shevvest vvherfore dost thou vvithdravve thy self from me O most louing lord hold me vvith thy feare constraine me vvith thy loue and quiet me vvith thy svveetenes I confesse o Lord that I am that prodigall sonne Luc. 15. vvhoe liuing ouer rankly and louing mie self and thy creatures disorderedlie haue vvasted all the substance vvhich thou diddest giue me But novv that I doe knovv mie miserie and pouertie and doe returne pined vvith hunger to the fatherlie bovvels of thy mercie and doe approche to this celestial table of thy most pretious body vouchsafe to looke vppon one vvith eyes of pittie and to com forth to receaue me vvith the secrete beames of thy grace and to make me partaker of the maruailous fruites and effects of this most vvorthie Sacrament for somuch as by it is giuen the grace of the holie Ghost by it ar forgiuen sinnes by it ar pardoned the debts devv vnto sinnes by it deuotion is increased by it is tasted spiritual svveetenes euen in the verie spring of the same by it arrenued all good purposes and desires and by it finallie the sovvle is ioined vvith her heauenlie spouse and receaueth him into her self that by him she maie be ruled defended and guided in the vvaie of this life vntil he bring her to the desired harbour of his glorie Receaue then o pitiful father this thy prodigal sonne vvhoe trusting in thy mercie returneth to thy house I acknovvledge o my father that I haue sinned against thee that I am not vvorthie to be called thy sonne no nether a hired seruant yet for al this haue mercie vppon me and forgiue me my sinnes I beseeche thee o Lord commaund that the garment of Charitie the ring of liuelie faith and the shooes of ioiful Hope be giuen me vvith vvhich I maie goe securelie through the rough and cragged vvaie of this life Let the multitude of vaine thoughts and desires depart out of me for one is mie beloued one mie desired one mie God and Lord. Let nothing heereafter be svveete to me nor delite me but onlie he Let him be al mine and I alhis in such sort that mie hart doe becom one thing vvith him Let me not knovv anie other thing nor loue anie other thing nor desire anie other thing but onlie mie svveete Sauiour IESVS Christ and him crucified VVhoe vvith the father and the holie Ghost liueth and raigneth vvorld vvithout end Amen HEERE FOLOVVETH A PROFESSION OF THE CATHOLIQVE FAITH SET out according to the decree of the holie Councell of Trent I N doe vvith a stedfast faith beleeue and professe al and euerie point conteined in the Simbole of the Faith that the holie Romane Church doth vse to vvit I beleeue in God the Father almightie maker of heauen and earth of al things visible and inuisible and in one Lord IESVS Christ the Onlie begotten Sonne of God and borne of the father before al vvorlds God of God light of light true God of true God begoten not made of the same substance vvith the father by vvhome al things vvere made vvhoe for vs men and for oure saluation came dovvne from heauen and vvas incarnate by the holie Ghost of the Virgin Marie and vvas made man vvas crucified also for vs vnder Pontius Pilate suffered and vvas buried and rose againe the third daie according to the Scriptures ascended vp into heauen sitteth at the right hand of the father and he shal come againe vvith glorie to iudge the liue and the dead of vvhose kingdom there shal be no end and in the holie Ghost our lord and giuer of life vvhoe proceedeth from the father and the sonne vvhoe vvith the father and the sonne is together adored and conglorified vvhoe spake by the Prophets and one holie Catholique and Apostolique Church I confesse one Baptisme for the remission of sinnes and I expect the Resurrection of the dead and the life of the vvorld to come Amen I doe most stedfastlie admit and embrace the Traditions of the Apostles and of the Church and all other obseruances and Constitutions of the same Church I doe likevvise admit the holie Scripture according to that sense vvhich our holie mother the Catholique Church hath holden and doth holde vnto vvhome it doth appetteine to iudge of the true sense and interpretation of the holie Scriptures nether vvil I euer vnderstand nor interprete the same othervvise then according to the vniforme consent of the fathers I doe also professe that there be trulie and properlie Seuen Sacraments of the nevv lavve instituted by IESVS Christ our Lord and necessarie for the saluation of mankind although they be not all necessarie for all men to vvit Baptisme Confirmation Eucharist Penance Extreme Vnction Order and Matrimonie and that these Sacraments doe giue grace and that of them Baptisme Confirmation and Order can not be reiterated vvithout sacrilege I doe also receaue and admit all the receaued and approued Cermeonies of the Catholique Church in the solemne administration of al the a foresaid Sacraments I doe embrace and receaue al and euerie of those things vvhich in the holie Councel of Trent haue ben defined and declared touching Original Sinne and Iustification I doe professe also that in the Masse is offered vp vnto God a true proper and propitiatorie sacrifice for the liâ—e and the dead and that in the most holie Sacrament of the Altare there is trulie reallie and substantiallie the bodie and bloud together vvith the sovvle and diuinitie of our lord IESVS Christ and that there is made a Conuersion of the vvhole substance of bread into the bodie and of the vvhole substance of vvine into the bloud vvhich Conuersion the Catholique Church doth cal Transubstantiation I doe also confesse that vnder ether kind onlie is receaued Christ vvhole and intire and the true Sacrament I doe constantlie hold that there is Purgatorie and that the sovvles vvhich be there deteined ar holpen by the praiers of the faithful Also that the Saincts vvhoe reigne together vvith Christ ar to be vvorshipped and called vppon and that they offer vp praiers to God for vs and that theire Reliques ar to be vvorshipped I doe most stedfastlie affirme that the Images of Christ of the mother of God alvvaies Virgin and of other Saincts ar to be had and reteined and that due honour and reuerence is to be giuen to them I doe affirme that the authoritie of Indulgences vvas left by Christ in the Church and that the vse of them is verie behofeful for Christian people I doe acknovvledge the holie Catholique and Apostolique Romane Church to be the mother and mistresse of al Churches and doe promise and svveare true Obedience to the Bisshop of Rome vvhoe is the Succesfor of S. Peter Prince of the Apostles and the Vicar of IESVS Christ All other things also defined and declared by the holie Canons Oecumenical Councels and chiefelie by the holie Councel of Trent I doe vndoubtedlie receaue and professe and also al contrarie things and
