chiefe remedie therfore is to consider the great goodnes of our Lorde and Sauâ—our and euer to fix our mindes on the hope of his infinite mercy who hath so abundantly satisfied for our sinnes and for the sinnes of the whole worlde What distrust therfore can we haue vnder the winges of so merciful a redeemer What pennance can we doe or what satisfaction can God receiue from vs greater then the sâ—tisfaction of his only Sonnâ— CoÌ„sidering that any satâ—sâ—â—ctioÌ„ whatsâ—euâ—r which lieth in vs to pâ—rfâ—rme hath the original and force from thâ—t â—f his And what are the sinnes of al the worlde compared with Christes meritts but as the least chip in respect of a fire of infinit greatnes An ansvvere to an obiection BVt such an one wil say that he doth daylie fall into diuers defectes and neuer doth truly amend them for which cause he doth much distrust him selfe To which obiection may be answered that he might haue iust cause to feare if Christ had not suffered his passion and died for the sinnes which are daylie committed but considering that he was crucified for al sinnes past and to come there is no cause for such an one to feare or in any sort to distrust in his mercy An ansvver to an other obiection SOme other wil sâ—y considering they daylie receiue many benefitts from almightie God that they are striken with great feare in regard of their daylie fall into seueral sinnes But this obiection may be answered That as the malice of man is in no one thinge more made manifest then that he receiuing daylie benefitts from almightie God noâ—withstanding proceedeth to heape sin vpon sinne so in nothing doth the goodnes of God more clearly appeare then that he continually powreth downe new benefitts and graces vpon vs who neuer cease to redouble our offences against him In this case we should behaue our selues like to a certaine seruant who although most faithful and trustie yet not wel experieÌ„ced in his chardge hauing a louing and fauourable master and happely committing some offence against him although on the one side he be sorie for his fault and willingly would not for any thinge haue committed the same yet on the other side remembring the mildenes of his masters nature is greatly comforted to consider with him selfe that as before so now againe he shal be pardoned and forgiuen and so humbleth him selfe making a ful purpose and resolutioÌ„ neuer after to commit the like euen so we acknowledging our sinnes and offences ought hartely to be sorie and contrite for them resoluing neuer to commit them after And in steed of sorrow rising of this feare we ought to reioyce hauing a firme considence in the mercie of God and so to comfort and content our selues Futhermore as we see that of the most venemous and poysoning Viper a preseruatiue is made against the strongest poyson so of our sinnes considered and thought on as afore saied we ought to make a remedie against al venom of sinne and so to blind and put out the eies of our ghostly enimie with his owne weapons where with he assaâ—lteth vs taking occasion thereby to loue God the more and with greater dilligence to auoide the occasion of sinne And so shal we gayne two principal vertues to wit profound humility and perfect charity For as our defectes and imperfections wil giue vs occasion to see our owne miserie and thereby also to humble our selues so patience longanimitie and the great willingnes of God to pardon our sinnes rendring vnto vs good for euil giueth vs iust cause the more to loue and worship him An other Remedie WE must knowe that there are two sortes of venial sinnes differing the one from the other For some persons sinne wholy against their willes and purposes other thorough infirmitie or negligence or some euil habitts of the minde which hinder such in the course of vertu who doe not perceiue and note them Others there be that vse a larger libertie of conscience and thinking it sufficient to abstaine from mortal sinne haue no regarde to auoide such as be venial and so in eatinge in drinking in idle discourses doe take their pleasure and mispend their time To these men so long as they followe so great licentiousnes of life their venial sinnes are neuer remitted althoughte they confesse them as it is wel noted by Henricus Herpius because they haue no purpose to amend them And further they are in great peril thereby to fall also into mortal according to the opinion of S. Thomas But to the former who striue to auoide them such venial sinnes are presently pardoned and forgiuen For seauen times in a day the iust man falleth and riseth againe The Conclusion THerfore our griefe for such venial sinnes ought to be discrete and so to be moderated Pro. 14. that we neuer any wayes distrust of the mercie of God for sorrowe and