father THE SECOND petitiō is Thy kingdome come wherin we shewe the boyling desire we haue or should haue to abandon this exile and to come to that heauenlye and eternal inheritance which God hath prepared for those that loue him thither is it we craue by these wordes happily to be conducted And whiles this our flitting is deferred for so is it meete it should be we praye in this petition that his kingdome of grace doo come vnto vs that is that God by grace reigne in vs and no sinne soiorne in our soules to let vs from seruing this celestial king with whom we hope one day to liue and reigne eternallye THE THIRD petition is Thy wil be 〈◊〉 in earth as it is in heauen wherein we craue grace to obey Goddes behests with like obeisance and redines here in earth as the Angels and whole number of elect doo fulfil them in heauen and are continually conformable to his moste holye wil. We ought therefore to take great heede that in our workes we be not contrarye to our wordes and that we al enforce our selues to obey God perfectly and continually to conforme our selues to his diuine wil as-wel in aduersitie as in prosperitie saying alwayes in eche thing he shal send vnto vs Thy wil be done in earth as it is in heauen THE FOVRTH petition is Geue vs this day our dayly bread wherin we beg of our holye father like poore and needie creatures sustenaunce of body and soule such as may be necessary for vs in this our temporal life For our bodies we begge vnder the name of bred al other necessary thinges for the intertainment of this our transitory life and therewith according as they shal-be geuen vs ought we moderately to holde our selues contented For our soules we craue spiritual breade to wit his diuine word a sauourie sustenance for our soules and withal that moste blessed Sacrament of the Aultar with the other Sacramentes of the Churche which doo wonderfully feede foster and recure our soules infirmities THE FIFT petition is And forgeue vs our trespasses as we forgeue them that trespasse against vs. In this petitiō we craue the most grieuous and difficult debts of this life to be forgeuen vs to witt our trespasses and crimes committed whereby we remaine oblieged and thral to most greeuous calamities and nishmentes By annexing these wordes as we forgeue thē that trespasse against vs we are warned that if we wil haue God to acquit and forgeue our debts we must acquitt others and forgeue them that haue anye wayes offended vs Otherwise our petition shal in no wise be allowed THE SIXT petition is And leade vs not into ten 〈◊〉 whereby we craue Gods diuine succour knowing howe we haue many foes to fight withal in this life that with their temptations and tretcheries we be not ouercome but resisting manfullye against the worlde the fleshe and the deuil we may so merite at length to be crowned like woorthy Conquerours THE SEVENTH and last petitiō is But deliuer vs from euil wherein we craue of this most bountiful and louing father that he vouchsafe to preserue vs from the perils troubles and calamities of this life and from eche other euil that maye withdrawe or hinder vs frō diuine seruice and the obteining of that which we haue in this prayer required That last worde Amen which is as muche as So be it is a confirmation of that we haue craued wherwith we shew the desire and hope we haue to obteine our former petitions THE Salutation Angelical which is that where with our blessed Ladye was greeted by the Angel Gabriel AVE Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Sancta Maria mater Dei ora pro nobis peccatoribus nunc in hora mortis nostrae Amen HAILE Mary ful of grace our Lord is with thee blessed art thou amongst wemen and blessed is the fruit of thy wombe IESVS Holy Mary mother of God praye for vs sinners both nowe and in the houre of our death Amen AN Exposition of this Salutation ¶ Cap. 33. FIRST we must vnderstand howe this salutation is the most holy and diuine prayer that can be possibly saide next to the former of the Pater noster seing this salutatiō was formed of the holy ghost by meanes of the Angel Gabriel S. Elizabeth S. Iohn Baptists mother and the holye Church our most sacred mother We ought not therfore to make any light accompt of this our instruction and teaching in what maner we are to inuocate the blessed virgin her fauor help how we are to salute her sith her intercession is right valable to vs ward right effectual to Godward And therefore haue the holy fathers illuminated with the holy ghoste alwais obserued this maner of saluting calling vpō her which al true Chri stians haue alwaies with cōmō cōsent vsed and doo vse in these our daies THE FIRST part of this salutatiō Haile Mary ful of grace onr Lorde is with thee blessed art thou