vvhich appeare heere VVitnes be these vvounds of my haÌ„ds feere vvhich remaine in mie bodie VVitnes be heauen earth before vvhom I suffered Novv vvhat hast thou donne vvith this thy soule vvhich I vvith my bloud purchased to be mine In vvhose seruice hast thou emploied that vvhich I bought so deerelie O foolish and adulterous generation VVhie vvouldest thou rather serue this thy enimie vvith paine then me thy Creator Redeemer vvith ioy I called you often times ye vvould not ansvvere me I knocked at your gates and ye vvould not avvake I stretched out my hands on the crosse ye vvould not behold them Ye haue despised my counsels vvith al my promises threatnings vvherfore speake novv o ye Angels iudge ye other iudges betvvixt me and my viniard vvhat could I haue donne more for it then I haue donne Novv vvhat ansvvere can the vvicked make heere such as scoffe at holie things such as mocke vertue such as contemne simplicitie such as haue made more accoumpt of the lavves of the vvorld then of the lavves of God such as haue bene deaffe at al his callings vnsensible to all his inspirations rebellious against his commandements obdurate and vnthankful for al his chastisements benefits vvhat vvil those ansvvere vvho haue liued as if they had beleeued that there vvere no God and such as haue made accoumpt of no lavve but onlie of their ovvne interest and commoditie VVat vvil ye dooe saith the Prophet Isaie in the daie of visitation and calamitie vvhich commeth from afarre Isai 30.27 Vnto vvhome vvil ye flie for succour and help and vvhere vvil you leaue your glorie that ye be not caried avvaie prisoners and fal vvith those that at dead Fiftlie consider after al this that terrible sentence vvhich the iudge shal thunder out against the vvicked and that dreadful saying vvhich shal make the ears of al that shal heare it to glovve and tingle Isai 10.3 His lippes saith the Prophet Isaie ar ful of indignation and his toung like a consuming fiar VVhat fiar shal burne so hoat as these vvords Math. 25.41 Depart from me ye vvicked and cursed into euerlasting fiar vvhich is prepared for the diuel and his Angels In vvhich vvords and eche of them thou hast much to feele think of as of that doleful departing of that malediction and curse of that fiar of that companie of diuels and vvicked spirites and that vvhich is aboue al of that eternitie vvhich shal neuer end Fridaie night of the paines of hell THIS daie thou shalt meditate vppon the paines of hell that vvith this consideration also thy sovvle maie be the more confirmed in the feare of God abhorring of sinne These paines saith Sainct Bonauenture arto be conceiued vnder som such corporal formes and similitudes Bonauent in fascioulario c. 3. as the Saincts haue taught vs. VVherfore it shal be a thing verie conuenient to imagin the place of hell as the same doctor saith to be as it vvere an obscure and dark lake vnder the earth or as a most deepe pitte full of fier or as a horrible and dark Cittie vvholie burning vvith fierce flames of fier in vvhich none other noise vvere to be heard but the hovvlings and lamentations of hellish tormentors tormented persons vvith continual vveeping and gnashing of teeth Novv in this vnfortunate place the damned suffer tvvo principal sorts of paines th' one called by the Diuines paenam sensus a sensible paine th' other paenam damni a paine of losse As tovvching the first paine to vvâ—t of the sense consider that thon there shal be no sense at all neither vvithin nor vvithout the sovvle vvhich shal not suffer his propre torment For like as the vvicked offended God vvith al theire membres and senses and made armour of them al to serue sinne euen so vvil he ordain that ech one of them shal be there tormented vvith his peculiar torment and paie according to his desert There shall the vvanton and lecherous eyes be tormented vvith the vglie sight of diuels There shall the eares vvhich vvere accustomed to heare lies and filthie talke heare perpetual blasphemies and lamentations There the nostrels vvhich so much loued perfumes sensual smels shal be filled vvith intolerable stench There the taste vvhich vvas cheris hed vvith so diuers kinds of meats and delicacies shal be tormented vvith rauenous hunger thirst There the toung so much giuen to murmuring and blaspheming shal be exâ—reme bitter vvith gall of serpents There the touching so great a frind of delicate and soft things shal svvimme as it vvere in the cold yse of the riuer Cocytus and betvvixt the extreme heates and flames of fiar There the imagination shal suffer vvith the apprehension of greefes present the memorie by calling to mind the pleasures past the vnderstanding vvith the representation of euils that ar to com the vvil vvith the extreme anger and furie vvhich the vvicked haue in that place against God Finallie there shal be heaped together al the miseries and torments that possiblie can be imagined For as S. Gregorie saith Gregor there shal be cold intollerable fiar vnquenchable the vvorme of coÌ„science immortall stenche insupportable darknes palpable vvhippes of