assault and finallie that most holie sovvle vvhich vvas invvardlie so humble readie to haue turned the other cheeke yf the naughtie vvretched caitife had required the same VVensdaie morning Of the presentation of our Sauiour before the high priest Cayphas of the iniuries he receaued that night of Saint Peters denial and of his vvhipping at the pillar THIS daie thou hast to meditate vppon the presentation of our Sauiour before the high priest Cayphas vppon the iniuries he receaued that night vppon Saint Peters denial of his maister and vppon his vvhipping and scourging at the pillar First consider hovv from the first hovvse of Annas they leade our Sauiour to the house of Cayphas the high priest vvhither reason vvould that thou shouldest goe vvith him to keepe him companie there shalt thou see the sonne of iustice darkned vvith an eclipse 1 Petr. 1.12 and that Diuine face vvhich the Angels desire to behold al defiled vvith spittel most vnreuerentlie For vvhen our Sauiour being coniured in the name of the father to tel them vvhat he vvas avvnsvvered to this demaund as it vvas meete he should those vvicked men so vnvvoorthie to heare such an excellent and high avvnsvvere and blinded vvith the brightnes of so great a light assaulted him like madde dogges and disgorged vppon him al theire malice furie There eache one to the vttermost of his povver giueth him buffers strokes There they bespit that diuine face vvith theire diuilish mouths There they blindfold his eys and strike him in the face and iest at him saying Prophecie vnto vs ô Christ Matt. 26.68 vvhoe is he that strooke thee O meruailous humilitie patience of the sonne of God! O bevvtie of the Angels vvas this a face to spit vppon men vse vvhen they must spit to turne theire face to the fovvlest corner of the hovvse and vvas there not to be found in al that pallace a fovvler place to spit in then thy face o svveete Iesus O earth and ashes vvhie dost thou not humble thy self at this so vvonderful example After this consider vvhat trovvbles and paines our Sauiour suffred in al that dolefull night for that the souldiars vvhoe had him in custodie mocked laughed him to scorne as S. Luke saith vsed as a meane Luc. 22.65 to passe avvay the sleepines of the night to scoffe iest at the Lord of maiestie Consider novv o my sovvle hovv thy most svveete spouse is set heere as a marke to al the arrovvs of the strokes and bâ—ffets they coulde giue him there O cruel night O vnquiet night in vvhich thou o my good Iesus tookest no repose at al neither did those rest vvhoe accompted it a pastime to vex and torment thee The night vvas ordained for this end that therein al creatures should take their rest and that the senses membres vveried vvith toyles labours of the day might be refresshed and these vvicked men vse it as a fit time to torment al thy membres and senses stryking thy bodie afflicting thy sovvle bynding thy hands buffetting thy cheekes spitting in thy face and lugging thee by the eares that thereby at such time as all the membres ar vvoont to take their rest they al in thee might be trovvbled and payned O hovv far doe these mattins differ froÌ„ those vvhich at the same time the quiars of Angels soung to thee in heauen There thy sing holy holy but heere these caitifes cry Put him to death put him to death Crucifie him crucifie him O ye Angels of paradise that heard both these voices vvhat thought ye vvhen ye savv him so spitefullie contemned in earth vvhome you vvith so great reuerence doe honour in heauen vvhat thought ye vvhen you savv God himself to suffer such despites euen for those that did such villanies vnto him vvhoe hath euer heard of such a kind of charitie that one vvould suffer death to deliuer froÌ„ death the verie same persons that procured practised his death But aboue al the paines and turmoiles of this trovvblesom night vvere increased far more
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
shal novv be requisite forvs to treate particularlie of euerie one of these parts aforesaide first of the Preparation vvhich goeth before the others Being in the place of praier kneeling or standing thy armes stretched out in manner of a crucifixe or prostrate vppon the grovvnd or sitting yf thou canst not settel thie self in anie other sort after thou hast made the signe of the Crosse thou must recollect thie imagination vvithdravve the same from all things of this life and lift vp thy mind to heauen considering that our Lord beholdeth and looketh vppon thee Thou must also stand there vvith such attention and reuerence as yf thou hadst God there reallie present before thine eys and vvith a general repentance of thy sinnes yf thie praier be in the morning thou maist sale the general confession Confiteor Deo c. or yf thy meditation be in the euening thou maist examine thy conscience touching all that vvhich thou hast thought spoken or donne or heard in that daie as also hovv forgetful thou hast ben of our lord and repenting thy self of all the defects coÌ„mitted that daie and of al those of thy life past and humbling thy self before the maiestie of almightie God in vvhose sight thou standest thou maist vtter these vvoords of the holie Patriarch I vvil speake to my lord Genes 18.27 although I be but dust as hes and vvith the substance and matter of these fevv vvoords thou maist for som little time entertaine thy self considering vvel vvhat thou art and vvhat God is that so thou maist vvith more reuerence humble thy self before so great a maiestie as is that of almightie God For thou art a bottomlesse depth of infinite sinnes and miseries and God is an infinite deepenes of al riches and greatnes and being in this consideration thou must dooe him al due reuerence and humble thy self before his supreme maiestie VVith this also thou must humblie beseeche this lord to giue thee grace that thou maist stand there vvith such attention and deuotion vvith such in vvard recollection and vvith such feare and reuerence as it behoueth thee to haue before so soueraine a maiestie and that thou maist so passe ouer this time of praier that thou maist com from the same vvith nevv desires and force to doe al such things as appertaine to his service For the praier vvhich yeeldeth not this fruite is to be esteemed verie vnperfect and of small valevv OF READING CHAP. VI. AFTER the preparation is ended there folovveth Reading of that thing vvhere vppon thovv art to meditate in time of praier VVhich Reading ought not be donne lightlie hastilie but vvith deliberation and attention applying thereunto not onlie thy vnderstanding to conceiue such things as thou readest but much more thy vvil to tast those things that thou vnderstandest And vvhen thou fâ—ndest anie deuout passage staie somvvhat longer vppon it thereby to haue som greaterfeeling of that vvhich thou hast read Let not the Reading be ouer-long that so thou maist haue more time for meditation vvhich is of so much more profit by hovv much more it vvaigheth and entreth into the coÌ„sideration of things vvith more leasure and affection Neuertheles vvhen thou findest thy hart so distracted that it cannot enter into praier then thou maist staie somvvhat the longer in Reading or ioine Reading and meditation together by reading first one point meditating vppon it and then an other and an other in like sort For in so dooing vvhen the vnderstanding is once bound to the vvoords of the reading it hath not occasion to vvander abrede so easilie into diuers thoughts and imaginations as vvhen it goeth free and at libertie And yet better it vvere to striue in casting of such thoughtes and to perseuer and vvrastle against them as the Patriarche Iacob did all the night long continuing in the vvork of praier that in the end vvhen the vvrastling is donne vve maie obtaine the victorie our lord giuing vs deuotion or som other greater grace vvhich is neuer denied to those that labour and fight faithfullie OF MEDITATION CHAP. VII STRAITE after reading folovveth meditation vppon the point vvhich