a vale of teares and a maine sea of infinite miseries Sainct Hierom vvriteth tom 1. epistol 3. cap. 11. that Xerxes that most mightie king vvho threvv dovvne mountaines dried vp the seas as on a time he vvent vp to the toppe of a high hill to take a vevve of his huge armie vvhich he had gathered together of infinite people after he had vvelseene them it is said that he vvept And being demanded the cause vvherefore he vvept he ansvvered and said I vveepe because vvithin these hundred yeares there shal not one of al this huge armie vvhich I see here present before me be left aliue O that vvee might saith S. Hierom. ascend vp to the toppe of som high place that vve might see frō thence al the vvhole earth vnderneath our feete From thence shouldest thou see the ruines and miseries of the vvhole vvorld and nations destroied by nations and kingdoms by kingdoms Thou shouldest see hovv som vvere tormented som murdered som drovvned in the sea som others lead avvaie captiues In one place thou shouldest see mariages and mirth in an other dolefull mourning and lamentatiō heere som borne there som others die som flovving in riches and others begging from dore to dore To be short thou shouldest see not onlie the huge armie of Xerxes but also al those in the vvorld that be novv aliue vvithin these fevv daies to end their liues Runne ouer al the diseases and paines of a mans bodie and al the afflictions and cares of the mind and al the perils and daungers vvhich be incident as vvel to al estates as to al ages of men and thou shalt see yet more euidentlie hovv manifold the miseries of this life be for by seeing hovv little a thing al that is vvhich the vvorld can aford thee thou shalt com more easilie to despise contemne vvhatsoeuer the same hath in it Finallie after al these miseries there folovveth the last miserie that is death vvhich is as vvel to the bodie as to the sovvle of al terrible things the verie last and most terrible For the bodie shall in a moment be depriued and spoiled of vvhat soeuer it hath and of the sovvle there shal then be made a resolute determination vvhat shal becom of it for euer and euer Al this vvil make thee vnderstand hovv breefe miserable the glorie of the vvorld is for as much as the life of vvorldlings vppon vvhich it is founded is such as vve haue heere laid dovvne and consequentlie hovv the same deserueth to be abhorred despised contemned VVensdaie night Of the houre of death THIS daie thou must meditate vppon the hovver of death vvhich is one of the most profitable considerations that may be as vvel for the obteining of true vvisdom and eschevving of sinne as also for begining to prepare thy self for the hovver of accoumpt Consider then first of al hovv vncertaine that hovver is in vvhich death vvil assault thee because thou knovvest not nether in vvhat time nor in vvhat place nor in vvhat disposition it vvil com vppon thee Onlie thou knovvest for certaine that die thou must al the restis vncertaine sauing that ordinarilie this houreis vvont to steale vppon vs at such time as a man is most careles and thinketh lest of it Secondlie consider the separation vvhich shal be at that time not onlie betvvixt vs al such things as vve loue in this vvorld but also bervvene the sovvle and the bodie such auncient and louing companions If the banishement from our natiue countrie and frō the natural ayer in vvhich a man hath ben bredde and brought vp seeme a thing so grieuous although the banished man might carie avvaie vvith him vvhat soeuer he loueth hovv much more grieuous then shal that vniuersal banishment be from al things that vve haue from our hovvses from our goods from our frinds frō our father from our mother from our children from this light and common ayer and finallie from al things of this vvorld If an oxe make so great a bellovving vvhen he is separated from an other oxe vvith vvhom he did dravve the plovve vvhat a bellovving vvil thie heart then make vvhen thou shalt be separated from al those in vvhose companie thou hast caried the yoke and burthens of this life Consider also the paine vvhich a man shall then receiue vvhen he shal see represented before him in vvhat case his bodie sovvle shal be after his death for as tovvching the bodie he knovveth alredie that better prouision can not be made for it then a pitte of seuen foote long in the companie of other dead bodies But as concerning the sovvle he knovveth not certainlie vvhat shal becom of it nor vvhat sort shal befall it This is one of the greatest angvvishes and griefes that men ar then trovvbled vvith to vvit that there is to ensue glorie and paine euerlasting that they be then so neere to th' one and th' other yet knovv not vvhither of these tvvo lottes being so far different as they ar shall fall vnto theyr share After this