tormentours vision of diuels confusion of finnes and desperation of al goodnes Novv rel me yf it seeme a thing intolierable to suffer the lest of al these paines that vve indure in this vvorld though it vvere but for a small time vvhat shall it be to suffer there at one time al this multitude of torments in al the members senses both invvard and ovvtvvard that not for the space of one night alone nor of a thousand nightes but for the space of an infinite eternitie VVhat vnderstanding vvhat vvordes vvhat iudgement is there in the vvoorld that is able to conceiue and expresse this matter as it is in deede And yet this is not the greatest paine that is there to be suffered for an other there is farre greater vvith but anie comparison that is that vvhich the Diuines terme paenam damni the paine of damnatioÌ„ or losse vvhich is to be depriued for euer of the sight of God and of his glorious companie For so much greater is aâ—ie paine by hovv much it depriueth vs of agreater good and because God is the greatest good of al goods so to vvant him shall be the greatest euill of all euils vvhich in deede is this These ar the paines that generallie appertaine to al the damned but besides these generall paines there be other particuler paines vvhich euerie one shal suffer according to the qualitie of his sinne For there shal be one kind of paine for the provvde man an other for the enuions one for the couetous an other for the leacherous and so in like manner for all other sinnes There shal the paine be esteemed avvnsvverable to the pleasures before receiued and the confusion ansvverable to the presumption and pride the nakednes
not suffering that betvveene him and her there should be anie other pledge to renevve in her the remembrance of him then euen him self Moreouer this bridegrome in his long absence vvas desirous to leaue som companie to his spovvse that she might not remaine solitarie and comfortles and so he left her the companie of this most blesed Sacrament vvherein he him self remaineth reallie present vvhich vvas in verie deede the best companie that he could leaue her At the same time also he vvould goe to suffer death for his spovvse and to redeeme and enriche her vvith the price of his ovvne bloud and that she might as often as she vvould enioy this treasure he left her the keys thereof in this most blessed Sacrament For as S. Chrysostom saith So often as vvee com to receaue the most blessed Sacrament vve must make account that vve com to laie our mouthes to Christes very side to drink of his most pretious blovvd to be partakers of this soueraine and diuine misterie This heauenlie bridegrome desired likevvise to be loued of his spovvse vvith an exceeding great loue and therefoâ—e he ordeined this mysticall and mysterious morsell consecrated vvith such vvoords that vvhoesoeuer receaueth it vvoorthilie is foorthvvith touched and vvounded vvith this loue Besides this our Sauiour vvould assure his spovvse and giue her a pledge of that blessed inheritance of eternal glorie that vvith the hope of this felicitie shee might cheeresullie passe throvvgh al the trovvbles aduersities of this life And that the spouse might haue a firme and assured hope of this felicitie he left her heere in pledge this vnspeakable treasure vvhich is of as great value as al that vvhich is there hoped for and this that she should not mistrust but that God vvil giue him self vnto her in glorie vvhere she shalliue in spirite seeing he denieth not him self vnto her in this vale of teares vvhere she liueth in fleash Moreouer our Sauiour purposed at the hovver of his death to make his testament and to leaue vnto his spovvse som notable vvorthie leagacie for her releife and so he left her this most blessed Sacrament vvhich vvas the most precious and most profitable bequest that he could leaue vnto her for so much as in the same God left him self To conclude our Sauiour minded to leaue vnto our sovvles sufficient prouision and foode vvherevvith they might liue because the sovvle hath no lesse neede of her proper sustenance to mainteine her spiritual life then the bodie hath of his foode for maintenance of his corporal life For this cause therfore this vvise phisition our Sauiour Christ vvho had also felt the pulses of our vveaknes ordeined this diuine Sacrament and for this hath he ordeined the same in forme of meate that the verie forme vvherein he instituted it might declare vnto vs the effect it vvorketh and vvith al the great necessitie our sovvles haue of the same vvhich is noelesse then the necessitie that our bodies haue of their propre foode Tevvsdaie morning Of our Sauiours praier in the garden his apprehension and presentation before Annas THIS daie thou hast to meditate vppon the praier of our Sauiour in the garden vppon his apprehension and vppon his presentation and euil vsage in the hovvse of Annas Consider heere first hovv after that this supper so ful of misterie vvas ended our Saui our vvent vvith his disciples vnto the mount Oliuet to make his praier before he vvould enter into the combat of his passion thereby to teach vs that in al the trovvbles and tentations of this life vve must still haue recourse vnto praier as it vvere to an holie ancker by vertue of vvhich the burden of tribulation shal either be taken quite avvaye from vs or els vve shal haue strength giuen vs to be able to beare it vvhich is an other greater grace To accompanie him in this vvay our Sauiour tooke vvith him those three of his best beloued disciples to vvit S. Peeter S. Iames and S. Iohn vvhich had ben vvitnesses of his transfiguration that the verie same persons might see vvhat a far different shape he tooke novv vppon him for the loue of men from that glorious shape vvherein he had shevved him self vnto them at his transfiguration And because they should vnderstand that the invvard troubles of his sovvle vvere no lesse then began to be discouered outvvardlie he spake vnto them those sorovvfulvvoords Matth. 