vvee haue read And this meditatioÌ„ is somtimes vppon things vvhich may be sigured vvith the Imagination as at all the passages of the life and passion of our Sauiour Christ of the last iudgement of hel or of Paradise Som other times it is of things vvhich doe apperteine rather to the vnderstanding then to the imagination as is the consideration of the benifits of almightie God of his goodnes and mercie or of anie other his perfections This kind of meditation is called Intellectual and the other Imaginarie And vve ar vvoont to vse both the one 〈◊〉 the other manner in these exercises according as the matter of the things doth requiâ—e Novv vvhen the med tation is Imaginarie vve must then figure and represent euerie one of these things in such vvise as it is or in such vvise as it might perhaps passe and make accounte that in the verie same place vvhere vve be al the same passeth in our presence that by meanes of such a representation of thefethings the consideration and feeling of them maie be more liuelie in vs. But to goe and meditate such things as passed eache in his oune place is a thing vvhich doth coÌ„monlie vveaken and hurt the head And for this verie cause likevvise a man must not fixe his imagination ouer much vppon the thingâ— of vvhich he meditateth that so he vvearie not is head But for as much as the principall matter of meditation is the holie passion of our Sauiour Iesus Christ it is to be vâ—destoode that in this misterie maie be considered siue principal points or cire mâ—tance vvhich concurre in the same to vvit vvhoe he is that suffereth vvhat he suffreth for vvhome he suffereth in vvhat manner he suffereth And for vvhat end he suffereth Touching the first point vvhich vvas vvhoe hee is that suffeâ—etâ— I aunsvvere that he vvhich suffereth is the Creator of heauen and earth the onlie sonne of God the highest goodnes and vvisdom that can be imagined the most innocent and most holâ—e sonne of the blessed virgin Marie Concerning the second point to vvit vvhat he suffereth I aunsvvere that he suffereth most grieuous pains as vvel in his soule as in his bodie For in his soule he suffered so great angvvish affliction as no hart is able to comprehend it coÌ„sidering the ingratitude of men tovvards this so singular and high a benifit The compassion of his most innocent and blessed mother The sinnes of the vvorld that vvere present past and to com for all vvhich he suffered And in his bodie he endured cold heat hunger vvearines vvatchings iniuries betraying he vvas sould of his disciple he did svveate drops of bloud he vvas spitte vppon buffeted so ofrentimes bound forsaken euil spoken of falslie accused vvhipped scorned appareled as yf he had bene a foole crovvned vvith thornes lesse esteemed then
same vvith so great fiar of loue that no vvaters maie be able to quenche it O most blessed Trinitie my onlie God and al my good o that I vvere able to praise thee and loue thee as all the angels doe praise and loue thee O that I had in me the loue of all the creatutes in the vvoorld vvith hovv good a vvil vvould I aford it thee and povvre it out into thee albeit neither this vvere sufficient to loue thee in such vvise as thou deseruest Thou onlie canst loue thy self vvoorthilie and vvoorthilie praise thy self because thou alone doest comprehende thy incomprehensible goodnes and so thou onlie canst loue the same as it deserueth so that onlie in that diuine brest of thy most gracious maiestie the iustice and lavve of true loue is enâ—irelie obserued O virgin Marie virgin Marie virgin Marie most holie virgin mother of God Queene of heauen ladie of the vvhole vvoorld vestrie of the holie Ghost lilie of puritie rose of patience paradise of delites mirrour of chastitie patterne of innocencie praie for me poore banished creature and pilgrime and make me partaker of thy most aboundant charitie O al ye happie Saincts and ye other blessed spirites that dooe so burne in the loue of youre Creator and in particular ye Seraphines vvhoe enflame the heauens and the ear the vvith your loue abandon not this my poore and miserable hart but rather purge the same as the lippes of Esaie from al sort of sinne and burne it vvith the flame of your most feruent loue that it maie loue this onlie lord seeke him onlie make his abode and repose in him onlie and this for euer and euer Amen OF CERTAINE ADVISES VVHICH at to be obserued in this holie exercise CHAP. XI AL that vvhich hitherto hath ben said serueth to yeeld vs matter of consideration vvhich is one of the principall partes of this spiritual affaire considering that such as haue sufficient matter of consideration be but the lest number of so manie people so for vvant of matter vvhereupon to meditate manie there be that abandon this kinde of exercise Novv vve vvil set dovvne breefelie somvvhat touching the manner and forme vvhich in it maie be obserued And albeit the cheefe maister of this vvoork be the holie Ghost yet experience hath tavvght vs that som aduises be requisite and necessarie in this part because the vvaie to goe tovvards God is hard hath neede of a guide vvithout vvhich very manie goe long time lost and a stray The first aduise LET then the first aduise be this that vvhen ve set our selues to consider anie of the a foresaide things in theire times and exercises appointed vve must not so binde our selues vnto it that vve esteeme it ill donne to goe from that to som other thing vvhen vve finde therein more deuotion more tast and more profit For as in conclusion al this serueth for denotion so that vvhich maketh most to this purpose is to be taken for the best Hovvbeit a man ought not to dooe this vppon verie light occasions but vvhen he perceiueth euident commoditie to com thereby The second aduise THE second aduise is that a man labour to eschevv in this exercise superfluous speculation of the vnderstanding and procure to handle this affaire rather vvith affections and feelings of the vvil then vvith discourses and speculations of the vvitte VVherefore they vndovvtedlie take not the right course vvhoe in time of praier giue them selues to meditate vppon diuine misteries in such vvise as yf they studied to preache them vvhich manner is rather to make oure spirite to vvander more abrode then to recollect it and to goe more out of it self then to be in it self Therefore vvhoe mindeth to dooe vvelin this matter let him com vvith the hart as it vvere of an old vvoman ignorant and humble and rather vvith a vvil disposed and prepared to feele and to be affected tovvards the thinges of God then vvith an vnderstanding purified and attentiue to search and examine them because this is a thing proper to those that studie to get knovvledge and not to those that praie and thinke vppon God thereby to lament and moorne The third aduise THE former aduise teacheth vs hovv vve ought to quiet our vnderstanding and commit al this busines to oure vvil but this present aduise prescribeth boundes and limites to the same vvil that it be not to excessiue nor to vehement in her exercise VVherefore it is to be vnderstoode that the deuotioÌ„ vvhich vve seeke to obteine is not a thing that may be goten by force of armes as som parsons think vvhoe by eccessiue sighings and enforced sobbings procure to vvring out teares and compassion vvhen they think vppon the passion of our Sauiour for such force drieth vp the hart and maketh the same more vnable to receaue our lords visitation as Cassianus affirmeth Moreouer those things ar vvont to preiudice and hurt the health of the bodie yea somtimes they leaue the sovvle so astonied and agast by reason of the litell tast she hath there receaued that she is loth to returne againe to this exercise as to a thing vvhich she hath tryed by experience to haue ben verie paineful and ircksome vnto her Let a man therefore content him selfe vvith doing sincerelie vvhat lieth in him that is that he esteeme him self to be present at that vvhich our Sauiour hath suffered beholding vvith a sincere and quiet eye vvith