angvvish there folovveth an other no lesse then this to vvit the accompt vvhich must be giuen there and vvhich is such that it maketh euen the most stovvtest to tremble and quake It is vvriten of holie Arsenius that being at the point of death he began to be afraied And as som of his disciples said to him vvhat father ar you novv a fraied he ansvvered Mie sonnes this feare is not nevv to me because I haue alvvaies liued vvith the same Moreouer at that time al the sinnes of a mās life past ar represented vnto him like a squadron of enemies that com to assault him and those vvhich be the greatest and vvherein he tooke greatest delight ar then represented more liuelie ar cause of greater feare O hovv bitter shal the remembrance of delights and pleasures past be at that time vvhich in other times seemed so svveete Trulie the vviseman had good reason to saie Prou. 23. Regarde not the vvine vvhen it is redd and vvhen it shevveth his colour in the glasse for although at the time of drinking it seeme delectable yet at the end it vvil bite like a serpent and poison like a cocatrice These be the dregges of that poisoned cuppe of the enimie These be the leauings of the cuppe of Babylon so gylted vvithout At that time a miserable man seeing him self enuironed vvith so manie accusers beginneth to feare the threed of this iudgement and to saie vvith him self O miserable vvretch that I am vvho haue liued so deceaued and haue vvalked such vvaies vvhat shal become novv of me in this iudgement If S. Galat. 6. ◠Paul saie that VVhat things a man doth sovv those also shal he reape I that haue sovven no other thing but vvorks of flesh vvhat hope I to reape thereof but corruption yf S. Apoc. 21. Iohn saie that no polluted thing shall enter into that soueraigne Citie vvhich is al of pure
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
holie Euangelist saith that thy did vnto him vvhatsoeuer they vvould And as his garment stucke fast to the vvoundes of his scourges and the bloud vvas novv congealed and fastned vnto his garment at vvhat time thy stripped him they haled it of vvith such furious hast and force as those caitisses vvere far from al pitie and mercie that they renevved al the vvoundes of his vvhippings in such rueful vvise that that great vvound of his shoulders distilled bloud on al partes Consider novv heere o my sovvle the excellencie of the goodnes and mercie of God vvhich shevveth it self so euidentlie in this misterie Behold hovv he that clotheth the heauens vvith clovvdes and the fields vvith flovvers bevvtie is heere spoiled of al his garments Consider the cold vvhich that holie bodie suffred standing as it stoode spoiled naked not onlie of his garments but also of his verie skinne and flesh vvith so manie gapes and vvide holes of open vvoundes throughout the same And yf S. Peter being clothed and shodde felt cold the night before hovv far greater cold suffred that most delicate and tender bodie being so naked and vvounded as it vvas Consider after this hovv our Sauiour vvas nayld vppon the Crosse the paine vvhich he suffred at that time vvhen those great and square nailes pearced through the most sensible and tender parts of his bodie vvhich vvas of al bodies most delicate And consider also vvhat extreme griefe it vvas to the blessed virgin vvhen she savv vvith her eys and heard vvith her eares the mightie and cruel hard strokes vvhich vvere laid on so thick iterated one after an other vppon his diuine members For certainelie those hammers nailes passed through the hands of the sonne but they vvounded and pearced the verie hart of the mother Consider hovv forthvvith they hoysed vp the Crosse on high vvent about to rāme it in the hole vvhich they had made for that purpose hovv such vvere those cruel ministers at the verie time of rearing it vp placing it they let it fal vvith a iump into the hole vvith al the vveight thereof and so that blessed bodie vvas sore shaken and iogged in the ayre and thereby his vvounds of the nailes vvere enlarged vvhich vvas a most intollerable paine Novv then o my svveete Sauiour and Redeemer vvhat hart maie be so stonie hard that vvil not riue a sunder for griefe sith this daie the verie stones them selues vvere ryuen cōsidering that vvhich thou suffredst vppon the Crosse The sorous of death o Lord haue enuironed thee the vvaues of the sea haue ouervvhelmed thee Thou art mired in the depth of the bottomles goulfes and findest nothing vvhere vppon to staie thy self Thy father hath forsaken thee vvhat hope maist thou haue of men Thy enimies crie out against thee thy frinds breake thy hart thy sovvle is afflicted and for the loue thou bearest to me thou admittest no comfort Mie sinnes o Lord vvere vndoubtedlie verie greate and thy penance vvel declareth it I see thee o my king