26.38 Mie soule is heauie euen to death stay heere and vvatch vvith me Our Sauiour vvhen he had spoken these vvoords departed from his disciples a stones cast and lying prostrat vppon the grovvnd he began his praier vvith verie great reuerece saying O father yf it be posstble let this cuppe passe from me neuertheles not as I vvil but as thou And hauing made this praier three times at the third time he vvas in such a great agonie that he began to svveateuen dropps of bloud vvhich ranne dovvne al along his sacred bodie and trickled dovvne to the grovvnd Consider novv our Sauiour in this dolovvrous case and behold hovv there vvere represented vnto him al the cruel torments vvhich he vvas to suffer and hovv apprehending in a most perfect manner such cruell paines as vvere prepared for his bodie vvhich vvas the delicatest of albodies and setting before his eys al the sinnes of the vvhole vvorld for vvhich he should suffer and vvithall the great vnthankfulnes and ingratitude of so manie sovvles as he knevv vvould neuer acknovvledge this benifit nor profit them selues of this so greate and so pretious remedie his sovvle vvas vexed in such sort and his senses and most tender flesh vvere so troubled that al the forces elements of his bodie vvere distempered and his blessed flesh vvas opened on euerie side and gaue place to the bloud that it might passe and distill throvvgh al the same in great abundance and streame euen dovvne to the grovvnd Novv yf the flesh suffred these grieuous paines vvith onlie remembrance and vvas in so piteous a case in vvhat a dolefull state then trovv ye vvas the sovvle that suffred those paines directlie in it self Consider moreouer hovv vvhen our Sauiour had finished his praier that counterfaict frind of his came thither vvith that hellish companie renouncing novv the office of Apostleship and becomming the ringleader and Captaine of Sathans armie Behold hovv vvithout al shame he set him forvvards before al the rest and comming to his good maister sold him vvith a kisse of most traiterous frindship At the same time our Sauiour said vnto them that came to lay hands vppon him Tovv ar com ovvt as it vvere to a theese Matth. 26.55 vvith svvordes and clubbes to apprehend me I sate daily vvith you teaching in the temple and you laide no hands on me But this is your hovvre Luc. 22.53 and the povver of darknes This is a mysterie of great admiration For vvhat thing is more to be vvoondered at then to see the sonne of God to
by the denial of S. Peter For that familiar frind of our Sauiour he that vvas elected and chosen to see the glorie of his transfiguration he vvhoe aboue al the rest vvas honoured vvith the principalitie and cheefe rule of the Christian Church hee I saie first before al others not once but three seueral times together euen in the verie presence of his lord and maister svveareth forsvveareth that he knovveth him not and that he vvist not vvhoe hee is O Peter is he that standeth there by thee so vvicked a man that thou accomptest it so great a shame onlie to haue knovven him Consider that this is a condemnation of him by thee before he be condemned by the high priests sithence thou giuest to the vvoorld to vnderstand by this thy denial that he is such a manner of man that euen thou thy self dost accompt it as a great reproche dishonour vnto thee to haue as much as knovven him Novv vvhat greater iniurie could be donne then this Our Sauiour then hearing this denial turned back and beheld Peter cast his eys vppon that sheepe vvhich there vvas lost from him O looke of meruailous force and vertue O silent and stil looke but greatlie misterious and significatiue Peter vnderstoode right vvel the language and voice of this looke for so much as the crovving of the cocke vvas not able to avvakeÌ„ him but this vvas able In deede the eys of our Sauiour dooe not onlie speake but also vvoork as it appeareth by the teares of S. Peter vvhich yet gushed not so much from the eys of Peter as they proceeded from the eys of Christ After al these iniuries coÌ„sider vvhar scourgings vvhippings our Sauiour suffred at the pillar For the Iudge perceauing that he could not pacifie the furious rage of those his most hellish enemies determined to chastise him vvith such a seuere kind of punishment as might suffice to satisfie the malitious ovvtrage of such cruel harts that they being thervvith content should cease to seeke after his death Goe novv therefore o my sovvle enter vvith thy spirite into Pilates consistorie carrie vvith thee great store of teares in a readines vvhich shal be needeful in that place for that vhich thou shalt there both see and heare Behold hovv those cruel base tormentors doe strip our Sauiour of his garments vvith so great inhumanitie he neuer so much as once opening his mouth or speaking one vvoord to so manie discurtisies as they there vsed tovvards him Consider also vvhat hast they make to bynde that holie bodie to a pillar that so they might strike him more at theire pleasure vvhere hovv they best list Behold hovv the Lord of Angels standeth there alone among the cruel tormentors hauing on his part neither frinds nor suerties to help him no nor so much as eys to take coÌ„passion vppon him Mark hovv forthvvith they begin vvith meruailous great crueltie to discharge theire scourges vvhips vppon his most tender flesh hovv they laie on lashes vppon lashes stripes vppon stripes vvouÌ„des vppon vvoundes There thou mightest quicklie see that sacred bodie svvolen vvith vveales the skinne reÌ„ted torne the bloud gusshing out streaming dovvne on eâ—erie side throughout al parts of his bodie But aboue al this vvhat a pitiful sight vvas it to behold that so great deepe open vvound betvvixt his sacred shoylders vvhere cheefelie al theire lashes and strokes did light After this behold hovv our Sauiour vvhen they had ended to vvhippe