amongst women the Angel spoke when he came to announce the celestial mistery of the sonne of God his incarnation in the blessed virgin her most sacred wōbe wherof eche time we saye this salutation we ought to be mindful yeelding God most humble thankes for this diuine misterie the first beginning of our saluation By this worde Aue which counteruaileth Reioyce or God saue thee is declared the zeal which the Angel had as also that we ought to haue towardes this most holy virgin inuiting her eftsons with this worde to be ioyful and glad for this diuine misterie and expressing therby the contentation we feele through the manifolde graces that were bestowed vpon her This word MARY being the holy name of our Souerain Lady the Angel did not vtter in saluting her but is added by the holye Churche both to signifie the better vnto vs who it is we salute as also for a deuotion sake towardes this holye name of Mary which is interpreted Lady and illuminated or Illuminatrix and sea starre eche one whereof as euery man perceueth may be right fitly applied vnto her This worde ful of grace is the first speeche wherewith the Angel praysed her and that right woorthely for so much as the grace of God is the greatest good and treasure that may be possibly desired and with it doo al other giftes come ioyntlye and heaped togetherwards With this diuine grace was the blessed virgin replenished more then euer was any pure creature as being elected to a higher dignitie and prerogatiue that is to be the mother of god Our Lord is also wont to graūt continually such graces as be necessary for the state whereto he electeth eche one It foloweth Our Lord is with thee that is to say he that properlye and absolutely is Lorde which God alone is is with thee For albeit other men here in
thy selfe calling oft to mind that Saying of the Apostles How al the afflictions and crosses of this world are not to be compared to the future glory that shal be geuen vnto vs. Persuade thy selfe likewise least thou mightest haply faint in resisting the toiles and temptatios which may befal thee in this strainght way that bringeth to heauen persuade thy self I say assuredly that as herein there be worldly toyles and temptations so be there heauenly comforts and consolations and that to ouercome these crosses and ouerthwartes of nature there are helpes and succours of grace geuen withal which in power surpasse nature And with this consideration maiest thou remaine a vanquisher and doo al things as did S. Paul 〈◊〉 him that shal comfort thee which 〈◊〉 Iesus Christe our Lord and captain OF THE particuler order we ought euery day to obserue in our dayly exercise ¶ Cap. 3. DESCENDING nowe to more particularitie for that such things as be wel and orderly disposed be both more durable and profitable too I haue therefore thought good to aduertise thee what course and order thou oughtest euery day to keepe Which let be this first to rise in the morning so earlye as thou mayest hauing before taken conuenient rest and sleepe which is had betwixt sixe and seuen howres litle more or lesse according to the diuersitie of complexions So soone as thou art awake it is a good godlye deuotion before thou settle thy minde to any other thing to offer vp to God the first fruits of al thine actions and powers of thy whole body as for example thy heart thinking of thy Creatour and sighing after him thine eyes casting them vpon some godly picture or vp to heauen thy legges kneeling humbly before his presence thy handes lifting them vp to adore and thanke him thy mouth saying some short prayers as the Pater noster Aue Mary and the Crede and then mayest thou afterwards according as thy deuotion shal teache thee briefly geue him thankes for hauing preserued thee the night past desiring him likewise to defend thee that presont day from al sinne and to geue thee grace to spende it better in his diuine seruice After this if so thou be at leysure and haue no great busines reade a litle of some deuout Treatise or make a litle me ditation whereof I shal intreate hereafter Doing thus thou doest as our Sauiour him selfe aduised thee saying Seeke first the kingdome of God and his iustice and al other thinges shall be geuen vnto you It were very good also after thou hast done thus to go to the Churche if thou mightest conueniently and there to heare Masse or at least to see and adore thy Sauiour in his moste holy Sacrament but if thy neede and pouertie can not wel afforde thee such leaue as to go thither it shal then suffice on working dayes to do the same with heart and good desire Hauing nowe recommended thy selfe to God in maner aforesaid thou maiest with his holy blessing attende to thine occupation or temporal busines referring al