griefe without the asistance of Gods grace is by so much the worser by how much it is greater for that it bringeth a man into desperation Remedies against particular imperfections 1. FIrst to finde out the cause and grounde of our defectes for commonly some one or two special sinnes raigne in vs from which al other doe take their begininge which first beinge rooted out al other wil easily be subdued aâ—d ouercome 2. To remember what remedies are prescribed against those sinnes and to vse the same so often as need requireth 3. To labour to ouercome our most principal defect with detestation also of the rest neuer ceasing to fight against it vntil we finde it wholie ouercome or at the least greatly to be weakned 4. Often to renew our good purposes for the ouercoming our defectes and to stir vp in our selues a hatred against them 5. Often to cal to minde by what meanes we haue subdued them and stil as they rise againe to suppresse them by the same 6. To craue of God his especial asistance against that particular sinne wherunto we are most incident 7. To commend our selues to some particular Saint who hath also sometime bene assaulted with the same kinde of sinne and hath by the asistance of Gods grace bene deliuered from it 8. Often to examine our conscience of that particular sinne comparing the estate of our life one day with an other 9. To impose vpon our selues if we fall into it some kinde of pennance which may be most contrarie and opposite to the same 10. To haue a good courage to fight against this sinne for that is a signe that in the end we shal obtaine the victorie 11. Euer to perseuer in fight against it and neuer to deiect our mindes no although we should fall a thousand times in one day for he only is conquered that castinge downe his weapons yeldeth him selfe ouercome 12. Although thou findest thy selfe to profit litle in this conflict yet it is not litle For although we perceiue not the shadow of the dial to moue or goe forward yet are
pleasure which desiereth only thy sanctification thy life and happines Wilt thou haue a signe of my loue towardes thee See then how I feede thee with the flesh of my only beloued Sonne What greater dainties could I bestowe vpon thee What present of more price What other Sonne haue I to giue thee Thinke then how I haue remitted al thy sinnes both past and present and consider with thy selfe that neuer would I haue bestowed my only Sonne vpon thee if I sawe any thinge in thee that mighte offende myne eies Finally when I giue thee my Sonne I giue thee weapons against thy temptations wherwith thou mayest defend thy selfe from al perrills dangers and say Deliuer vs from euil Receiue him therefore ofteÌ„ with inward ioy and exultation that thereby thou mayest delighte him whose delighte and pleasure is to be conuersant with thee For this was the cause why I adorned thee with the noble giftes of reason vnderstandinge and other spiritual ornameÌ„ts that thereby I might daylie bestowe him vpon thee nether doe I thinke that I bestowe any thinge on thee when I doe not freely giue my deare and only Sonne vnto thee A MEDITATION VPON THE Aue Maria fit for such as frequent the B. Sacrament HAYLE MARIE RIghtly may we beleue that the Gardian Angel saluteth that soule which often receiueth the B. Sacrament with the same wordes that the Angel Gabriel saluted the B. Virgin Marie when he greeted hir and with great reuerence and sweetnes said vnto hir Aue. That is free from al woe to wit al kinde of sinne For by the cominge of our Lord in this most B. Sacramentâ— al venial sinnes past ptesent are freely remitted as also such secret mortal sinnes which the penitent had ether forgotten or whereof he hath not had sufficient contrition and further new grace is bestowed vpon vs whereby we may auoide the danger of renuinge any more our former offences FVL OF GRACE How can that soule but be ful of grace which often receiueth the author of grace The fountaine and springe of al grace And him who to the end he might infuse into our soules his grace would exhaust and poure out al the blood forthe of his owne veines Who chiefly tooke vpon him our humane nature that he mighte wholie replenishe and fil our soules with diuine fauours Who coÌ„tinually standeth and knocketh importunatly saying O Daughter giue and resigne to me thy hart Vrgeing vs by diuers wayes that we would aske and demande of him his aboundant grace and for this cause he inuiteth vs to thee foode of Angels that thereby our hartes may be more and more filled with the same wherupon this B. Sacrament is called Eucharist which signifieth good grace OVR LORDE IS WITH THEE Hath not that soule our Lorde with hir which often receiueth in the B. Sacrament the Father the Sonne and the Holie Ghoste Hath she not