him couered him self hovv he vvent through al that place seeking his garmeÌ„ts in presece of those cruel tormeÌ„tors vvithout that anie maÌ„ offred him anie seruice help vvasshing or other such reliefe as arvvont to be aforded to those that be so vvounded Al these things no doubt ar vvorthie of great feeling thankfulnes and consideration Thursdaie morning Of our Sauiours Coronation vvith thorns of the vvords Ecce Homo and bearing of the crosse vppon his shouldres THIS daie thou hast to think vppon the crovvning of our Sauiour vvith thornes hovv Pilate said of him Ecce Homo behold the man and hovv he bare the crosse vppon his shoulders To the consideration of these most doleful passages the spovvse in the booke of Canticles inuiteth vs saying Cautic 3.11 Goe forth ô ye daughters of Syon behold king Salomon vvith the crovvne vvith vvhich his mother crovvned him in the daie of his espovvsels and in the daie of the ioifulnes of his hart O my sovvle vvhat doest thov o my hart vvhat thinkest thou O my touÌ„ge hovv is it that thou art becom domme O my most svvete Sauiour vvhen I open myne eys and behold this dolorous image vvhich is set before me my hart doth euen cleaue and rent in sunder for verie griefe Hovv happeneth this O Lord vvhat did not the vvhippings vvhich thou suffredst and the death vvhich ensueth and so great quantitie of bloud alredie shed suffice but that novv also the sharp thorns must perforce let out the bloâ—d of thy head vvhich the vvhippes and scourges before had pardoned VVherefore o my sovvle that thou maist conceaue and haue som feeling of this so doleful passage set first before thine eys the fo mer shape of this lord and vvithal the excellencie of his vertues and then incontinentlie turne thy self to behold in vvhat pitiful sort he is heere Consider therefore the greatnes of his bevvtie the modestie of his eys the s veetenes of his vvoords his authoritie his meekenes his mild behauiour and that goodlie countenance of his so ful of reuerence And vvhen thou hast thus beholden him and delited thy self to see such a perfect foorme turne thine eys and behold him in this pitiful plight clad vvith an old purple garment to be scorned holding in his hand a reede for roial scepter that horrible diademe of thornes on his head his eys hollovv and vvanne his countenance dead and his vtter shape vvholie disfigured and begored vvith blovvd and defiled vvith spittel vvherevvith his face was al besmeeâ—ed and be raide Behold him in al parts invvardlie and ovvtvvardlie his hart pearced through and through vvith sorovvs his bodie ful of vvoundes forsaken of his disciples persecuted of the Ievves scorned of the soldiars contemned of the high priests baselie reiected of the vvicked king accused vniustlie vtterlie destitute of the fauour of all men Think also vppon this not as a thing past but as present and not as though it vvere an other mans paine but thine ovvne Imagin thy self to be in place of him that suffreth think vvhat thou vvouldest feele yf in so sensible tender a part as is thy head they should fasten a nomber of thornes and those also verie sharp vvhich should pearce euen to the skulle But vvhat speake I of thornes yf it vvere but onlie the pricking of a pinne thou couldest hardlie suffer it novv vvhat thinkest thou did that most tender and delicate head of our Sauiour feele vvith this so
the Crosse into her ovvne armes And so she requesteth vvith great humilitie of those noble men that for so much as shee had takē no leaue of her sonne nor receaued the last embracings of him vppon the crosse at the time of his departure they vvould novv suffer her to approche neere vnto him and not increase her discomfort on euerie side yf as the enimies had before taken her sonne from her being yet aliue so her frinds vvould take him from her being novv dead Novv vvhen the blessed virgin had him in her armes vvhat tounge is able to expresse that vvhich she then felt O ye Angels of peace vveepe vvith this holie virgin vveepe ye heauens vveepe ye starres of heauen and al creatures of the vvorld accompanie the lamentation of the blessed virgin Marie The blessed mother embraceth the torne bodie shee clippeth it fast to her brest her strength seruing her to his thing onlie she putteth her face betvveene the thornes of the sacred head she ioineth countenance vvith countenance the face of the most holie mother is imbrued vvith the bloud of the sonne and the face of the sonne is bathed vvith the teares of the mother O svveete mother is this peraduēture thy most svveete sonne Is this he vvhome thou conceauedst vvith so greate glorie broughtest foorth vvith so great ioy vvhat is novv becom of thy former ioyes vvhither is thy vvonted gladnes gone vvhere is that mirrour of bevvtie in vvhich thou diddest behold thy self Al those that vvere present vvept vvith her Those holie matrones vvept Those noble gentlemen vvept Heauen and earth vvept and al creatures accompanied the teares of the virgin The holie Euangelist also vvept and embracing the bodie of his maister said O my good lord maister vvhoe shal be my teacher from this time forvvards To vvhome shal I resort vvith my doutes vpon vvhose brest shal I rest mie self vvhoe shal impart to me the secreats of heauen vvhat straunge change and alteration is this The lasteuening thou sufferedst me to rest vppon thy holy brest giuing me ioye of life and novv dooe I recompence that so greate benifit vvith holding thee dead on my brest Is this the face vvhich I savve transsigured vppon the mount Thabor Is this that figure vvhich vvas more cleere then the sonne at middaie Likevvise that holie sinner Marie Magdalen vvept and embracing the feete of our Sauiour said O light of myne eyes and remedie of my sovvle yf I shal see my self vvearied vvith sinnes vvhoe shal receaue me vvhoe shal cure my vvounds vvhoe shal ansvvere for me vvhoe shal defend me against the Pharisees O hovv far