fastened to a tree there is nothing to susteine thy bodie but three yron nailes of those thy sacred bodie hangeth vvithout anie other stay or comfort VVhen the vveight of thy bodie staieth vppon thy feete then ar the vvounds of thy feete more vvydened and torne vvith the nayls vvherevvith they ar pearced And vvhen the svvaie of thy bodie staieth vppon thy hands then ar the vvounds of thy hands more rent vvith the poise of thy bodie Novv thy holie head tormented and vveakened vvith the crovvne of thornes vvhat pillovv hath it to rest vppon O hovv vvel might thy armes most blessed and excellent virgin be heere emploied to supplie this office But alas thy armes maie not serue for this present but the armes of the Crosse Vppon them must that sacred head recline it self vvhen it vvil repose and yet the ease he shal receaue thereby shal be but onlie to driue stick those thornes more fast into his braine The sorovvs of the sonne vvere much increased by the presence of his mother vvith vvhich his hart vvas no les crucified vvithin then his holie bodie vvithout Tvvo crosses be heere prepared for thee o good IESVS this daie the one for thy bodie and the other for thy sovvle The one is of passion the other of compassion The one pearceth thy bodie vvith nailes of iron the other pearceth thy most holie sovvle vvith nailes of sorovve vvhoe is able to declare o◠good IESVS vvhat griefe it vvas to thee vvhen thou diddest consider the great anguishes of the most holie sovvle of thy mother vvhich thou knevvest so certainlie vvas there crucified vvith thee vvhen thou savvest that pitiful hart of her pearced and thrust through vvith the svvoord of sorovv vvhen thou diddest open thy blovvdie eys and beheldest her diuine face vvhollie ouer cast vvith palenes and vvannes of death and those angvvishes of her sovvle vvhich caused not her death and yet vvere greater to her then death it self and those riuers of teares vvhich gusshed out from her most cleare eys and heardest those deepe sighs and sobbes vvhich burst out of her sacred brest being enforced vvith the vehemencie of griefe and sorovv Novv vvhat brest saith S. Bernard maie be so of iron vvhat bovvels so hard that they be not moued to compassion o most svveete mother considering the teares and paines vvhich thou diddest endure at the foote of the Crosse vvhen thou savvest thy most deere sonne suffer so grieuous so long and so opprobrious and shameful torments vvhat hart can think vvhat toung can expresse thy sorrovv thy teares thy sighes and the cleauing a sunder of thy hart vvhen standing in this place thou savvest thy beloued sonne vsed in such cruel sort and yet couldest not help him vvhen thou beheldest him naked and couldest not clothe him parched vp vvith thirst couldest not giue him to drink iniuried and couldest not defend him diffamed as a malefactour and couldest not ansvvere for him his face so defiled vvith spittel and couldest not make it cleane finallie his eyes gushing out teares and couldest not drye them nor receaue that last gaspe vvhich came out from his sacred brest nor ioyne thy face vvith his so knovven and so beloued and in such manner dye imbraced vvith him In this time thou diddest vvel proue in thy self that the prophetie vvas fulfilled vvhich that holie old Simeon had foretold thee before he died saying that a svvord of sorovv should pearce thy hart But o◠most pitiful virgen vvherefore vvouldest thou o blessed ladie increase thy sorovv vvith the sight of thyne ovvne eys vvherefore vvouldest thou find thy self present this daie in this place It is not a thing decent for one so retyred as thou art vvoont to be to appeare in common places It becommeth not a motherlie hart to see her children dye although it stoode vvith their honour and reputation and they dyed in their bead and comest thou then to see thy sonne die by
Barabbas vniustlie condemned he caried his ovvne crosse vppon his shoulders he vvas crucified betvvene tvvoe theeues he did drink easell gall and finallie he died a most opprobrious reprocheful death vppon the mount Caluarie in time of greatest solemnitie The third point to be considered is for vvhome he suffered euident it is that he suffred for mankind disobedient vngrateful created of nothing vvho of him self can dooe nothing knovveth nothing nor is ame thing vvorth for a creature of vvhome he ne uer had nor neuer vvas to haue anie neede For a creature vvhich had offended vvas to offend and disobey him so manietimes The fourth point to be considered is in vvhat manner he suffered vvhere vve shall see that he suffred vvith such great patience and meekenes that he vvas neuer offended nor angrie vvith anie bodie vvith so great humilitie that he made choice of the most contemptible death that vvas vsed in those daies vvith so great readines