God with hir that often receiueth the Diuinitie and Humanitie of our Sauiour IESVS Hath she not our Lorde with hir who lodgeth Christ as a guest and intombeth him within the sepulcher of hir hart BLESSED ART THOV AMONGST vvoemen May not that soule wel be said to be most blessed moste happie most highe in the fauour of God that so often is visited of him and so often is honored with his diuine presence and is made as it were the Mother of God and temple of the Holie Ghost the tabernacle of the most B. Trinitie and the Reliquarie of the sacred bodie and blood of Christ That soule I say that is created by the verie hand of God and is daylie fed with the flesh of his most deare and only Sonne AND BLESSED IS THE FRVTE of thy vvombe IESVS These wordes also after a sorte may be applied to the deuout soule partaker of the B. Sacrament For first most blessed is that mouthe that receiueth this blessed fruite IESVS Blessed is the breast that beareth and keepeth it Blessed is the memorie that remembreth it Blessed is the vnderstanding that alwayes thinketh on it and blessed is the hart that alwayes loueth it from whence proceede chaste thoughtes holie desires heauenly loue and al diuine frutes HOLIE MARIE MOTHER OF God c. Wel may that soule be called holie and the mother of God which wheÌ„ she receiueth the B. Sacrament receiueth the holie of al holies and beareth in hir the verie same frute which the most B. Virgin Marie carried nyne moneths within hir wombe Meditations vpon the Creede fitt for those that frequent the B. Sacrament 1. I Beleue in God the Father Almightie If he be omnipotent then he can If he be God then he knoweth If he be our Father then wil he helpe vs in al our necessities comfort vs in al our tribulations pardon â—s our offences and most louingly embrace vs euen as did the tender Father of the pro ligal childe when he retorned againe vnto him 2. Maker of heauen and earth Why did he create heauen and earth but for me And when did he create them for me when I was yet vnborne when as yet I was nothinge By what did he create them Thoroughe his infinit loue and that I mighte euer enioy him in heauen If then he had me in so sweete a memorie before I had any beinge is it likely that now he wil forget or be vnmindful of me He loued me before I was knowinge in his wisdome what I would be and now that he hath made and created me of nothinge is it likely that he wil hate me Can this stand with Gods sweete nature and infinite goodnes 3. And in Iesus Christ his only Sonne our Lorde He was called Iesus which signifieth a Sauiour because he wrought our sâ—luation And who did he saue me althoughe he knewe before what I would proue to wit vngrateful peruerse rebellious and a most wicked wretch From whâ—t did he saue me From death the deuil hell and sinne By what did he sâ—ue me By his only goodnes his only loue his only mercy When did he saue me Longe before I was borne How did he sâ—ue me By sheadinge his pretious blood enduringe most cruel torments and sufferinge a most bitter death Why then should not I firmely hope in this my only Lorde that hath done al this to saue me a most vnworthie seruant 4. Who vvas conceiued by the Holie Ghoste For my sake and to worke my saluation he came downe from heauen where Angels Archangels and al the celestial court did serue and attend him For me he would be incarnate and for the space of nine moneths lie inclosed in the wombe of the B. Virgin 5. Borne of the Virgin Marie For me and to worke my saluation was he borne in Bethelem And in what place there In a poore staule or stable At what time of the yeare In the depth of cold winter and then was he laied no better then in a manger where he by whose omnipotencie all thinges were created had neede of hay to lie vpon
is who iâ— more desierous to giue then we to aske readier to embrace vs then we to returne vnto him 2. Secondly so soone as we begin to doe pennance that God doth not behould in vs what we haue of our owne that is our raged apparel signifying our sinnes but that which is his owne to wit our soule created after his owne likenes and redeemed with the most pretious blood of Christ his only Sonne 3. Thirdly that it is the custome of God to make this exchaunge with vs that is to withdrawe and take away from vs our ragges signifying our defectes and in lue thereof to bestowe on vs his graces 4. Fourthlie that he doth not curiously or rather captiously prie into him who hath vtterly forsaken his sinful life and is now become more willing to die then wittingly to coÌ„mit any mortal offence 5. Fifthly that we ought in al our aduersities and troubles without any feare or dout to repaire to our Sauiour in the B. Sacrament as a needie body to him that aboundeth in al riches or as one oppressed with