othervvise held I these feete and vvass hed them vvhen thou receauedst me O my svveete hart-roote vvhoe could bring to passe that I might novv die vvith thee O life of my sovvle hovv can I saie that I loue thee seeing that I remaine aliue vvhen I haue thee dead before mine eys In like manner did al that holie companie vveepe and lament vvatering vvashing that holie bodie vvith teares But novv vvhen the hovver of his burial vvas com they vvynd his holie bodie in a cleane linnen sheete they bynde his face vvith a napkin laying the bodie vppon a beere they goe to the place of the monument and there they laie in that pretious treasure The sepulchre vvas couered vvith a stone and the hart of the blessed mother vvith a clovvde of heauines and sorovve There once againe she taketh leaue of her sonne There she beginneth a freshe to feele her heauie solitarines There she seeth her self novv dispossessed of al her good Finallie there her hart remaineth buried vvhere her treasure vvas left Sonnedaie morning Of the descending of our Sauiour into Limbus of his appearing to our ladie to S. Marie Magdalen to the disciples and of his Ascension THIS daie thou maist meditate vppon the descending of our Sauiour to Limbus of his appearing to our blessed ladie to S. Marie Magdalen to the disciples and of his glorious Ascension First of al consider hovv exceeding greate the ioy comfort vvas vvhich those holie fathers in Limboreceaued through the visitation and presence of theire Redeemer and vvhat thankes and praises they gaue him for this saluation so exceeding lie desired and hoped for Those that returne from the east India into Spaine saie of them selues that they esteerne al the paines and trauailes of their voiage past by sea verie vvelimploied vvhen they cōfider the extreme ioy vvhich they receaue at the daie of theire returne to their countrie Novv yf this sayling absence from theire countrie of one or tvvoe yeares be of force to cause so great ioye vvhat contentement and pleasure vvould the absence of three or fouer thovvsand yeares vvoorke in those that vvere to receaue so great saluation and to take hauen in the land of such as liue for euer Consider likevvise the ioy vvhich the blessed virgin this daie receaued in the sight of her sonne vvhich vvas risen for certaine it is that as shee vvas the onlie person vvhich most felt the paines of his passion and death so she vvas the onlie that most vvas partaker of the ioy of his Resurrection Novv vvhat invvard comfort had she vvhen before her she beheld her sonne aliue and glorious accompanied vvith all those holie fathers vvhich vvere risen vvith him vvhat did she vvhat said she of vvhat maner vvere her embracings her kisses the teares of her pitiful eys and her desires to be alvvais vvith him yf it might be graunred her Consider the ioy of those holie Maries especiallie of her vvhich perseuered vveeping before the sepulchre vvhen she savve the beloued of her sovvle and cast her self dovvne at his feete and fovvnd him risen and liuing vvhome she sought and desired to see although he had ben dead And consider vvel that next to his blessed mother he appeared first to this vvoman vvho most loued him most perseuered most vvept and most carefullie sought him thereby to make thee knovv for certaine that thou shalt also find God if thou seeke him vvith the self same teares and diligence Consider after vvhat sort he appeared to the disciples vvhich vvent tovvards Emaus in forme of a pilgrime behold hovv gracious and courtious he shevveth him self vnto them in his vvoords hovv familiarlie he keepeth them companie hovv svveetlie he disguiseth him selt that they knovv him not and finallie hovv louing lie hediscouered him self vnto them and left them vvith passing invvard comfort and contentement Let thy speech and talk be also such as vvas this of these men and coufer vvith invvard sorovv and feeling that vvhich they conferred vvhich vvas of the torments and paines that Christ had suffered and persvvade thy self assuredlie that thou shalt not vvant his presence and companie yf thou procure to haue alvvaies this in thy remembrance and memorie Touching the misterie of the Ascension consider first hovv our Sauiour differred prolonged his mounting vp into heauen for the space
shal novv be requisite forvs to treate particularlie of euerie one of these parts aforesaide first of the Preparation vvhich goeth before the others Being in the place of praier kneeling or standing thy armes stretched out in manner of a crucifixe or prostrate vppon the grovvnd or sitting yf thou canst not settel thie self in anie other sort after thou hast made the signe of the Crosse thou must recollect thie imagination vvithdravve the same from all things of this life and lift vp thy mind to heauen considering that our Lord beholdeth and looketh vppon thee Thou must also stand there vvith such attention and reuerence as yf thou hadst God there reallie present before thine eys and vvith a general repentance of thy sinnes yf thie praier be in the morning thou maist sale the general confession Confiteor Deo c. or yf thy meditation be in the euening thou maist examine thy conscience touching all that vvhich thou hast thought spoken or donne or heard in that daie as also hovv forgetful thou hast ben of our lord and repenting thy self of all the defects coÌ„mitted that daie and of al those of thy life past and humbling thy self before the maiestie of almightie God in vvhose sight thou standest thou maist vtter these vvoords of the holie Patriarch I vvil speake to my lord Genes 18.27 although I be but dust as hes and vvith the substance and matter of these fevv vvoords thou maist for som little time entertaine thy self considering vvel vvhat thou art and vvhat God is that so thou maist vvith more reuerence humble thy self before so great a maiestie as is that of almightie God For thou art a bottomlesse depth of infinite