and alacritâ—e that he vvent foorth to meete his enimies vvith so great charitie that he called his frind him that betraied and sould him healed his eare that tooke him regarded vvith eyes of mercie him that had denied him and praied for those that crucified him The fift point to be considered is vvherefore and to vvhat end he suffereth vvhere it is manifest that he suffered to satisfie the iustice of almightie God and to appease the vvrath of his father to accomplish the predictions and propheties of the Patriarches and Prophetes to deliuer vs from the thraldom of hell and to make vs capable of heauen to shevv vs the vvaie to heauen vvith his perfect Obedience and to confound the diules vvhoe by reason of theire pride haue lost that vvhich men dooe gaine through theire humilitie OF THANK ESGIVING CHAP. VIII AFTER meditation folovveth thankesgeuing of vvhich a man must take occasion of the meditation past and giue thankes vnto our lord for the benifit he hath donne vnto him in the same as for example yf the meditation vvas of the passion he must thanke our lord that he hath redeemed vs vvith so great paines And if it vvere of our sinnes for that he hath expected vs so long time to dooe penance yf it vvere of the miseries of this life for that he hath deliuered vs from so manie of them yf of the departing out of this vvoorld and of the hovver of our death for that he hath deliuered vs from the daungers of it and expected vs and giuen vs life to dooe penance and yf it vvere of the glorie of paradise for that he hath created vs to be partakers of so great a felicitie and so like vvise vve maie dooe in the rest And vvith these benifits thou mustioine all the other beneifits of vvhich vve have spoken before vvhich be the bâ—niâ—it of Creation Conseruation Redemption Vocation and Glorification and so tho 〈◊〉 giue thankes to our loâ—d for that he â—ach made thee to his I kenes and image and hath giuen the memorie to remember him vnderstanding to knovvâ—him and evil to loue him and for that he hath given hee an angel to keepe thee from so 〈◊〉 angers and perilâ— and from so manie mortal sinnes and also from deâ—th thou being in sinne vvhich vvas no lesse benefit then to deliuer thee frome erlast ngâ—deaâ—h and forthat he made thee to be borne of Christian parents and gaue thee holie baptisme and the ein his grace and promised thee his glorie and receaued thee foâ— his child Also vvith these benifitâ— thou mustioine other general and particular benifits vvhich thou knovvest to haue receaued of our lord and for these and al others as vvel publique as priuate thou must yeeld him as hartie thankes as possiblie thou maist and inuite al creatures as vvel in heauen as in earth that they assist and help thee to dooe thy dutie in this and vvith this spirite and desire thou maist saie somtimes that Canticle Benedicite omnia opera Doâ—â—ti Domino or els the psalme Benedic anima mea Domiâ—o omnia quae intra me sunt nomini sancto eius Benedic anima mea Domino noli ohliuisci onmes retributiones eius Qui propitiatur omnibus iniquitaâ—â—bus tuis qui sanat omnes infirmitates tuas Qui redimit de interitu vitam tuam qui coronat te in misâ—ricordia miserationibus OF OFFERING CHAP. IX THIS being donne that is vvhen a man hath geuen thankes to our lord vvith al his hart for al these benisits then foorthvvith the hart naturallie breaketh out into that affect of the Prophet Dauid saying Psal 515.12 VVhat shall I yeeld vnto our Lord for all those things vvhich he hath bestovved vppon me And this desire a man in som sort satisfieth vvhen he geueth and offereth vp to almightie God that vvhich of his part he hath and is able to giue him And for this end he ought first to offer vp him self to God for his perpetual sklaue resigning and laying him self vvholie in his hands that his diuine maiestie dooe vvith him as it shal best please him and iointlie he must offer vp to him all his vvoords his vvoorks his thoughts and his paines that is vvhatsoeuer he doeth and suffereth that so al maie be to the glorie and honour of his holie name Secondlie he must offer vp to God the father the merites vvoorkes of his sonne and all the paines vvhich in this vvoorld he suffered for obedience of him euen from the manger vntil the crosse for so much as they al be our substance heritage vvhich he left vs in the nevv testament by vvhich he made vs his heires of al these so greate treasures And in like manner as that vvhich is giuen me is no lesse mine then that vvhich I haue goten by mine ovvne paines and labour so the merites of Christ the right vvhich he hath geuen me ar no lesse mine then yf I had svveate and laboured for them my self And therefore a man maie vvith as much right offer this second present as the first laying dovvne by order al our Sauiours vvoorks