suche times as thou foundest thy selfe barrein of deuotion and without any relishe or tast in the foresaid meditations FIRST therfore it is requisit thou haue this in minde howe one of the principal meanes and helpes for thee both in this life to liue vertuouslye and in thother to enioy God euerlastingly is this exercise of prayer and therfore what paines and care soeuer it behoued thee to take for the gayning of so great a iewel ought in no wise to seeme greeuous and yrksome to thee yea propounding this so rich a recompence before thine eyes thou oughtest with al might and maine to remoue suche obstacles and lets as might any waies impeache the due and orderly perfourming of this exercise Thou oughtest therefore take heede of distracting thy minde in diuers vaine thoughts of spending the time in profane and vnprofitable cōuersations of disordinate affections of excessiue passions of thy soule as anger heauines too much laughing and reioysing in worldly matters and of too great a carke and care in thy temporal affaires and busines These and suche other like imperfections whereby the peace and serenitie of thy soule may be shadowed and takē away are in any wife so much as may be to be auoided Neither behoueth it onely to haue this watch and ward ouer thy heart and inwarde powers but also to vse the like touching thy outward senses which are the dores wherby these distractions enter penetrate into thy heart as might be a curious eye in viewing a listning after nouelties and impertinent matters too much speech and talke and eche other thing whatsoeuer that experience teacheth vs to breede distraction No doubt therfore but solitarines would in this case be a soueraine helpe to suche as might conueniently vse it for by it are al occasions of distracting the senses clene cut off and therby a man may with more facilitie eleuate his mind vp to God and stande wel garded within him selfe wherevpon this saying hath bene woorthely of longe time vsed that a contemplatiue man ought to be deafe blinde and dombe that by this meanes wanting occasions to distract his minde in outward thinges he might alwaies be gathered and attentiue inwardly in godly cogitations It shal profite likewise to procure deuotion and eleuation of minde vp to God to vse abstinence fasting and other afflictions and corporal chastisementes moderately applied For like as these proceede of deuotion so doo they mainteine and increase deuotion A puritie and cleanes of conscience is also verye necessary for gayning this deuotion the which ought not only to be kept vndistained with any mortal sinne but also free from venial so much as may be for these doo swage and abate the feruour of charitie which is the nurse and mother of deuotion It behoueth therfore if thou couet to finde a sweetnes and sauoure in thy prayers to shunne al kinde of sinne and such imperfections as may gaule and fret thy conscience as also to shake off scruples al superfluous remorse the which like priuie thornes lye pricking and paining the soule and wil not suffer it to enioye any quiet rest or fruitful sauour in deuotion THE SECOND remedie which concerning this matter of meditation is by diuers good vertuous men proued to be very profitable is for one to straine him-selfe continuallye to walke in the presence and sight of Gods diuine Maiestie supposing as moste true it is that we alwaies stand before his eyes he beholding euerye houre and moment what we doo speake or thinke and keeping with eche one a particuler accompt of euerye thing Seing therfore God euermore hath vs in his heauenly eye and presence right meete and requisite is it we alwayes haue him in ours And in very deede the taking vp of this custome shal helpe in this respect verye muche to make vs afraide of cōmitting any filthie and dishonest act when we bethinke vs that the eyes of God are euery where vpō vs. THE THIRD remedie that helpeth greatly to gather attention and deuotion is an often frequentation of certaine prayers euery day which the holye fathers cal darting prayers for that they bee in maner of amorous and louing dartes throwen vp at Gods heart The maner of doing this is by saying with a zeal and inflamed desire certain verses of Dauid or som other sentences of holy Saints which thou must euer haue in memorie and at such time as thy deuotiō shal serue to sai those that be fittest for that present affection thou then feelest as for example finding at some time a disposition of repentance and compunction for thy sinnes then to rehearse certaine verses of the Miserere psalme or some other suche like brief sayings seruing to signifye this affect of repentance At an other time feeling a desire to be more and more inflamed in the loue of God saye that verse Diligam te domine fortitudo mea Another time desiring to bee with God saye Quemadmodum desideras 〈◊〉 ad fontem aquarum c. Otherwhiles longing to approche and draw nighe to those heauenly bours say Quam dilecta tabernacula tua Domine c Beati qui habitant in domo tua Domine An-other time with an affect to geue thankes to God for his diuine benefites thou maiest saye certain everses of the psalme Benedie anima mea Domino omnia quae intra me sunt c. or Benedicam Dominum in omni tempore And so in like maner according to the diuersitie of eche other affect thou haply findest thy self touched with in soule for cche kinde wherof either in the prophetes or in some other of the Saintes and fathers thou maiest finde very fitt words and sentences to signifie thy meaning with But if so be thou want skil and knowledge thy selfe to cul and gather them out then maiest thou frame wordes of thine owne according as the holye Ghoste shal vouchsafe to instruct teache thee such as maye serue moste fitly for thy purpose and cause thy zeale to increase to God-ward and to good desires And albeit at the first it may seeme thou dartest not those amorous arowes with any great feruoure or fierie heate of soule yet faile not to send and breath them forth for no doubt but they shal afterwardes kindle and gather heat and helpe thee greatly to warm thy soule withal But if haply thou couldest not light of such wordes as thou wisshest for sende then vp certaine sighes and grones drawen out from the bottome of thy heart and these shal supplye and serue in steede of wordes to God-warde who wel woteth what thy spirite doth craue and longe for These darting prayers with the sentences sighes and speeches abouesaide shal likewise helpe such gretly as lack conueniūt leisure to perfourme this exercise in suche maner as I haue heretofore declared THE FOVRTH remedie whiche maye be vsed at suche time as thy distraction wer greater then that the
sweete and comfortable conuersation doing so assure thy self thou shalt be wel paid and contented for his lodging and receaue mercy as Mathew and Zacheus did at such time as they harbored him in their houses Craue also particulerly his ayde for the vanquishing of that vice that moste molesteth thee which thou hast chiefly determined to withstande and fight against And if thou be so disposed thou maiest with this minde saye some vocal prayer yeelding him thākes and begging necessary graces for thy needes For this cause haue I annexed at the ende of this litle Treatise certaine praiers or meditations whereof thou maiest reade eyther al or part as-wel before as after the blessed sacrament foreseing alwaies that the wordes proceede rather from thy heart then from thy mouth Hauing thus occupied thy selfe some time so long as thy deuotion shal continue thou maiest then get thee home and beware that without very vrgent occasion thou spitt not of some pretie space after thou hast receaued and when thou doest let it be in some cleane and decent place pause likewise a while eare thou eate any meat least thou mixe corruptible foode with that deuine and heauenly food which thou so lately receauedst It were very commendable also for him that had the commoditie and means to inuite some poore body to dinner with him that he might so receaue that Lord in his members whom he receaued euen nowe in the blessed Sacrament but who so had not the commoditie to performe this in acte maye in wil and wishe execute the same which our Lord wil repute and take for deede And note howe on that day thou receuest thou art boūd to take greater heede then on other daies of distraction in seculer causes of profane conuersation of playe of immodest laughter of superfluous wordes but much more of dishonest wordes of murmuringes and detractions being a very vnfit thing that forth of that mouth wherin the word incarnat hath so lately entred which thou receauest in this blessed Sacrament shoulde so dissonant wordes proceed and so offensiue to this eternal worde of god Finally take heed of eating and drinking to much and of eche other thing that may let thy deuotion which on this daye thou must indeuour to keepe as diligently as may be by reading of some good booke or making longer praiers hearing of sermons or lessons if there be any or otherwise occupying thy selfe in doing some spiritual or corporal worke of mercy OF SPIRITVAL receauing ¶ Cap. 15. THIS moste holy sacrament of the Aultar wherin is conteined the very real body bloud of our Sauiour Iesus Christe and by the same his passion and dolful death represented vnto vs is of such vertue and excellencie that it not onely profiteth such as with due preparation doo really receaue the same but extendeth also the vertue thereof to those that with fayth and inward zeale desire to receaue albeit sacramentally they doo it not And therfore besides this sacramental receauing whereof I haue intreated in the former Chapter the holy Doctours exhort vs to vse a spiritual receauing of the same For like as there be three kindes of Baptisme defined the first of bloud which is that wher by a Martir is baptised in his owne bloud or rather in the bloud of Christe sith by dying for his sake he maketh it his the second of water which is the first sacrament that ech one receaueth and are al therby made the members of Christe and become Christians The third of the holye Ghoste which is that kinde of Baptisme that such receaue as haue a desire and yet can-not sacramentally be baptised to whom the holye ghoste imparteth the grace of Baptisme albeit he geue them not the sacrament of Baptisme Euen so like-wise be there three kindes of receauing The first is that whereby we are incorporated and vnited to Christe by favth and charitie and hereof is that saying of S. Austins to be vnderstoode Beleeue and thou haste eaten The seconde kinde is the sacramental receauing which is when Christians doo really receaue the consecrated hoste at the priestes handes whereby being wel disposed and prepared they receaue those meruailous graces whereof I haue alreadye spoken The thirde is this spiritual maner which is done through a longing and zealous desire to receaue this Sacrament whereto is in effect the firste kinde of receauing presupposed that a Christian be linked to Christe by faith and charitie and the second in affect to wit that he hartilye desireth to receaue this blessed sacrament The which spiritual kinde of receauing thou maiest frequent by preparing thy selfe therto in maner folowing WHEN thou goest to Masse on such dayes as thou art not sacramentally to receaue vnbethinke thee of the fruites of this sacrament and the meruailous effects it worketh in the soules of suche as woorthely receaue it wherof doo thou with al thy hart desire to be made partaker And thus shalt thou with this desire and purpose come to hear Masse and at such time as the priest beginneth the general confession or a litle before examine briefly thy conscience reducing to minde such sinnes and faultes at least the principal wherin thou haste offended since thy last confession or examination and being penitent therefore beseeche God humblye to forgeue thee purposing to confesse them to thy ghostly father as soone as thou maiest conueniently and to amende thy life hereafter Thus maiest thou herein occupie thy selfe whiles the priest is making him readye to saye Masse and reciteth the general confession litle time more or lesse according as thy neede shal require Afterwardes heare Masse behauing thee therein as I tolde thee in the fourth Chapter and at such time as the priest is about to receaue prepare thou thy self in like maner as if thou wert then really to receaue lifting vp thy heart a-new to thy Lord God conteined in that sacrament inflaming thy soul with fresh desires to receue him hauing so done 〈◊〉 him humbly rather with sute of heart then sound of wordes that fithens thou maiest not then sacramentally receaue him yet that of his goodnes it may please him to impart the vertue and fruites of this meruailous sacrament vnto thee in graunting them spiritually as he best can and knoweth howe to doo it Thus hauing made thy sute and humble prayer according as the holy Ghoste may vouchsafe to inspire thee beleue assuredly how that moste bountiful and benigne Lord who desireth nothing more then to comfort vs and geue him-selfe vnto our soules wil satisfie thy longing and gratiouslye graunt thee the giftes and vertues of this sacrament albeit thou sacramentally receaue it not doing therein according to his promise that such as hunger and thirst after righteousnes for suche is this sacrament shul-be satiated His holy mother hath likewise prophecied how he shal fil the hungrye with good thinges for so oughtest thou in hungry wise to be