sicknesse to a most skylful Phisition who knoweth how to cure all manner of diseases or as children vnvnworthie of such a Father yet who of his infinite goodnesse wil vouchesafe to make vs worthie and will bestowe vpon vs more then we can either aske or desire it beinge his sweete nature to be good and bountiful to al those who trulie cal vpon him Therefore the more deepely that we fynd our selues plunged in miseries the oftner ought we to haue recourse to the holie Sacraments yea yf so it were conuenient often in one day and to say with the prodigal childe Luc. 15. I wil goe vnto my father and what shal I say vnto hym that I am not worthie to be called his childe And this is the wil of God as that pâ—rable sheweth as also the wordes of our Sauiour where he saith Come vnto me all that labour and are laden and I wil refreshe you 6. Sixtly hereby we may vnderstand that the prodigal childe if he had only considered his owne miseries and his fathers worthines had for euer remained in his former calamities but bethinkinge hym selfe that his father was a Father he rose vp went vnto hym submitted hym selfe and was presentely receiued into his grace and sauour So we yf we cast our eyes only vpon our imperfections we shall little benefite our selues but rather shall seeme to be further of from God But if we behould and looke vpon our Redeemer not as a seuere Iudge but as a Father then shal we see iust cause to flye vnto him as to the only Author of al goodnes and mercie 7. Seuenthly consider that the loue which our Lord beareth towardes vs doth in a manner shuâ— vp his fatherlie eyes that 〈…〉 â—â—t least dissembleth to see our imperfectioÌ„s which voluntariely we lay open before hym For no sooner can we accuse our selues then louingely we receaue pardon of hym Euen as therefore this prodigal childe became perfect of imperfect happy being vnhappy riche being poore and filled with ioy being starued in affliction so wil it happen befal vnto vs if likewise with humility we returne vnto him 8. Eâ—ghâ—ly it is a comfort to vs to knowe coÌ„sider that our daiâ—y defectes and venial sinnes which we commit doe not withdrawe from vs â—ods grace whereof only mortal sinne depriueth vs. And againe to coÌ„sider that there is great difference betwixt such venial sinnes which voluntarily we commit and those that we fal into thorough our owne humane frailty 9. Ninthly consider that God doth some time permit vs to fal into venial sinnes not that thereby we should refraine the holie Sacraments but for that cause we should the oftner frequent them thereby the better to auoide such sinnes hereafter Also he permiteth vs to sinne venially that thereby we may the better knowe our selues and seeke to mortifie our appetites and may see not only how great the loue of our Sauiour is towardes vs who vouchsafeth to bestowe him selfe vpon vs being so ful of frailties but also that we may learne how necessarie and behoueful it is for vs to flye vnto him Let vs therefore followe the example of the prodigal childe let vs haue recourse vnto him by how much we finde our selues the more intangled with sinne So â—hal our defectes make vs to knowe our owne infirmities and giue vs occasion to huÌ„ble our selues to knowe our disâ—ases and to seeke for remedie to acknowledg the infinit goodnes of God and to loue him flye vnto him for succour against the multitudes of temtations which howerly assault vs and for this cause to desire also if so we might to receiue him howerly in the B. Sacrament God wil haue al thinges happen for the best to his elect and wil turne the worst that doth befal them to their good in the end He wil haue his seruantes sometimes weepe but not for euer but rather wil haue them alwayes to reioyce in him Therefore wil he haue these our defectes an occasion that by them we may more nerely ioyne our selues vnto him For euen as a litle trippinge doth giue occasion to a couragious horse that he doth set his pace more strongly lest perhappes he should stuÌ„ble so likewise these venial sinnes which daily we fal into ought to make vs the more warie and vigilant to withstand al mortal which easely whe shal effect if we remember not to dwel ouerlong vpon the discussion of our frailties considering that by too much conuersinge in them they bring foorth in vs nothing but brambles and thornes filling our thoughtes with scruples and pusillanimitie but to runne directly to our heauenly Father for healpe I meane to cal to our remembrance his infinit loue and great benefitts bestowed vpon vs by which thought alone al these former thornes wil be turned into roses al these brambles into most pleasant grapes and al our sorrowes into exceeding ioyes S. Catherin of Sienna was wont to say That as he who desiereth to speake