remayned blind in respect of Ananias practicall experience For speculatiue knowledge alone is but as the lighte of the moone which shyneth feebly but this knowledge made practicall is glorious as the sunne which hath both heate and brightnes by heate to giue vs motion with his brightnes to shew vs light how to walke and to lead a good christian life and vnto both these together we may referre that of Dauid Lux orta est iusto rectis corde laetitia a light is arisen vnto the just and vnto the righte in harte ioyfullnes for speculation giueth lighte practise causeth joyfullnes whereof we must make one coniunction both to be just in speculatiue brightnes of lighte and to be righte in harte by practicall heate of ioyfullnes 9. And further more this practicall knowledge must be exercised in our selues for wante of which practise S. Augustin complayned thus I haue wandred O God seeking thee without who wert within And so doo all men wander out of themselues when euery one particulerly doth not consider his owne inwarde estate of soule what and who he is by whom created and to what end for want of which serious considerations not marking our sinnes nor our misery we seeke not our remedy but as S. Gregory said like foolish trauellers passing through a short pleasing meddowe we doo so much fasten our eyes vpon some fayre seeming flowres that we fall into some ditch or take some wrong way leading to destruction 10. For as the cause of all the prodigall childes misery came by departing out of his Fathers house and then out of himselfe into a farre country so his remedy beganne as the gospell saith In se autem reuersus when he returned into himselfe and to the knowledge of his miserable estate and of his vile courses wherfore meditating on the End wherto he was like to come by sinne he said Ego autem hic fame pereo reuertar in domum patris mei here I doo perish by famine I will returne into the house of my Father And so must we all reflecte vpon our selues learning to knowe who God is and what we are pondering the abhomination of our sinnes passed the dread and feare of our conscience present and the horrible terror of iudgement and punishment to come O thus let vs often imitate Dauid saying Meditatus sum nocte cum corde meo exercitabar scopebam spiritum meum I haue meditated in the night with mine owne harte I was exercised and I did sweepe my spirite O thus let vs sweepe and clense our soules by meditation and practicall knowledge of our owne hartes in examining our religioÌ„ trying our faith heedfull looking to our workes then shall we see our Errors and our faultes then will we chuse a better course for our saluation then shall we exercise our selues in deedes of penance in Actes of contrition in syncere confessions in due satisfactions and in diuerse kinds of voluntary and deuout mortifications 11. O that we would consider how we are corrupted in all our partes 1. In our fleshe and body 2. In our Animall parte and lâ—fe 3. In our spirituall parte and reason In our corporall partes and outward senses In our inward senses and appetites irascible concupiscible imagination and selfe will In our reasonable vnderstanding memory and free will In all these we haue rendred our selues as slaues into the Diuells bondage whiles we suffer sinne to reigne and haue dominion in vs so that our vnderstanding is obscured our will is depraued and our memory is blotted with much euill we haue our irascible power full of impatience and anger and the concupiscible inflamed with brutish affections and carnall delightes our Imagination is turmoyled with worldly desires and vayne suspitions our selfewill is crookened hardened by obstinacy all the partes and outward senses of our bodyes are become the members and instrumentes of sinne and so we passe from vice to vice and euery day we intangle our selues in new iniquityes and in more chaynes by which the Diuell leades vs along to his eternall prison of tormentes whiles we yeild our selues to committe or to continue any mortall sinne without contrition and true care of amendment 12. It is true we are not able by our selues alone to get out of the Diuells slauery to forsake sinne nor to alter and amend entirely the course of our liues for hauing once yeilded and liued in the custome and subiection of sinne and Satan we haue need of Allmighty Gods helpe and grace to deliuer vs first preuenting and stirring vs vp to haue a good will and afterward allso working with our will to bringe our conuersion and repentance vnto a full worke for euery good desire which we haue doth proceed from Gods grace offered and although our will be free to admit or refuse the accomplishment of those good desires as neither compelled vnto them by outwarde violence nor necessitated by inward qualitye neither as a stone naturally necessarily falling downeward nor forced vpward violently but differing herein from senseles brutish creatures freely consenting or dissenting to all good motions yet as allmighty God doth first inspire them so further without his grace we are no way able to effect them for in religious spirituall good thinges without him we can do nothing 13. But on the other side we haue greater and assured comfortes First because our Lorde doth offer grace vnto all men at one time or other by giuing theÌ„ good desires of a better life by which he would haue all men to be saued If they euer refuse these good morioÌ„s then are they iustly forsaken left in a reprobate sense If we doo at any time admitte these good desires so do but as much as lyes in our power then most infallibly our Lord doth giue vs further grace meanes wherby to come to the knowledge of his truth Of the first preuenting inspirations Gods wisdome saith Beholde I stande at the dore knocke if we open not but keepe him out it is our fault if on our partes we yeild him entrance then alltogeather with the Father and the Sonne they will come vnto vs by operating grace effecting our full resolution and by further grace still cooperating they will dwell with vs in practise continuance of a vertuous holy life till the accomplishment of our saluation if we of our selues doo neuer driue him from vs agayne by committing some mortall sinne 14. Our second comforte is that as if we let him into vs when he knocketh by preuenting grace admonishing our hartes so by his operating following grace when we are resolued if we do but knocke by prayer at his doore of mercy he doth euer most vndoubtedly receiue vs into fauour O most gracious God full of mercy who doth call vnto vs by grace that we should call vnto him for mercy can any creature wish for greater clemency then to haue forgiuenes for the asking And is
into like misery no such mercy is in our Lorde vpon any of these considerations for he is neither subiect to humane affection nor to feare nor any way in hazarde of changeable infelicity 2. And among men thoughe charity be the greatest of all vertues because it vnites ioynes vs as inferiors to God our beste highest Superior yet in God who is aboue all creatures vpon which he powreth out all the godnes they haue receiues nothing from any other to himselfe in him mercy is the greatest of all vertues to him therfore the Churche saith it is proper more then to any herein his omnipotency most to be manifested For thoughe the vertues attributes of God be in himselfe equall yet in their effectes operations towardes his creatures one may appeare more or lesse then another so here S. Augustin saith that mercy miserations be all one S. Bernarde calls miserations the daughters of mercy which are diuerse in sundry streames yet all one water of the same founteyn as in a garden-water potte the water within is all one in substance with those many spinning streames yssuing out of those seuerall holes 3. Aristotle said that no place of the worlde is alltogether empty eyther of ayre or some what else yet he could not tell wherof it was full so well as Dauid who said All the worlde is full of the mercy of our Lord. Another philosopher being asked what was greatest of all answered Locus place is greatest for place which conteyneth all is greater then those thinges which are conteyned but Dauid would haue said it is our Lordes mercy which is aboue all his workes so all places giues place as inferior to his mercy takes place within it as lesser then his mercy In heauen his mercye shynes in glory on earthe he raynes mercy both on the iuste iniuste his mercy is in purgatory where sowles are purifyed prepared for heauen yea euen in hell there is some parte of his mercy for as he rewardes his Angells Sayntes much aboue their merites so punisheth the diuells the damned both lesse then their demerites and not so much as he is able 4. These are thy mercyes O God which none can deny but we humbly desire releife pardon according to thy great mercy to blotte out our iniquity in the multitude of thy miserations thy justice o lord reacheth vnto the heighte of mounteynes thy truthe vnto the clowdes thy great mercye to the heauens and the multitude of thy miserations is aboue all thy workes O let vs taste of these mercyes sent downe from thee