goods either priuily or pertly against the owners wil as also ech other vnlawful seasing or with-holding of others substance be it by stealth violence or any fraude and legerdemain or els by vsurie or some kind of other vnlawful bargaine whereby our neighbour is defrauded and suffreth some losse and hinderance It foloweth therfore that who so in their trades and traffiques vse not equitie and vpright dealing offend against this precept Such also as discharge not their Creditours hauing meanes to pay them or that find any lost thing and restore it not either to the true owner or to the poore the owner being not extant if haply such thinges were not reputed as geuen ouer and voluntarily abēdoned of the owner Finally al fraude deceipt and tretcherie whereby our neighboures goodes is damnified to whom our Sauiour and Lorde wil haue vs to beare great loue and charitie and not to doo other-wise to them then willingly we would that they should do to vs yea that we doo them the good which they maye conuenientlye require and we likewise performe towardes them Who so faileth in anye of these thinges aforesaid doth break and violate this commaundement IN THE eight precept is al such harme forbidden as through our speeche and wordes may be procured to our neighbours as might be principally in bearing false witnes against them in place of iudgement or in speaking suche wordes out of iudgement as might eyther blemishe or quite ouerthrowe our neighbours credite and good name In like maner to reueale suche imperfections and faultes as we knowe by others to them that knowe them not not wherby they are either defamed or els made lesse accompt of especially when such thinges are reuealed with wicked intent and to those that can by no meanes redresse them By this precept is like-wise forbidden al detractions murmuringes speaking euil slaundering of others al scoffing taunting and telling of lies albeit without harme or any preiudice to our neighbours Finally we must beware of speaking or saying anye thing whereby anye harme might any wayes ensue THE NINTH precept is as a declaration of the seuenth thereby to notifie vnto vs the better what charitie God wil haue vs to vse towardes our neighbours and howe farre we ought to be from doing them anye euil being not onely forbidden to take their goodes by outward means from them but also not to desire inwardly in our heartes any vnlawful vsurpation of them And like as the desire and coueting of these thinges is prohibited vs euen so are wee to witt that eche other deliberate wil and desire of any thing what-soeuer that may be preiudicial to our neighbour is vtterly forbidden vs. THE TENTH precept is as a declaration of the sixt to doo vs the better to vnderstand what puritie of heart our Lord requireth of vs wherby we ought not onely to beware of committing aduoultrie fornication or any other carnal act as was abouesaid in the sixt but also not to haue any concupiscence or desire with determinate consent which suffiseth without committing any outwarde act to soile our soules and to procure the losse of Gods diuine grace and fauour towards vs This briefe declaration of these tenne commaundementes shal geue thee some light aswel to know the better how to keepe them as also to vnderstand howe to make thy confession better when haply thou mightest haue trespassed against any of these preceptes Note moreouer that al these tenne commaundementes are according to our Sauiors doctrine reduced vnto two of charitie towardes God and towardes our neighbour sithens who so loueth God sincerely performeth duely the three preceptes of the first table perteyning to Gods honour and who so loueth his neighbor with that sinceritie he doth him-selfe wil not faile in the seuen preceptes of the second table which instruct eche one howe to gouerne thē-selues towards their neighbours OVR LORDES praver which Christ him-selfe made instructing thereby both his disciples and al vs howe we ought to pray and aske for al necessary thinges as-wel for our soules as bodies and this in seucn petitions conteined in thi prayer PATER noster qui es in coelis 1. Sanctificetur nomen tuum 2. Adueniat Regnum tuum 3. Fiat voluntas tua sicut in coelo in terra 4. Panem nostrum quotidianum da nobis hodie 5. Et dimitte nobis debita nostra sicut nos dimittimus debitoribus nostris 6. Et ne nos inducas in temptationem 7. Sed libera nos à malo Amen OVR Father which art in heauen 1. Hallowed be thy name 2. Thy kingdome come 3. Thy wil be done in earth as it is in heauen 4. Geue vs this day our dayly bread 5. And forgeue vs our trespasses as we 〈◊〉 them that trespasse against vs. 6. And leade vs not into temptation 7. But deliuer vs from euil Amen A DECLARATION of the Pater noster ¶ Cap. 32. THIS prayer is of al other the most holy and most excellent as-wel in respect of the maker Iesus Christe our Lorde and Sauior as also for that vnder so smal a compasse is taught vs howe we are to aske al that is needful for our souls and bodies and is deuided into a preface or proeme and seuen petitions THE preface is Our Father which art in heauen fitt wordes to stirre vp such attention and deuotion as is meete to say this prayer withal for hereby are we put in minde how we speake to the moste high and Omnipotent God whom we cal father for twoo causes first by creation hauing created vs as he did al other creatures next by adoption sith through Iesus Christe his onely natural sonne he hath receaued al those that beleeue in his holy name for his children adoptiue and this word Our Father doth vs to witt what honor obedience and loue we are bound to beare towardes such a father as also what charitie we ought to haue amongst our selues being al brethren and children of one self-same Father These wordes Which art in heauen warne vs to lift vp our heartes and desires to heauen where our father is and howe we must liue here not like terrestral but celestial Citizens sith our Father is resident aboue in heauen Who is saide to be there for that he appereth there glorious to his elect albeit he be in eche other place in the selfe same substance power and presence THE FIRST petition is Halowed be thy name and is a petition worthy the childrē of such a father sith good childrē the principal care they haue is to seeke and desire whatsoeuer concerneth the reuerence and honour of their Father Euen so doo we in this first petition couet and desire that God our father be halowed and sanctified in vs that is that he be knowē honoured and reuerenced of vs we by his grace performing such works wherby al those that see vs maye prayse and glorifie this our heauenly
From the library of SIR R. LEICESTER HARMSWORTH BART TO AL THOSE of the Reuerend Societie of the name of IESVS perpetual increase of al vertues from him that geueth them HAVING receaued so singuler benefites from you as needes I must more then to any other earthly creatures acknowledge my selfe indebted to you and hauing from you receued both the copie the counsail and other commodities to translate this woorthie Treatise into our English tongue I could doo no lesse as-wel in respect of your former merits as of the means you gaue me to attempt and finish this worke but make you the Patrones of my smal paines and vowe the cote and simple attire to them who gaue the mould and soueraine subiect to me God graūt my skil haue answered to my wil then shal I without al affec haue translated that into plaine and not impure Englishe which was first written by a woorthy Father of your company in plaine and right pure Italiā Accept therfore Reuerend Fathers and Brethren a birde of your owne broode plucked out of her natural plume and garnished with forreine fether Accept this my seelie trauaile as a testimonie of a reuerent zeale I bear to your whole Socieite and as a 〈◊〉 of further rewarde I owe you which our good God hauing geuen you his worde for me wil furnish you most aboundantlye He preserue increase and strengthen you for euer and graunt me and al others grace to folow your good instructions At Paris the. 20. of June 1579 Your most bounden beadsman and dutiful frende for euer Iamer Sancer THE AVTHOVR to the deuout Reader CONSIDERING the necessitie of many men who hauing a good wil haue not for al that the capacitie or meanes to seeke out and reade such bookes as intreate of the exercises which euery good Christian ought to occupie him-selfe in I haue for this cause thought good to gather in this short Tretise the principal exercises which euery Christian is bound to vse that by spending his time laudably therein he maie haue hope to obtein Gods diuine grace and by meanes thereof come afterwardes to enioye eternal felicitie which is the ende whereto we are created And albeit this Treatise may generally helpe al yet meane I chiefly to speake to those Christians who woting the ende whereto they are created and the rigorous accompt they must render of al their whole life yea of euerie idle worde desire in such sort to spende and gouerne their temporal life as that afterward they maie come to obteine euerlasting life They that are thus affected shal I hope make their auaile of such thinges as I shal here intreat of and wil I doubt not with good wil and plaine meaning receaue that which is with no lesse afforded them A TABLE OF the Chapters conteined in this Booke WHAT thing he ought first of 〈◊〉 to doo that purposeth to beginne a newe life and to spende his time hence-forth sincerely in Gods seruice Fol 1. Certaine general aduertisementes necessary for such as mind to serue God sincerelye 4. Of the particuler order which we ought euery day to obserue in our daily exercises 8. The exercises wherein a good Christian ought to occupy him-self on holy daies 12. Of the profite and necessitie of praier 17 The maner howe to pray mentally and of the preparation we ought to make before it 20. Meditations of the blessed Passion of our Sauiour for euery day in the weeke especially on morninges 23. Certaine particuler aduertisementes touching the Meditations conteined in the former Chapter 38. Meditations to be made on Eueninges or a new weeke 42. Other meditatiōs wherin the better learned may at other times exercise thē-selues certaine also for the simpler for wherin the misteries of the Rosarie are intreted of 57. Certaine Remedies for such as coulde not haply finde sauour or deuotion in the former Meditations 70. Of Confession howe and when we ought to make it 76. Of the vtilitie and profite that is reaped by often receauing the holy Sacrament 82. In what maner we ought to prepare our selues before we come to receaue the blessed Sacrament 87. Of spiritual Receauing 92. Of the temptations which ordinarily offer them selues to such as haue begonne to walke in spiritual way 96. General Remedies to be vsed against temptations 99. A Preamble concerning the Remedies against particuler temptations 104. Remedies against Lasciuiousnes cod Remedies against the second sinne of the fleshe which is Gluttonie 111. Remedies against the troublesom temptations of slouth and Idlenes 116. Remedies against the sinne and temptation of couetousnes 120. Remedies against the temptation of the third enemie to wit the deuil and first against Pride whereto he principally induceth vs. 125. Remedies against the temptations and sinne of wrath 132. Remedies against the sinne and temptation of Enuie 139. Certaine other aduises and Remedies concerning the same matter of temptations 144. What a good Christian ought to doo when he falleth sicke and draweth nigh the houre of death 148. Of the temptations that are commonly felt in the houre of death and of the Remedies against the same 156. A Conclusion and briefe Rehearsal of al that hath bene saide in this litle Treatise and of the thinges that euery good Christian is bound to learne and haue by hart 165. A briefe declaratton of the .12 Articles conteined in the Creede 169. A declaration of the Decalogue or tenn Commaundementes 175. A declaration of the Pater noster 182. An exposition of the Aue Mary 186. A prayer or Meditation whereby the soule is stirred vp to a reuerence and loue of the blessed Sacrament before a man receaueth it 190. An-other Praier or Meditation to be made the day that one hath receaued to stirre him vp through the consideration and knowledge of so great a benefite to geue God thankes therefore and to be grateful for his goodnes 197. A praier for the Translatour 204. A Preface to the Reader 205. A praier to be saide in the morning before al other busines 206. A praier to be saide to bedward applied to the excellent instructions of the. 3. Chapter of this Treatise 207. A praier to be vsed before Sacramental Confession 210. A praier to be saide after Sacramental Confession 211. A very fitt praier to be said before Masse wherin we exercise very fruitfully our faith and prepare our selues to heare it with dutiful attention 213. An-other praier to be saide likewise before Masse 215. An excellent praier and adoration to be made in the presence of the blessed Sacrament 216. A Protestation to be made in time of sicknes 111. A praier to God and to al his holy Saints for al thinges necessary for our selues and our neighbours cod A moste straunge and excellent monument prouing apparantly the reuerend antiquitie of our Catholike Religion found at Rome in Iuly last past in the yere of our Lorde 1578. and is of al wise men beleeued to be the blessed Virgin S. Priscilla her Church-yarde 222. FINIS A
