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son_n	father_n	holy_a	trinity_n	44,085	5	10.5936	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06448	Granados spirituall and heauenlie exercises Deuided into seauen pithie and briefe meditations, for euery day in the vveeke one. Written in Spanish, by the learned and reuerend diuine, F. Lewes of Granado. Since translated into the Latine, Italian French, and the Germaine tongue. And now englished by Francis Meres, Maister of Artes of both Vniuersities, and student in Diuinitie.; Meditaciones para todos los días de la semana. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16920; ESTC S107751	68,524	280

nor ceremoniall sacrifices doe please thee or shall at any time hereafter content thee for thou art a Spirit and wilt bee vvorshipped in Spirit And therefore The sacrifice of God is a troubled spirit a broken and contrite hart ô God shalt thou not despise And because I knovve that no man in this vvorlde so long as he liueth doth come too late to desire mercy and fauour at thy hands but that he shall alwayes finde thee ready to giue it vnto vs therefore I desire thee againe O be fauourable and gracious vnto Sion build thou the wals of Ierusalem Deale with mee ô Lord graciously mercifully according vnto thy good will and pleasure and giue mee grace that the decayed and ruinous walls of my soule which are able to hold out no force of the enemy may againe bee inwardly reedified that I may offer vnto thee the true works of inward righteousnes which presently shall follow the outward being signes of the inward From whence afterwards as from a liuely fountayne shall flow the edifying of my neighbour frō which duplicity of works shall arise a sweete harmony acceptable vnto thy diuine Maiesty and a sacrifice ioyned to that with which thou thy self saidst that thou art well pleased For then shalt thou accept the sacrifices of righteousnes euen the burnt offering and oblation then shall they offer calues vpon thine Altar All these things I say ô Lorde shall they offer vpon thine Alter as a new sacrifice of which the Prophet spake This shall please the Lorde better then a young bullocke that hath hornes and hoofes that is the humanity of Christ our Redeemer thy Sonne and his sacrifice by whose merrits our workes before vnworthy of no value are made gratefull and acceptable in thy sight After this manner therefore ô Lord both I and others with mee who haue beene sinners lyuing now in thy worship and seruice will say Glory be to the Father and to the Sonne and to the holie Ghost As it was in the beginning c. VVe will prayse and glorifie thee alwaies both in this world and in the other as the Father Creator maker of all things and thy Sonne the Deuine Wisedome as him by whom we alone are worthy to be called and to be in deed thy Sons and the holy Ghost as the Doctour Teacher of grace the Comforter Patrone and Leader to all good purposes VVho in the distinction of persons in a perfect Trinity in the vnity of substance and in Maiesty doe liue and raigne without beginning vvithout end for euer and euer world without end Amen A most deuout Prayer of the name of Iesus O Good Iesus ô sweete Iesus ô Iesus the Son of the virgin Mary full of pitty and mercy O sweete Iesus haue mercy vpon me according to thine infinite goodnes O bountiful Iesus I an vnwoorthie sinner doe pray thee by that thy precious blood which thou dist shed vpon the Crosse for sinners vngodly men that thou wouldest wash me from all my sins that thou wouldest not despise thy seruant who humbly prayeth and calleth vpon this most holy name of Iesus This thy name Iesus is a sweet name yea it is sweeter then any Nectar or Ambrosia this thy name Iesus is a sauing name For what is Iesus but a Sauiour Therefore ô good Iesus who of thy goodnes hast created mee and vvith thy precious blood hast redeemed mee doe not suffer my soule to be haled downe to hell by reason of my many and great transgressions Let not mine iniquities ô good Iesus condemne my soule created of thine infinite goodnes Acknowledge in mee ô good Iesus and chalenge vvhat is thine that is my soule and take from mee that which is anothers that is all my sins and enormities O good Iesus haue mercy vpon mee as long as I am in this world least I be condemned in that fearefull day of iudgement O good Iesus if I a peruerse sinner shal deserue according to thy iustice to bee damned by reason of my greeuous and enormous sinnes I humbly appeale from thy seuere iustice to thy gracious pittifull mercy assuredlie trusting that thou my Lord Iesus wilt be gracious and mercifull to my soule as a gracious Father and a mercifull GOD. VVhat profit ô good Iesus will there be in my flesh if my soule goe downe to hell For it is certaine ô Lord that no man in hel shal yeeld praise to thy holy name Iesus O most mercifull Iesus bee mercifull to vs. O most sweet Iesus deliuer vs from all our tribulations and anguishes O good Iesus be gentle and kind to vs wretched sinners O most holy Iesus associate our soules with thine elect in heauen O most pittifull Iesus the saluation of all them that hope in thee comfort vs. O Iesus the Sonne of the most holy virgin Mary bestow on vs thy mercy grace wisedome charity chastitie humilitie and patience in all our aduersities and extreamities that wee may alwayes blesse glorifie honour and prayse Iesus Amen Laus tri-vni Deo FINIS Eccles 1. Eccle. 