to vs and deriued by vs to others that we may learne to be mercifull as thou arte mercifull And so in thy day of iustice iudgment if we haue bene mercifull we shall obteyne mercy when it shall not be so much recounted that Abel was murdred for his good sacrifice that Noah tooke care to saue the olde world that Abrahā was faithfull that Moses deliuered the lawe that Elias went vp to heauē in a charyot that S. Peter was crucified with his head downeward that S. Paul was beheaded that S. Laurence was broyled or S. Edmonde our English king a martyr shotte full of arrowes as it shall be there demāded what workes of mercy euery one hath performed especially in feeding the hungry clothing the naked or visiting the sicke imprisoned O teach vs to be mercifull in such smal matters that we may find great mercy at thy handes and in euery one of thy fingers multitude of miserations Great mercy o God because thou arte great and it fittes thee not to giue little great mercy because our necessityes haue neede of great supplyes our offences are great our punishments deserue to be great therfore what can we aske lesse then great mercy 5. And according to the multitude of thy miserations blotte out my iniquity O thou who doost forgiue very often euen seauenty times seuen times we are many offenders and are guilty of exceeding many sinnes in many thinges offending all euery day many times a day o shew the multitude of thy miserations vpon such multitudes of offences of times of persons pardoning so many sinners for so many crimes so many times repeated O blotte them out as thou hast said by the Prophet Esay that thou arte he who blotteth out our iniquityes for thine owne sake And Ieremy saith our sinnes are grauen in a harde Adamante stone with an yron pen who can blotte out such a recorde euen thou only o mighty redeemer who by thy handes nayled to the crosse wert blotting out all handewrytinges against vs O raze and blotte out we entreate thee all the sinnes accusations which Satan writes against vs O blotte them out not to be read and scrape them out as blottes not to be seene for otherwise they will blotte our names out of thé booke of the liuing Del◠put out or take away from thy sighte or vewe all spottes from our soule all memory from thy booke all byting wormes from our conscience all sinnefull appetites from our affections all vnlawfull consent from our desires O blotte out all malice or frailty from our will and out of our vnderstanding all error blindnes In the vertue of thy precious bloud and by the sacramēt of extreme Vnctiō we beseech thee blotte out at our death all the sinnefull delightes of our eyes all the follyes of our eares all vanityes of our smelling all the iniquityes of our tōgue all the voluptuousnes of our touche or of our taste all vnserchable or secret sinne of our hartes all the idlenes or wickednes of our handes all the forwardnes of our feete to committe euill all the slackenes or crookednes of our wayes vnto good O Iesu helpe vs by wyping out our blottes now to cleāse our soules euer by great mercy to forgiue our sinnes OF THE GREAT CARE VVE MVST VSE to purge all sinne and that we our selues must doo herin some diligence not standing idle to leaue all vnto Christe Sect. 6. 1. WAsh me yet more from mine iniquity cleanse me from my sinne O lorde I haue so much offended that me thinkes I cannot well enoughe expresse my guiltynes nor enoughe begge remedye nor can I tell when I haue enoughe repented Amplius laua me wash me yet more both from the filthynes and allso the stinkingnes of all wickednes wash me from iniquity which is filthy and cleanse me from sinne which stinketh from sinne against God from iniquity eyther against my neighbor or against my selfe yet more both from the heynousnes of that which is paste that I be perfectly cured and least I should fall agayne from the dangerousnes of that which may come Let not the prophet complayne against me saying O how vile arte thou become iterating thy wayes all sinne in my soule is like lothsome stinking durte on my
may stand stately and proudly for a time like the walls of Babel yet in all the worlde it was neuer sene that where religion was debased but in few Ages their commanding policy was confounded 3. Wherfore let vs praye continually for the sincerity of Sion the prosperity of Ierusalem O lorde repayre the walls vnto the one and vnto the other shew the kindnes of thy good will Arise O God and haue mercy vpon Sion because it now seemes time to haue mercy vpon her and because her highe time is now come if great neede can shew when it is her highe time for now new fangled people broken oâ— from thy churche are broken into thine inheritance thy haue polluted thy holy Temples profaned thy churches thy Altars they haue caste downe and they haue caste out thy holy sacrifices they haue turned thy houses of orderly religion into habitations of moste disordinate pleasures or else haue layd them desolate in barbarous ruynes posuerunt Ierusalem in pomorum custodiaâ—t hey haue made IerusaleÌ„ which was well inhabited eyther like a poore Cottage of an orcharde where dwelles some churlish warrener or it is quite suffered to decaye since all the fruite was gathered They haue placed the dead bodyes of thy seruantes to be meate for the soules of the ayre and in some places they haue lefte the flesh of thy sayntes vnburyed to become a preye for the beastes of the earthe they haue shed the bloud of many like water in the circuite of Ierusalem and there were none permitted to bury them with sacred ceremonyes We are made a reproche vnto our neighbors a laughing stocke and a scoffe vnto them who are round about vs. How long O lord wilte thou be angry vnto the end shall thy zeale be kindled like fire O powre out thy wrathe vpon the nations which haue not known thee and vpon the kingdomes which haue not called vpon thy name For they haue eaten vp Iacob his place they haue layde desolate O remember not our olde iniquityes but let thy mercyes soone preuent vs for we are made exceding poore O God our saluation helpe vs deliuer vs O lord for the glory of thy name and be mercifull vnto our sinnes for thine owne name Least they say among the nations where is theyr God rather make knowne vnto the nations before our eyes the vengeance of the bloud of thy seruantes which hath bene shed and let the sighes of them who are in fetters enter into thy sighte and according to the greatnes of thine arme possesse and preserue the children corporall or spirituall of them who now are martyred or oppressed whether they be children of nature or of grace of succession or of conuersion 4. Deale kindly O lorde in thy good will towardes Sion Benignè sac or bonam fac make Sion to become good or thoughe it be faulty yet shew it thy fauour in thy good will Allso for the Benignity of our Sauiours incarnation as Saint Paul calleth it or according to the gracious prouidence of thy good will and pleasure both decreeing our remedy and fullfilling thy fauour Or as vnto God the Father is attributed the minde vnto the Sonne reason and will vnto the holy Ghoste so let vs particularly praye for this good will of his holy spirite therein to sanctify Sion and withall for our selues as passengers in a shippe to directe it euer by his good will as the helme 5. That the walls of Ierusalem may be builte not alone that the Temporall state may be free from domesticall suspicions forreyn feares florishing in strenghte of vnity at home amity abroade by which it shall be compassed defended as with firme walls But especially that in the quietnes of christendome free from persecution we may haue many good religious men renued and repayred to be sayntes deare seruantes of God for these are the cheife defence the best Armyes the horsemen the footemen the Artillerye the munition the shippes the walls of any kingdome And of these the scripture saith all thy walls are precious stones and all other good Catholique Christians are well squared liuing stones builte vpon our L. Iesus as the châ—ife principall foundation beside whom no man can lay any other firste foundation and then secondly nexte after him S. Paul telleth vs we are builte vpon the foundation of the Apostles and prophets And among them cheifly vpon S. Peter his successors vnto whom our Sauiour promised that vpon this rocke he woulde builde his churche 6. O gracious Sauiour thou haste hitherto continued this promise and we doubte not but thou wilte performe it vnto the end of the worlde so that the gates of hell neither by Diuells Tyrantes Heretiques nor Antichrists shall preuayle against it But in particuler we moste humbly earnestly sorowfully entreate thee not only to continue blesse Sion where it is now well seated but allso to builde and repayre the walls of Ierusalem wheresoeuer they haue bene defaced O sweete Iesu repayre our ruynes restore our breaches make vs all liuing stones of thy Temple and vouchsafe once agayne amongest vs to renue the walls of Ierusalem Let vs be so composed combyned in vnity of Catholique religion and in charity of true Christian loue so compacted that we may seeme like one of those