thinges yea temporal also to his diuine seruice choosing rather to doo them for his loue then for thine owne lucre And therefore oughtest thou to thinke eftsons of him whiles thou labourest or art busied in any kinde of temporal affaires and to recommende thy selfe to his diuine mercy offering vp thine hart with al thy doinges to him And in any wise beware of one thing that neither in thine occupatiō or other temporal doinges thou vse any guile or exercise any vnlawful trade and against conscience for so should thy building laide on suche a foundatio be very faultie thou must likewise take heede of swearing lying vsing of idle wordes and impertinent speeches so much as maye be yea not to heare any suche if it were possible for thee Thus hauing spent the day til diner time see 〈◊〉 thou goest therto that being nowe at table either thou or some other sai grace before thou eate or at least wise say a Pater noster and Aue Mary And beware thou feede not too greedilie nor of too daintie and delicate meate take heede also of al suche excesse and superfluitie as might make thee vnlisting and lesse apt to reade praye or doo any other worke take therfore so much as thou maiest wel thinke necessary for thee and no more remembring that meate is rather to be receaued as a medicine or refection to susteine the body and interteine this temporal life of ours then to satisfie the sensual delightes and desires of our fleshe And therefore must thou force thy selfe not to feede with the whole man but to eleuate thy minde vp to God and to listen to some holy and spiritual lessons if there were any read And if thou finde thy selfe disposed to gluttonie thou must seeke to represse the same with some good thought as for example remēbring that through thi sinnes thou deseruest not that which God of his meere liberalitie bestoweth vpon thee and howe others that merite more lacke what thou leauest Calling also to mind the toiles tormentes and sorowes of our Sauiour and how for thy sake he tasted gaule and vinager with these and such like good cogitations maiest thou as with a wholsome sauce delay the to sweete and pleasaunt sauour of thy meate After diner see thou rise not from table before thou haste thanked thy maker who in such wise hath vouchsafed to susteine and refreshe thee with his moste bountiful hande thou deseruing rather through thy sinnes to suffer eternal tormentes and saye some Pater noster and Aue Mary for the liuing and the dead and so maiest thou at thy pleasure returne againe to thy busines demeaning thy selfe therin as is aforesaid in the morning At euening it should be very good if thou couldest conucniently to say some few deuotions before supper or to reade a litle as I shal hereafter instruct thee that by this meanes thy soule might receaue some refreshing before thy body howbeit if thy trade and busines would not geue thee leue to doo so then maiest thou get thee to supper on Gods name behauing thy self therin as is said at diner time The residue of time from supper til thou goe to bed thou maiest bestowe in some honest talke or other good exercise and recreation taking heede yet of occupying thy selfe in any suche thing as may hinder and disturbe the quietnes of thy minde Afterwardes hauing made some smal pause and resting while see thou prepare thy selfe to bedward considering that a good christian ought to dispose him selfe in such wise therto as if he were that night to depart this life The maner howe to prepare thy selfe is this first kneeling downe deuoutly before some picture of Christ or of our Lady which thou oughtest alwaies to haue in thy chamber saye the Crede Pater noster and Aue Mary afterwardes geue God most humble thanks for hauing preserued thee that daye and require
consolation and by breaking and mastering their own 〈◊〉 this maner be farre sooner healed then in doing that which their owne timerous blind erroneous consciēces mai suggest thē OF THE vtilitie and profite that is reaped by 〈◊〉 〈◊〉 the holye Sacrament ¶ Cap. 13. AS material breade is necessary for our bodily sustinance without the which this corporal life of ours cannot long be incertained euen so is spiritual breade necessary for the preseruation of our soules and spiritual life the whiche breade is geuen vs in the sacred and holye Sacrament of the aultar And therfore is it called the bread of life through the life it causeth in the souls of such as worthely receaue it The which breade if we should not eate we should not haue life in vs as our Sauiour Christ affirmeth in the Gospel This is the bread that geueth vs strength to ouercome tentations to trauaile more lustily and with greater courage to passe the course of this worldlye pilgrimage and is called Viaticam that