with some poâ—ent Prince staieth not at the doore of the first entrance of his pallace but laboureth to haue accesse euen into his secret chamber so ought we not to dwel vpon the consideration of our defectes but to enter into the secret chamber of our merciful Lorde and Soueraigne that is to consider how tenderly he loueth vs and how readie he is to pardon and embrace vs. S. Gertrude saieth That as we see the litle birdes not alwayes to keepe them selues close in their nestes but somtimes to five forthe and to soare vp on highe cheerfully to singe and to shew some signes of ioy so ought we not to haue our thoughtes alwayes conuersant in our defectes which is as it were our nest but to raise vp our selues and to behould and contemplate the vnspeakable mercie and goodnes of God and then againe to returne to the consideration of our selues Thomas de Kempis saieâ—h That God doth
of such or such a qualitie not naminge the place or maner how If thou hast spoken dishonest wordes they are not particularly to be repeated but it sufficeth to say I haue spoken dishonest speeches so many times to such an end If thou hast sinned in thought to say I haue thus often giuen coÌ„sent to vncleane thoughtes declaring of what kinde the thought hath bene THE 5. ADMONITION Thou must knowe that euil thoughtes are mortal sinnes when consent is yelded vnto them or when thou wilt take delighte in them although thou wilt not actually commit them Into which thoughtes vicious liuers are most prone to falle and such as doe inordinately loue any creature THE 6. ADMONITION Thou must beware that thou doe not defame any person in thy confession and therfore thou must neuer name the person with whom thou hast sinned THE 7. ADMONITION Thou must nether excuse thy sinnes nor yet make them greater then they are nor deliuer vncertaine for certaine nor yet certaine for vncertaine THE 8. ADMONITION Thou must be careful to get a skilful Phisition for thy soule euen as thou wouldest be to get one for thy bodie in time of sicknes and so much the more careful by how much the soule is more pretious then the bodie Certaine causes vvherein the Confession is voide and of no effect 1. FIrst when ether for shame or of purpose any mortal sinne is left vnconfessed 2. When in confession any lie is tould in any matter of waight and mortal sinne knowinge it to be so 3. If a mortal sinne be ommitted thoroughe negligent preparation 4. If the penitent haue not a ful purpose to refraine from some kinde of mortal sinne 5. If he be excommunicated and seeke not first to be absolued 6. If the penitent hauing matter to confesse of any great moment shal purposly choose a ghostly Father simple and ignorant What the causes â—e that hinder many from goinge to Confession 1. FIrst shame to lay open their sinnes Against which is a remedie that our ghostly Father is there in the place of almightie God to whom al thinges are knowen and that in the day of iudgment al secrets shal be openly reuealed 2. The feare of pennance Against which is to be opposed the eternal paines of hell 3. A doubt least by opening our sinnes we be esteemed to be euil liuers or by satisfaction receiue some losse in our temporal estate Against which we may oppose the losse of heauenly treasures 4. Dispaire that we shal not be able to refraine those sinnes we haue accustomed to commit especially of incontinencie Against which is to be opposed a firme purpose and resolution to sinne no more the grace which is to be receiued in the Sacrament and the deuout prayers of our Confessor Origenes saieth Attend carefully to whom thou doest confesse thy sinnes search out a Phisition for thy soule that can be sicke with the diseased weepe with those that lament knowe how to haue compassion on the afflicted If he be a skilful and merciful Phisition then followe his aduice and councel although sometime he minister a sharpe or bitter potion yet thinke that he doth it the sooner to restore thee to thy perfect health Sainte Hierom saieth If that serpent the diuel doth secretlie bite one and he doth conceal it and not tel it his Phisition he shal neuer recouer his health for phisicke wil not cure him who wil not receiue it Sainte Ambrose affirmeth that a christian concealinge his sinnes is like vnto to Fox that lieth lurkinge in his caue to dâ—ceiue and beguyle others Petrus â—lesensis writeth that sicke men that be wise wil not be ashamed to discouer their infirmities euen in the most priuie part of their bodies and wilt not thou disclose to thy ghostly Father the infirmitie of thy soule S. Augustine saieth As an impostume being launced ceaseth to swell and whereby the body auoidinge corruption recouereth health so he that openeth the soares of his soule by Confession doth also recouer the