Towres in the walls of Ierusalem which Iosephus saith was so artificially contriued that it appeared all but one stone Thy charity is the best bitume morter or cement or playster of Paris or spanish yesso wherwith to combyne vs bind vs together O let this charity be so diffused spread abroad in all our hartes that we may be all of one harte of one minde of one faith and of one flocke vnder one shepheard one God 7. Sion signifyes a watchtowre and Ierusalem a city of peace In his towre thy preistes prelates are watchemen and all thy constante Catholiques are inhabitantes of Ierusalem O how beautifull is this towre when it standes in vnity but when it crackes or breakes by diuision o how ruynous dangerous And as for the other Commons Citizens of Ierusalem how can they remayne vndestroyed by Titus Vespasian their coÌ„mon enemyes whiles they foster broyles or breede factions within their owne bowelles Wherfore O deare Sauiour O God of peace settle our towres of Sion in concorde of watchemen and vnto thy Citizens of Ierusalem send thy peace thy externall peace from outward persecution thy internall peace from inwarde diuision and thy eternall peace in euerlasting consolation By this shall the walls of Ierusalem be rebuilte if we seeke kepe peace and by this shall we be knowne to be thy disciples if in that peace which thou diddest bequeath vs we doo loue one another O mercifull Iesu take not away thy peace because of our disagreementes but rather take away our disagreements and restore vs thy peace we deserue indeede more anger yet according to thy
efficacy of thy generall medicin which is great mercy declare the variety of thy manifolde skill in multitude of miserations Thou arte miserator misericors pitifull in great mercy mercifull in multitude of pity in great mercy hauing the inwarde bowells of compassion and in multitude of pity shewing the outward actions fruites of commiseration I crye with that distressed man in the gospell if thou wilte thou canst make me whole thou canste by the greatnes of thy mercy thou wilte for the multitude of thy miserations Haue mercy on me O God according to thy great mercy and according to thy miserations blotte out my iniquity wash me yet more from my iniquity and cleanse me from my sinne 3. Miserere Shew mercy on me by blotting out the iniquity of my harte miserere by washing away the wickednes of my lippes miserere by cleansing all the sinnes of my handes By desire of blotting of washing of clensing I acknowledge my sinnes to be vgly and ill fauored to the eye to be filthy in the touche to be lothsome to the smel o cleanse this lothsomenes washe this filthynes blotte out this vglynes Beside these my sinnes are great in quantity many in number and diuerse in kinde o therfore let my great sinnes finde great mercy let my many sinnes haue multitude of miserations and being of sundry sortes I haue neede to be seuerally washed from my iniquity and clensed from my sinne from iniquity of commission and from sinnes of omission THE MISERABLE EFFECTS OF SINNE are declared according to the Scholmen and some shorte petitions for mercy are made against their misery Sect. 2. 1. THe misery of sinne in generall is lamentable therfore let vs all cry miserere but my sinnes in particuler are abominable wherfore I must say miserere mei haue mercye on mee He must be allmighty who can be able to helpe our generall and lamentable misery and to succour me from my abhominable sinnes he must be one most merrcifull but who is so mighty in power and so mercifull in fauor excepte it be only thou O Lorde who arte the Creator of the worlde and the Redeemer of mankinde wherfore vnto thee I directe my prayer haue mercy vpon mee O God 2. All sinne is a separation of the soule from God as therfore the soule being separated from our body we are corporally dead so when by sinne we are separated from God then we are dead in soule Mortall sinne consistes in auersion from God doth separate vs totally veniall sinne doth also separate thoughe but in parte yet by remissenes it loseneth the feruor of our affection In mortall sinne we are dead therfore miserere haue mercye on a dead man in venial sinne we are as in a sound or a sicke fleepe therfore miserere haue mercy on a weake faynte man In mortall sinne we receiue a wounde which doth kill vs therfore miserere as on a man mortally wounded in veniall sinne we receiue a wounde which doth blemish vs therefore miserere as on a man with many spottes deformed yea so diuerse are the spottes of veniall sinnes that thoughe by Gods grace we can euer avoyde any one or all at someteine yet not euer at all times all veniall faultes and of this kinde it is said the iust man offendeth seauen times a day naming a certeyn number for an vncerteyne because more or lesse in many thinges we offend all therfore in our penance for them we must purpose in generall to diminishe them all to absteyne as much as we can from euery one in particuler thoughe we cannot from all in vniuersall and in our prayers against them we haue neede to say miserere o be mercifull to theses frailtyes blemishes of our life that in the merites bloud of our Lord Iesus we may haue all spottes at our death washed of our faces all teares wiped from our eyes 3. Whersoeuer there is misery there is neede of mercy but there is misery in all sinne 1. by Corruption of nature 2. by Deformity of the soule 3. by Guiltynes of punishment In nature we had 1. the essence or substance of our Being 2. An Inclination to vertue 3. the gifte of originall iuctice Our substance indeede and our Being is not corrupted nor diminished but our vertuous disposition is by sinne diminished and we haue quite loste our Originall justice And thoughe all our Vertuous inclination be not so quite rooted out but that there remayne in vs certyen seedes of morality yet according to our custome practise of sinne more or lesse we doo lay caste so many impedimentes as great stones vpon this roote that thoughe it retayne his nature hidden in the grounde yet as ouerburdened with sinne his sprowtes are so suppressed that seldome hardely it can bringe forthe true fruite of vertue vntill throughe Gods grace we remoue these hinderances The deformity of the soule is caused by the blottes spottes of sinne as spottes are blemishes of some comelynes so in the soule there is a double beauty blemished by sinne One is the clearenes of naturall reasō another is the brightnes of supernaturall light of wisdome grace but euer by sinne we doo blemish eyther one or both of these which spotte as the shadowe of a body keepeth off the lighte and as seuerall bodyes giue seuerall shadowes so seuerall blottes procede of seuerall sinnes as long as any body of sinne is betwene vs these lightes so long we shall be folowed with these shadowes spottes vntill we be illuminated by the brightenes of Gods mercy grace for thoughe the action of sinne cease wherby we did separate our selues from Gods lighte yet the blemish doth remayne which maketh the shadowe And as he who is departed into darkenes from a brighte place is not presently in lighte agayne so soone as he ceaseth to go but he must come backe or else remayne in the darke so before we can returne to the lighte which we loste it is not enoughe to cease from sinne so stand still but we must haue in our Will a contrary motion to that which before we had to come into the lighte of grace to proceede in the pathe of goodnes And these are our miserable deformityes 4. The misery of our guiltynes vnto punishment must needes folowe where the faulte is gone before for as when nature findes his contrary it labors to suppresse it so because sinne is opposite to order it should not be suffered Wherfore our will being subject to three orderly gouernors when it transgresseth against any of them it may be punished by them It is firste subject to our owne reason secondly to humane gouernement and thirdly to the order of Gods authority and accordingly when we offend against these orders of our reason of humane or of deuine lawes we are to be punished by the remorse and byting of our owne conscience