is The bread of pilgrimes and 〈◊〉 for like as pilgrimes haue neede of breade to last out to the region and countrey they go to euen so we do stand need of this bread to arriue at length happily to the celestial Region we aspire to And therefore is this Sacrament figured by the breade baked vnder ashes which the Angel gaue vnto Helias wherwith he recouered so great strength as he lasted out til he came to the mount of God Oreb the effect which this Sacrament doth operate in like maner being worthely receued making vs recouer strength to arriue out to the moūt of eternal happines it causeth vs also to fight manfully and to vanquishe our enemies which in this life doo what they can to let vs Finally in this sacrament who so worthely receaueth it doth finde al succour al comfort al sweetnes and sugred sauour And therfore is it woorthely figured by that Manna which God sent downe from heauen to the people of Israel for like as in that the good found al fauour and goodnes they could haply desire euen so in this sacrament such as doo dulye taste it doo finde al sauour and happines they maye wel require in this world Sithens the effectes which the holy Doctours write to proceede out of this sacrament be almoste innumerable who graunt that it forgeueth our former sins and ministreth force to withstand future tentations it causeth them likewise to be both fewer and famter It weakneth our passions increaseth deuotion establisheth vertue illuminateth our faith confirmeth hope exciteth charitie maketh vs partakers of the merits of Christe and geueth vs an earnest-penye of euerlasting happines If therefore both these and other moste excellent and vnspeakable fruites be by this moste holy and sacred foode the blessed sacrament of the Aultare afforded and wrought in vs what is he that eyther can or wil be so starke blinde or so great an enemy to his own welfare as to be wilfully weined from them and willingly to depriue him-selfe of so manye benefites what delite canst thou desire that is not here afforded thee what gaine canst thou long for that here is not geuen thee yea and that with much lesse cost and labour then men vse to take for other thinges a great deale lesse important Sith therfore this moste sacred Sacrament is thus profitable and necessary for thy soule yea and much more then may by speeche or penne be specified it behoueth I saye we receaue it ofte that ofte we be made partakers of the fruits and innumerable benefits that proceede out of it Neither are we to beleeue and credite such as saye it is not conuenient or commendable to receaue it very oft sith the often receauing should impair the reuerence due to so soueraine a Sacrament Beleeue them not I say that say thus for in very deede it is not so but rather as loue increaseth by the frequentation thereof so doo both deuotion and reuerence increase in like maner For that looke by howe muche the more the soule approcheth nighe to this Sacrament and by so muche the more is it illuminated according as is figured by the honye that Ionathas tasted of in the wildernes wherwith his eyes were forthwith opened and made bright The soule then being better illuminated by this Sacramēt then it was before the worthines ther of must needes be better discerned as also the greatnes and maiestie of our Lorde therin conteyned and consequently the reuerence due thereto bee muche augmented and increased The truth whereof experience and trial doo plainly teache vs sith those that receaue but once by yere or very seldome we see to be most irreuerent towardes this soueraine Sacrament and such moste reuerent as receaue it oftest The same is also mamfestly proued by the zeale feruencie loue and reuerence which was vsed in the primatiue Churche when eche one receaued euery day as was decreed by pope Anacletus Since which time looke howe much more rarely the people haue vsed to receue and so much more is deuotion decayed as also the reuerence to this sacrament and al other goodnes See therefore good brother thou folowe the counsaile of Saintes and holye Doctours both olde and new herein and if thou feelest thy selfe a-colde drawe nigh to the fire of this moste holye sacrament If thou beest in pouertie thinke howe this treasure was geuen for the poore If feeble and weake remember that such stande neede of a phisition and howe for such was this medicine chiefly instituted If thou beest hungry and prest with famine here shalt thou find the true foode and fostring For albeit this is the breade of holy Angels yet is it not denied to penitent sinners This is a banquet meete for kinges and princes but withal it is bread fit for poore laborers and pilgrims It is meate for great ones and likewise milke for litle ones Briefly this