a tender and compassionate hart prepared for vvhat soeuer feeling it shall please our lord to giue him that vvhich he suffered for him and so dispose him self rather to receiue such affections as the mercie of God shall aford him then to vvring them out vvith teares And vvhen he hath donne this let him not vexe him self anie more for anie other thing though it be not graunted him as he desireth The fourthe aduise OF all these aduises a foresaid vve maie gather vvhat manner of attention vve ought to haue in praier for that in this exercise it is cheefelie expedient to haue our hart not heauie nor dul but liuelie attent and lifted vp on high But as it is heere necessarie on the one side to haue attention and recollection of hart so it behoueth on the other side that this attention be tempered and moderated that it neither hurt our health nor hinder oure deuotion For som there be that doe vvearie theire head vvith ouer much violence vvhich they vse to be attentiue vnto those things vvherevppon they meditate as vve haue said before And againe there be others vvhoe to auoide this in conuenience ar in theire meditation verie flack and negligent and verie easie to be caried avvay vvith euerie vvinde Novv to eschevv these tvvo extremities it is expedâ—ent that vve vse such a meane that vve dooe neither vvith ouermuch attention vvearie our head nor vvith to much carelesnes and negligence suffer our thoughts to goe vvandering vvhither soeuer they vvil So that like as vve are
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
praise and superexalt him for euer Glorie be to the father and to the sonne and to the holie ghost as it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE THIRD PRAIER FOR THE third daie to giue thanks to God for his benifits CHAP. V. I LIKE-vvise giue thee thanks o lord for all the benifits fauours vvhich I haue receaued of thee since the time that I vvas cōceiued vntil this present daie for the loue vvhich from al eternitie thou hast borne me vvhen euen from the same thou didst determine to create me to redeeme me to make me thine to giue me al that vvhich hitherto thou hast geauen me for somuch as al that I haue or may hope to haue is thine Thine is my bodie vvith al the parts and senses of the same thine is my sovvle vvith al her habilities and povvers thine be al the hovvers and minutes that hitherto I haue liued thine is the streangth and health vvhich thou hast geauen me thine is heauen and the earth vvhich susteineth me thine is the sunne and the moone the stars and the feelds the fovvles and the fishes the beasts and al other creatures vvhich at thy commaundement serue me Al this o my lord is thine and for the same I geaue thee as manie thanks as I am able to giue thee Neuertheles much greater thanks I yeeld thee that thou thie self hast vouchsafed to becom mine seeing that for my remedie thou hast offred and geauen all thie self in so much that for me thou vvast clothed vvith fleash for me thou vvast borne in a stall for me thou vvast reclined in a manger for me thou vvast svvadled in poore cloutes for me thou vvast circumcised the eight daie for me thou didst flie into Egypt for me thou vvast in so diuers sorts tempted persecuted yl vsed scourged crovvned vvith thornes dishonoured iudged to death and nailed vppon a crosse for me thou didest fast praie vvatch vveepe and suffer the greatest torments and outrages that euer vvere suffred For me thou didst ordeine and dresse the medicines of thy sacraments vvith the liquor of thie pretious blovvd and principallie the cheefest of all the Sacraments vvhich is that of thie most sacred bodie vvherein thou o mie God art conteined for mie reparation for mie maintenance for mie strength for mie delices for a pledge of mie hope and for a testimonie of thie loue For al this I yeeld thee as great and as manie thanks as I can giue thee saying from the bottom of mie hart vvith the Prophet Dauid Psal 102. Blesse o mie sovvle our lord and al those things that ar vvithin me his holie name Blesse o mie sovvle our lord and forget not all his fauours VVhoe hath pitie of all thy iniquities and healeth all thy diseases VVhoe deliuereth from death thy life vvhoe crovvneth the in mercie and compasstons VVhoe filleth thy desire in goods thy youth shal be renued as that of an eagle Our lord is dooing mercie and iudgment to all that suffer iniurie He made his vvaies knovven to Moises to the children of Israel his vvils Our lord is merciful and pitiful long-suffering and verie merciful He vvil not be angrie for euer neither for euer vvil hee threaten He hath not dealt vvith vs according to our sinnes neither according to our iniquities hath he revvarded vs. Because according to the height of heauen from earth hath he confirmed his mercie vppon those that feare him As far as the east is distant from the vveast hath he made far from vs our iniquities Euen as a father hath compassion of his sonnes our lord hath had compassion of such as seare him because he knovveth our vvoorkmanshippe He remembred that vve ar dust a man as the grasse so ar his daies as the flouer of the filde so shall he fade Because his spirite shall passe avvaie in him and shall not remaine and shall not knovve anie more his place But the mercie of our lord from euer and euen for euer vppon those that feare him And his iustice vppon the sonnes of sonnes to those that keepe his testament And ar mindfull of his comandements to fulfil them Our lord hath prepared his seate in heauen and his kingdom shall ouerrule all All Angels blesse our lord that be mightie of povver and dooe his vvoord to obey the voice o◠his speeches Blesse ye our lord al his vertues you his ministres that dooe his vvill Blesse our lord all his vvoorks and in euerie place of his soueraigntie blesse thou o mie sovvle our lord Glorie be to the father and to the sonne c. THE FOVVERTH PRAIER FOR the fouerth daie of the loue of God CHAP. VI. AND yf vve be so greatlie bound to our benefactours by reason of theire benifits yf euerie benefit be as it vvere a fiarbrand and a prouokement to loue and yf according to the great quantitie of vvoode the fiar is also great that is kindled in it hovv great then should the fiar of loue be that ought to burne in my hart seeing the vvoode of thy benifits is so greate and so manie the prouokements that I haue of loue yf al this vvorld visible inuisible be for me ought not by al reason the flame of loue that should rise thereof to be as greate as it And speciallie I ought to loue thee because in thee onlie ar to be found al the reasons and causes of loue that be in al creatures and those also in the highest degree of perfection For yf vve speake of goodnes vvhoe is more good then thou yf of beautie vvhoe is more beautiful then thou yf of svveetnes and benignitie vvhoe is more svveete and bening then thou yf of riches and vvisdome vvhoe is more riche and more vvise then thou yf of loue vvhoe hath euer loued more then he that so much suffered for our sakes yf of benifits vvhose is al that vve haue but thine yf of hope of vvhome dooe vve hope to haue vvhatsoeuer vve neede yf not of thie mercie yf to our parents vve naturallie ought to beare great loue Math. 23.9 vvhoe is more our father then he that saith Cal none father to your self vppon earth for one is your father he that is in heauen Yf the bridegromes ar beloued vvith soe great loue vvhoe is the bridegrome of my sovvle but thou and vvhoe filleth the bosome of my hart and of my desires but thou yf the last end as the Philosophers say is beloued vvith infinite loue vvhoe is my beginning my last end but thou vvhēce came I and vvhither goe I to repose but to thee vvhose is that vvhich I haue and of vvhome must I receaue that vvhich I neede but of thee finallie yf likenesse be cause of loue to vvhose image and resemblance vvas mie sovvle created but to thine This is euidentlie knovven by her manner of operation for vvhere there is like manner of operation there is also like manner of