our soule for that eche time a man frequenteth this holy exercise he stil sucketh out newe sap of graces and spiritual treasure yea suche as at some times the soule doeth as it were palpate and feele it moste apparantly For like as Moises had his face lightned made glittering through his often conuersing with God in suche wise as the children of Israel according as holye scripture telleth could not abide to looke vpon him euen so the soule through perseuerance in praier becommeth more lightned and illuminated with the newe graces it receaueth we know moreouer how Christ our redeemer as the holy Euangelist S. Luke reporteth being in praier was transfigured and his face visiblye changed into as beautiful a brightnes as the Sunne his garmentes also became as white as snowe euen so is the soule of man in praier transfigured and chaunged into God and the darkenes thereof turned into light frailty into force feare into hope sadnes into solace with other innumerable commodities too many to rehearse which trial testifieth to proceede out of this holy praier Sithens therfore this is for al so profitable and necessary an exercise I shal stretche my selfe out a litle the further to tel thee in what maner thou art to make it And firste shal I declare what such may do as be more spiritual and haue better leisure being minded to make this exercise afterwardes wil I set downe another methode for the simple and more busied sort such as want capacitie and leisure to exercise them whollye in this office that by doing yet what they are able to doo they may become partakers of this so fruitful and necessary an exercise THE maner howe to pray mentally and of the preparation we ought to make before it ¶ Cap. 6. THIS praier which we cal mental being as I haue already saide an eleuation and lifting vp of the minde to God like as the soule may diuers wayes eleuate it selfe to the knowledge of God euen so be ther diuers meditations or considerations which are al of them called by this name of praier Neuerthel see I shal here intreat of those only that be moste deuout easie and profitable and that with such breuitie as I may conueniently FIRST notwithstanding am I to aduertise thee of certaine pointes which must needes be thought of before thou enter into this kinde of exercise Wherof take this for the first that thou force thy selfe being one that hast leisure inough to haue one hour in the morning and an other in the euening litle more or lesse which thou art to allot and destinate to this so profitable an exercise like as the holy Church hath her certain houres appointed for publike praiers and diuine seruice that the time hours thus prefixed maye admonishe and prouoke thee therto and a good custome once got take awaye the difficultie Who so could not for al that haue these houres so certaine and precise ought not to geue ouer and neglect this exercise yea rather were to take such houres and time for it as his busines might best afforde him Now when thou commest to these determined houres being so thou maiest haue them in maner aforesaid it behoueth thee to prepare thy selfe as the wise man saieth before praier to th ende thou maiest haue more attention deuotion and reuerence with other partes requisite for the better performing of this exercise Thy preparation therfore let it be in this maner when thou commest to the time and place prefixed indeuor thy self to lay aside al other cares and cogitations which in any wise may impeche thee weighing wel the weight and seriousnes of this office thou art in hande withal And to th end thou maiest haue the more attention and reuerence consider howe when thou art in praier thou spekest not to the winde nor to the walles but standest moste assuredly before the face of the liuing God and that God is there really present at thy praiers listning thy wordes vewing thy teares and taking delight in thy deuotions and holy exercise For albeit he vniuersally assist al his creatures yet assisteth he chiefly suche as pray to him according as the sacred scripture witnesseth saying There is no other nation in the world so great to whom their Gods be so nighe as is our Lorde god who assisteth vs in al our praiers Thinke nowe howe great attention and reuerence is requisite to speake and staude before the presence of so diuine a Maiestie before that moste soueraine and omnipotent King before that infinite beautie and incomprehensible greatnes if so great respect be had in speaking but to a temporal lord or king This consideration shal make theo humble thy selfe and bowe downe to the verye dust of the earth and stande with feare and trembling before that sacred soueraintie and dreadful Maiestie With this thought maiest thou kneele downe in reuerent wise making the signe of the holye Crosse vpon thee and then saye the general confession or the psalme of 〈◊〉 or a Pater noster if thou cannest none other crauing of god briefly for geuenes of thy sins those especially wherin thou hast offended that day as also grace to performe this office better thē heretofore to spend that final time to his glory and the profite of thine owne soule sithens we are not able without his grace to doo any good thing with this affect and minde maiest thou sometimes saye the himne Veni Creator spiritus or those wordes of the patriarche Abraham 〈◊〉 ad dominum meum cum sim puluis et cints I wil speake to my Lord though I be but dust and ashes or other vocal praiers or sentences wherein thou haply hast most deuotion which shal al of them serue for a preparatiue to make thee haue better attention and to shut out and exclude al forreine cogitations Hauing nowe in this or like maner got attention deuotiō and reuerence fal then in hande with thy meditatiō the best waies thou canst the which ought in mine opinion to be moste commonly of the passion of Christe as being a thing verye acceptable to him and of great deuotion and profite for our soules sith this our Sauiour his passion is no other thing thē an epilogue and recapitulation of his whole life and doctrine and an abbreuiate and short worde wherein it pleased him to teache vs the summe of al wisdome and the perfection of the Gospel Wherefore for thy better and more orderly proceeding in this matter thou maiest deuide the points of the passion by the dayes of the weeke in maner folowing MEDITATIONS of the blessed Passion of our Sauiour for euery dai in the weeke especially on mornings ¶ Cap. 7. THE meditations which I thinke moste profitable for thee to exercise thy self most in especially on morninges are to be of the passion of Christe which thou maiest dispose in this order MVNDAY ON MVNDAY morning at thine appointed houre thou shalt thinke of the last supper of
our Lorde and Sauiour wherein amongst other things thou shalt meditate conformably to the story of the Gospel cal chiefly to minde these three points to wit that most profound humilitie wherewith he washed his disciples feete the institution of the moste holy Sacrament those moste sugred speeches he lastly preached to them ABOVT the first consider that humilitie inough to astonishe a man wherewith that most high and puissant prince into whose handes his eternal father had geuen the rule of al thinges bowed him selfe to washe and clense his disciples feete and amongst the rest those filthie feete of Iudas the Traitour neither yet did his puissance nor his wisdom nor his holines nor his greatnes eche being incomprehensible let him to do this so base a worke that we should folowe the example that he left vs therin not only to humble our selues to our betters but also our equals inferiours TOVCHING the second point cōsider that most feruēt loue our sweete Redeemer bare vs to the ende wherby he being now to depart from vs deuised this ineffable means how to 〈◊〉 stil with vs for our consolation profite and refection in this most holy Sacrament and like as he could not leue vs any gift more pretious then this so ought we not to seke or desire any other then this disposing our selues eftsons to receaue this moste sacred foode that being eftsons vnited to him we be made partakers of the inestimable fruites which are by meanes therof imparted to vs. CONCERNING the third amongst the other wordes of that longe and moste loftie sermō he made to his disciples take for thee that his newe precept of charitie so highly cōmended of him wherein he saide that his disciples should be discerned and withal note the patience thou must haue in the manifolde tribulations and persccutions which thou must needes suffer in this world wherewith the soule is purged gaineth great and inspeakable meede TVESDAY THOV maiest on Tuesday at thy wonted houre meditate three other points wherof let the first be of our Lordes prayer which he made three times in the garden of Gethsemani Beholde here the anguishe and anxietie that sacred foul of his felt which he him selfe saide was sorowful and heauie to death that is to say that the sorow he felt was inough to procure his death And note the remedie we must flee to when we hap to be thus afflicted and made heauy which is a zeale and perseuerance in praier as he vsed three times praying so muche the longer as his affliction increased and grew more greuous through the most vehement apprehension he had of his future tormentes now at hand which made him sweate great drops of bloud Take therfore this refuge of praier in al thy tribulations as Saint Iames doth also admonishe thee and seeke not after any other faithlesse vaine remedies THE SECOND point for this dai is our Sauiours imprisonment whervnto he willingly offred him selfe to loose thereby the giues and fetters of our folies Here maiest thou weighe that insuperable patience wherwith he willingly consented to be bound iniured and stroken with diuers blowes buffets without any moue making or resistance yea he founde fault with Peter who did what he could to defend him saying The 〈◊〉 that my father hath geuen me wilt thou not that I drinke it the vertue and meaning wherof thou oughtest to marke wel and lay vp in the tresure of thy hart therwith to releeue and defende thy selfe in al thy griefes and persecutions for whence soeuer they come whether of the world or the deuil al is the cup which thine euerlalting father geueth thee for the welfare of thy soule THOV MAIEST also meditate the thirde point howe the faithfullest master that euer was being abandoned and forsaken of al his disciples and accompanied onely with those cruel officers was ledd to the houses of those sacrilegious bishops Annae and Caiphas where they begonne a fresh to renewe their villanous outrages their haukinges and spittings their blowes and buffets their mocks and mowes with other their greuous vexations wherewith he passed ouer al that night abiding euery thing with incomparable patience that thou in like case shouldest indeuour thy selfe to imitate him WEDNESDAY ON WEDNESDAY meditate the ignominious progres and wearisome iourney our Sauioure made on the morowe being conducted from one Iudge to another and pause a while in eche of their houses to weigh the wordes he spake and the iniuries that were done him but chiefly cal to minde those wordes he answered Pilate withal asking him if he were a king which were these My kingdome is not of this world which if thou mashe and ruminate wel wil make thee knowe the blindnes of worldly men who with so great carke and care desire to reigne and to enioye the prosperitie pleasures and pompes of this world wherof the true and only king confesseth in these wordes that his kingdome consisteth not that thou shouldest thereby frame thy selfe to contemne the world which he so litle regarded learne to liue like a pilgrime and straunger therein making no accompt of the pompes riches credite therof which be so vaine and transitorie CONSIDER likewise the scornes done to him in Herodes house that vniust Iudge who to make him be mocked caused him to put on that white fooles cote and thus hauing fooled and doulted him sent him afterwardes backe againe to Pilate in the which voiage he suffered suche paines and spiteful reproches as thou wel maiest thinke of Learne here to holde thy peace when thou art despised mocked or otherwise curiouslye questioned thou maiest see likewise what paines and trauaile thou must prepare thy selfe to take when neede shal require for his sake thy neigh bours sithens he hath thus both for thee and al their sakes made so many wearisome iourneys THVRSDAY ON THVRSDAY at thine accustomed time and place thou shalt meditate firste the cruel scourging of the sonne of God in Pilates house who weening thereby to appease the rage and furie of the Iewes caused him to be whipped and beaten most bitterlye Beholde then howe they pul off his clothes stripp him naked who adorneth the fieldes with al their beautie and howe they binde those handes to the piller which created earst the heauens and being thus naked and fast tied howe the cruel executioners beginne then with might and maine to laye on that virginal flesh fleaing the tender skinne of the immaculate Lambe and causing that moste sacred bloud to issue and spin out of al the partes of his body in so great quantitie as it wet and couered the ground he stoode vpon yea in suche sort was that most daintie and beautiful fleshe fleane and wounded as thereby was rightly fulfilled the prophecie of Isay saying We reputed him as a leper and as one smitten of God and humbled In the middest of al these grieslye griefes the
moste innocent Lambe stood dombe and quiet with out mouing or making any resistance at al sith he was not so straitly fastned to the piller with hempen coardes as with heauenlye charitie and the feruent loue he bare vs which knitt his diuine heart with muche more stronger bandes then were the other FOR THE second poynt meditate howe the tirannous officers being nowe tired with beating him albeit he not so with suffring for vs they thē vnlosed him from the piller and without geuing him ani other succor or solace let him seeke his garments throwne here and there about the palace which hauing at length with much adoe found out and put vpon him they straitwaies stripp him a newe to put on that olde purple coate wherewith they openly scorne and make him their laughing stocke and anone crowne him most cruelly with a crowne of sharpe pricking thornes If thou viewe and consider al this with deuout attention it can not be but it must prouoke thee to loue that Sauiour who for thy welfare onely vouchsafed to endure so fel tormentes and make thee also to feare for thy sinnes and vtterly to abhorre thy lasciuiousnes thy plesures pompes and superfluous pamperinges of thy fleshe with the whiche thou haste so highly offended God for the which he hath in this wise so painfully satisfied For if a kinges sonne be afraide when he seeth but a contemptible bodslaue beaten in his presence howe shal not the moste abhominable boundslaue feare quake again seing the sonne of God so cruelly handled for his offences if others sinnes be paide thus derely for what paiment shal he haue that shal be punished for his owne LASTLY thou maiest meditate this day howe our Sauiour standing in this wise crowned wounded and mocked Pilate commaunded him to be brought forth for the whole assemble of people to looke vpon to trye whether he might this waies mollifie those obstinate and stonie heartes and thervpon saide Ecce homo Loe here the man Faile not thou therefore with the eyes of thy soule to take an aduised view of this most rueful spectacle beholding the hewe and ouglie shape he caried who is the brightnes of his eternal fathers glory and that to restore what thou hadst lost through thine offences Beholde howe he standeth in the middest of suche an assemblie fraight ful of shame and sorow cladd in that fooles coate so euilfauoured an attire with the crowne of thornes cnuironing his sacred head the reede in his tied handes in lieu of a sceptre that