miraculous sacrament may greatly profite euery one being wel disposed thereto like as our Lorde and Sauiour who is therein conteined descended from heauen for euery one was born for euery one and vouchsafed to dye for euery one If therefore thy cares and busines be many receaue manye times the remedye and redie dispatch of al which is herein promised thee Receaue if thou canst not ofter at least once euery week or fortninght and al the highe festiual dayes that ar solemnized throughout the whole yeere Neither doo thou regard the sayinges of such as be indeuout who vnder the colour of reuerence doo cloke and shadowe their negligence And no doubt but by thus endeuouring thy selfe to receaue as woorthely as thou canst trial shal within fewe monethes teache thee that the profit and consolation which thy soule shal thereby gaine is farre greater then any man may possibly set out and exaggerate with words For albeit there haue bene by so great a number of holy Doctours as haue written vpon this matter many
goods either priuily or pertly against the owners wil as also ech other vnlawful seasing or with-holding of others substance be it by stealth violence or any fraude and legerdemain or els by vsurie or some kind of other vnlawful bargaine whereby our neighbour is defrauded and suffreth some losse and hinderance It foloweth therfore that who so in their trades and traffiques vse not equitie and vpright dealing offend against this precept Such also as discharge not their Creditours hauing meanes to pay them or that find any lost thing and restore it not either to the true owner or to the poore the owner being not extant if haply such thinges were not reputed as geuen ouer and voluntarily abēdoned of the owner Finally al fraude deceipt and tretcherie whereby our neighboures goodes is damnified to whom our Sauiour and Lorde wil haue vs to beare great loue and charitie and not to doo other-wise to them then willingly we would that they should do to vs yea that we doo them the good which they maye conuenientlye require and we likewise performe towardes them Who so faileth in anye of these thinges aforesaid doth break and violate this commaundement IN THE eight precept is al such harme forbidden as through our speeche and wordes may be procured to our neighbours as might be principally in bearing false witnes against them in place of iudgement or in speaking suche wordes out of iudgement as might eyther blemishe or quite ouerthrowe our neighbours credite and good name In like maner to reueale suche imperfections and faultes as we knowe by others to them that knowe them not not wherby they are either defamed or els made lesse accompt of especially when such thinges are reuealed with wicked intent and to those that can by no meanes redresse them By this precept is like-wise forbidden al detractions murmuringes speaking euil slaundering of others al scoffing taunting and telling of lies albeit without harme or any preiudice to our neighbours Finally we must beware of speaking or saying anye thing whereby anye harme might any wayes ensue THE NINTH precept is as a declaration of the seuenth thereby to notifie vnto vs the better what charitie God wil haue vs to vse towardes our neighbours and howe farre we ought to be from doing them anye euil being not onely forbidden to take their goodes by outward means from them but also not to desire inwardly in our heartes any vnlawful vsurpation of them And like as the desire and coueting of these thinges is prohibited vs euen so are wee to witt that eche other deliberate wil and desire of any thing what-soeuer that may be preiudicial to our neighbour is vtterly forbidden vs. THE TENTH precept is as a declaration of the sixt to doo vs the better to vnderstand what puritie of heart our Lord requireth of vs wherby we ought not onely to beware of committing aduoultrie fornication or any other carnal act as was abouesaid in the sixt but also not to haue any concupiscence or desire with determinate consent which suffiseth without committing any outwarde act to soile our soules and to procure the losse of Gods diuine grace and fauour towards vs This briefe declaration of these tenne commaundementes shal geue thee some light aswel to know the better how to keepe them as also to vnderstand howe to make thy confession better when haply thou mightest haue trespassed against any of these preceptes Note moreouer that al these tenne commaundementes are according to our Sauiors doctrine reduced vnto two of charitie towardes God and towardes our neighbour sithens who so loueth God sincerely performeth duely the three preceptes of the first table perteyning to Gods honour and who so loueth his neighbor with that sinceritie he doth him-selfe