and paines and al the vertues of his most holie life his Obedience his Patience his Humilitie his Charitie vvith al the rest because this is the most riche and most pretious offer that maie be offered OF PETITION CHAP. X. IMmediatlie after that vve haue offered vp vnto almightie God this so riche a present vve maie then vvith great securitie in vertue of the same de 〈…〉 vvhat soeuer fauours grace And first â—er vs demaunde vvith great affection of Charitie and vvith desire of the glorie of God that al nations and people of the vvorld maie knovv pâ—aise and adore him as â—heire onlie true God and lord saying euen from the bottom of our hart these vvords of the Prophet Psal 66.4 Let all people confesse thee o God let all people confesse thee Let vs praie also for the Catholike Church and for al the Prelates
and a faithful captaine be resolued to dye rather then to commit anie treason th' one against her husband and th' other against his king so likevvise a good Christian man ought to haue this determination to neuer commit this kind of treason against God vvhich is donne by one mortall sinne And by mortal sinne vve vnderstand heere breeflie vvhatsoeuer thing is donne against anie of the commaundements of God or our holie mother the Catholique Church But albeit there be diuers sorts of these sinnes yet the most ordinarie in vvhich men ar vvoont most to fall be fiue to vvit Hatreds Carnalities Othes in vaine Theftdoms and Detraction or diffaming of our neighbours and other such like He that shall vvith dravve him self from these shall easilie auoide all the other sorts of sinnes This is the abridgment of al that vvhich a good Christian ought to doe compâ—ehended in fevve vvoords and this is sufficient for his saluation Yet because to accumplish this obligation is a thing that hath greate difficultie in respect of the great snares and daungers of the vvoorld and of the euil inclination of our fleash and of the continual combats of the enimie therfore a man must help him self vvith al such things as may further him to this purpose and in this poinct consisteth the kaye of this affaire The first Remedie NOVV amongst those things the first is to consider deepelie hovv great an euil one mortal sinne is that so a man may prouoke him self to the abhorring and detesting of it and for this end he must consider tvvoe things amongst manie others The first is vvhat is that vvhich a man loseth thorough mortall sinne The second is hovv much almightie God detesteth and abhorreth mortall sinne As concerning the first a man thorough mortal sinne commeth to lose the grace of God and together vvith it all the infused vertues vvhich proceede from the same And albeit faith and hope be not lost by mortall sinne yet by the same is lost at that verie instant the right claime to euerlasting life vvhich is not giuen but to such vvoorks as be donne in grace There is also lost the amitie of God the adoption and title of the children of God the entertainment and cherishing of children and the fatherlie prouidence vvhich almightie God hath of those vvhome he taketh to be his children There is lost also the fruite and merite of all those good vvoorks vvhich a man hath donne from the time that he vvas borne euen vntil that present hovvre There is likevvise lost the participation and communication of such good vvoorks as a man doeth at that present and finallie by sinne is lost God him self vvhoe is infinite goodnes and is gotten hell vvhich is infinite euil seeing it depriueth vs of God and dureth for euer Heerehence it ensueth that the soule vvhich before vvas the liuing temple of God and the spovvse of the holie Ghost remaineth the slaue of the diule and the denne of Satan And this in breefe is that vvhich is lost by sinne But novv hovv much almightie God abhorreth sinne vve may vnderstand by the terrible punishments that he hath vsed against it euen from the beginning of the vvorld especiallie by the punishment of that greate Angel and of that first man Isai 14. Gen. 3. Gen. 7. Gen. 19. and of al the vniuersal vvorld vvith the vvaters of the diluge and of those fiue cities vvhich vvere burned vvith flames of fiar from heauen and of the destruction of Ierusalem Babylon and of manie other cities kingdoms and empires and aboue all by the punishment vvhich is giuen in hell to sinne and much more by that so vvonderfull and terrible punishment and sacrifice vvhich vvas donne vppon the shoulders of Christ vvhome God vvould haue to die by this meanes to destroie banish out of the vvorld a thing vvhich he so greatlie abhorred as is sinne He that shall deepelie and vvith attention consider these things can not but remaine astonied to see the facilitie vvith vvhich men at this time commit sinne This is then the first thing vvhich helpeth exceeding