SVNDRY EXCELLENT OBSERVATIONS of S. Bernarde applyed to this meditation of our Lordes great mercyes and multitude of miserations Sect. 4. SAynt Bernard in seuerall places describeth the greatnes multitude of these mercies and miserations As there be sinnes so there be mercies some small some great and some in a meane betwene both The firste mercy expecteth a sinner not punishhing presently the second giueth a penitent harte which freeth vs from smaller sinnes paste by our daily compunction deliuereth vs from present veniall trangressions But thirdly for great crimes paste we haue neede of great contrition and against mortall sinnes which may followe we haue neede of great caution these are harde matters wherfore this thirde great mercy is necessary for all great sinners to lament faultes passed to preuent followable offences 2. The multitude of his miserations are 1. somtimes in bitternes of any sorte of greife which withdraweth our minde from our vsuall delightes of ordinary sinne 2. somtimes by remouing the occasions of our wonted sinnes 3. somtime by giuing vs grace of resistance that thoughe we be tempted yet we withstand our motions ouercome our affections 4. somtimes not so much taking away the outward occasions as alltogether healing our inwarde affection and herin consisted the absolute perfection of our blessed Lady and S. Ihon Baptiste preserued from all sinne and in one particuler S. Thomas of Aquine had his loynes so girded by an Angell that there neuer after came into his desire any fleshly thoughte and so somtimes some other haue one or other affection so mortifyed by meanes of Gods especiall grace that not only they doo not followe them no nor so much as any wit feel them 3. O blessed IESV in the goodnes of thy great mercy thou haste preserued me from many sinnes into which of my selfe I woulde haue fallen o continue the multitude of thy miserations sending any greife of harte which may holde me from any delighte of sinne O take away occasions of sinnes giue me power to resiste tentations or so heale my affections that neither in euill they doo molest me nor in good become weary eyther driue away my buffeter or giue me thy sufficient grace to be a conqueror O gracious God in thy great mercy thou diddest a long time expect my repeÌ„tance o continue the multitude of thy miserations in thy long sufferance to permitte me time and grace of satisfaction and amendement O holy Iesu in thy great mercy thou diddest touche my harte with some sorowe for my great sinne O continue the multitude of thy miserations against all my faultes to shew me their lothsomnes as soares to make me some what feele their smarte as woundes and both to desire to obteyne hope that they shall be cured 4. O swete Iesu in thy great mercy thou hast giuen me strength to arise from sinne and error to come vnto thy truthe and Catholique Churche and hitherto to continue in thy seruice quia fecit magna qui potens est thou hast done great thinges for me who arte mighty and abounding in great mercy o continue the multitude of thy miserations against the multitude of myne enimyes which daily seeke my downefall and destruction 1. against myne owne flesh from whom I can neither flye nor put him to flyghte neither may I kill this foe but rather norishe him to liue thoughe not to reigne nor to rule in me 2. against this alluring worlde flattering with pleasures entising with honors and deceiuing with riches Our flesh is an enemye within vs the worlde is an enemye round about vs these twoo are to many but alas I see a vehement winde blustring from the northe o lorde helpe me in thy multitude of miserations or I shall perish in the great danger of this storme beholde it is Satan the hammer of the worlde a serpent more subtile then all beastes a dragon more cruell insatiable then any monster he is an enemy whom we cannot easily discerne how then shall wee certeinly avoyde him his arrowes are shotte closely and his snares hidde secrettly how shall we escape them somtime he assaltes openly with violence somtime priuily with fraudes allwayes cruelly with malice of our selues we are not able to resiste him much lesse to ouercome but thankes be to God who giueth vs victory throughe Christe our lorde faciens potentiam in brachio suo strenghthening vs with power in his arme 5. O bountifull God in thy great mercy thou hast enabled vs to performe good workes which may merite heauen o continue the multitude of thy miserations enduing me with grace still to abhorre the wickednes of my sinne which is paste to despise the present vanity of this worlde and earnestly to desire the futuâ—e happynes of heauen O comfortable Iesu in thy great mercy thou haste quieted my harte with a good hope of eternall life o continue the multitude of thy miserations that neither the scarsity of my owne merites nor the vnworthynes of my selfe nor the estimation of heauens inestimable valew may caste me downe from the heighte of my hope because it is huÌ„bly and firmely rooted in the charity of thy adoption in the verity of thy promise and in the ability of thy performance I knowe in whom I haue beleeued and I am sure that in his exceeding great charity there shal be no defecte and as he did promise it in his great mercy so in the multitude of his miserations he will performe it O God we haue neede of thy great mercy to supply the defectes of our great necessityes and we desire the multitude of thy miserations for our defence against the multitudes of our mighty enemyes and therfore I will euer repeate this effectuall prayer Haue mercy on mee O God according to thy great mercy according to the multitude of thy miserations WHAT MERCY IS AND OF THE EFfects Also how sinnes are blotted out by multitudes Sect. 5. 1. MErcy in latin is called misericordia which according to S. Augustin is a compassion in our harte of another creatures misery so it is misericordia quasi miserans Cor. Somtime it is a foolish womanish pity then it is only a passion in the sensitiue parte but being grounded on reason it is a vertue in the will in which laste sorte it is in God but no way as a passion And it is in him as in a Superior to an inferior either as munificence to releiue our wantes or as clemencie to forgiue our faultes not as among men by affection feeling our freindes misery as if it were our owne for how can any misery touch him who is all happy hauing all which he willeth willes nothing which is euill Nor can he haue any feeling of our misery by occasion of feare as olde men wise men who consider the dangers incertainties of all euentes nor as timorous feeble minded people who doubte in pusillanimity least vpon any occasion they shoulde fall
least his speach fauour of pride or vaynglorie Wherfore in S. Ihon it is said The freind of the spouse doth stande heare him and S. Augustin there notes that if we heare dutifully we are freinds of Christe and by hearing we stande more stedfast wheras he that is speaking is alwayes in danger by his wordes to fall into some folly 3. Wherfore o lord doo thou speake vnto my soule the wisdome of thy misteryes the comforte of thy promises and the desires of thy loue o let me heare the musique of thy voyce in all these harmonyes and last of all let me heare that swete close of happynes venite benedicti come you blessed There is ioye gladnes In the soules felicity is ioye in the bodyes immortality is gladnes as the propet said in their owne country they shall possesse double benefites Then our bones that is our vertues shall reioyce now they may be despised of worldlinges or of Diuels assaulted but if now they so humbled then they shal be crowned 4. Thy prophet NathaÌ„ hath let me heare the pardoÌ„ of my guilt so the release of eternal paynes but he hath left a teÌ„poral puÌ„ishmeÌ„t stil vpoÌ„ me that the sword shal not depart my house c. o let me heare allso the relaxation of these temporall calamityes For as in euery sinne there is auersion from God Conuersion to some creature so it hath a double punishment first because so we forsake him who is infinitely Good and for our conuersion to creatures sensible punishments are due because we were too much delighted in transitory vanityes O mercifull Iesu let me haue ioye for the remission of eternall payne and gladnes for the pardon of temporall punishments Or ioye for sinne pardoned and gladnes for grace restored In euery sorte for all my sinnes let my conscience be fully pacifyed which till I was conuerted would neuer suffer me to liue without feare or disquiet THE IOYES AND GLADNES OF GOOD men different from those of sinners with a harty reioycing of the Author for his Coâ—uersion Sect. 6. 1. THere is a hearing of faithe which bringes vs to giue obedience prayses and there is a hearing of wordes by reading or preaching the firste is inward leading to ioye the second is outward directing to gladnes Or the outwarde bringes vs to the inwarde and after both we come to ioye gladnes Wherfore o my soule seeke to encrease faith by hearing outwardly and allso doo thou heare what our lord speaketh within thee o seeke ioye in the pardon of thy sinnes desire gladnes in the promise of rewarde A wicked man can haue no true ioye but they may reioyce whose reward is plenteous in heauen such a harte may haue ioye and such a bodie may haue gladnes as Dauid saith elsewhere my harte my flesh haue reioyced in our liuing God the harte hath ioye beleuing it selfe purged from â—â—irituall pollution and the body hath gladnes feeling it selfe cleansed from carnall coâ—â—uption 2. In these shall our humbled bones reioyce not so much of the body as of the minde yet alas how few reioyce spiritually and how many are full of mirthe carnally but the end of such mirthe is sorowe because they are glad when they haue done ill and they recoyce in the worste thinges wheras to the other it is said Aske you shall receiue that your ioye may be full and your ioye shall none take from you It is exceeding hard to order and subordinate any ioye of this life to that ioye which is in our lorde the one doth diminish or endanger the other but carnall and spirituall ioyes can neuer dwell together and of these