harde coarde about his tender necke his diuine visage al put vp swelled with the blowes he had receaued and abhominably disfigured with bloud filthie spittle yea from to ppe to too no one spot free from woundes neither was this inough to soften those flintie heartes sufficient though to appease his eternal fathers wrath who accepting the same for the satisfaction of our moste heinous crimes FRIDAY MEDIT ATE secondly how those vnmerciful tormentors so soone as they wer now come to the moūt of Caluari stript forthwith in cruel wise that louing Lambe tearing his skinne to his excessiue griefe being through the greene woundes festred to his garmentes and afterwardes stretche him out vpon that harde bed of the crosse which the world had prepared for him and so with out stretched armes of his aboundant charitie offered he him selfe vp to his euerlasting father in a true and liuely Sacrifice for the sinnes of the whole world And thus his handes and most holy feete being with sharpe nailes fastned to the crosse they hoiste him vp on high hanging moste pitifullye thereon Weigh here diligently what griping griefes his moste rueful virgin mother suffered hearing the strokes of the hammer wherwithal they erucified him and seing him afterwardes hoisted so vp vpon that hard crosse with such opprobrious shame and infinite paines and tormentes Now then behold a while with the eyes of thy soule this thy Sauiour thus hanging nailed vpon the crosse and gather vpon this wholsome tree the fruite of life it plentifully affordeth thee for here is alwaies forth-comming the supply for al thy nedes the salue for al thy sores the satisfaction for al thy sinnesiand herein maiest thou as in a glasse plainly perceue al thy wantes and imperfections sith this is a much more beautiful and bright glasse then those were that God commaunded to be set in the temples for the priestes to looke thē in at suche time as they were to minister for that the godly soule which shal attentiuely admire it selfe in this mirrour may soone espye and easily find out al her faults and folies whatsoeuer That nakednes and extreme pouertie we see vpon the roode vtterlye ouerthroweth al our pompes superfluous decking That crown of thorns condemneth our pride and ambition The gaule and vinager which was geuen him to drinke cryeth out against our gourmandise and disordinate drinking those weeping withered eyes accuse the losenes and lacke of modestie in ours those out stretched armes readie to embrace both frendes and foes find fault with our rancour and reuenge that moste sacred body wounded al ouer from topp to toe argueth and that seuerelye the lasciuiousnes and sensual appetite of ours Thus seest thou how al the staines and sinful spots of thy whole life doo manifestly appere in this vnstained mirrour ful of al perfection THIRDLY if thou haue any spare time leste thou maiest meditate the other egregious and notable thinges which happed about our Sauiours death but chiesly those seuen speeches he vttred being vpon the crosse For in the first Father forgeue them for they knowe not what they doo is charitie towardes our foes highly commended In the second 〈◊〉 I say vnto thee this day shalt thou be with me in Paradise mercy to wardes sinners in soueraine wise 〈◊〉 out In the third Behold thy sonne behold thy mother a pietie and zeale towardes parentes In the fourth I thirst a feruent desire of our neighbours welfare In the fift My God my God why hast thou for saken me an humble praier in tribulation In the sixt It is accomplished a perseuering in obedience til th end In the seuenth Father I cōmend my spirite into thy handes a perfect and entier resignation into the handes of God which is the periode and somm of al our perfection SATERDAY ON SATERDAY meditate the percing of our Sauiours side with that cruel speare to the incomparable griefe and hart-break of his most heauie mother And pause here a while to beholde both this and other his infinite most pretious wounds sithens these are to be thy refuge thy phisike and chief consolation In the olde lawe we reade howe God commannded certaine cities to be assigned in the lande of promise whereto such as had committed any offence might securely make their refuge but nowe in the lawe of grace there is none so secure a refuge as is the harboring in
those most sweet woundes wherto sinners may flee a great deale more securely to eschewe the perils and persecutions of this world then they could doo in olde time to their assigned cities And herein shal that wounde in our Sauiours side chieflye helpe thee figured by the windowe God cōmaunded Noe to make in the side of the Arke by the which al the beastes that shoulde scape the floud were to enter in eucn so now al such as finde them selues indaungered in the terrible sourges of this tempestuous world if so they couet to scape drowning let them haue recours to those moste sacred sores and wide woundes let them enter at this open windowe and therein shal they be most secure and finde them selues in true peace and tranquilitie MEDITATE afterwardes with how great deuotion the Redeemer of the world was taken downe off the roode and laide in his mourning mothers lap who with a right ruful coūtenance fastned her eyes vpon him Thinke here what streames of teares his beloued disciple S. Iohn the blessed Magdalene with the other godly women plentifully powred out vpon him Beholde and ponder wel with what zeale and feruencie both they and the two worthy men Ioseph and Nicodemus annointed wrapt him in his winding-sheet and afterwards bore and laide him in the sepulchre which was in the garden and endeuour thou to clense thy hart through lye from al corruption of sinne from al filthe of fond desires and thoughts that so thou maiest as in a new sepul chre lay vp therin this most pretious treasure And see thou faile not this day to beare the woful mother companie in her lonolines and sorowe wailing with her and taking compas sion of her griefes that thou afterwar des deserue to participate of the ioyes in the resurrection SVNDAY ON SVNDAY meditate the ioyes of our Sauiours ioyful resurrectiō wherin consider these three pointes Firste how our Redeemer hauing now perfected the worke of our redemption and ouercome our sinful death with his moste sacred death his blessed soul descended into Limbo to visite and enfraunchise those holy fathers who so many a yeare had with longing desire looked for him with whē he staide to their inestimable cōfort til the houre of his resurrectiō which was on Sundaye morning at what time his most happie soule reentring and reuniting it self to his blessed bo die he became most beautiful bright glittering impassible and immortal albeit berore he were disfigured with the blowes woundes and tormentes of his passion and being thus risen vp and by his own power issued out of his closed sepulchte the first thing be did afterwardes as we may with godly zeale beleeue was that he visited his most blessed mother Thinke then nowe what that blessed virgin felt seing her entierly beloued sonne stand before her aliue sounde and whole so glorious and triumphant as he then was whose death had so 〈◊〉 perced her soul with most vehement sorowes What inestimable ioye felt she in beholding his sweete and amiable countenaunce the beautiful brightnes of the wounds he had before receaued those gratious and louely eyes wherwith he looked vpō and in hearing those sugred sweet wordes wherewith he greeted her How great was the ioye and comfort of her soule when she vnbethought her of the exceeding glorye his former iniuries and infamies were turned to what surpassing beautie the deformitie of his woundes was changed to and finally howe great a calme and happie quietnes al the former stormie tempestes were now conuerted to Learne thou hereby not to faint or to be discouraged when thou art persecuted tempted and afflicted but with faith to expect our good Lord his houre who after a tempest sendeth faire wether after troubles quietnes and vseth according to the proportion of tribulations to visite afterwards with roy consolations THE SECOND point thou shalt meditate vpon this day is the singuler comfort those deuout Maries receaued when they sawe their beloued master whom euen now they sought to annoint as dead thus glorious and reuiued again And consider especiallye the tender heart of that most vertuous woman Mary Magdalene being wholly mested and dissolued into teares through the zealous loue she bare our Sauiour and thereby would not depart but stoode stil at the sepulchre til suche time as she merited to see and finde her Lorde and to receaue comfort of him whom she so gretly longed for Wherin thou must note and marke wel how next to his holy mother our Lord appered first to her that loued him most that perseuered moste and that sought him moste to th ende thou know learn therby that then the same Lorde wil appere and comfort thee when with like teares loue and diligence as she did thou shalt inquire seeke and sorow after him THOV maiest in like maner meditate the thirde point hauing spare time howe this moste desired master appered to his disciples who after his resurrection he eftsons visited comforted confirmed in their faith but chiefly ponder the sweete speeches he vled to those he went in companie with to Emaus who with great griefe were talking of his passion whom he did afterwardes exceedingly comfort and inflame shewed himself vnto the in the breking of the breade Wherby thou maiest gather that if thy conuersation talke be suche as 〈◊〉 was to wit of Christes passion thou shalt not lacke his presence and companie and shalt be illuminated to better know and loue him and this chiefly in the breaking that is in the sacred Sacrament of the aultar THOV MAIEST likewise at some other time meditate on this day his holy and miraculous ascension howe fortie daies being now past ouer 〈◊〉 his resurrection in which time he appered estsones his disciples reioycing comforting teaching thē what they ought to doo the fortie day he lastly appered to them being at table and founde fault with their incredulitie and afterwards hauing sufficiently informed them howe they ought to preache he and they with his mother went al together to the mount Oliuet whence that most worthy and glorious triumpher hauing nowe blessed and bid them al farewel mounted vp in al their sightes to heauen carying with him the riche spoiles of holy Saintes who with the troupes of Angels gaue laudes and praises to him singing with inspeakeable ioye and exultation and thus was he in this so solemne a triumphe and reioycing receaued into heauen where he sitteth on the right hande of his almightie father Consider here howe it pleased our sweete Lorde to ascende into heauen in the presence of those that truelye Ioued him to th ende they shoulde both with their eyes and spirite folowe him and desire to ascende with him knowing right wel in what a solitarines they were after to remaine for lacke of his presence which folowing and longing after him auaileth muche for the obteining his diuine grace Heliseus desired his master Helias as holy Scripture telleth
to doo the same were it neuer so painful to her that thou shouldest hereby learn of them to be humble and obedient in al seasons and occasions whatsoeuer Secondly contemplate in what extreme pouertie the king of al kinges vouchsafed to be borne and bound vp in poore swadling-clouts and laide in a cribbe and manger of brute beastes Weigh withal that loue and lowlye reuerence his blessed mother adored him with as Ioseph also and the Angels did who with exceeding gladnes and sweete heuēly harmonie denounced this his birth to the poore shepherdes Meruailous examples maiest thou finde in al this discourse of humilitie pouertie austeritie mortification patience and aboue al of infinite charitie which caused this heauenly yonge babe beginne to suffer such annoyes in his so tender age Indeuour thou likewise to imitate the poore Shepherdes in their pouertie simplicitie and watchfulnes if thou desire to be visited by the Angels and made partaker of these diuine misteries as they were IN THE fourth tenne Aue Maries meditate the fourth ioyful misterie which is of the presentation howe fortie dayes being now expired that our blessed Lady the virgin had cōtinued in Bethleem in so great penurie and manifolde distresses she then departed to Ierusalem there to present her sonne in the temple Weigh here likewise the ioye that Simeon adored him with and embraced him in his armes as also the other thinges he then foretolde and prophecied of him Whereout note this lesson to be diligent in presenting thee eftsons in the temple and to behaue thy self there with reuerence and attention that by so doing thou learn to know and loue Christ better by such thinges as are there intreated and publikely spoken of him Consider also that sweete canticle of Nunc dimittis Lorde thou lettest now thy seruant depart in peace c. which sheweth plainly the feruent and zealous spirite of that olde father S. Simeon and the great consolation he then receaued and thinke how such as be of his partes and qualities to wit just and vertuous and that desire the sauegarde of their soules such shal merite to be made partakers of the like fauours and celestial graces IN THE fifte tenne Aue Maries memeditate the fifte ioyful misterie which is of the ioye our blessed Ladye had when hauing lost her sonne she found him againe amongst the doctours in the Temple Meditate here the sorowe and painful diligēce wherwith both the most sacred virgin and her holy husbande Iosephe wandred vp and downe seeking him amongst his kinred and acquaintāce and after seing they could by no meanes finde him there howe they trauailed backe againe to Ierusalem not resting til they found him in the Temple amongst the Doctours Thinke nowe what ineffable ioye that virginal heart was seased with hauing thus founde out her treasure with what entier affection she receaued him to her and howe carefullye she kept him from loosing him any more Forth of al this thou maiest learne firste to seeke this selfe same Lord with like paines and diligence when thy soule hath lost him and thinke not to finde him amongst kindred and acquaintance to wit amongst the folies and fond delights of