that by this meanes those that be good maye praise thee and those that be euill maye hope in thee Let the sorovves vvhich thou diddest endure in the passion of thy most louing sonne and my Redeemer Iesus Christ be alvvaies before myne eys and let thy paines be the foode of my heart Let not thy succour forsake me let not thy pitie leaue me let not thy memorie forget me If thou o Lady abandon me vvhoe shal vphold me yf thou forget me vvhoe shal be myndful of me yf thou that art the starre of the sea and the guide of thosâ— that erre out of the vvay doe not lighten me vvhat shal becom of me Suffer me not to be tempted by the enimie and yf he tempt me suffer me not to fall yf I fall help me to rise vp againe VVhoe o Lady hath called vppon thee and vvas not heard of thee vvhoe hath euer serued thee that vvas not revvarded vvith much magnificencie Make o most glorious virgin that my hart may feele that pearsing griefe vvhich thou didst suffer vvhen after that thy most pretious sonne vvas taken dovvne from the Crosse thou did dest receaue him into thine armes and vvast not able anie more to vveepe beholding that most pretious image adored of the Angels but at that time defiled vvith the spittle of so vile and vnvvorthie persons and seeing the crueltie so straunge vvith vvhich the innocencie of the iust paied for the disobedience of the sinner I doe contemplate vvith my self o my vvoorthy Queene in vvhat sort thou diddest remaine at that time vvith thyne armes open thyne eyes dimme thy head hanging dovvne vvithout colour in thy face and feeling in the same more torment then anie other could endure in his ovvne bodye Let those sorovvful vvoords alvvaies sound in myne eares vvhich thou diddest speake at that time to those that did behold thee saying O you that passe by the vvay behold yf there be anie sorovv like to mine that by those vvoords I maie deserue to be heard of thee Fasten o Lady in my sovvle that svvord of sorovv vvhich passed thorough thy sovvle vvhen thou diddest lay in the sepulchre that dismembred body of thy most pretious sonne that I may remember hovv I am of earth and hovv in the end I must yeld to the earth that vvhich thence I receaued that so the perishing glory of this vvoorld doe not deceaue me Make me o Lady remember hovv often times thou didst turne to behold the sepulchre vvhere thou hadst left so great good inclosed that I may therby deserue so much fauour at thy handes that thou vouchsafe to turne and regarde my petition Let my companie be that solitarinesse in vvhich thou diddest remainâ—al that doleful night vvhen thou hadst nothing more liuelie before thine eys then thy paines sorovvs vvhen thou diddest drinke the vvater of thy pitiful teares and eate the bread of thy heauie contemplations that I bevvailing the anguish and distresse vvhich thou diddest suffer heere in earth may by thy meanes atteine to see the glorie vvhich thou hast merited in heauen Amen A PRAIER OF S. THOMAS OF Aquine to demaund al vertues CHAP. XIII O Almightie most merciful Lord God graunt me grace that such things as be acceptable to thee I feruentlie desire them vviselie seeke them trulie knovve them and perfectlie fulfill them to the praise ad glory of thy holy name Ordaine the state of my life giue me light to knovv that vvhich thou coÌ„maundest me to doe and forces to put it in execution as I ought and as it is requisite for the saluation of my soule Let the vvaie o lord vvhich leadeth to thee be to me secure right and perfect and such that I faile not betvvixt the properities and adueâ—sities of this life but that in prosperities I praise thee and in aduersities be not dismaied in prosperities I becom not loftie and proude neither vvaxe disconfident in aduersities Let me take heauines or ioy of nothing but onlie of that vvhich may ioine me vvith thee or separate me from thee Let me desire to content no bodie but thee neither to discontent anie bodye but thee Let all transitorie things be vile vnto me for the loue of thee and most deare and pretious al things apperteining to thee and thou o mie God aboue them all Let al ioie be yrksom to me vvithout thee and let me not desire anie thing besides thee Let al trauail be pleasant vnto me for thee and noisom vvhatsoeuer reposâ— I take vvithout thee Graunt that I maie oftentimes lift vp my hart to thee and yf at anie time I faile to doe this that I recompence mie fault vvith thinking of the same and purposing to amend it Make me o my lord God obedient vvithout contradiction poore vvithout lacke chast vvithout corruption patient vvithout murmuring humble vvithout fayning merie vvithout dissolution sadde vvithout deiection graue vvithout heauines quicke vvithout lightnes fearful vvithout desperation true vvithout doublenesse dooing good vvithout presumption to amend my neighbour vvithout loftinesse and to edifie him in vvoords vvoorks vvithout dissimulation Giue me o my most svveete God a verie vvatchful hart that no curious cogitation maie vvithdravve it from thee Giue me a noble hart that noe vnvvorthie affection may dravv it dounevvards Giue me a right hart that noe sinistrous intention maie turne it avvrye Giue me an inuincible hart that noe tribulation maie breake it Giue me a free hart that no peruerse and violent affection maie constraine it Giue me o most svveete and pleasant lord vnderstanding to knovve thee diligence to seeke thee vvisdom to find thee conuersation that maie please thee perseuerance to faithfullie expect thee and hope to finallie embrace thee Graunt that I maye deserue to be nailed vppon the Crosse vvith thee by penance to vse thy benifits in this vvoorld by grace and to enioie thy felicitie in heauen by glorie vvhoe vvith the father and the holy Ghost liuest and raignest God vvoorld vvithout end Amen THE THYRD TREATISE VVHICH CONTEINETH AN INSTRVCTION AND RVLE TO LIVE VVEL GEnerall to all sort of Christians THE greatest and most important affaire of all that be in ths vvorld for vvhich onelie man vvas created and for vvhich vvere created all things els that be in the vvoorld and for vvhich the Creator and lord of al things came him self into the vvoorld preached and died in the same is the saluation sanctification of man He then that ernestlie and vvith al his hart desireth to take in hand this so greate an enterprise in comparison of vvhich al that is vnder heauen is to be esteemed as nothing the summe of al that he ought to doe consisteth in one onlie thing to vvit that a man haue in his mind a most stedfast and determinate purpose neuer to commit anie mortal sinne for anie thing in the vvorld be it goods be it honour be it life or anie like thing vvhatsoeuer In such sort that euen as a faithful vvife
and vveighed in equall ballance they vvil be in the end but blastes of vvind and buggebeares to feare children vvhich ar afraid of euerie shadovve To conclude he that maketh anie greate account of the vvorld Gal. 1.10 can not be the true seruant of God Yf I should please men saith th' Apostle I should not be the seruant of Christ THE FOVERTH TREATISE CONTEINING AN INSTRVCTION OR RVLE OF GOOD LIFE ESPECIALLIE FOR THOSE THAT begin to serue God in Religion TO THE READER ALBEIT the treatise that heere ensueth serue principallie for such as begin to serue God in Religion yet neuertheles al the contents thereof seâ—â—e as vvel alsoe for al those that trulie and vvith al theire hart giue them selues to the seruice of our Lord as in the beginning of this booke vvas mentioned But that vvhich ought heere to be aduertised is that the end of Christian life to vvhich ar ordeined al Gods commaundments and counsels and al statutes voues of Religion is as th' Apostle saieth Charitie VVhich although it be so yet doe vve not in the beginning of this treatise straite vvaies speake of this end but of that vvhich apperteineth to him vvhoe taketh vppon him to instruct a nouice nevvlie com out of the vvorld vvith such inclinations and vvicked customs as he bringeth from the same For he that hath this office must cheefelie at