much to eschevv and abhorre sinne The second Remedie THE second helpeth also heereunto vvhich is to auoide the occasions of sinnes vvith vvisdome such as be gaming 's naughtie companies conuersations of men vvith vvomen and principallie the daungerous sight of our eyes and other such like things For yf man be become soe fraile through sinne that of him self he falleth from his ovvne proper state and sinneth vvhat vvil he doe vvhen occasion shall pluck him by the sleeue alluring him vvith the presence of the thing set before his eys and vvith the opportunitie and facilitie to sinne much more sith that is true vvhich is commonlie saide that the iust man sinneth by reason of the coffer set open before him The third Remedie THE third thing that helpeth also for this purpose is to resist in the beginning of temptation vvith greate speede and diligence to quenche the sparkle of euil thoughts before it be kindled in the hart for in this sort a man resisteth vvith greate facilitie and merite But in case he make delaie then is the labour in resistance much increased and he committeth therby a nevv sinne vvhich at the least is venial and somtimes deadlie Novv the manner of refisting euil thoughts is to seâ—liuelie before the eys of oure sovvle the image of our Sauiour Christ crucified vvith al the angvvishes and painful passion vvhich he suffred to destroie sinne and by the same to demaund his assistance Somtimes likevvise it is very good to make vvith greate speede the signe of the Crosse vppon our hart thereby to driue avvay more easilie the naughtie invvarde thought vvith this externall signe The fourth Remedie IT helpeth also verie much for this that a man examine his conscience euerie night before he goe to sleepe see vvherin he hath sinned that daie and accuse him self therof in the presence of almightie God requesting pardon grace to amend the same Let him also in the morning vvhen he riseth arme and fortifie him self vvith praier vvith a nevv determination against such a sinne or such sinnes to vvhich he seeeth him self most inclined let him there vse more diligence and circumspection vvhere he feeleth more daunger The fist Remedie IT helpeth likevvise verie much to eschevv so much as maie be venial sinnes because they doe dispose vs to mortal sinnes For euen as those that doe greatlie feare death doe prouide as much as is possible to escape those diseases that doe dispose to that end so also ought they that desire to escape mortal sinnes vvhich be the death of the soule to eschevve likevvise vvith all possible diligence venial sinnes vvhich ar the diseases that doe dispose vs to deadlie sinnes Moreouer he that is careful and faithfull in a little it is to be esteemed that he vvil be faithful likevvise in much and that he that vseth diligence to eschevv the lesser euils shall be
ovvne deuotion doth anie of these vvorks or secondlie vvhen he doeth the same being enioined him by his ghostlie father in Confession yet the Satisfaction vvhich is made for Obedience of the Confessor in respect of the Sacrament is much more fruiteful Finallie al manner of scourges and chastisements vvhich almightie God sendeth vs as Sicknes Pouertie and the like yf they be borne vvith Humilitie and Patience ar of greate force not onlie to satisfie for the temporal paines devv for our sinnes but also for increase of Grace and mercie THE SIXTH TREATISE HOVV VVE OVGHT TO PREPARE OVR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altare AS amongst al the other Sacraments the blessed Sacrament of the Altare is the greatest so is there requisite greater puritie and preparation for receauing of the same because in the other Sacraments the vertue of God vvorketh but in this Sacrament is the real and true presence of God him self and therfore besides the cleannes of the sovvle vvhich must goe before by meanes of the Sacrament of Penance it requireth also especial deuotion to vvhich deuotion three things doe serue verie notablie The first of these things is the feare and Reuerence of that diuine maiestie vvhich is in this Sacrament for somuch as vve doe trulie beliue that in that little host is almightie God the Creatour of heauen and earth the lord of the vvorld the glorie of the Angels the repose of all those that be blessed the iudge of the vvorld vvhome the Angels Archangels Cherubines and Seraphines doe praise before vvhose sight the povvers of heauen doe tremble not for that they haue offended him but for that considering the highnes and greatenes of that soueraine maiestie they acknovvledge them selues to be but so manie vvormes before the same True it is that this feare causeth not in them anie paine but a most high Reuerence because they knovv that as there is devv all loue to that infinite goodnes and bountie so to his greatenes