wil not faile in the seuen preceptes of the second table which instruct eche one howe to gouerne thē-selues towards their neighbours OVR LORDES praver which Christ him-selfe made instructing thereby both his disciples and al vs howe we ought to pray and aske for al necessary thinges as-wel for our soules as bodies and this in seucn petitions conteined in thi prayer PATER noster qui es in coelis 1. Sanctificetur nomen tuum 2. Adueniat Regnum tuum 3. Fiat voluntas tua sicut in coelo in terra 4. Panem nostrum quotidianum da nobis hodie 5. Et dimitte nobis debita nostra sicut nos dimittimus debitoribus nostris 6. Et ne nos inducas in temptationem 7. Sed libera nos à malo Amen OVR Father which art in heauen 1. Hallowed be thy name 2. Thy kingdome come 3. Thy wil be done in earth as it is in heauen 4. Geue vs this day our dayly bread 5. And forgeue vs our trespasses as we 〈◊〉 them that trespasse against vs. 6. And leade vs not into temptation 7. But deliuer vs from euil Amen A DECLARATION of the Pater noster ¶ Cap. 32. THIS prayer is of al other the most holy and most excellent as-wel in respect of the maker Iesus Christe our Lorde and Sauior as also for that vnder so smal a compasse is taught vs howe we are to aske al that is needful for our souls and bodies and is deuided into a preface or proeme and seuen petitions THE preface is Our Father which art in heauen fitt wordes to stirre vp such attention and deuotion as is meete to say this prayer withal for hereby are we put in minde how we speake to the moste high and Omnipotent God whom we cal father for twoo causes first by creation hauing created vs as he did al other creatures next by adoption sith through Iesus Christe his onely natural sonne he hath receaued al those that beleeue in his holy name for his children adoptiue and this word Our Father doth vs to witt what honor obedience and loue we are bound to beare towardes such a father as also what charitie we ought to haue amongst our selues being al brethren and children of one self-same Father These wordes Which art in heauen warne vs to lift vp our heartes and desires to heauen where our father is and howe we must liue here not like terrestral but celestial Citizens sith our Father is resident aboue in heauen Who is saide to be there for that he appereth there glorious to his elect albeit he be in eche other place in the selfe same substance power and presence THE FIRST petition is Halowed be thy name and is a petition worthy the childrē of such a father sith good childrē the principal care they haue is to seeke and desire whatsoeuer concerneth the reuerence and honour of their Father Euen so doo we in this first petition couet and desire that God our father be halowed and sanctified in vs that is that he be knowē honoured and reuerenced of vs we by his grace performing such works wherby al those that see vs maye prayse and glorifie this our heauenly
deformed sinner vnto this thy diuine borde not for mine owne sake but for the merite and honour of thy deere frende and most sweete sonne Iesus Christe our Sauiour and our Father who with such griefes and tormentes did on the roode regenerate vs whose passion and most pretious death is represented eche time that this most grateful Sacrifice is offered vp vnto thee And thee againe my most louing Lorde and king Iesus Christe which art in this holy banquet both the foode it selfe and he that doth inuite vs to it I humbly begg of thee albeit most vnwoorthy that it may plese thee to ad mit me to satiate me and to make me partaker of the graces and innumerable gifts which thou art wont to bestowe vpon such thy seruantes as doo woorthely receaue thee Suffer me not to depart fasting from thee least I faint in the way like as thou sufferedst not the great multitude of people that folowed thee with so great zeale to heare thy sugred wordes in the desert whom thou moued with pitie vouchsafedst not onely spiritually but corporally also to satiate least haply they might haue fainted and miscaried in their iourney Wherefore seing this most sacred Sacrament is the food of this our pilgrimage much more am I to desire and to teceaue it to th' ende I faine not in the way but like an-other Elias may by force of this foode passe out and arriue at length to the moūt of euerlasting happines Let me in therefore O Lorde seing I knocke at the gate of thy mercy as a famished poore and feeble creature that being filled by thee enriched by thee and cured by thee I may reioyce in thee geue thankes to thee and yeeld perpetual peales of praises to thee with the Angels that here attende about thee with whom I laude and blesse thine eternal fathers infinite charitie who hath vouchsafed to graunt vs this pledge of future and