sinnes and miseries and God is an infinite deepenes of al riches and greatnes and being in this consideration thou must dooe him al due reuerence and humble thy self before his supreme maiestie VVith this also thou must humblie beseeche this lord to giue thee grace that thou maist stand there vvith such attention and deuotion vvith such in vvard recollection and vvith such feare and reuerence as it behoueth thee to haue before so soueraine a maiestie and that thou maist so passe ouer this time of praier that thou maist com from the same vvith nevv desires and force to doe al such things as appertaine to his service For the praier vvhich yeeldeth not this fruite is to be esteemed verie vnperfect and of small valevv OF READING CHAP. VI. AFTER the preparation is ended there folovveth Reading of that thing vvhere vppon thovv art to meditate in time of praier VVhich Reading ought not be donne lightlie hastilie but vvith deliberation and attention applying thereunto not onlie thy vnderstanding to conceiue such things as thou readest but much more thy vvil to tast those things that thou vnderstandest And vvhen thou fâ—ndest anie deuout passage staie somvvhat longer vppon it thereby to haue som greaterfeeling of that vvhich thou hast read Let not the Reading be ouer-long that so thou maist haue more time for meditation vvhich is of so much more profit by hovv much more it vvaigheth and entreth into the coÌ„sideration of things vvith more leasure and affection Neuertheles vvhen thou findest thy hart so distracted that it cannot enter into praier then thou maist staie somvvhat the longer in Reading or ioine Reading and meditation together by reading first one point meditating vppon it and then an other and an other in like sort For in so dooing vvhen the vnderstanding is once bound to the vvoords of the reading it hath not occasion to vvander abrede so easilie into diuers thoughts and imaginations as vvhen it goeth free and at libertie And yet better it vvere to striue in casting of such thoughtes and to perseuer and vvrastle against them as the Patriarche Iacob did all the night long continuing in the vvork of praier that in the end vvhen the vvrastling is donne vve maie obtaine the victorie our lord giuing vs deuotion or som other greater grace vvhich is neuer denied to those that labour and fight faithfullie OF MEDITATION CHAP. VII STRAITE after reading folovveth meditation vppon the point vvhich vvee haue read And this meditatioÌ„ is somtimes vppon things vvhich may be sigured vvith the Imagination as at all the passages of the life and passion of our Sauiour Christ of the last iudgement of hel or of Paradise Som other times it is of things vvhich doe apperteine rather to the vnderstanding then to the imagination as is the consideration of the benifits of almightie God of his goodnes and mercie or of anie other his perfections This kind of meditation is called Intellectual and the other Imaginarie And vve ar vvoont to vse both the one 〈◊〉 the other manner in these exercises according as the matter of the things doth requiâ—e Novv vvhen the med tation is Imaginarie vve must then figure and represent euerie one of these things in such vvise as it is or in such vvise as it might perhaps passe and make accounte that in the verie same place vvhere vve be al the same passeth in our presence that by meanes of such a representation of thefethings the consideration and feeling of them maie be more liuelie in vs. But to goe and meditate such things as passed eache in his oune place is a thing vvhich doth coÌ„monlie vveaken and hurt the head And for this verie cause likevvise a man must not fixe his imagination ouer much vppon the thingâ— of vvhich he meditateth that so he vvearie not is head But for as much as the principall matter of meditation is the holie passion of our Sauiour Iesus Christ it is to be vâ—destoode that in this misterie maie be considered siue principal points or cire mâ—tance vvhich concurre in the same to vvit vvhoe he is that suffereth vvhat he suffreth for vvhome he suffereth in vvhat manner he suffereth And for vvhat end he suffereth Touching the first point vvhich vvas vvhoe hee is that suffeâ—etâ— I aunsvvere that he vvhich suffereth is the Creator of heauen and earth the onlie sonne of God the highest goodnes and vvisdom that can be imagined the most innocent and most holâ—e sonne of the blessed virgin Marie Concerning the second point to vvit vvhat he suffereth I aunsvvere that he suffereth most grieuous pains as vvel in his soule as in his bodie For in his soule he suffered so great angvvish affliction as no hart is able to comprehend it coÌ„sidering the ingratitude of men tovvards this so singular and high a benifit The compassion of his most innocent and blessed mother The sinnes of the vvorld that vvere present past and to com for all vvhich he suffered And in his bodie he endured cold heat hunger vvearines vvatchings iniuries betraying he vvas sould of his disciple he did svveate drops of bloud he vvas spitte vppon buffeted so ofrentimes bound forsaken euil spoken of falslie accused vvhipped scorned appareled as yf he had bene a foole crovvned vvith thornes lesse esteemed then