fleshe and bloud but rather in renouncing and mortifying of the same and finally thou shalt find him in the temple in the middest of doctours that is to say harkening deuoutly to Gods worde and frequenting eftsons the blessed Sacramentes of Confession and of the Aultare Learne likewise after thou hast once founde him by meanes of these most holy exercises to keepe him with al careful custodie that thou loose him not an-other time This order must thou likewise keepe in saying the Aue Maries and Pater nosters of the other two fifties folowing THE dolourous misteries of the second fiftie be these THE FIRST is of our Lordes praier in the garden wherein meditate how the Redeemer of the world approching nere his death and feeling him-self assaild with greuous afflictions fel downe to his prayers saying these wordes My father if it be possible let this cupp passe from me howbeit not my wil but thy wil be done And thus praied he three feueral times til the Angel came and comforted him Whence thou maiest learne this lesson howe in al thine 〈◊〉 thou oughtest to make thy refuge to feruent prayer for thy remedie repeting the selfe same words our Sauiour spake and perseuering in thy prayer without fainting for no doubt but God at length wil heare thee when he shal deeme it most expedient and necessarye for thy welfare THE SECOND dolourous misterie is of the scourging of our lord Meditate here the barbarous crueltie wherwith he was straitly tied to the piller and there most cruelly scourged and wounded from toppe to toe he suffring al their vilanous outrages in milde maner like an innocent Lambe Whence learne thou not to beate him any more with thy sinnes and patiently to abide such chastisementes and afflictions as God shal laie vpon thee THE THIRD dolourous misterie is of the crowning of Christe wherin meditate the sharpe thornes he was crowned with his sacred head al to torne and perced the mockes and scoffs likewise they dissemblinglye adored him with smiting him afterwardes with the reede they had earst geuen him in his handes Learne hereby to detest thy pride and hawtines which caused this his cruel crowning and with greater both out ward and inward reuerence to adore him least haply thow be like to those that thus dissēblingly did scorn him THE FOVRTH dolorous misterie is how our Sauour being now adjudged to dye caried the crosse on his owne backe to the place of execution Where note the greeuous paine and shameful reproche wherwith he bore the same to be crucified theron as also the inspeakable griefes his mother and the other deuout women felt seing him thus feloniously martired and forget not the words he then spake vnto thē Hence gather out this doctrine that no remedie but as Christe him-selfe said thou must needes cary thy crosse to folow him that is to say thou must patientlye abide the paines and persecutions that in this life shal befal thee THE FIFTE dolourous misterie is of the crucifying of Christe wherin meditate those moste bitter tormentes he felt whiles they nailed him on the roode and afterwardes heaued him on high thereon the paines he likewise suffered in eche part of his body and al his senses remember also the wordes he spake thus hanging on the roode Gather here this lesson howe to be Christes seruaunt thou must crucifie thine owne flesh with al thy vices and concupiscences and comfort thy selfe in al thy woes and griefes beholding what Christe hath on the roode in this wise suffered for thy sake THE third Rosarie or fiftie is of the glorious misteries whereof THE FIRST is of Christes resurrection wherin meditate the
consolation and by breaking and mastering their own 〈◊〉 this maner be farre sooner healed then in doing that which their owne timerous blind erroneous consciēces mai suggest thē OF THE vtilitie and profite that is reaped by 〈◊〉 〈◊〉 the holye Sacrament ¶ Cap. 13. AS material breade is necessary for our bodily sustinance without the which this corporal life of ours cannot long be incertained euen so is spiritual breade necessary for the preseruation of our soules and spiritual life the whiche breade is geuen vs in the sacred and holye Sacrament of the aultar And therfore is it called the bread of life through the life it causeth in the souls of such as worthely receaue it The which breade if we should not eate we should not haue life in vs as our Sauiour Christ affirmeth in the Gospel This is the bread that geueth vs strength to ouercome tentations to trauaile more lustily and with greater courage to passe the course of this worldlye pilgrimage and is called Viaticam that is The bread of pilgrimes and 〈◊〉 for like as pilgrimes haue neede of breade to last out to the region and countrey they go to euen so we do stand need of this bread to arriue at length happily to the celestial Region we aspire to And therefore is this Sacrament figured by the breade baked vnder ashes which the Angel gaue vnto Helias wherwith he recouered so great strength as he lasted out til he came to the mount of God Oreb the effect which this Sacrament doth operate in like maner being worthely receued making vs recouer strength to arriue out to the moūt of eternal happines it causeth vs also to fight manfully and to vanquishe our enemies which in this life doo what they can to let vs Finally in this sacrament who so worthely receaueth it doth finde al succour al comfort al sweetnes and sugred sauour And therfore is it woorthely figured by that Manna which God sent downe from heauen to the people of Israel for like as in that the good found al fauour and goodnes they could haply desire euen so in this sacrament such as doo dulye taste it doo finde al sauour and happines they maye wel require in this world Sithens the effectes which the holy Doctours write to proceede out of this sacrament be almoste innumerable who graunt that it forgeueth our former sins and ministreth force to withstand future tentations it causeth them likewise to be both fewer and famter It weakneth our passions increaseth deuotion establisheth vertue illuminateth our faith confirmeth hope exciteth charitie maketh vs partakers of the merits of Christe and geueth vs an earnest-penye of euerlasting happines If therefore both these and other moste excellent and vnspeakable fruites be by this moste holy and sacred foode the blessed sacrament of the Aultare afforded and wrought in vs what is he that eyther can or wil be so starke blinde or so great an enemy to his own welfare as to be wilfully weined from them and willingly to depriue him-selfe of so manye benefites what delite canst thou desire that is not here afforded thee what gaine canst thou long for that here is not geuen thee yea and that with much lesse cost and labour then men vse to take for other thinges a great deale lesse important Sith therfore this moste sacred Sacrament is thus profitable and necessary for thy soule yea and much more then may by speeche or penne be specified it behoueth I saye we receaue it ofte that ofte we be made partakers of the fruits and innumerable benefits that proceede out of it Neither are we to beleeue and credite such as saye it is not conuenient or commendable to receaue it very oft sith the often receauing should impair the reuerence due to so soueraine a Sacrament Beleeue them not I say that say thus for in very deede it is not so but rather as loue increaseth by the frequentation thereof so doo both deuotion and reuerence increase in like maner For that looke by howe muche the more the soule approcheth nighe to this Sacrament and by so muche the more is it illuminated according as is figured by the honye that Ionathas tasted of in the wildernes wherwith his eyes were forthwith opened and made bright The soule then being better illuminated by this Sacramēt then it was before the worthines ther of must needes be better discerned as also the greatnes and maiestie of our Lorde therin conteyned and consequently the reuerence due thereto bee muche augmented and increased The truth whereof experience and trial doo plainly teache vs sith those that receaue but once by yere or very seldome we see to be most irreuerent towardes this soueraine Sacrament and such moste reuerent as receaue it oftest The same is also mamfestly proued by the zeale feruencie loue and reuerence which was vsed in the primatiue Churche when eche one receaued euery day as was decreed by pope Anacletus Since which time looke howe much more rarely the people haue vsed to receue and so much more is deuotion decayed as also the reuerence to this sacrament and al other goodnes See therefore good brother thou folowe the counsaile of Saintes and holye Doctours both olde and new herein and if thou feelest thy selfe a-colde drawe nigh to the fire of this moste holye sacrament If thou beest in pouertie thinke howe this treasure was geuen for the poore If feeble and weake remember that such stande neede of a phisition and howe for such was this medicine chiefly instituted If thou beest hungry and prest with famine here shalt thou find the true foode and fostring For albeit this is the breade of holy Angels yet is it not denied to penitent sinners This is a banquet meete for kinges and princes but withal it is bread fit for poore laborers and pilgrims It is meate for great ones and likewise milke for litle ones Briefly this miraculous sacrament may greatly profite euery one being wel disposed thereto like as our Lorde and Sauiour who is therein conteined descended from heauen for euery one was born for euery one and vouchsafed to dye for euery one If therefore thy cares and busines be many receaue manye times the remedye and redie dispatch of al which is herein promised thee Receaue if thou canst not ofter at least once euery week or fortninght and al the highe festiual dayes that ar solemnized throughout the whole yeere Neither doo thou regard the sayinges of such as be indeuout who vnder the colour of reuerence doo cloke and shadowe their negligence And no doubt but by thus endeuouring thy selfe to receaue as woorthely as thou canst trial shal within fewe monethes teache thee that the profit and consolation which thy soule shal thereby gaine is farre greater then any man may possibly set out and exaggerate with words For albeit there haue bene by so great a number of holy Doctours as haue written vpon this matter many
glorious thinges meruailous excellencies reported which this heauenlye misterie doth worke yet much more shal suche by experience find and proue as wil dispose them-selues to taste ofte and woorthely this diuine foode grace aboue al graces IN WHAT maner we ought to prepare our selues before we come to receaue the blessed Sacrament ¶ Cap. 14. HAVING in some wise touched the importance and great profit which the often frequenting of this holye Sacrament is of it remaineth nowe to teach thee the maner how to prepare and make thy selfe fitt to receaue the same sith as the Apostle sayeth It behoueth that a man proue him-selfe before he eate of this breade sith otherwise who so should vnwoorthely eate it should not receaue any benefite therby but iudgement and condemnatiō for his soule It is therefore to be noted that so farr is man vnable to present him-selfe woorthely and according to the dignitie of this Sacramēt that the Angels them-selues can-not doo the same Neuerthelesse to haue that woorthines which mans frailtie wil permit it shal-be sufficient to prepare and proue thy selfe so wel as thou canst and this maiest thou doo in maner folowing FIRST the euening before thou purposest to receaue indeuour thy selfe as much as possibly thou maiest to refraine al temporal traficque and busying thy minde in seculer affaires yea from al superfluous and impertinent speeches Likewise if thou hast a wife it were very commendable to forbeare that night the act of matrimonie as also to leaue thy supper or at least wise to make it more moderate thē at other times sith that considering the high feast thou lookest for the next day some smal abstinence should doo wel before it In like maner shal it be good to make a litle meditation before thou go to bed calling to thy minde that immeasurable loue wherewith our Lorde and Sauiour vouchsated to leaue vs so inestimable a grace as this most gratious sacrament is and beginne then in heart to taste that sauourie foode which on the morow thou hopest to receaue beseeching God to preserue and prepare thee that thou maiest doo the same to his glorye and the wel-fare of thine owne soule On the morowe being got vp betimes examine thy conscience quietly with sorowe for suche sinnes and faultes as thou shalt finde therein and get thee afterwardes to thy ghostly father to confesse them if haply thou haddest not done so ouer night And eyther whiles thou art in confession or afterwardes it shal-be verye good to renewe and confirme thy former good purposes to walke hence-forth more warilye in Gods wayes and with greater diligence to amend thine imperfections especially suche as thou vsest most commonly to fal into crauing thereto particuler ayde and grace of God deuising also some newe means howe better to perfourme the same When thou hast in this wise examined and vnfolded thy conscience gather thy selfe a while to meditate some one or mo pomtes of the passion of our Lorde and Sauiour in memorie wherof was this venerable Sacrament instituted that euery time we receaue the same we should cal to mind that infinite loue wher with he offered vp him-selfe to the crosse for vs as also al other the pains and tormentes he from the cribbe vntil the Crosse did willinglye suffer for our saluation Doing thus and deuoutly meditating the roode and other his most ruful panges the fire of his feruent loue shal by this meanes kindle and creepe into thy soule being a thing right necessary for the worthy receauing of this sacrament For like as in the olde lawe God commaunded the pascal Lambe to be eaten rosted euē so the most innocent Lambe which is conteined in this sacramēt and figured by the former of the old law must be eaten rosted to wit with a heart inflamed in his loue sithens he here geueth him-selfe to vs rosted with the fire of his most feruent charitie And to th ende that with this loue thou maiest also haue due reuerence for receauing so high a sacrament consider wel the excellencie