S. Ierome said that neuer any passed from delightes on earthe to ioyes in heauen Sara broughte not forthe Isaac which signifyes mirthe till she was olde that is till carnall pleasures be mortifyed we cannot conceiue any spirituall ioyes nor can this spirituall Isaac agree with fleshly Ismael who instead of mirthe is but a mocker wherfore let vs banish this sonne of the bondwoman for wheras the ioye of wordlinges is said in the scriptures to haue a crowne of roses which are but flowres that will fade the crowne of Gods seruantes is said to be of precious stones which are euer of value and cannot wither 3. How should we expresse o my soule the ioye and gladnes which we haue inwardly tasted since we were reconciled to God we are neither able worthely to giue thankes for it nor sufficiently to expresse it only let vs most humbly beseech our gracious lorde to continue vs this mercy which verily is alone more worthe then all the kingdomes riches delightes of the whole worlde And I dare vpon my soule assure any sinner or misbeleeuer who shall with contrition make a sincere confession reconciling himselfe to God his Churche that presently he shall find himselfe so disburdened and so comforted that he woulde not at that instante for all the worlde retourne agayne to his former estate 4. O how proper is that speach of holy S. Bernard to our heauenly father Quando câ—r nostrum visitas tunc ei lucet veritas vilescit mundi vanitas intus feruet charitas O my harte when God doth visite thee then shines to thee his veritie the worlde appeares base vanitie and in thee boiles heauens charitie I can wish my best freindes no better then to taste and see how sweete our lorde is whersoeuer I may find a Nathanael I cannot chuse but tell him I haue found the Messias let him come and see vnto his hearing and to his harte he shall receiue ioye gladnes And if his bones that is the best facultyes of his minde be humbled sincerely they shal be wonderfully reioyced This hast thou experienced o my soule for whiles thy bones would mooue and stand vpon their owne strenghte and still trust to their owne skill I could find no ease nor any rest for alwayes I felte somewhat was out of ioynte but since they were humbled to obedience of faith and submitted to the instruction and direction of the Catholique churche O what rest what ease what reioycing of bones for here be the best bâ—nesetters of a contrite soule now I feele no former doubtes nor wonted feares I haue all quiet and all assurance the truthe shynes cleare the worlde seemes base the charity and loue of God shed abroad in our hartes is so confortable that it is vnspeakable O what inwarde ioye what true gladnes O swete Iesu when thou entrest into a penitent publicanes house thy father comes with thee and thy holy spiritie comes with thee O blessed Trinity come daily into my poore harte with the riches of thy grace and ioyne me vnto thee that as our Sauiour prayed vs all so I allso may be one with you not one in substance but one in humble obedient vnitie of will and one in deuout feruent vnitie of
life Iesus is the Father of the poore the mother of the afflicted and the Brother of the patient Iesus is a glasse of chastity without spotte a highe watchtowre of all vertues and a Citadell or armory of perfection Iesus is the clearenes of Angells Iesus is the contemplation of the Patriarkes Iesus is the illuminati of the prophets Iesus is the leuell and Rule of the Apostles Iesus is the Doctor of the Euangelistes Iesus is the maister of the Doctors Iesus is the victory of mâ—rtyrs Iesus is the corage of Confessors Iesus is the spouse of Virgins Ieâ—us is the head of all Catholique christians Iesus is the rewarde crowne of all Sayntes Iesus is the mediator of God and all men Iesus is to vs cause and coniunction of Ioye and saluation by vniting in one God and man and so becoming our Iesus 5. O joyfull Iesu O Sauiour Iesu O most louing and bountifull Iesu most delectable comfortable Iesu most meeke and mercifull Iesu O Iesu the saluation of them who beleeue in thee O Iesu the Ioye of them which hope in thee O Iesu Iesu the bond and vnion of Ioye saluation vnto them which loue thee O giue them saluation who haue none restore them to Ioye who haue loste what they hadde and to whom thou hast vouchsafed thy selfe O swete Iesus least they should loose such a treasure Confirme them for euer with thy principall spirite O let my soule in such loue and resolute affection towardes thee O deare Iesus be like his who was content to endure any calamity or to go into hell it selfe if there it were possible to dwell with Iesus But o detphes such is the presence of the vertue of Iesus that hell with him would turne into heauen for in Iesus is Ioye and saluatioÌ„ of certeyn security of secure eternity of eternall quietnes of quiet happynes of happy swetenes of swete Ioye and Ioyefull saluation O giue me this Ioye of thy saluation and confirme me in the same by thy principall spirite THE NOBILITY OF A PRINCIPALL SPIRIT perseuering to finishe constantly what it hath begonne generously Sect. 2. 1. IT is no lesse vertue to reteyne what we haue gotten then to obteyne what we wanted therfore confirme vs as Ecclesiasticus said of wisdome so may we say of this Ioye they who doo drinke therof doo thirste for more not as dronkardes for wyne or couetous men for riches but for the heauenly comforte of righteousnes spirituall just men doo desire to be more juste So S. Paul forgot what was behind him endeuoring still forward and counselleth all to holde out to the end of the race or else we should fayle of our Garlánd S. Francis after many yeares of his stricte life after our L. Iesus had honored him so miraculously which the markes of his fiue woundes and not long before his death he calls to his holy companions Incipiamus fratres c. Let vs beginne good brethren to serue our lord God for hitherto we haue profited little such was his humility not glorying in what was paste and in desire of proceding such was his feruency 2. As in naturall philosophie thoughe the matter doth much desire his naturall forme yet the forme desireth much more to be ioyned to his â—aturall matter for the first desireth it of naturall necessity the second of naturall goodnes so the loue of God like the forme of our perfection doth more seeke to helpe vs theÌ„ we can or doo desire his assistance for our forcible necessity driues vs to him and it is his owne goodnes which drawes him to vs but alwayes voluntary goodnes is more effectuall then compulsory force for good inclination continueth when necessary compulsion ceaseth And therfore our gracious Lorde who hath no nede of our seruice yet doth he helpe vs to labour because he woulde giue vs a rewarde 3. And considering his readynes to helpe vs it is our faulte if we faynte hauing our hand at the plowe we may not looke backe to Sodome for S. Paul saith he whoe hath begunne in vs a good worke will perfect it vntill the daie of Iesus Christe wherfor we must expecte continue vntill his dayes not like the leoparde who seazeth vpon his praye by skipping and iumping but if he misse at twoo or three of the firste skippes he followeth no further O let vs not be such as either will come to perfection of deuotion per saltum and to their desires of holynes at the firste leapes or else they leaue of and doo despayre It is pride to seke to mounte with the eagle before we be full fethered it is slothfullnes not to continue like the poore Ant which weareth a pathe in a harde stone with often passing ouer it Rather we must expect our Lord worke manfullie we shall be comforted walking from vertue to vertue vntill we may beholde our God of Gods in Sion We must worke manfully with all our power according to our present ability and strenghte of grace we must expect patiently and pray without ceasing for further ability and force so we shal be comforted in our labour and in our prayer so we shall go forwarde from vertue to vertue and so at last ascend from grace to glory from Sinay to Sion and from among men who liue as Gods vnto him who is a great king aboue all Gods from trauell of our jorney to the rest of eternity from the desire of faith to the possession of hope to the fruition of charity which abideth for euer and euer worlde without end 4. O confirme me with this principall spirite vidz of a prince or of a king to be generous magnanimous heroycall against all difficultyes which woulde hinder my continuance or proceding in thy seruice O giue me this principall spirite to gouerne and rule all my affections and passions which woulde at any time disquiet me With helpe of this spirite and by the speciall assistance of allmighty God and not without these can a just man perseuere in his iustice if a ship at sea haue no winde at all it must wafte with the waues And so shall we be tossed and caryed by our affections tentations if throughe our defaulte this spirite and deuine breath doo forsake vs. Wherfore relying vpon this as in humility we may not distruste so in presumption that we haue this spirite we may not be secure O let vs not to soone suppose our selues healed enoughe by satisfaction least remitting and slacking our mindes from a carefull garde and watche vpon our hartes so we come to fall soone because we imagine our estate safe We must say as it is in another psalme O let my harte rejoyce that it may feare thy name for filiall feare to offend will euer kepe vs in ioye not to haue offended and true spirituall ioy for our pardon wil neuer make vs carelesse of our faultes Wherfore as the heauens are