end to destroye and mortifie such euil habites and inclinations and to plant in theire place al those vertues that be contrarie to them For euen as the Carpenter vvhich pretendeth to furnish the timber for building of a palace of som great lord first of al cutteth avvaie the barks of such trees as be brought from the vvoode then doth savve square and polish them vntill they be fit for his purpose so likevvise the good maister of nouices and he that desireth to becom the temple and dvvelling place of God must vnderstand that first he must cast out of his soule al the vvicked and peruerse customs vvhich he bringeth from the vvorld and then must adorne and beutifie the same vvith the vvoorks of vertues And this thing vvhich is the end of him that bringeth vp a nouice is also a meanes to obteine the true end of the lavve vvhich is Charitie as before hath ben saied For vvhen the passions be once mortified and vertues planted in theire place Charitie remaineth as the ladie and Queene of a man for as our sovvle is a spiritual substance so is she a frind of spiritual things Neuertheles the affections of this life dravve her dovvnevvards and hinder her from flying vp to heauen vvhere she hath her neast Heerehence it is that as a stone vvhich by force of som other thing is holden in a higher place then his nature requireth as soone as the impediments that held it be taken avvay straite vvais falleth dovvne to the center vvhich is his natural place in like manner vvhen the disordred passions of oure soule be once mortified and subdued vvhich she hath to the things of this vvorld she sudainlie being holpen vvith the grace of God lifteth her self vp to heauen vvhich is the proper place of her abode This is then the reason vvherefore so greate account is made heere of the mortification of our passions because these be the chaines vvhich hold our soule bound hinder her from flying vpvvards Vertues also be necessarie together vvith this mortification because they be the instruments vvhich Charitie vseth in alther vvoorks no othervvise then our sovvle vseth her faculties and naturall povvers in all her functions AN INSTRVCTION OR RVLE OF good life for those that begin to serue God especiallie in Religion BEFORE vve begin to treate of the exercises and vertues that he must haue vvhich beginneth to serue God in Religion it is necessarie to declare the end of this affaire because the ignorance of the same is that vvhich maketh manie erre out of the right vvaie The end then of this entreprise so important is to correct and mortifie al euil inclinations and disordred appetites of nature and to make a man spiritual and vertuous in such sort that he obteine the end for vvhich he vvas created vvhich is God The end is to giue the first being to a nevv man not of the earth but of heauen not of the flesh but of the spirite not conformable to the image of the earthlie Adam but like to that of the heauenlie not according to the affections and conditions of the first generation vvhich vvas by nature but according to the second generation vvhich is by grace Finallie the end is to dooe that vvhich God commaunded the Prophet Ieremie Berem 1.10 vvhen he saide I haue set thee this daie ouer nations and kingdoms that thou maist roote out and destroie disperse build vp plant VVhich is as much as to saie that thou pluck of from the soule all appetitee inclinations that men bring from theirs mothers vvombe the corruption of sinne that thou plant in theire places the plants of vertues vhich be agreable to the nevv regeneration adoptioÌ„ of the sonns of God Heerehence it appeareth that like as he vvhoe desireth to make a pleasant garden in a hill ful of briars first diggeth vp vvhatsoeuer hindereth him and then planteth in the same al such fruteful trees as he desireth so one that purposeth to make his sovvle a garden shut vp and inclosed and a paradise of pleasure for almightie God must first roote out all euil herbs al the thornes of vices and vvicked inclinations of nature and then forthvvith set in theire steede al svveete plants flovvers of vertues and graces In like sort doe they that mind to make a faire picture for first they prepare the matter vvhereupon it is to be painted by plaining and polishing the same and taking from it al roughnes vvhich being donne they dravv in it vvhatsoeuer they please Novv the verie like diligence is to be necessarilie vsed in this state in vvhich nature remained through sinne vvhich before vvas needles to destroye and abolish the remaines of that first generation and to adorne the sovvle vvith the vertues of the second VVherfore as amongst diuers and sundrie kind of fruites som there be that ar fit to be eaten as soone as they be gathered of from the trees and som others that first must be boiled or put in conserue manie daies to assvvage and temper their natural sharpnes and bitternes vvith vvhich they grevv so must vve vnderstand Note this that mankind hath had tvvoe states or conditions of being the one before he fel the other after his sinne committed that in the first he vvas so seasoned and ripe that nothing vvas to be found in him vvorthie of blame or amendment but in the second there is so much to be amended that scarse he hath anie thing that needeth not to passe first through the fiar of the holie ghost that so it maie lose al
is as the tree of life that must be set in the middest of this paradise is Charitie vvhose propertie is to loue and esteeme God aboue all things To this vertue it apperteineth to laie the first stone of this building vvhich is a stedfast purpose and determination not to doe anie thing through vvhich this treasure maie be lost vvhich yet is lost by one mortal sinne Let this therfore be the first foundation and dermination of a Christian man to esteeme and make such account of God and to procure so much to obserue this manner of loialtie and fidelitie that he vvould rather endure al the torments and paines in the vvorld euen as the holy martyres suffred them then commit but onlie one mortall sinne This must be alvvaies before his eyes this he must feare in all his affaires this he must demaund in al his praiers yea this must be the greatest and the most continual of al his petitions Vnto this same Charitie it apperteineth to purifie the eye of our intention in al our vvorkes pretending in them not our ovvne commeditie and interest but the onlie vvel pleasing and contentation of God In such sort that vvhatsoeuer vve doe either folovving oure ovvne vvil oâ— the vvil of anie other vve doe it not for compliment nor for a bare ceremonie nor for necessitie nor by constrainte nor to please the eyes of men nor for anie vvorldlie gaine or profit but purelie for the loue of God like as an honest vvoman serueth her husband not for anie commoditie that she hopeth at his hands but for the loue vvhich she beareth vnto him And this intention ought a man to haue not onlie in the beginning end of his vvorkes but also in the time that he doeth them he ought to doe them in such manner for God that in doing them he actuallie exercise him self in louing of God so that vvhilest he is in vvorking he maie seeme rather to be louing then to be vvorking And after this sort he shal not be distracted in the vvoorks that he doeth For foe vvere the Saincts vvont to vvorke and therfore vvere not distracted VVe see that vvhen a mother or good vvife doth anie seruice to her child or to her husband vvhich com from abrode she doth both loue them and serue them together deliting her self and taking great pleasure and contentation in that seruice vvhich she doeth vnto them In like manner ought our hart to be affected vvhen it mindeth to doe anie seruice vnto his Creator To this self same Charitie it appertaineth not onlie to loue God but also al things that be his and especiallie reasonable creatures made to his image likenes vvhich be his children and the membres of his mistical bodie and so vvith one onlie self habite of Charitie ought vve to loue both God and them God for him self and them in God and for him for vvhose sake it is reason that vve respect loue them although of them selues they deserued not to be beloued This loue requireth of vs that vve hurt no man that vve speake euil of no man that vve iudge no man that vve keepe in greate secresie the good name fame of our neighbour yea and rather to close vp our mouthes vvith seuen knottes then once to touch him in his good name Nether is it sufficient onlie to doe no hurt to others but it is also requisite to doe good to al to help al to giue counsel to al to forgiue vvhosoeuer hath offended thee to ask pardon of him vvhome thou hast offended and aboue al to suffer and beare the greeuances iniuries rudenes simplicitie humors and conditions of al men according to the saying of the Apostle Beare ye one an others burden Galat. 