health thereof The fruites of Confession 1. IT remitteh sinne 2. It bringeth grace 3. It changeth eternal paines into temporal 4. It taketh away part of our temporal paines 5. It restraineth the minde and queiteth the conscience 6. It recouereth spritual benefits lost 7. It maketh vs contrite being before but attrite 8. It restoreth health to the soule 9. It maketh Paradice to reioyce 10. It gayneth the communion of Saintes 11. It alwayes learneth some good from our ghostly Father 12. It maketh sorie our ghostlie enimie 13. It delighteth our Gardian Angel A forme of Confession for such as doe often frequent the B. Sracrament IT is verie necessarie that the penitent obserue that forme of Confession which shal be prescribed vnto him by his ghostly Father euen as in matters concerning the health of our bodies we are careful to followe the prescript of our Phisition especially considering our Phisition may erre often erreth in the medicines he prescribeth but God as witnesseth that holie woman S. Brigit doth not easily permit our ghostly Father to erre in matteâ—s concerninge our soule Now the general rule here in may be that the penitent first accuse him selfe of the sinnes of the harte to wit of al his euil thoughtes rashe iudgments vnlawful desires vniust suspicions and malice with other sinnes of the like nature qualitie Secondly of the sinnes which haue past his mouth as of lies and vntruthes deliueringe whether they haue bene spoken aduisedly or vnaduisedly and of al his idle wordes detractions c. Thirdly of the watche custodie of his senses Fourthly of his deedes and actions according to his degree and vocation Fiftly that he hath not loued God aboue al thinges nor his neighbour as him selfe That he hath not bene so thankful to God as he ought to be for al such benefitts as he hath receiued of him And that he cometh not to the Sacraments with due reuerence and deuotion and the like As for example HAuinge made the signe of the Crosse and saied the Confiteor vnto Ideo precor then if time permit to say Father I coÌ„fesse my faulte or I accuse my selfe that I haue bene verie negligent and carelesse in resistinge euil thoughtes of sundrie sortes and that I haue not exercised my minde in deuout and holie cogitations nor carried that humble opinion of my selfe that I ought I accuse my selfe that I haue not carefully brideled my tounge but haue vttered many vaine idle and vnprofitable speeches Likewise I haue not spoken so charitablie of my neighbour as I ought and as I would haue others to haue spoken of me I haue not had that compassion vpon others defectes and wantes as I haue had ouer myne owne Nor haue carried that reuerend respect towardes the presence of God and my good Angel as I ought I also confesse that I haue not gouerned my senses especially my sight so carefullie as I ought Nor haue taken from my selfe and others so
right hande had not defended mee O most careful and vigillant Father BVT DELIVER VS FROM EVELL From how many myseries both of payne and of sinne am I deliuered by thee O heauenly Father How many are there that now burne in hell who neuer committed so greeuous offences as I haue done How many other haue perished not hauinge had so longe life to do Penance as I haue had How many others that haue not had so greate grace giuen them Thou hast deliuered me from so many diseases of blindnesse of deafenes of leprecye of fallinge sicknes and other infinite diseases through which many with their owne handes haue murdered them selues and through despaire haue plunged them selues headlonge into hell If I wanted my eyes my nose my mouth or my handes what would I not spende to recouer them If I weare depriued of my wittes or were for thefte defamed in the worlde what would I not giue to be free of that disgrace And who but thou O most louinge Father hath delyuered me from these and innumerable other myseries what shal I render to thee for this so highe a benefitt o louer of my soule I will yealde vp to thee o louinge Father my harte in the louinge thee and acknowledgeing thee my Father My harte shall euer be with thee in heauen it shal euer celebrate prayses to thy holy name it shal euer be thy gueste it shall euer be obedient to thy holy will it shall euer adheare vnto thee it shall patiently suffer all manner of iniuries it neuer shall giue consent to sinne and it shall euer be thine world with out ende Amen The seconde may how to say the PATER NOSTER 1. HE that wil say the Pater noster with a certaine feelinge of deuotion let him obserue these rules followinge 1. First let him auoide ouermuch hastines whereby some are accustomed to say many prayers with a desier to finish them sâ—eedily and with a scruple to sinne excepte they say them all wherby it hapneth that they