therof and what that is thou mindest to receaue howe in this sacrament is conteined the sacred and soueraine humanitie of Christe that is to saye his soule his body and his bloud and not onely his humanitie but eke his diuinitie sith th' one can no waies be seperated from th' other so that in this sacrament is conteined the sonne of the eternal God and of the blessed virgin Mary And forsomuch as looke where the son of God is there is the father and the holy ghoste being al three persons one selfe same essence it foloweth that al the most ho lye Trinitie is conteined in this high and mightie sacrament in such wise as the deuines declare and teache it which thou art bound most firmelye to beleeue albeit to knowe the maner thereof surpasseth thy capacitie and vnderstanding See nowe al this being wel considered with howe great reuerēce thou oughtest to present thy selfe before so great a Monarche as is conteyned in this Sacrament before whom al the powers of heauen doo tremble and quake againe and thousand thousandes of Angels waite and geuo attendance on him in the same yeelding adoration and al other most dut ful 〈◊〉 the to Hauing the being astonished at so 〈◊〉 an excellencie and dreadful Maiestie thou mayest say these wordes My Lorde my God what art thou and what am I wherein pause and occupie thy selfe a while before thou receaue weighing thine own inspeakable vilenes and his incomprehensible Maiestie and highnes as also that ineffable loue and beyond al measure wherwith he vouchsafeth to come to that Sacrament thereby to communicate his graces and gifts vnto thee if thou be thy self disposed to receaue them Being in this maner by these lowlye considerations prouoked to humilitie and thy heart already inflamed in feruent loue and charitie thou maiest then receaue thy maker with great reuerēce see thou in no wise chowe the hoste with thy teeth but let it moisten a while in thy mouth thereby to swalowe it downe more easilye without any cleauing to thy palate humbly beseech that Lorde thou receauest that it may please him to receaue thee and through his loue graces to transform thee into him to make thee partaker of such gra ces as he ordinarily bestoweth by the means of this most sacred sacrament And thus hauing receaued see thou pause a while to yeelde that Lorde moste hartie and humble thankes for hauing thus louingly vouchsafed to visite thee comforting thy selfe and keeping company with him whiles he yet remaineth in thy brest being otherwise a very indecent thing that so great a Lorde vouchsafing thus to visite thee to enter into thy poore cotage thou shouldest bye and bye fling out of dores and occupie thy selfe in forraine thoughtes and communications See therefore thou attende onely of this most worthy gest which thou haste receaued and solace thy selfe with his moste
and death were causes of our life and yeeld great consolation to al such as sincerely doo loue and serue him THE FIFT Article openeth to vs howe Christe our Redeemer being thus deade on the roode his most sacred soule vnited to his diuinitie discended downe to hel to fetche thence those holye Fathers that so many yeres had looked for him And afterwardes triumphing ouer death as he had alreadie done ouer the deuil and hel did rise vp the third daye by his owne power and vertue and so issued out of his Sepulchre immortal and most glorious This his example geueth hope to eche one beleeuing sinceerly in him that they shal in th' ende rise like-wise vp immortal and right glorious THE SIXT Article instructeth vs howe our Lorde and Sauiour Iesus Christe the fortie daye after his Resurrection did with exceeding triumph ascend vp to heuen and sitteth there on the right hand of his Almightie Father that is to say in the self-same glory power and Maiestie with the Father enioying al the blisse his Father doeth and gouerning al thinges with him This glorious Ascension of Christe our head yeeldeth confidence to his true members that if they obey their head and heauenlye captaine they shal one day ascende also and reigne in heauen with him THE SEVENTH Article telleth vs of the second comming of Christe our Lorde which shal-be at the last day when he shal in humane fleshe come with great power and Maiestie accompanied with al his holye angels to iudge the vniuersal world as-wel those that be at that time liuing in erth as also al those that haue beene dead since the worlde was first created thē shal he yeeld reward to ech one according to the deedes and workes they shal haue wrought This article admonisheth vs to liue with so much more vigilant care and watchfulnes as we knowe more certainlye that al our woordes woorkes and thoughtes are to be examined and discussed of this moste dreadful Iudge before whose tribunal seate we must needes al of vs appere THE EIGHT Article sheweth vs the third person of the moste sacred Trinitie which is the holy Ghoste who proceedeth from the Father and the sonne and is with them the selfe same God eternal and omnipotent And therfore are we bound with the selfe same honour faith and dutiful obeisance to reuerence adore him This is the comforter and spirite of truth that illuminateth teacheth and sanctifieth vs and according to his diuine pleasure departeth his giftes to euery one IN THE ninth Article we confesse that there is a holye Catholike Church to wit an vniuersal congregation of the faithful which haue the very self-same faith doctrine and Sacramentes And this Church is HOLY because it is sanctified by Christ the head therof and gouerned by the holye Ghost and is CATHOLIKE that is to say vniuersal for that it embraceth al the faithful that in euerye place and time haue helde and doo holde one selfe same faith of Christe We confesse like-wise in this Article that in this holye and vniuersal Churche or congregation there is a communion of Saintes that is to say that al those that dwel in this Churche doo as in the house of God al of them communicate one with an-other such giftes as they receaue and doo one of them helpe an-other both spiritually and corporally like members al of one body THE TENTH Article propoundeth to vs the remissiō and forgeuenes of our sinnes which is obteined in this holy Catholike Church aboue saide by the vertue of Christes passion operating by meanes of such holy Sacramentes as he left in this same Churche Hence are sinners to gather a singuler comfort sithens if they be truely penitent for their trespasses and haue a ful purpose neuer after to offende their maker they haue then a redy means to recouer Gods grace again which by their vngratiousnes they had so lewdly lost THE ELEVENTH Article testifieth the vniuersal resurrection of al men who eche one of them iust or vniust shal rise againe in the last day of iudgement with their owne bodies and shal stand before the tribunal of Christes iudgement there to receaue doome in their bodies according to the good or euil they shal haue wrought in this life So that the elect that haue done good shal arise with bright and beautiful bodies to the resurrection of life and perpetual blisse and happines And the damned that haue done euil with moste horrible and vggly bodies to the resurrection of damnation and euerlasting tormentes both in their soules and bodies THE TWELFTH Article promiseth vs an euerlasting life which shal succeede after this transitorye life wherin the good rising vp in bodies and soules shal reigne eternally and enioye the inestimable treasures of blessed happines exempted from al miseries and toils that in this temporal life doo eftsons trouble vs And the wicked being also in body and soule resuscitate shal dwel in perpetual paines and abide more terrible tormentes then any mans tonge can tel This article geueth good Christians cōfort to abide al aduersitie with patience considering that eternal life we looke and hope for where being exempt from al euil we shal enioy al good thinges and reigne in euerlasting happines This worde Amen annexed to the end sheweth the most certain and infallible truth of the christian fayth confessiō conteined in this Creede THE DECALOGVE or tenne Commaundementes of the lawe of God 1. NON ae habebis Deos alienos coram me 2. Non assumes nomen Domini Dei in vanum 3. Memento vt diem Sabathi sanctifices 4. Honora patrem tuum matrem tuam 5. Non occides 6. Non moechaberis 7. Non furtum facies 8. Non loqueris contra proximum falsum testimonium 9. Non concupisces domum proximi tui 10. Non desiderabis vxorem eius 1. Thou shalt haue none other Gods but me 2. Thou shalt not take the name of thy Lorde God in vaine 3. Remēber that thou keep holy the Saboth day 4. Honour thy father and thy mother 5. Thou shalt not kil 6. Thou shalt not committ aduoultry 7. Thou shalt not steale 8. Thou shalt not beare false witnes against thy neighbour 9. Thou shalt not couet thy neighbours house 10. Thou shalt not desire thy neighbours wife A DECLARATION of the Decalogue or tenn Commaundements ¶ Cap. 31. LIKE as we haue alreadie seene in the Creede what we are bound to beleeue euen so in these tenn commaundementes are we taught by our Lorde God what his wil is that we doo to gaine euerlasting life withal Wherefore the summe of his first precept is this to beleeue in one true and onely God which is the Father the Sonne and the holy Ghoste as is aforesaide in the declaration of the Articles and that to him alone we geue adoration honour and reuerence louing this our God aboue al things with al our heart with al our soule and
father THE SECOND petitiō is Thy kingdome come wherin we shewe the boyling desire we haue or should haue to abandon this exile and to come to that heauenlye and eternal inheritance which God hath prepared for those that loue him thither is it we craue by these wordes happily to be conducted And whiles this our flitting is deferred for so is it meete it should be we praye in this petition that his kingdome of grace doo come vnto vs that is that God by grace reigne in vs and no sinne soiorne in our soules to let vs from seruing this celestial king with whom we hope one day to liue and reigne eternallye THE THIRD petition is Thy wil be 〈◊〉 in earth as it is in heauen wherein we craue grace to obey Goddes behests with like obeisance and redines here in earth as the Angels and whole number of elect doo fulfil them in heauen and are continually conformable to his moste holye wil. We ought therefore to take great heede that in our workes we be not contrarye to our wordes and that we al enforce our selues to obey God perfectly and continually to conforme our selues to his diuine wil as-wel in aduersitie as in prosperitie saying alwayes in eche thing he shal send vnto vs Thy wil be done in earth as it is in heauen THE FOVRTH petition is Geue vs this day our dayly bread wherin we beg of our holye father like poore and needie creatures sustenaunce of body and soule such as may be necessary for vs in this our temporal life For our bodies we begge vnder the name of bred al other necessary thinges for the intertainment of this our transitory life and therewith according as they shal-be geuen vs ought we moderately to holde our selues contented For our soules we craue spiritual breade to wit his diuine word a sauourie sustenance for our soules and withal that moste blessed Sacrament of the Aultar with the other Sacramentes of the Churche which doo wonderfully feede foster and recure our soules infirmities THE FIFT petition is And forgeue vs our trespasses as we forgeue them that trespasse against vs. In this petitiō we craue the most grieuous and difficult debts of this life to be forgeuen vs to witt our trespasses and crimes committed whereby we remaine oblieged and thral to most greeuous calamities and nishmentes By annexing these wordes as we forgeue thē that trespasse against vs we are warned that if we wil haue God to acquit and forgeue our debts we must acquitt others and forgeue them that haue anye wayes offended vs Otherwise our petition shal in no wise be allowed THE SIXT petition is And leade vs not into ten 〈◊〉 whereby we craue Gods diuine succour knowing howe we haue many foes to fight withal in this life that with their temptations and tretcheries we be not ouercome but resisting manfullye against the worlde the fleshe and the deuil we may so merite at length to be crowned like woorthy Conquerours THE SEVENTH and last petitiō is But deliuer vs from euil wherein we craue of this most bountiful and louing father that he vouchsafe to preserue vs from the perils troubles and calamities of this life and from eche other euil that maye withdrawe or hinder vs frō diuine seruice and the obteining of that which we haue in this prayer required That last worde Amen which is as muche as So be it is a confirmation of that we haue craued wherwith we shew the desire and hope we haue to obteine our former petitions THE Salutation Angelical which is that where with our blessed Ladye was greeted by the Angel Gabriel AVE Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Sancta Maria mater Dei ora pro nobis peccatoribus nunc in hora mortis nostrae Amen HAILE Mary ful of grace our Lord is with thee blessed art thou amongst wemen and blessed is the fruit of thy wombe IESVS Holy Mary mother of God praye for vs sinners both nowe and in the houre of our death Amen AN Exposition of this Salutation ¶ Cap. 33. FIRST we must vnderstand howe this salutation is the most holy and diuine prayer that can be possibly saide next to the former of the Pater noster seing this salutatiō was formed of the holy ghost by meanes of the Angel Gabriel S. Elizabeth S. Iohn Baptists mother and the holye Church our most sacred mother We ought not therfore to make any light accompt of this our instruction and teaching in what maner we are to inuocate the blessed virgin her fauor help how we are to salute her sith her intercession is right valable to vs ward right effectual to Godward And therefore haue the holy fathers illuminated with the holy ghoste alwais obserued this maner of saluting calling vpō her which al true Chri stians haue alwaies with cōmō cōsent vsed and doo vse in these our daies THE FIRST part of this salutatiō Haile Mary ful of grace onr Lorde is with thee blessed art thou amongst women the Angel spoke when he came to announce the celestial mistery of the sonne of God his incarnation in the blessed virgin her most sacred wōbe wherof eche time we saye this salutation we ought to be mindful yeelding God most humble thankes for this diuine misterie the first beginning of our saluation By this worde Aue which counteruaileth Reioyce or God saue thee is declared the zeal which the Angel had as also that we ought to haue towardes this most holy virgin inuiting her eftsons with this worde to be ioyful and glad for this diuine misterie and expressing therby the contentation we feele through the manifolde graces that were bestowed vpon her This word MARY being the holy name of our Souerain Lady the Angel did not vtter in saluting her but is added by the holye Churche both to signifie the better vnto vs who it is we salute as also for a deuotion sake towardes this holye name of Mary which is interpreted Lady and illuminated or Illuminatrix and sea starre eche one whereof as euery man perceueth may be right fitly applied vnto her This worde ful of grace is the first speeche wherewith the Angel praysed her and that right woorthely for so much as the grace of God is the greatest good and treasure that may be possibly desired and with it doo al other giftes come ioyntlye and heaped togetherwards With this diuine grace was the blessed virgin replenished more then euer was any pure creature as being elected to a higher dignitie and prerogatiue that is to be the mother of god Our Lord is also wont to graūt continually such graces as be necessary for the state whereto he electeth eche one It foloweth Our Lord is with thee that is to say he that properlye and absolutely is Lorde which God alone is is with thee For albeit other men here in