6.2 and so shal ye fulfil the lavve of Christ This is that vvhich Charitie requireth vvherein is conteined the lavve and the Pâ—ophets vvithout vvhich he that vvil goe about to sound a Religion shal doe as litle as he that vvould forme a liuelie bodie vvithout a soule vvhich bodie maie vvel be stravve or stone but not a liuing creature Of Hope THE second vertue sister of Charitie is Hope vnto vvhich it apperteineth to behold almightie God as a father bearing tovvards him the hart of a sonne because that in verie deede as there is no good in this vvorld that is vvorthie to be called good yf it be compared vvith God so is there no father in earth that so tenderlie loueth those vvhome he hath accepted for his sonnes as almightie God doeth And so vvhatsoeuer shal happen vnto a man in this vvorld be it prosperitie or aduersitie let him be vvel assured that al is for his commoditie and good and that al commeth from Gods hand sith no one sparovv falleth into the snare vvithout his prouidence and in al these things let him foorthvvith haue recourse vnto him vvith entiere confidence opening vnto him al his troubles trusting in the passing great bountie of his liberalitie in the fidelitie of his promisses in the pledges of the benifits alreadie receaued and aboue al in the merites of his sonne that although he be a sinner and verie miserable yet vvil God be merciful vnto him and direct al things for his commoditie And for this purpose let him alvvaies beare in mind that verse of Dauid Psal 39.18 I am a begger in pouretie but our lord is careful for me And yf he vvil regard vvith attention the scripture of the psalmes of the Prophets and of the Euangelistes he shall find it al ful of this kind of prouidence and hope vvherevvith he shal dailie take greater encouragement to trust in God And let him be assured that he shal neuer haue true peace and quietnes of mind vntil such time as he hath this manner of securitie and confidence for vvithout this confidence euerie thing vvil molest disquiet and dismaie him But vvith this confidence there is nothing that can trouble him for so much as he hath God for his father for his protector and defender as he is of al those that hope in him vvhose povver and strength no arme is able to resist Of Humilitie THE third vertue is Humilitie as vvel invvard as outvvard vvhich is the roote and foundation of all vertues to vvhich it apperteineth that a man account him self for one of the most vile and vngrateful creatures of the vvorld most vnvvorthie of the bread that he eateth of the earth vvhich he treadeth vppon and of the ayre vvherevvith he breatheth and that he esteeme him self no better then a stinking abominable carcasse stuffed ful vvith vvormes the stenche vvherof he himself can not abide and for this cause let him desire to be dispised and dishonoured of al creatures sith he hath so dishonoured and dispised his Creator Let him loue those offices that be most base and vile as to vvass he vvipe disshes to svveepe the house to vvash and make cleane the necessities of others as vvel sick as
and feare of God vvith vvich he must giue life to all his vvorks To this end he must assigne him his times and manner of exercises teaching him and instructing him in particular and vvith good leasure of that vvhich in this parte he ought to dooe asking him euerie daie account of that of vvhich he hath praied meditated vppon that dooing soe he maie by littel and littel teache him this vvaie Of Reading spirituall and deuoute bookes THE third means is the reading of spirituall bookes and of such as be deuoute especiallie yf they be redde vvith Attention vvith desire to take profit by them because this manner of reading is verie like to Meditation except that Meditation doth staie it selfe somvvhat more in things and doth ruminate and digest them more at leasure vvhich he also maie and ought to doe that readeth for so he shal reape not much lesse fruite by the one then by the other And the reason is because that the light vvhich the vnderstanding receaueth heere descendeth and is communicated to the vvill and to all the povvers of the soule no othervvise then the vertue and motion of the first heauen is communicated to all the other inferior celestial globes and spheres And it is an excercise vvorthie to be much commended to reade euerie daie to the nouices in cōmon som spiritual booke conteining aduertisements documents of good life such as is the Treatise made by S. Vincent of spiritual life others like vvhen Reading is ended to make som spiritual speache vppon that vvhich hath ben reade Of Attention in the time of the diuine seruice AN other thing that helpeth verie much to the same deuotion is the diuine seruice in vvhich manie times the soule is caried avvaie in ecstasie and becommeth as it vvere dronk vvith an extraordinarie svveetenes yf shee endeuour to assist there vvith such attention and deuotion as is requisite And for this purpose one of the maisters cares must be to explicate and declare in vvhat manner the nouice ought to prepare him self by time to com to the quiar and in vvhat sort he must assist there not as one heauie cold and redie to fall dovvne but as one that is quick vvaking attent deuout and as one that standeth amongst the Angels dooing the office and dutie that they doe Because of these tvvoe things dependeth principallie the fruite vvhich is gotten by this vvoork to vvit of the manner of preparing our selues before the diuine seruice and of the Attention that is to be vsed in the same And heere it is requisite to declare the Obligation vvhich the nouice hath to saie the diuine seruice vvith Attention and hovv there be three sorts of Attention one vvhich is good to the vvoords an other vvhich is better to the sense and meaning of the vvoords and the third vvhich is best of all to God him self setling our hart in him reposing in him And heere the maister maie also teache his nouice to haue Attention to diuerse misteries of the Passion of IESVS Christ reparting them for the seuen Canonical hovvers vvhich is a verie good remedie for such as vnderstand not vvhat they sing or saie Of hearing and seruing masse AN other exercise also is to serue and assist at masse considering there the misterie vvhich in the same is represented vnto vs vvhich is the Sacrifice of the blessed Passion of our Sauiour IESVS Christ in so much that a man seruing or assisting at masse doth the Office of Angels vvhoe minister and assist before the diuine maiestie of almightie God So likevvise as often as he shal be present or goe before the most blessed Sacrament let him endeuour to stand there vvith such feare and reuerence as is due to so greate a maiestie vvhich is a thing vvorthie to be much accounted of and to be amended also because of the great negligence and carelesnes that men doe vse in this affaire of so great importance Of dailie exercise THE morning vvhen he riseth out of his bead let him doe these three things that folovv The first is to giue most hartie thanks to our lord for that he hath giuen him that night rest and repose and for al other benifits The second is to offer him self al the things vvhich that daie he shal doe