there is due all feare This affection is also much increased in a man by consideration of the greate number of his sinnes and dailie negligences For yf the Angels and Principalities of heauen doe feare him vvithout hauing donne anie thing vvherefore since theye vvere created hovv much more ought a vile and vvretched vvorme to feare vvhich so oftentimes and in so manie manners offendeth his creator This is then the first thing vvhich a man ought to consider vvhen he commeth to this table saying vvithin him selfe vvith greate Reuerence I goe novv to receaue almightie God not onlie into mie sovvle but also into mie bodie But novv this feare must be tempered vvith Hope vvhich the same lord of ours giueth vs by considering that he vvith the bovvels of pitie and compassion vppon our vveakenes and miserie inuiteth vs to his table calleth vs vvith those most svveete vvords vvhich are Com ye to me al that labour Matth. 11.28 and ar burdened to vvit vvith the heauines of your mortalitie and of your passions because I vvil restore and refresh your soules And in an other place vvhen the Pharisees murmured of this lord because he did eate and drinke vvith sinners he ansvvered them that They that ar vvhole Luc. 5.31 neede not the Phisition but they that ar yll at ease and that he came not to cal the iust but sinners to penance So that vvith these vvords the sinners that repent them selues of theire sinnes maie take hart and confidence to be bould to approche neere to this heauenlie bankette But touching the hunger desire vvhich this heauenlie bread requireth a greate motiue maie be to consider the effects thereof and the greate benifits vvhich by the same ar communicated to those that deuoutlie doe receaue it vvhich be so greate that no man is able to recount them Effects of Communiō For by the same the Grace of God is giuen vs by it vve becom vnited and incorporated to our head vvhich is Christ By it vve ar made partakers of the merites and trauails of his most sacred passion and by it is renued the memorie therof By it Charitie is inflamed our vveakenes is strengthned and spiritual svveetenes is tasted euen in his ovvne proper spring vvhich is Christ and by it ar stirred vp in our sovvles nevv purposes and desires tovvards all goodnes By it is giuen vs a most pretious pavvne of euerlasting life By it ar forgiuen the sinnes and negligences vvhich vve dailie commit and by it also a man becommeth of Attrite Contrite vvhich is as much as to rise from death to life By it likevvise is diminished the flame of our passions and concupiscences and that vvhich is more by it Christ entreth into our sovvles to dvvel in them and dvvelling there as he him self signified vvhen he saied Ioā 6.57 that as his father vvas in him and therfore his life vvas like to the life of his father to make like him self in purenes of life all those that vvorthilie receaue him into them selues by meanes of this Sacrament that novv they maye saie eche one in particular I liue novv not I Gal. 2.20 but Christ liueth in me If therfore this celestiall bread vvoorke all these effects in the sovvles of those that vvith a pure conscience doe eate it vvhat man is there so insensible or so great an enimie of him self that vvil not haue hunger of bread that vvorketh so great effects in him that doth vvorthilie receaue it A man ought therefore to occupie him self in the consideration of these things the daie and the night before the blessed Communion to stirre vp by meanes of the same these three affects aforesaid in vvhich doth consist actual deuotion that is so greatlie requisite for this meate To vvhich purpose the tvvoe praiers folovving vvil help verie much yf they be read vvith as much attention and deuotion as is possible because in them the deuoute sovvle shal find vvoords and considerations to stirre vp in it selfe those three affections and feelings afore mentioned A DEVOVT PRAIER TO BE SAID before the receiuing of the blessed Sacrament I Giue vnto thee o my Sauiour and Lord most hartie thankes and praise for all the benifits vvhich it hath pleased thee to bestovve vppon this so vile and miserable creature I giue the thankes for all the mercies vvhich thou hast vsed tovvards mankind for the misterie of thy holy Incarnation and chiefelie for thie most holie Natiuitie for thy Circumcision for thy Presentation in the Temple for thy Flight into Egypt for the trauails of thy voiages for thy going vp and dovvne in preaching for the persecutions of the vvorld for the tormentes and sorovves of thie passion and for all that vvhich thou diddest suffer in this vvorld for me and much more for the loue vvith vvhich thou diddest suffer vvhich vvithout comparison vvas farre greater Aboue all this I giue the thankes that thou hast vouchsafed to set me at thy table and