but rather doo begge for almes althoughe we be so weake so sicke in bodily healthe that we can neither faste nor vse any corporall mortification no nor be able to speake or name Iesus yet if we doo but sighe for his mercy for his loue aboue all thinges else and if for that respecte aboue all we doo but wish for pardon of our sinnes detesting them with an afflicted spirite because we haue offended so gracious a lorde and with a contrite harâ—e for the fowlenes of our faultes if we doo but conceiue an humble thoughte with a hopefull desire acknowledging our owne vnworthynes crauing his forgiueness certeinly such a sacrifice of such a spirite O God thou wilte neuer refuse it A DESCRIPTION OF CONTRITION AND Attrition and their seuerall propertyes Sect. 5. 1. COntrition is a parte of penance hauing a willing sorowe of minde for our sinnes committed which now we doo detest more then all other hatefull thinges because it is an offense against God whom nowe we doo loue aboue all the worlde and hauing an hope of pardon throughe Christe we doo fully purpose for euer to absteyne from sinnes and to confesse and to satisfye so farre forthe as we are bounde or shall be able This is the description of perfecte Contrition formed with complete charity But Attrition which is imperfecte and somewhat vnformed Is a sorowe of minde detesting sinne committed though not alone and aboue all for the loue of God and hath a purpose with hope of pardon euer to absteyne as least from mortall sinne and to confesse and to satisfye as shal be requisite This Attrition of it selfe alone is not sufficient to obteyne pardon vntill there be added and adioined some sacrament vnto it by which it obteyneth effectuall remission 2. And vnderstande 1. that there is a sorowe which is a greife only because of punishment or for shame without any respecte of God 2. in parte for these and in parte because God is offended yet so that he woulde not sorowe if he had no feare of shame or punishment 3 both for these and because God is offended and so that he woulde sorowe for hauing offended God thoughe those other were not But neuertheles he doth not detest sinne more then any hatefull thinge nor loue God aboue all in this worlde 4 Is without these a perfect contrition grounded vpon a sorowe detesting sinne more then any other hatefull thinge because we loue God perfectly aboue all the worlde The firste is of naturall sense the second is of a seruile minde the thirde is attrition of an imperfect filiall feare the fourthe is perfecte complete contrition 3. Any sorowe may be profitable and is good when it doth include at least virtually some respect of greife because God is offended And thoughe our sorowe or feare at firste be but naturall or seruile yet may it proceede to be initiall making imperfectly an entrance and at laste come to be filiall in perfection Out of these some differences are collected about Contrition Attrition As firste that some Contrition doth fully pardon all sinne both all the guilte all the punishment thoughe the partye shoulde dye before he coulde come to Confession or any other sacrament if he did desire them and vse his true diligence to obteyne them wheras other Contrition in the like case doth remitte all the guilte payne eternall but not all temporall punishment But the best Attrition is not sufficient without some sacrament adioined to absolue vs from the guilte of sinne 4. Allso there is a grosser attrition which proceedeth more from the feare of shame or punishment then because God is offended wheras the best Attrition is more for the offence of God then for any punishment or shame Allso there is a difference betwixte remisse Contrition the best Attrition because any contrition detesteth sinne aboue any thing detestable being founded vpon the loue of God aboue all wheras euen the best attrition thoughe it principally loue God hate sinne for it selfe yet noâ— aboue all But the absolute loue of perfecte contrition differeth allso from remisse contrition not for that it is sorow only because allmighty God is offended without any respecte vnto shame or punishment but because the one doth exceed the other in intention AN AMPLE DECLARATION PLIANLY SETting forthe the former description of Contrition Sect. 6. 1. NExt let vs consider all the partes of the forme description as they stande in order Firste contrition is a parte of penance against the Lutherans who make Terrors caused by the lawe and faith fastened on the gospell to be the two partes of repentance And against Caluin who rejecting the Lutherans faithâ— doth no lesse improperly make the death of the olde man and the life of the new man to be the only partes of penance But these poyntes of feare faith mortification and regeneration are only either preparations and dispositions leading vnto repentance as be feare faithe or they are necessary effectes folowing repentance as are mortification regeneration And so all the Textes of scripture requiring these poyntes doo only prooue that they are requisite and doo concurre with repentance according as the Councell of Trent declareth denying neuertheles that they are not properly materiall partes of penance which in truthe are contrition confession and satisfaction 2. Hauing a willing sorowe of the minde Not naturall only or compelled but principally a willing sorowe and that of the minde rather then of the body and in the minde rather in the intellectuall parte of the will then in the sensitiue parte not excluding the sensible sorowe of the will or of the body which being added doo giue it conueniency but only for necessity requiring an estimatiue or appreciatiue inwarde sorowe more then any outward intensiue vehement greife For there may appeare or a man may feele in himselfe a more vehement and intensiue sorowe for the losse of his Father his sonne his wife his freind or his estate then he can peraduenture finde in himselfe for all his sinnes yet it is sufficient that in the election of his will he doo sorowe for sinne as much as he can and doo esteme and prise the horror of his offences at a higher rate in generall then all the disasters and discontentes of this worlde so that if it were nowe in his choyse he would rather endure any torment and death or loose all the worlde then deliberately to committe a mortall sinne If he haue this estimatiue or appreciatiue sorowe in the reasonable parte of his will althoughe it breake not out into the sensible parte I say it is sufficient nay in some men many tinnes I may say that such an hidden close greife is euen intensiuely more vehement and greater then outward sensible sorowe Yet neuertheles if we can come to sorowe of sense in teares sobbes c. it is very profitable and conuenient althoughe not absolutely necessary 3. This sorowe must be
so in these wordes are compared penance with martyrdome and conquering the worlde with subduing of the fleshe And hereupon is inferred that whosoeuer labours to mortifie himselfe in contrition doth therewithall prepare himselfe for martyrdome for they that afflicte their hartes with penance for the loue of God the same will despise the worlde and endure any tormentes of Tyrantes for the same loue of God And so if martyrdome be an acceptable sacrifice vnto God mortification allso such an afflicted spirite may well be termed a sacrifice because it is a continuall liuing martyrdome 5. Nay in one respect a true contrite harte daily continued is eyther equall or may be preferred before an ordinary martyrdome for as Seneca said melius est femel scindi quam semper premi it is better to haue the head strooke of all at one sharpe blowe then to haue it hackled or harshly cutte of with a handsawe And so S. Martin Bishop of Turyn esteemed the prolonging of his life a greater labour then suffring of death saying vnto God almighty in a prayer made on his death bed Domine si adhuc populo tuo sum necessarius noÌ„ reâ—uso laborem O lord if yet I be necessary for thy people I doo not refuse the labour In respecte of which wordes the churche saith in his following Anthymne that he was a man Nec labore victum nec morte vincendum neither ouercome by labour nor by death to be ouercome In the Breuiary the reason is added For he neither feared to dye nor refused to liue In which wordes we see that what S. Martin called labour these wordes doo name life therfore doo inferre that he would not be conquered by the paynes of death because he was so constant in the labours of life For thoughe death be fearfull to nature yet in truthe it is an end of sinne and of misery wheras the prolonging of a penitent and contrite life is the continuance of a lingring martyrdome which out of doubte hath a wonderfull