or suffer to the glorie of his holie name The third is to demaund his grace to emploie and spend al that daie in his seruice and particularlie to resist those vices to vvhich he findeth him selfe most inclined Of fridaies exercise EVERIE fridaie in remembrance of the passion of our Sauiour IESVS Christ he ought to doe som particular thing as to fast or to giue Almes or to take som discipline that maie greeue him or to vveare som austere thing vppon his bodie for the loue of his Sauiour that endured so much for him It is also reason that he should doe the like the euenings before he goe to Communion thereby to prepare him self the better to this misterie and vvhen he taketh a discipline he must diuide the same into three parts allotting the one for himself the other for the sovvles that be in purgatorie and the third for those that liue in mortal sinne that God graunt them grace to amend them selues These be the spiritual exercises vvhich the good maister must teache his disciple because these be the chiefe means and instruments by vvhich the holie Ghost is vvont to make men becom spiritual and to vnflesh them of al flesh and to make them fit for all vertue And it is also a verie good meane for this to let the nouice be vnoccupied the first daies of his conuersion from al external affairs as much as maie be possible and to teache him being so retired in silence and solitarines the manner that he must obserue in those exercises especiallie in Praier and Meditation And euerie daie at a certein hovver let the maister take a reckoning of his nouice hovv he hath behaued and found him self in eche of these exercises hovv in his meditations and vvhat he thought of in them hovv in the quiar and at masse time and in the examining of his conscience hovv in reading spiritual bookes hovv he recollected him self before and after the receauing of the blessed Communion and vvhat he did rehearce or meditate at those times hovv he did beare him self touching such thoughts as came there to his mind and finallie vvhat patience and longanimitie he hath in expecting the visitation of our Lord the devv of deuotion vvhen it is differred yea vvhen it is vvholie denied him And so vvhen he giueth account of him self in this manner the maister shal com to knovv and vnderstand by little and little vvhat he hath in him and consequentlie hovv to deale vvith him as his office requireth A BREEFE SVMME OF AL THAT vvhich hitherto hath ben said BVT novv to abbreuiate and laie doune in sevve vvords all that vvhich hitherto vve haue treated of it
his euil life he must vnderstand that the first gate by vvhich he must passe is Contrition vvhich is one of the most pretious sacrifices that vve are able to offer vnto almightie God according as the Prophet Dauid saith A sorovvful minde is a sacrifice to God Psalm 50.19 a contrite and humble harte thou o Lord vvilt not despise This Contrition hath tvvoe parts The one is a repentance for the sinnes past and the other is a stedfast purpose of amendment in time to com The reason of this is because Contrition is a detestation of sinne aboue al things that maie be hated in regard that it offendeth the maiestie of almightie God And because God is offended as vvel vvith those sinnes that ar to com as vvith those that ar past therfore Contrition doth include the detestation of the one and the other vvhich is as much to saie as that a man must be sory for his sinnes past and must determine to eschevve such as maie com heere after And heerehence it is that the first thing in a true penitent must be to haue sorovve for his sinnes not principallie for that by them he hath deserued hel and lost heauen although to be sory for this cause be good also but for that he hath lost God and most grieuouslie offended his diuine maiestie And as God deserueth to be loued aboue al things so should vve be more grieued for offending him then for al other things vvhatsoeuer albeit the mercie of our lord is such that though the sorovv be not fullie ansvverable to the sinne committed yet the vertue of the Sacrament ioyned therevvith yf there be no impediment in him that receaueth the same shal suffice to restore him againe to saluation Novv heere it is to be noted for the scrupulous and vveake persons that this sorovv vvhich is required is not so of necessitie that it be alvvaies as other sensible griefes ar but that our vvil doe detest and abhorre sinne aboue al things that maie be detested vvhich maie be vvithout vveeping or ovvtvvard sorovve The second thing requisite to Contrition vvhich is a most stedfast purpose neuer to offend almightie God must likevvise not principallie be intended for heauen hel or anie other particular interest of our ovvne but for the loue of God albeit to feare hel or to desire heauen ar not to be reproued but ar verie laudable profitable yea and a gift of God also And as a man must haue a resolute purpose to eschevv sinnes that ar to com soe must he leaue forsake his present sinnes othervvise his confession should be no confession but a sacrilege And therfore he that beareth anie hatred against his neighbour must put it out of his mind yea and speake to him also yf anie scandale should be feared of the cōtrarie He that vvithholdeth anie mans goods against the vvill of the ovvner must restore them vnto him forvvith in case he be able to doe it presentlie although by this restitution he should cast him self far behind hand especiallie vvhen the devv ovvner standeth in such or like necessitie of it him selfe In like manner ought vve to make Restitution of fame and of honour yf vve haue published abroade anie grieuous secrete crime of our neighbour or donne him anie iniurie by vvoord or deede And this is that vvhich apperteineth to the tvvoe principal partes of Contrition OF THE MEANES BY VVHICH Contrition is obteined CHAP. II. HE novv that desireth to obteine this most pretious ievvel of Contrition must knovv that the first meane for the getting of it is to demaund the same of almightie God vvith al humilitie and instancie that is possible because the same is a special grace and gift of almightie God and a vvork exceeding al the povver and force of mans nature The reason of this is for that God created the nature of man vpright and lifted vp vnto him self by loue but sinne hath crooked it and inclined it doune to her self that is to the loue of visible things therfore as a man borne vvith a crooked backe from his mothers vvombe can not find anie natural remedie to restore him to his streightnes so vve being borne vvith this kind of spiritual crookednes through originall sinne there is no thing that can streighten vs but onlie the same lord that made vs. And because this streightnes consisteth in the loue of God aboue al things vvhich no man can haue but by God him self so no man can haue sorovve for sinne aboue al things for the loue of him but by the special loue of God him selfe for somuch as the one folovveth of the other If this then be a vvorke of God and so greate a vvorke it folovveth that vve ought to demaund the same of him vvith al humilitie and instancie possible The second meane to obteine Contrition is for a man to keepe a parliament vvithin him self to consider such things as maie prouoke and incline him to get sorovv for his sinnes For the more he shal consider the causes that maie moue him thereunto the more clearelie shal he perceaue hovv much it importeth him to bevvaile his miserable state For he that knovveth hovv to consider his sinnes as they ought to be considered knovveth also hovv to bevvaile them as they ought to be bevvailed Let a sinner therfore open his eyes and fixe them first vppon the multitude of his sinnes and aftervvards vppon almightie God against vvhome he hath sinned for eche of these considerations vvil teach him hovv good cause he hath to bevvaile his sinnes Novv to stirre vp thy sovvle to this sorovve thou must first of all set before thine eyes all the sinnes of thie life past vvithal hovv thou hast abused the