say none as they ought to doe finde no tast of deuotion but rather difficultye tedioussenes doubte distraction scruple and trouble and so by ill custome huddell them vp in hast that they neuer vnderstande what it is that they say Let a man therfore first rather vndertake but few prayers and them to be well sayde then to say many with out deuotioÌ„ for sparinge diett well disgested prâ—serueth life but much and greate varietic beinge ill disgested breedeth diseases 2. Secondly before he begin the Pater noster let him a litle recollect him selfe That is all other cares and occasions sett a parte and impediments remoued let him â—â—nsider to whom he shall speake what he vndertaketh and in whose presence he presenteth him selfe 3. Thirâ—ly when he hath once begone let him pawse a litle vpon euery worde weyghinge the force and signification of it applyinge it sometyme to God the Father sometyme to the Sonne and sometyme to the Holy ghost sometyme againe to him selfe and then to his neighboure now to the Angelles and then to the Saintes 4. Fourthly it is expedient that whilest he is in sayinge the Pater noster which are the wordes of the Sonne of God he present before the eternall Father both his owne necessities and the necessities of the Catholique Church for so shal he more easilye be hearde if the prayer of our Sauiour be pronounced in the person of the Church 5. Fiftly let him consider and meditate on the Pater noster in maner followinge makeinge as it were a Comentary on euery worde therby the more to inflame his affection AS FOR EXAMPLE PATER Father Mightie in creation Sweete in Loue. Ritch in inheritance NOSTER Our Of Christ by nature Of mortall men by grace Of the blessed by glory QVI ES. VVhich art In continuance eternall In substance infynite In goodnesse the best IN COELIS In heauen The myrrour of eternytâ—â— The Crowne of Ioy. The treasure of felicitie SANCTIFICETVR Hallowed be Through liuely faith Through firme hope Through feruent charity NO MEN. Name The glory of thy Sonne The maiesty of the holy Ghost Thy euerlasting Father-hoode TVVM Thy. That it may be sugar in the mouth Melody in the eare Iubilye in the harte TVVM Thy. Againe That thou only be glorified Thou only desiered Thou only loued as the last end ADVENIAT Come Aboue from the Father of light Within from the sowle Without from grace not from nature REGNVM Kingdome Of Iustice in the holy Ghost Of Ioy in the holy Ghost Of Peace in the holy Ghost TVVM Thy. Not of this deceitfull world Not of this mortall flesh Not of the callumnious deuill Ioyfull without affliction Quyet without perturbation Secure without feare of perdition FIAT Be done By thy commandement By thy Councell By thy and with thy helpe VOLVNTAS TVA Thy will Good in creation Mercifull in redemption Perfect in Iuâ—tification SICVT IN COELO As in heauen According to the Imitation of the good Accordinge to the similitude of the Blessed Virgin Accordinge to the example of Christ ET IN TERRA So in earth That whatsoeuer thou wilt not that we desire not That whatsoeuer thou loue we may loue That whatsoeuer thou command we may performe PANEM NOSTRVM Our breade The breade of teares The breade of the worde of God The breade of the B. Sacrament QVOTIDIANVM Daily By cause without it we dye With out it we knowe nothinge With out it we sinne D A. Giue Bycause it is proper to thee to giue Bycause it is more blessed to giue theâ— to take Bycause it is proper to me to receiue DA ETIAM Againe Giue Not an Angell but thy Sonne Not a man but my Creator Not the thinge giuen but the Giuer DA DOMINE Giue O Lorde In the incarnation thy woorde In iustification the Holy Ghost In glorification thy selfe NOBIS Vs. Vnworthy seruants Vngratefull seruants Vnprofitable seruants HODIE This day In this day of warfare In this day of darkenes In this day of miserie ET DIMITTE NOBIS And forgiue vs. Thou which art mercye Thou which art the fountaine of al grace Thou which on the Crosse didest pay the price of our offences DEBITA COMMISSA Trespasses Committed Against thy diuine maiesty Against the loue of our neighbour Against our owne saluation NOSTRA COMMISSA Our committed With our harte With our mouth With our handes SICVT ET NOS DIMITTIMVS As we forgiue If we doe not forgiue them thou wilte not forgiue vs. If we doe forgiue them we shal be made thy children by imitatinge thee If we pardon them we shal be obedient to thy wordes DEBITORIBVS NOSTRIS That trespasse against vs. Who haue offen ded vs. Lightly IgnoraÌ„tly Iustly Wher as we haue moste greueously offended our Creator for which we haue desâ—rued a thousand hells ET NE NOS INDVCAS And leade vs not By takinge away thy grace By remouinge the meanes of our saluatioÌ„ By with drawinge thy sweete presence By permittinge occasion