great merite For as in our excessiue vse of phisicke for feare of sicknes or death well said Martial Hic rogo non furor est ne moriare mori Is it not a folly to dye for feare of death according as we say he liues miserably who liues medicinally that is not in regarde of temperate dyet or discrete physicke but in respecte of vntimely or immoderate medicines or of too nice a care to kepe vs from euery winde that blowes Or as indeede a crazed weake sickely body had better be dead at once then linger in payne and to be in hazarde and feare of euery ayre and of euery meate for euery small matter may soone distemper him so it is easyer for our frayle dispositions by death to be quitte from our infâ—rmityes and sinnes then for a contrite harte to liue in danger of so many tentations euer striuing against disordinate delightes auoyding the pleasures which other men seeke brideling his appetites measuring and weighing all his desires marking and composing the very motions and gestures of his feete handes and eyes neuer putting in effecte nor consenting to any thoughte which firste is not examined by the rule of a good conscience Such a contribulated spirite is a sacrifice to God as well as martyrdome not troubled with superfluous scrupulosity but contribulated with religious vigilancy This liuing contribulation is a liuely sacrifice of great merite 6. And as Seneca said he is worthy of prayse quem non piget mori cum lubet viuere vnto whom it is not yrkesome to dye when he may haue ioye in his life for it is small commendacion to desire to dye only because we are vexed with our life so it is a matter of merite to be content to liue in labour danger contrition when by our death we mighte haue ease ioye and content So S. Paul desired to be dissolued to be with Christe in regarde of the gayne which cometh by death and yet was content to liue in labour for the profite and seruice of Gods Churche And such is euery man saith S. Augustin who thâ—s submitteth his desires of death or of life non solùm patienter moritur sed potius viuit patienter delectabiliter moritur He doth not only dye with patience but rather with patience he liues dyes with delighte his patience and his labour prolonged doo encrease his merite and his delighte differred shal be encreased when he cometh to cease from his labour of a religious life patiently continued is a kind of liuing martyrdome constantly endured and the martyrdome of an humble contrite harte our lorde will not refuse but will accompte such a troubled spirite an acceptable sacrifice O Iesu grante me such a contrite harte in compunction such an humbled minde in confession and such a troubled spirite in satisfaction that so my spirite may be contribulated that is troubled togeather with my body in corporall penance against carnall delightes that so my minde may be humbled by the playne confession of my mouthe against proud vayne glorious wordes and finally that so my harte may be contrite in sorowe against vnlawfull pleasing thoughtes for such sorowe is a sacrifice to God and such a contrite and humbled â—arte O lorde thou wilte not despise MEDITATION XI Benignèfac Domine in bona voluntate tua Sion vt aedificentur muri Ierusalem Tunc acceptabis sacrificium iustitiae oblationes holocausta tunc imponent super Altare tuum vitulos Deale kindly O lord in thy good will towardes Sion that the walls of Ierusalem may be builded Then wilte thou receiue the sacrifice of iustice oblations and whole burnte offeringes then they shall offer calues vpon thine altar A SERIOVS LAMENTATION FOR SION Ierusalem that they may not be layed desolate by externall persecution nor by internall discorde Sect. 1. 1. IT is verily a thinge most worthy iuste that a sinner pardoned shoulde lifte vp his harte to giue thankes vnto God and we are not only to praye giue thankes for our selues alone but as the Churche vseth in the masse after all our particuler petitions to adde a generall Collecte for the vniuersall estate of our Countrye and of all christendome according as Dauid here hauing entreated for himselfe doth now allso remember Sion and Ierusalem and so we must praye both for the Catholique Churche of Sion and for the Common wealthe of Ierusalem 2. And first for Sion as the mother of our soules and nexte for Ierusalem as the nurse of our bodyes and therfore Dauid here firste desireth our lordes good will towardes Sion that so we may haue afterwardes foundation for the walls of Ierusalem for whatsoeuer Atheistes or worldly politicians doo pretend yet the cheife strenghte of a common wealthe doth especially consiste in the florishing of religion neither can the walls of Ierusalem be well fortifyed excepte they be founded in the gracious good will of our lorde towardes Sion they
benignâ—iy deale kindly with Sion and builde agayne the walls of Ierusalem that once agayne thou maist accept the sacrifice of iustice oblations burnte offeringes and calues vpon thine Altars A CONTINVED SVPPLICATION FOR the good will mercy of our Lord vnto all estates of his churche and against seuerall vices Sect. 2. 1. AND allso in these wordes the Catholique Churche is described by three names of Sion Ierusalem and his Altar which may signifye the 3. sortes of people in his churche 1. religious persons 2. secular preistes 3. lay people which are designed allso by Noah Daniel Iob. The firste are of spirituall contemplation dwelling aboue in solitary Mounte Sion The thirde laste are in temporall actioÌ„s inhabitants beneath in Ierusalem as in a city full of turmoyle earthly trafique The second and middlemost being preistes doo frequent the Altars of the Temple which was seated betwene Sion aboue the said citye belowe as men of a mixte life partly spirituall partly temporall and therfore be called secular preistes vidz preistes for their exercise and ministration of deuine mysteryes and secular because of their particuler possessions and their often conuersation in the assayres and with the men of this worlde 2. O Iesu deale kindly with Sion replenishing thy monasteryes with multitudes of sayntes worthy to abide in such a holy hill Builde the walls of Ierusalem so that all lay men the citizens of this worlde may be combined dwell together in charity may be limited kepte within the boundes of equity and may be defended safe against all their enemyes And finally grante we beseech the that all thy preistes may offer vnto the with due deuotion the sacrifice of iustice and with decent reuerence present thy oblations vpon thine Altars neither slubbering thy sacrifice nor poasting thy seruice 3. Furtherfore Sion is interpreted speculation and Ierusalem a vision of peace o deale kindly with vs by thy mercy that in this life we may haue some speculation of certein hope thoughe but as in a glasse and that in the nexte life we may possesse the perfect vision of blessed peace Then shalte thou receiue our sacrifices of iustice our due debte of prayses our willing oblations of thankfullnes our whole burnte offeringes and our calues shall be layde consumed vpon thine Altar our concupiscences our sorowes shall then be quite consumed as whole burnte offringes by the heauenly fire of thy diuine feruor Then shall we neede no more contrition or penance which now we must practise in this life for there all teares shal be wiped from our eyes and our heauy mourning as penitent Trutles shall then be changed into the liuely ioyfullnes of innocent Calues 4. And therfore allso we doo so earnestly intreate that thou wouldest builde the walls of Ierusalem because out of the vnity of the churche compassed with those walls of the communion of sayntes we are sure that no sacrifice will be acceptable vnto thee wherfore that these walls may be builded deale kindly with Sion in thy goâ—d will For as the prophet saith thou arte a clement God mercifull patient of much miseration and pitifull to our wickednes In creating vs clement mercifull in redeeming vs patient in expecting our conuersion in comforting vs of much miseration and in forgiuing all out faultes frayletyes full of pity In all these kindnesses of thy good will O doo good deale kindly with Sion that the walls of Ierusalem may be builded that our prelates may be of good example much reuerenced that thy holy sacramentes may be deuoutly receiued administred that in thy militante churche we may haue the strong Bulwarkes of faith hope charity begonne and in thy churche tryumphante the stately towres of perfecte charity sure possession euident knowledge accomplished 5. Salomon that is Peace did builde the walls of Ierusalem but in the time of Ioas which signifyes temporality they were destroyed Ozias which is interpreted Seeing God or Faith did rebuilde what temporality had ruynated but Nabuzoradan that is a prince of cookes or voluptuousnes againe defaced what faith had repayred Nehemias which signifyes consolation restored all once agayne but Antiochus of Syria that is haughtynes or silence of pouerty beate them downe for vayneglory of our good deeds silence without confession of our bad doo exceedingly tread downe all true consolation Lastly Iudas Machabaeus vidz the confession of a warriour acknowledging his owne frailety fighting against pride he did reedifye but Titus which may be construed good or else durte that is fayre seeming hypocrites good in shew durte in deede these laste of all doo lay waste make desolate the hill of SioÌ„ the walls of Ierusalem which shall be lastly succoured by Enoch and Elias And as these thinges pasâ—ed with the materiall walls of Ierusalem so may they serue as hath bene shewed for our morall information THE TIMES THE MANER THE PLACE the persons offering all these sacrifyces oblations c. Sect. 3. 