to make me partaker of thy selfe and of the inestimable treasures and merites of thy passion O my God O my Sauiour vvherevvith shall I repaie this thy nevv mercie vvhoe vvas thou o Lord vvhoe vvere vve that thou being the king of maiestie vvouldest com doune to these our houses of claie Heauen is thy seate and the earth thy footestoole and the glorie of thy maiestie doth fill all this Hovv then vvilt thou repose thy self in so vile cotages maie a man think saith Salomon that God vvil dvvell in earth vvith men If the heauen 3. Regu 8. and heauens of heauens be not sufficient to giue the place hovv much les shall this so straite roome suffice for thee O hovv maruailous a thing is it that he vvhich sitteth aboue the Cherubines and from thence beholdeth the depths doth novv com doune to these depths and place in them the seate of his maiestie Seemed it little to thy infinite goodnes to haue appointed vnto vs the Angels for ovvre safegard if thou thy self being the lord of Angels hadst not com vnto vs and entred into our sovvles and handled there vvith thine ovvne hands the affairs of our saluation There thou doest visit the sicke thou doest raise vp those that ar fallen thou doest instruct the ignorant thou doest teach those that haue erred the right vvaie and finallie thou thy self art he that dost heale vs of all our diseases and this vvith no other hands then vvith thine ovvne nor vvith anie other medicine then vvith thine ovvne most pretious bodie and bloud O good pastour hovv faithfullie hast thou fulfilled thy vvord vvhich thou diddest speake vnto vs by thy Prophet saying Ezech. 34 I vvill feede my sheepe and giue them a svveete repose I vvill seeke that vvich vvas lost and vvill bring back againe that vvhich vvas cast out But vvhoe maie be vvorthie of such revvards VVhoe maie be vvorthie to receaue so greate benifits Thie onlie mercie o Lord maketh vs vvorthie of so greate goodnes And forasmuch as vvithout it no man can be vvorthie let thie mercie o mie good God be fauorable to me and let the same make me partaker of this misterie and thankful for this so greate a benifit Let thie grace likevvise supplie mie defects let thie mercie pardon mie sinnes let thy holie spirite prepare mie soule let thie merites enriche mie pouerties and let thie most pretious bloud vvash al the spots of mie life that so I maie vvorthilie receaue this venerable Sacrament I doe exceedinglie reioice o mie God vvhen I remember that miracle vvhich Heliseus did after his death 4. Reg. 1â— 21. vvhen he raised one that vvas dead by touching him For if the bodie of the dead Prophet vvas of such force of hovv much more force is the liue bodie of the lord of Prophets Thou o lord vndoubtedlie art not of lesse povver then vvas thy Prophet neither is my sovvle lesse dead then vvas that bodie neither is this touching of thine of les vertue then vvas that of his vvherfore then should I not hope herehence an other like benifit vvherfore should a bodie conceaued in sinne vvoork greater vvonders then that bodie vvhich vvas conceaued by the holie Ghost vvherfore should the bodie of the seruant be more honoured then the bodie of the lord vvherfore should not thie most sacred bodie raise againe the soules that approche vnto thee seeing that the bodie of thie seruant raised the bodies that approached vnto it And for somuch as that dead bodie vvithout seeking for life did receaue that vvhich it sought not for through the vertue of that holie bodie let it please thie infinite mercie o mie lord that sith I seeke the same by meanes of this most blessed Sacrament through it I be so raised vp and quickned that hereafter I liue no more vnto mie self but vvholie vnto thee O good IESVS by that inestimable charitie vvhich made thee to take our flesh vppon thee and to suffer death for me I most humblie beseeche thee that thou vvilt vouchsafe to make me cleane from al mie sinnes and to adorne and decke me vvith thie vertues and merites and to giue me grace that I maie receaue this most venerable Sacrament vvith that humilitie and Reuerence vvith that feare and trembling vvith that sorovv and repentance for mie sinnes and vvith that purpose and resolution to leaue them and vvith that loue and charitie vvhich is requisite for so highe a misterie Giue me also o lord that puritie of intention vvith vvhich I maie receaue this misterie to the glorie of thie holy name to the remedie of al mie vveakenes and necessities to defend me from the enimie vvith this armour to susteine mie self in spiritual life vvith this foode and to make mie self one thing vvith thee by the meanes of this Sacrament of loue and to offer vp to thee this sacrifice for the saluation of all faithfull Christians as vvel liuing as dead that all maie find help through the inestimable vertue of this Sacrament vvhich vvas instituted and ordeined for the saluation of all Thou vvhoe liuest and raignest vvorld vvithout end Amen AN OTHER PRAIER OF S. BONAuenture after Communion O LORD God almightie mie Creator and mie Sauiour hovv haue I ben so bould as to approche vnto thee being so vile so filthie and so miserable a creature as I am Thou o Lord art the God of Gods the King of Kings and the Lord of Lords Thou art the hight of al goodnes of al vertue beutie and pleasure Thou art the fountaine of light the spring of loue and the embracing of most hartie Charitie And being as thou art thou dost praie me and I doe flie from thee thou hast care of me and I haue no care of thee thou dost alvvaies regard me and I doe alvvaies forget thee thou dost bestovv manie fauours vppon me and I doe not esteeme them and finallie thou dost loue me that am vanitie and nothing and I doe make no account of thee vvhich art an infinite and vnchangeable good I preferre the basenes of this vvorld before thee most gentel spovvse and the creatures moue me more then doth the Creator more detestable miserie then the highest felicitie and more boundage then libertie And albeit it be true Prouerb 27. that the vvoundes of a frind ar to be more esteemed then the deceitful kisses of an enimie yet I am of such a condition that I rather desire the deceitfull vvounds of him vvhich abhorreth me then the svveete embracings of him vvhich loueth me But remember not o lord mie sinnes nether those of mie forefathers but be mindful of thie merciful entrailes and of the griefe of thie pretious vvounds Consider not that vvhich I haue donne against thee but that vvhich thou hast donne for me for if I haue donne manie things for vvhich thou maist condemne me thou hast donne manie moe for vvhich thou maist faue me Seeing then o lord that thou dost so loue me as thou