earth are called lordes as hauing a certaine superioritie geuen them and rule ouer some men yet are they but seruauntes and the creatures of this one onely Lorde who hath of himselfe al soueraintie and absolute authoritie ouer al menn This Lorde was therefore with our blessed Lady sith he deliteth to dwel in the soule ful of grace as hers was And therefore who so desire to haue this Lorde harbour with them let them first procure to haue his grace without the which he wil neuer enter or soiourne in their soules It foloweth Blessed art thou amongst wemen or aboue al other wemen By which speeche the Angel shewed how much our Lady passed al other wemen in the giftes and priuiledges that were bestowed vppon her Blessed amongst wemen or amongst al wemen for that she was both a virgin and a mother together which prerogatiue neither euer hath beene nor shal-be graunted to anye other woman Blessed also amongst women sith she was exempted from the commō curse and malediction laide vpon al women to bring forth their children with dolour and paine where the blessed virgin contrari-wise as she conceaued her childe without corruption or any detriment at al to her most pure virginitie so did she bring forth her childe without anye paine or griefe at al yea with inspeakable ioye seing her selfe the mother of such a sonne and withal before birth in birth and after birth a moste pure and immaculate virgin Blessed againe is she amongst al women because of al wemen and men she hath beene hitherto in al ages continuallye blessed and shal-be of al generations exalted euerlastinglye THE SECOND part of this salutation is Blessed is the fruit of thy wombe which wordes S. Elizabeth greeted our Lady with at such time as being conceaued with the sonne of God she came to visite her The which speech right woorthely apperteineth to our blessed Lady for that of suche a tree expedient was it that suche fruit should proceede Blessed is the mother but much more the sonne who was cause of his mothers blessednes Blessed is the tree that brought vs forth the fruit of life but much more blessed is the fruit of life wherby at such time as we eate it woorthelye we are made blessed and receaue the true and perfect life And to make vs vnderstande the better what this blessed fruit of the virgins wombe is the Churche addeth this worde Iesus our Sauiours moste holy name which is a moste sweete hony-combe in the mouth of him that pro nounceth it a most melodious musike in the eares of him that heareth it a soueraine ioye and inestimable consolation in his heart that deuoutlye doth contemplate it The holy Church addeth a thirde part to this salutation Holye Mary mother of God pray for vs sinners nowe and in the houre of our death These wordes are a short praier and petition wherby we recommend our selues to this moste sacred Lady her protection agnising and confessing the efficacie and puissaunce of her prayers to God-warde and how we being wicked wretches stand great neede of her prayers being innocent and pure from al spott of sinne whom if in our distresses we inuocate with faith feruēt deuotiō wel may we hope how greatly soeuer we haue offēded to find relief and succour at this mother of mercies handes as al sinners haue euermore by trial proued true that in their necessities made their recourse vnto her The last word Amen may be vnderstood as is afore-saide in th' ende of the Creede or Pater noster These thinges thus explaned as thou seest be the pointes which at least euery good Christian is bounde to haue by hart to th' ende he know what he ought to beleeue and doo and in what maner to make his praiers to gaine Gods fauour and diuine grace therby afterwardes to obteine euerlasting glory and celestial blisse HERE foloweth a prayer or Meditation wherby the soule is stirred vp to 〈◊〉 reuerence and loue of the blessed Sacrament before a man receaueth it MOST high and dreadful most sweete and bountiful Lord and Sauiour Iesus Christ who art really conteined in this most miraculous Sacrament which I both desire purpose to receaue beholde howe I come fraight with feare and hope vnto thee to be visited fedde and comforted of thee I feare considering the incomprehensible highnes of thy most infinite Maiestie and the inspeakable basenes of my moste wretched miserie I thinke Lorde what thou art and what I am Thee I acknowledge to be my maker maker of al things omnipotent eternal infinite ful of al wisdome vertue incomprehensible holines Thou art he before whose face al the pillers and celestial potentates doo quake againe and whom al the Angelical quires yeeld adoration and due reuerence to I contrari-wise knowe my selfe to be a most vile and filthy creature a contemptible caterpiller a wretched worme a vessel of corruption one ful of al miseries conceued and borne in sinne vnable to doo any good inclined to al wickednes Howe may then so abiect and abhominable a caitiff present him-selfe before so great a king What hath mire and filth to doo with celestial puritie darknes with light the sinner of al sinners with of al holies the holiest If that holy man S. Iohn Baptist one sanctified in his mothers wombe durst not touch thy most sacred head when thon camest to be baptised of him howe shal I presume not onely to touche but to receaue thee in this holy Sacrament fraight with filth and wallowing in al wickednes euen from my very infancie The faith which that deuout Cōturion had in thee made him repute him-selfe vnwoorthy for thee to enter into his house howe then shal I with much more feeble faith and deuotion receaue thee into my vnclean and vnwoorthy habitation If so great puritie and holines wer required for the eating of the shewbreades of the old lawe which were but a shadow of this most souerame Sacrament how shal I eate the bread of Angels being so impure and estraunged from al holines how may so heynous an offendour as I am presume to approche hearing the prince and chiefe of al the Apostles cry out Goe further from me Lorde for I am a sinful creature I languishe Lord and tremble whē I consider thy highnes thy dignitie and what thy holy Saintes haue saide and done vnto thee but muche more am I confounded calling to mind my malice and ingratitude al my yeres consumed in sinne blindnes iniuries and crimes committed against thy diuine Maiestie without any feare of thy threates and punishmentes anye regard or thankfulnes for thine infinite benefites yea rather renewing in most impudent wise not once but eftsons thy cruel tormentes and most painful passion crucifying that Lord a-freshe with so manye greeuous abhominations who with so great charitie vouchsafed earst to be crucified for my redemption Wherefore moste righteous Lorde if thou looke vpon mine
from my foes For these and al other thy benefites namely for those thou hast this day most bountifully bestowed vpō me Here are they particulerly to be though of O my soueraine Lorde I yeeld thee such sincere and dutiful thankes as my poore hart can possibly afforde thee beseeching the blessed virgin and al the Saintes of heauen to yeeld thee thankes and praises in supply of my want 2. AND NOWE mine only Redeemer and Sauiour I humbly craue the light of thy grace to know wherein I haue this day any wayes offended thee and that by mature and sounde discussion of my conscience I maye see mine owne sinnes with sorowe and thine ineffable mercy with a zelous and firme purpose of amendment 3. HERE MVST we examine our selues how we haue employed the day in word thought and deede towardes God and our neighbours 4. THOV SEEST O Lord my lewdnes and wotest my miserie muche better then I my selfe doo Sory I am with al my heart that I should stil offend so louing a Lord and wish to God my sorowes were greatly multiplied I purposed earst to doo better by thy grace which wanted not and yet haue I trāsgresled in my former trespasses Neither yet may I despaire O Lorde but wil continually trust to thy mercies in al euentes and purpose firmely as I nowe doo euery day to amend my life Deliuer me my gratious God from al mortal sinne for euer and geue me grace to persecute my venial vices with sorow during life And for the satisfaction of these and al my former sinnes together with al those of the world as also for al thine ineffable benefites bestowed vpon me and al man-kinde I offer vnto thee the merits of thy bitter passion those moste pretious droppes of bloud thou sheddest for me and that inflamed charitie wherwith thou wholly resignest thy selfe to al thy tormentes for my 〈◊〉 and in the vnion of this thine oblation on the roode I offer vp my self soul body and al I haue of thine within or without me to thine honour and euerlasting glory I retaine nothing to my selfe but geue al to thee whose it is and make that thine by my wil which is thine of iustice Geue me thy grace O my God to liue better her eafter and to confesse my sins in due time to my ghostly Father Geue me true humilitie and repentance grace to knowe thee and grace to knowe me puritie of heart in al my doinges patience chastitie and perfect charitie Geue me a good life and a good death and in the daungerous houre of my departure the assistance of thy blessed Saintes and Angels with whom I may through thy mercie in an-other world praise and glorifie thee euerlastinglye Amen Say then the Pater noster Aue Maria and the Creede with some short praier or hymne as thou liest thee downe to craue protection for the night and conuenient rest of bodie and soule And faile not to commend thee to thy Gardian Angel. A PRAYER to be 〈◊〉 before Sacramental Confession MOST Soueraine mightie and merciful Lorde who of thine infinite loue and mercie towards mankinde hast ordemed in thy Churche the Sacrament of Penance as a soueraine saulue to heale our spiritual woundes and to purge vs from the filth wher-with we maie after Baptisme any wayes haue defiled our soules I. N. thy most vile and ingrateful creature hauing offended thee many waies and most greeuouslye since my last Confession purpose through thy grace to flie hither for my remedie and according to thy diuine ordinance to confesse my sins vnto thy seruant hoping therby according to thy promise to receaue a ful and perfect absolution Geue me grace therefore O Lorde that like as of thy goodnes thou hast inspired into my hart a desire to apply this remedy to my ghostly griefs so I may in due reuerence contrition and sinceritie vse the same to the glory of thy name and the ful forgeuenes of my sinnes Open the secretes of my soule vnto me O Lord and make me knowe al my sinns and iniquities what-soeuer Geue me also due sorowe and contrition for the same and grace to vnfolde them to thy vicar my ghostly phisition purely plainly sorowfully and sincerely with firme and constant purpose through thy grace to amend my life hereafter Ah Lorde my gratious God and onely comfort of my soule sithens thou desirest that in al thinges I should sincerelye serue thee and I through thy grace desire nothing more then to doo the same why is it Lorde that I stil offend thee whye fal I so ofte in relapse of my former folies Thy grace is not wanting but mine vngratiousnes and inconstancie is the cause thereof whereof I moste hartily accuse me Euen nowe I mind to fight manfullye and by and by I faint and faile in my former purposes Rightly therefore am I in respect hereof to humble my selfe and to deem me to be thy most vile and abiect creature Increase in me daily thy grace and soueraine vertue of humilitie and graunt me that once I may know thee and know my selfe Thee in thy Maiestie and mercye me in mine abhominations and misery and that at length I may fight more manfully and gain the victorie ouer mine 〈◊〉 through thy gratious helpe and fauour my onely Redeemer and Sauiour Iesus Christe who with the Father and the holy Ghost reignest one God euerlastingly Amen A PRAYER to be saide after Sacramental Confession O GOD of mercie and pitie hauing nowe through thy gratious goodnes disburdened my conscience of the gilt wherwith it was oppressed and in the low liest wise I might vnfolded al the sinnes I could possibly thinke of vnto thy minister my ghostly father I most humblie beseeche thee to accept this my Confession and to forgeue me my trespasses aswel remembred as forgotten Graunt me grace O Lorde to liue more carefullie and diligentlie hereafter and to refraine from my former folies which I vtterlie detest and through thy grace doo firmely purpose neuer any more to offende in Especially O my gratious and benigne Sauior geue me grace to withstande these temptations wher-with I am most greeuously infested Here are the temptations wherwith one is most troubled to be rehearsed as also grace to eschewe al occasions of offending so much as possibly I maie The just man as Scripture telleth falleth seuen times a daie much more then shal I fal O Lorde hauing thorough mine owne most vile abhominations increased greatlye the weaknes and blindnes I receaued frō my fore-father Adam yet Lorde as I hope and purpose firmelie by thy merciful fauour to refrain from consenting to anie mortal sinne which I most humblie begg of thee to preserue me from whilest I liue so Lord wil I by thy goodnes detest and persecute my venial sins and imperfections during life Graunt me grace so to doo O merciful Lorde and that as heretofore I haue without ani remors of conscience most heinously transgressed thy commaundementes in euery sort so nowe