1. THEN wilt thou accepte the sacrifice of iustice c. Then 1. by the vertue of thy passion after the fulnes of time when the lawe of Moyses shal be consummated 2. Then in the florishing prosperity ofthy churche vpon earthe when persecution shal be abated 3. Then in the perfecte happynes of thy churche in heaueÌ„ when we shall clearely beholde knowe God face to face When in these three sortes the walls of Ierusalem shal be finished then in the firste wilte thou accepte the sacrifice of iustice euen Christe himselfe our Iustice sacrificed for vs vpon the crosse Then in the second thou wilte admitte our mixed oblations like Martha busyed in many thinges and our entire burnte offringes like Mary choosing the better parte And then in the thirde we shall lay our calues vpon thine Altar that is our youthfull wantonnes or wordly cherfullnes shal be abandoned and being sacrificed here vpoÌ„ thine Altar of penitence shal be there changed firste into the calues of our lippes cherfully moouing to giue thee honour and prayse and afterwarde accomplished in the joyfull vision cleare sighte and perfect knowledge of thy diuine maiesty in which is comprehended our vnspeakable felicity 2. Then allso wilte thou accepte the sacrifice of iustice the passion and merites of our Sauiour and for them all the good workes of his seâ—uantes whether they be the oblatioÌ„s of feruorous Confessors or the whole burnte offringâ—â— of zealouâ— martyrs Or whether they be offred by lay people as deuoute 〈◊〉 or 〈◊〉 the whole burnte sacrifices of religious persons Then will all these lay Calues vpon thiâ—e Altar that is bring many yonge folke vnto thy seruice to be suckled and to be fed in thy catholique faith with the sacraments of thy churche and with many good examples and Rules of piety and morality wherin they shall abide and remayne For whatsoeuer is laid vpon thine Altar there it oughte to remayne
as in thy presence holy and consecrated to thy seruice and shal be accepted in our lord Iesus in whom alone all our sacrifices of soule body and Goods are of a most excellent sweete sauour gratefull in him who is only our Sauiour our cheife preist our best sacrifice and our principall highe Altar 3. O most gracious God! how kindly haste thou dealte with Sion when thou diddest send thy deare some from heauen to descend vnto the earthe and into the nature of man to saue vs men who are but earthe What thinge can be more kinde and gracious then for the sonne of God to take vpon him the shape of a willfull slaue to be subiect to the cruelty of deathe and to the shame of the crosse to redeeme vs by shedding of his bloud by his innocency to repayre our trecheryes by his iustice to satisfye for our sinnes to pull vs backe from the mouthe of hell gaping for vs to giue vs entrance to the gates of heauen which were shutâ—e against vs. To enlighten his churche with the clearenes of his truthe in the middest of errors to preserue it by his power against the stormes of persecution to feede it with his owne body to washe it with his bloud to cherish it with all his sacraments to directe it in generall by his holy spirite and to comforte euery particuler with the swetnes of his loue with the hartynes of his grace and with the abundance of his mercy O kinde dealing of extraordinary good will O diuine loue aboue measure O wonderfull worke without any example or paterne a worke of heauenly charity without any foregoing merite and in one worde O God a worke of thy good will 4. This is the building of the walls of Ierusalem Babell walls are builded of bricke and founded vpon sande whiles worldly men either trusting to their riches or fixed on their carnall pleasures are proud or careles but as Augustus said he found the walls of Rome made of bricke and lefte them of marble so by our mortification of the flesh and renunciation of the worlde with the helpe of our Lorde we may change bricke into marble the walls of Babel into the walls of Ierusalem and a foundation vpon sande into a foundation vâ—on a Rocke So said Esay The brickes are fallen but we will builde with square stone they haue cutte downe the wilde figge trees but we will turne them into Cedars And this they doo who turne delicacy into seuerity liberty into limites the lawe of the flesh into the lawe of the spirite the olde man into the new and Adam into Christe O happy walls which haue such a head corner stone to combine them and such a rocke to vpholde them these walls haue strenghte and comelynes strenghte vpon their rocke and by their Corner stone comelynes or by their vnited charity strenghte comelynes by their decent sanctity and of such saith the psalme strenghte and comelynes are his garmentes not in vertues alone comely yet weake against tentations but stronge against all impugnations and comely in all vertuous ornamentes 5. If IerusaleÌ„ which is the militant church here belowe be thus peopled and builded what glory shall we see in the churche triumphante which is Ierusalem aboue the mother of vs all a free citye and the highest Imperiall seate not so much as touched with any corruption or sinne nor can any misery or sorowe approache that place where no enemy can enter in nor any citizen shall desire to go out a city of all peace and prosperity whose streetes are paued with the purest golde c. in whose building is no noyce of hammer axe or sawe no more then was in Salomons temple for all our soules must be apted purged squared and fitted before we come there Dauid a warriour may make preparation but only peaceable Salomon can accomplishe the building we may in this life gather together many merites by fighting and resistance of tentations and vices but only in the peace of our lord Iesus shall we be accomplished and made perfecte WHAT A SACRIFICE IS AND THAT THE holy Masse is our peculiar Sacrifice of the new Testament Sect. 4. 1. WHerfore that we may be prepared for Ierusalem aboue we beseech the o lorde for IerusaleÌ„ here on earthe to repayre the olde wasted decayes to builde on forwarde the new Bullwarkes and walls For when or wheresoeuer Ierusalem florisheth in peace Then wilte thou accepte the Sacrifice of iustice not of sinne of constante vertuous Catholiques not of Heretiques Schismatiques nor any vicious persons 2. Allso this sacrifice of iustice is referred by S. Ambrose and others to the sacrament of the Altar which is offered and receiued in the holy masse in which religious seruice of God we doo offer vnto him a sacrifice for the liuing and the dead and we doo receiue vnto our selues a sacrament of iustice conteyning and conferring righteousnes grace 3. And the masse is not improperly or in generall only called a sacrifice as almes and euery good worke may be so termed nor is it alone an inwarde spirituall sacrifice but it is an externall sacrifice properly so called and yet more a peculiar sacrifice instituted of our Sauiour Christe himselfe in his laste supper and ordered and adorned afterwarde by the Apostles their successors as appeareth by the Canonâ— of the Apostles by the masse of S. Iames S. Marke S. Basil S. Chrysostome and S. Ambrose Yea it may be colected out of the Actes of the Apostles where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles they were liturgizing For we knowe that masses are called in Greeke liturgyes as be the liturgyes of S. Iames S. Chrysostome c. And the vulgar translation is ministrantibus illis Domino whiles they were ministring vnto our lorde which generall wordes doo somtime signifye the particuler action of sacrificing as in the olde Testament is found and Erasmus doth expressely interprete them sacrificantibus illis whiles they were sacrificing althoughe it be friuolous which he addeth that their sacrificing was preaching for neither the sense of the Texte nor the nature of the worde can beare it and were it not absurde to say they were sacrificing that is preaching to God 4. As for the vse of the Masse as a sacrifice in the primitiue times it may appeare by Ignatius who liued in our Sauiours time sawe him on earthe writing to the Smyrnians It was not lawfull then without a Bishop to offer sacrifice nor to celebrate Masse And the same Author writing ad-Trallianos ad Neronem saith when S. Peter celebrated Masse Saynt Clement and Anaclete were his deacons helping him therin And that Timothy Linus were Deacons vnto S. Paul when he celebrated Masse 5. And the same S. Clement Romanus in his 3. Epistle de officio Sacerdot and Anaclete in his Epistle ad omnes Orientales And Dyonisius Areopagita in his ecclesiasticall Hierarchy doo all