benefites receaued of almightie God And because sinne is a svvaruing from the end for vvhich man vvas created let him first consider this end vvhich vvas to knovve and loue God and to keepe his commaundements and therby to atteine to the chiefest felicitie for by this he shal see more clearelie hovv far he hath straied from this end In consideration vvhereof God gaue him a Lavve to vvit his Commaundements vvherein he should liue and Grace vvhereby he might obserue his lavve and Sacramentes by vvhich grace be ministred vnto him and Teachers that might instruct him therein and Inspirations that might prouoke him thereunto and finallie him self to be the price and remedie of al his sinnes Likevvise for this end he gaue him the gifts of nature vvhich be Life Health Strength The povvers of the sovvle The senses and membres of the bodie to the end that he should applie all these in his seruice vvhoe had bestovved them vppon him And for this same end he gaue him also the goods called the goods of fortune that vvith them he might susteine his ovvne life and relieue the necessitie of others and so merite the kingdome of heauen These and manie others be the benifits and helpes vvich God hath giuen vs
euerie one maie heere take his choice of that vvhich he shal thinke best for the discharge of his conscience Of that vvich goeth before Confession AT the beginning of his Confession let a man accuse him selfe of that vvhich folovveth First for that he cōmeth not to this Sacrament vvith such sorovv repentance for his sinnes and vvith so sted fast a purpose to forsake them as he ought and that he hath not so vvel examined his conscience as reason vvould he should haue donne Let him accuse him self that the daie of his last Communion he vvas not so deuout nor recollected as vvas necessarie for so soueraigne a ghest and that novv he commeth not prepared as he ought to communicate nether vvith such feare and reuerence as to so excellent a Sacrament is required Also of the smal amendment of his life and that he doth not profit in the seruice of God more one daie then an other Tovvards God LET him accuse him self for not louing God vvith all his hart vvith all his soule and vvith al his forces as he vvas bound For that he hath not giuen him thankes for the benifits receaued and those vvhich he doth dailie receaue especiallie for hauing redeemed him and giuen him knovvledge of himself as he vvas bound For not doing that vvhich apperteined to his seruice vvith that puritie of intention nor vvith that feruour and deuotion vvhich he ought but rather sluggishlie coldlie For not ansvvering of his parte to the good inspirations of God and to the holie resolutions vvhich he doth send him and to the preparations opportunities vvhich he gaue him to liue vvel by al vvhich he might haue profited him self much more yf it had not stoode by his ovvne greate negligence For not hauing assisted at masse and at the diuine seruice and in halovved places in the presence of the most blessed Sacrament vvith such Deuotion Attention Feare and Reuerence as the presence of so greate a maiestie demaunded Tovvards him self A MAN consisteth of manie parts for he hath a bodie vvith al his senses and a sovvle vvith al her appetites and a spirite vvith al his povvers vvhich ar Vnderstanding Memorie and VVil and so he maie offend against the order vvhich he ought to keepe in euerie one of them Let him then first accuse him self for that he hath not gouerned his bodie vvith such rigour and seueritie as he should haue donne as vvel in eating drinking clothing and sleeping as in al other things For that he hath not his imagination and other exterior senses so recollected as he ought but hath suffred them to range and vvander abrode in hearing seeing talking and imagining manie things vvhich vvere idle and not to the purpose For that he hath not mortified his appetites and resisted his ovvne vvil as he ought to haue donne For that he is not so humble in his hart and vvoorkes as he should be nor esteemed him self for so vile and miserable as he is nor handled him self as such a one hath deserued For that he hath not procured anie litle deuotion nor geuen him self so much to praier nor hath ben in the same vvith such closenes of mind and diligent attention as vvas requisite but rather hath ben slovv to rise at devv time to praier Tovvards his neighbour LET him accuse him self for that he hath not loued his neighbours vvith such loue as he vvould that others should loue him as God hath commaunded For that he hath not succoured them in theire necessities vvith the help and reliefe that he might or vvith the counsel that he ought For that he hath not had such compassion vppon theire miseries and praied God for them as he vvas bound to doe Of the publique Calamities of the Catholique Church such as be Heresies Captiuities and the like for that he hath not had such invvard feeling of them as reason required nor so recommended them vnto almightie God as they deserued to be commended Such as haue Superiours let them accuse them selfes for not hauing obeied them nor borne them such reuerence nor succoured them as in deede they ought And those that haue subiects children and seruants for not hauing taught and chastised them prouided for them such things as vvere necessarie and ben so careful of them as reason vvould they should Of sinnes of Committing AFTER that the penitent hath so accused him selfe of the sinnes of Omitting then let him accuse him self of those of Committing running ouer the ten commaundements and seuen deadlie sinnes accusing him self of that in eche one vvherein his conscience shall find remorse And yf he vvil goe more briefelie to vvorke he maie examin his thoughts vvords and deedes vvherein he shal think he hath offended and so accuse him self of the same After all this he must accuse him selfe of all such sinnes as apperteine to the state and office that he is of declaring vvherein he hath sinned against the lavves and devvties of his state As if he be a Religious person of his three vovves or anie other thing belonging to his Rule If he be a Iudge Phisition or marchaunt of such things as apperteine to his office If a Prince of that vvhich concerneth his gouernement VVhen he hath ended all these accusations let him then conclude as folovveth saying Of al these sinnes and of all others vvherein I haue offended in thought vvoord or deede I grieuouslie accuse mie self and doe acknovvledge mie fault before God mie fault yea mie most grieuous fault and desire you mie ghostlie father to giue me penance and absolution OF SATISFACTION THE THIRD part of Penance CHAP. VII SATISFACTION is a ful intiere paiment of that vvhich a man ovveth for his sinnes committed Novv sinne bringeth vvith it tvvoe euils The one is the spot or fault the other is the paine and punishment due to the fault In Confession by the vertue of the bloud of Christ vvhich vvorketh in this Sacrament vve ar clensed from the spot or filth of sinne and the fault is forgiuen vs and so vve ar deliuered from euerlasting paine due vnto mortal sinne But because all Temporall paine is not alvvaies released vvhen the fault is pardoned therfore Satisfaction is necessarie vvhich must be made or heere or in the life to com in the paines of Purgatorie vvhich as S. Augustine affirmeth ar so greate that they exceede all the torments vvhich the holie martyrs suffered in this life Novv al sortes of Satisfactions ar reduced vnto these three onlie Fasting or other corporal austerities Almes and Praier vvhich be correspondent to the goods of the Sovvle of the Bodie and of Fortune and by Almes a man offereth to God his external goods by Fasting he maketh a Sacrifice of his proper flesh and by Praier he offereth to God his mind so consequentlie doth sacrifice to God him self and al that vvhich he hath And although this Satisfaction maie be made in tvvoe manner of vvaies as first vvhen a sinner voluntarilie and of his
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