euerlasting glory Amen ANOTHER praier or meditation to be made the day that one hath receaued to stirte him vp through the consideration and knowledge of so great a benefite to geue God thankes therfore and to be grateful for his goodnes BLESSE thy Lorde O my soule and al my entrals laud his most holy name Forgett not O my soule the infinite mercies and continual benefites receaued of his most liberal hande amongst the which wel maiest thou recken that which hath beene this day geuē thee that so infinite a Maiestie shoulde vouchsafe to visite thee to enter into thy homely habitation and with surpassing clemencie whollye to geue him-selfe to thee in this moste meruailous Sacrament O thou incomprehensible God no lesse pitiful then puissant what shal I say seing the depth of thy bottomlesse lesse mercies hath vouchsafed to impart it selfe to the deapth of my inspeakable miseries What thanks can I yeeld thee for so great kindnes and loue who wott right wel that if al the members and muscles of my bodye were turned into tounges yet could I not condignely thanke thee for the least of al thy benefites howe much lesse able shal I then be with one tounge to laude and thanke thee for this present gift being of so great and inestimable a value If the mother of thy for-runner S. Iohn Baptist being visited of thy most sacred virgin mother when she perceaued thy presence illuminated with the holy Ghoste was so astonished therat as she cried out aloud and said Whēce haue I this that the mother of my Lord doth come vnto me how much more iustly am I to be astonished and to cry out Whence haue I this that not the mother of my Lorde but my Lorde him-selfe and Lorde of al the Angels of heauen and earth and of al the creatures of the world hath visited me entred into me honoured me fostred me and filled me in this most woorthy Sacrament Whence haue I this that a Lord so high so puissant so woorthye of al woorshipp hath vouchsafed to come to me a moste wretched worme to me the most heinous sinner of al sinners to me that haue so many times offended him to me that with my lewdnes and abhominations haue so oft banished and expelled him out of me Woorthelye did the holy prophets Iob and Dauid wonder at thy diuine clemencie at what time they sayde What is man that thou so greatlye magnifiest him ' what is the sonne of man that thou thus visitest him but much greater reasō haue we most wretched caitiffs to say the same in these our dais What is man that thou hast thus extolled him as for man to make thy selfe man and to geue thy selfe in foode to man wherwith he may euery day be visited and refreshed And albeit al men may meruail at this thy diuine clemencie vsed towards man muche more yet maye I meruaile which of al men am the basest and vnwoorthiest If Dauid when king Saule woulde haue chosen him for his sonn in law reputed him-selfe vnwoorthy and saide What am I or what is my life or my fathers lignage that I should be a sonne in law to a king howe much more cause haue I nowe to say the same seing the king of al kinges hath admitted me to so high a dignitie what am I or what is my fathers ofspring what other am I then a vessel of corruption a sacke of donge and filth engendred of a most vile and stinking matter touching my fleshe which ere long shal yeeld foode to woorms and am concerning my soule al soiled with sinn fraught with ignorance and forgetfulnes with many mo defectes and wicked inclinations what other is my life thē a vanitie a pufle of wind a smoake and shadowe that quicklye vanisheth a confusion and disorder a continual exercise of sinne and transgressions of thy commaundements Such hath my life mine exercises and mine inclinations beene such also is my father Adams ofspring and al his auncient familie sith al that discend of him are generally born thus blemished thus bent and al like children of a traitour as he was adiudged to suffer death Wherefore O most puissant prince and dreadful King aboue al kinges thou knowing me and my life to haue been such and much worse thē I either knowe or can imagine haste vouchsafed to receaue me not for a in lawe but for thine owne sonne yea and as a yonger one right tenderlye beloued for such are fathers accustomed most of al to cherishe as now thou hast cherished and fed me with this Angels bread wherin is founde al sauor and al diuine delight S. Luke reporteth howe one of those gestes that were at table with thee in a prince of the Pharises house shoulde saye Blessed are those that shal eate the breade of life in the kingdome of heauen but much more happye am I if I can knowe it and gather fruite out of it which in this life eate the breade wherein is the selfe-same God conteined and ther-with receue a pledge to eate