such sort knowe beholde loue and laude thee as so many millions of Angels doo with soueraine ioy and gladnes behold thee knowing louing and lauding thee perfectly without being euer weried in doing 〈◊〉 and due obeisance vnto thee I salute thee O sauegarde of my soule eternal word of the father true sacrifice flesh viuificant entier diuinitie eternal life O most pretious Treasure replenished with al delight the harbour and resting place of pure and cleane heartes O 〈◊〉 viande O celestial and most excellent breade O eternal word of the father which art for vs made fleshe and yet remainest God in the verye selfe same person I confesse thee most vndoubtedly to be true God and true man consecrated after a miraculous maner on the Aultar Thou art the assured hope and the true saluation of sinners Thou art the 〈◊〉 Restoratiue of those that languishe Thou art the 〈◊〉 Treasure of poore distressed pilgrims Halowed be thy name therefore most sweete Sauiour Iesus Christe Al thy creatures sound forth praises and thanks-geuinges to thee for the 〈◊〉 wher-with thou tenderedst our welfare by descending downe from 〈◊〉 and offering vp thy noble 〈◊〉 and innocent bodie on the 〈◊〉 of the roode for our redemption and that after thy Resurrection and Ascension thou didst vouchsafe for our wel-fare and consolation to leaue vs with ineffable loue the selfe-same thy liuely and immortal bodie conteined in this most venerable Sacrament as a memorial of thy departure and paune of the peerlesse loue thou bearest vs. O Lambe of God that takest away the sinnes of the world haue mercie vpon vs and graunt vs thy peace Refreshe also our soules with spiritual foode and comfort especially at the latter ende of our daies that neither in life nor death we depart frō thee nor be depriued at any time of thy celestial benedictions thou which liuest and reignest with God the Father and the holy ghost in al eternitie Amen A PROTESTATION to be made in time of sicknes according to the instructions of the. 27. Chapter aboue Say first the Creede and then in maner folowing I PROTEST here before Almightie God my maker and Redeemer before the blessed virgin Marye and al the whole Court of heauen namely before my Gardian Angel and al you that are here assistant about me that by Gods grace I minde to liue and dye in this faith I haue here protessted according as the holy Catholike and Romane Church vnderstandeth it and that I wil euermore by Gods grace remain in the vnion of the bodie of this Churche vnder the head our Lord and Sauiour Iesus Christe and his Vicar here in earth And if anie word that sounded contrary hereto should by dotage escape out of my mouth I protest here that it is not mine but onely that which I haue aboue protested A PRAYER to God and to al his blessed Saintes for al thinges necessarye for our selues and our neighbours MOST bountiful pitiful and most merciful Father haue mercie and pitie vpon me who for al mine offences and those of the whole world offer the life passion and paineful death of thine onely sonne vnto thee I present vnto thee al that he hath moste patiently abidden for my sake I offer vnto thee his most holie heart conuerted into honie through the greatnes of the loue he bare me I offer thee the merits of his most sacred mother and of al thy holie Saintes that it maie please thee for their sakes to pardon me my sinnes to take pitie vpon me and that al glory and renowme maie thereby redounde to thee euerlastingly Amen MOST SWEETE Iesus my Soueraine Lorde and Sauiour take pitie and compassion vpon me for the infinite multitude of thy mercies I thanke thee most humbly for the innumerable benefits which I haue receaued and daily doo receaue of thy most bountiful liberalitie I thanke thee for thy most sacred incarnation thy most pure natiuitie thy moste cruel passion for al the effusions of thy most sacred bloud and for thy most ignominious and doleful death I beseech thee most louing and merciful Lorde that it maie please thee to make me partaker of al thy merits that being incorporate and made one selfe same thing with thee through loue and imitation of thy most holie life I may merite to depende and be nourished of thee as a braunche of the vine seing thou art the true vine and the life of al faithful persons wherby al glorie and honour is due to thee for euermore Amen O HOLY Ghost my Comforter helpe and succour me I moste humblie beseeche thee I commend vnto thee my soule bodie and whatsoeuer I haue within or without me and resigne and yeeld vp into thy handes al the whole course and last ende of my life Graunt me Lorde that I maye perseuer thy faithful seruant euen til the last breath doing true and sincere penance for my trespasses and that I sorow and lament them moste hartely before my soule depart this miserable habitation I know right wel Lord that whiles I liue in this world I am blinde feeble and fal with great facilitie into the snares of mine affections I straye verye easily and am easily seduced and beguiled of mine enemies I present therfore and offer al vp into thy handes shrouding my selfe vnder thy most soueraine protection Defende Lorde defende this thy poore seruaunt from al euil Illuminate mine vnderstanding gouerne my soule direct and guide my bodie fortifie my courage against the disordinate dulnes of my heart and against the innumerable scruples which crosse and cruelly encounter it And graunt me grace to loue thee with al delight and sweetnes and that wholly I may be inflamed in thy loue fulfilling at al times and in al places thy moste soueraine behestes And thou be alwaies blessed and thanked for euermore Amen I ADORE reuerence and glorifie thee O most sacred Trinitie God Almightie the Father the Sonne and the holye Ghoste I prostrate and humble my selfe whollye before thy dreadful and diuine maiestie and abandon my selfe for euer vnto thy most holy wil. Expel Lorde and banish quite out of me and of al faithful persons what-soeuer offendeth thee and geue vs that which is grateful and acceptable to thy most soueraine eyes Bring to passe O Lorde that we maye be euen such as thou wouldest haue vs I commend vnto thy sacred protection al this whole familie and al the cause and affaires of euery one be thei spiritual or temporal I commend vnto thee al my parentes brethren kinsfolkes benefactours frendes and acquaintance as also al those whom I am bounde to praye for and that either haue done or presentlye doo commende them selues to my poore deuotions Procure Lorde that al obey thee serue thee and that al in perfect vnitie doo loue thee Reduce the wandrers to the right way extinguish al heresies and schismes conuert to thy faith al those that yet are ignoraunt of thy holye name Graunt vs peace and mainteine vs therin as thou
preacher shal deliuer in his sermon thou oughtest to commit some suche lessons to memorie as shal moste concerne thee and that chiefly moued thee supposing our Lord him self had deliuered the same vnto thee In like maner shalt thou doo at Masse if thou canst vnderstand the wordes of the Epistle and Gospel which thou oughtest to take as though God had spoken thē euen at that instant to thee alone cōmitting them to memorie and thinking of them at least al that day If so be there be many sermons go to heare him whom thou deemest to preache Gods worde with moste feruent zeale of his glory and profite of the audience These be the chiefest exercises wherin thou art to spende the forenoone til diner time and then behaue thy selfe as on other dayes Hauing then paused a litle while after diner it were a very fruitful exercise if thou coldest conueniently vse it to go and instruct others in the christiā faith or learne thy self if thou vnderstande it not wel at suche Churches where thei haue this exercise wherby euery way doth insue great gaine for if thou teache others that be ignorant thou exercisest one of the seuen spiritual works of mercy and if thou learne thy self of others thou winnest that which it behoued thee to know and that is more pretious then be mountains of worldly wealth After this exercise thou maiest goe and hear euensong compline some good lesson if ther be any gouerning thy selfe in althinges as is abouesaide in the morning This being done imploie the spare time til night in doing some deede of mercy as in visiting some hospital or prison comforting performing some charitable office to those weake comfortles creatures or otherwise thou maiest associate thy selfe with some vertuous companions to re to report or heare some spiritual discourses or reade some godly booke or finde thee occupied in some suche like honest exercise And if so be thou thinkest it otherwhile expedient to walke abroade for recreation let it be in some secrete and solitarie place where other seculer persons come not to disturbe thee and with their prophane conuersation withdrawe thy minde from God. It is also a very good exercise vpon suche Saintes daies as be kept holye to reade or meditate vpon their liues and to animate thy selfe thereby to imitate them in some one vertue or spiritual worke such as pertain moste to thine owne estate Finally thou oughtest euer after diner on these daies to occupie thy selfe in some suche exercise as thy soule may therby reape some spiritual profite and growe more zealous and feruent in the loue of God with newe purposes and inflamed desires to go continuallye forwarde and to waxe stronger in his diuine seruice with greater charitie towardes thy neighboure better knowledge of thy selfe and more humilitie in al thine actions Thus be the holy dayes sanctified conformably to Gods wil and the intent of holy Churche Afterwardes both in thy meditatiō before supper hauing the meanes to make it and in the examination of thy conscience before thou go to bed thou shalt both in these ech other thing of night doo as is abouesaid in the former Chapter noting this by the way that on these daies al is to be done with so much more leisure feruoure and diligence as the highnes of the day shal more require it And here let euery man that hath childrē or familie learne that he is as a guide and gouernour to such as be vnder him and therefore is he bound so much as in him lieth to draw them to the seruice of God causing them to heare Masse and to spende the holidaies in godly exercises and to frequent the blessed Sacraments of Con fession and receauing so ofte as they maye and shal perceaue it for their profites And in no wise are they to allowe that any one in their house haue any publique crime or other notorious imperfection as to be a swearer a blasphemer a gamster or an offendour in suche like trespasses against our Lord and Sauiour OF THE profite and necessitie of prayer ¶ Cap. 5. NOWE that I haue alreadie intreated of the order that suche as desire to liue like good Christians ought to kepe both on working and holy daies it resteth that I intreate of another kinde of dailye exercise verye necessarye for eche one to obteine this their desired ende withal chiefly yet for suche as minde to dedicate them selues more sincerely to diuine seruice And this is the exercise of holy praier not onlye vocal which is common to eche one and more frequented of al but also mental which very fewe wot of and so consequently very fewe doo practise being neuerthelesse the more excellent kinde a great deale And therefore is it to be noted that albeit vocal praier to wit that which is made with the mouth and voice saying of sundry offices psalmes and deuotions is a verye profitable thing instituted approued and practised in al religions and cathedral Churches yet is not this but that which we cal mental the more worthy and excellent kind a great deale and wherof the holy doctors do chiefli mean whē they speak of the excellēcie of praier the singuler fruits which proceede thereof The which mental kinde of praier doth so farre passe and go beyond the vocal as doth the soule or spirite in dignitie passe and excel the body Wherfore such as minde to exercise them selues throughly in Gods seruice and to batten grow strong in spirite ought not to content them selues only with vocal praier but as S. Paule saith to praye with mouth and minde together hauing receaued at Gods handes both th one and thother Howbeit let vs chiefly praye with spirite for as our Sauiour saide to the Samaritane God is spirite and those which adore him must in spirite and truth adore him Wherevpon we know right wel that the holy Saintes of old time and the moste spiritual men of our daies exercise them selues most chieflye and commonly in this kinde of praier as hauing by experience proued how much more profite and spiritual comfort the soule receaueth by this mental praier thē by that of vocal This thing also alone declareth sufficiently of what importance they deemed this exercise and how necessarye for al good Christians in that they are not afraide to cal the same omnipotent for so muche as being made as it ought to be we thereby obteine euery thing like as Christe our redeemer hath promised saying Verily I say vnto you that what soeuer you shal aske by praier beleeue it shal be geuen you This praier wherof we now speake is a lifting vp of our minde to God which is rather done with inflamed desires of the hart then with varietie of outward words and so are we lesse pained therein then in vocal praier yea looke howe much the longer we continue in this kind of exercise and so much doo we finde it the more sauourie and fruitful for