12. Esay 30 A similie What wee are to do in the morning What we are to doe at night What we are to doe when the houre soūdeth What we are to doe when wee sit at meate A prayer against tēptations A Prayer Iohn 17. Ierem. 20. Hugo lib. 3. de anima What man was before hee was borne Eccles 3. S. Augustine S. Bernard in his meditations Innocentius of the miseries of mans life Iob 14 Gene 3 Iob 10 Iob 21 Isidore Chrysost. Epist. ad The odor Laps The deuil is the King of pride Iob. 41. Greg. lib. 34. Moral cap. 25. 1 Iohn 3. Sinne is to be eschewed for three things Iob. 7. Apoc. 2. Esay 53. Ibidem God plagueth and punisheth sinne euery where Micah 7. A Simily A Simily Psal. 51. Sinne maketh the deuil merry Gen. 14. Gregory A Simily Iob 1. Iob 30. 1 Pet. 5. Iob 40. Luke 15. The dammage and hurt that comes to the soule by sinne Esay 59. Augustine Ezra 6. Ester 7. Prou. 19. Lib. 3. de consol Philoso cap. 1. Soph. 2. Psal. 21. Esay 59. A simily Esay 10. August Ser. 144. de tempt Lib. 4. de consola Philos. Psal. 49. 1 Iohn 3. Iohn 8. Math. 16. Luke 9. Hier. in an Epistle to Susanna Hier in an Epistle to Iuliana cap. True repentance August in his Soliloquies Three parts of repentance Contrition what it is In his 16. Sermon vppon the Cant. August Cassianus vpon the 120. Psalm Chrysost. of the compunction of the hart Confession In his 30. Sermon to the brethren in the wildernes In his 5● Sermon de tempore Ierem. 8. Isidor lib. de Etym. Leo in a Sermon Satisfactiō Augustine in his Soliloquities Gregory Hom 5 ad Monachos Augustine in Psal 50 In what things satisfaction cōsisteth 1 Iohn 2 Ecclus 35 Luke 11 The fruites of almes-deedes Prou 16 2 King 4. Esay 58. Tob 4 Lib. 18. Moral c. 10 1 Kings 1● Prou 3 Three

might bring forth repentance and repenting might possesse with al the Saints glorie and celestiall beatitude to the which shee was made and created But to this there is no other way then that of which the Prophet speaketh This is the way walke yee in it neyther shall yee decline to the right hand nor to the left Therefore it is needfull for a Christian man that is vvilling after thys wretched life to goe to his desired home besides prayers and common exercises to vse also diligēce that his hart may bee lifted vp vnto God not onely in euery place but also that at all times and in all businesses hee may carrie about with him cogitations seriously imployed about religious godly contemplations As a Bee delighted vvith the beautie of colours and sweetnes of odours doth take somewhat from euery flower and dooth carry it to her hiue to make honey of it so it is requisite that the seruant of God should take of all things created which are presented vnto his minde as it were certaine spurrs pricking forwards vnto deuotion and to the loue of God meditating on them in his hart with great delight with out intermission By this endeuour at the length vvee shall bring it to passe that vppon the alter of our harts there shall alvvayes burne the fire of diuine loue wee beeing alwayes busied in godly prayers and deuout meditations Therefore in the morning as soone as wee awake let vs shut our gates against al earthlie and worldly thoughts that so before all things our Lorde may enter in and haue admittance let vs offer vnto him the first fruites of that day conferring with him let vs doe three things First giue him thanks for the rest hee hath giuen thee that night and that he hath deliuered thee from al perrillous and feareful fantasies and from the snares of thine enemy and for all other benefites of creation preseruation vocation and redemption that he hath called thee to his fayth that hee hath infused into thee good inspyrations that he hath freed thee from all danger that so long a time with so great patience mercy hee hath waited for thy repentance And to be briefe yeelde vnto him most hartie thanks for all blessings whatsoeuer Then offer vnto him whatsoeuer that day thou shalt eyther doe or suffer all thy lalabours all thy stepps all thine exercises and briefely all that which thou art to doe or to be imployed in that day Offer vnto him in like manner thy selfe with all thine that al may redound to his glorie that hee may haue a hand in all and dispose of all as it shall please his most holy will none otherwise then if they were his owne businesses Thirdly desire his fauour grace that thou mayst not cōmitt any thing that day that shall be contrarie to his diuine maiestie Beseech him that he vvoulde ayde thee against all sinnes and especially against those which customarily thou art most inclined to as are anger vaine glory dissolutnes in wordes and such like arming thy selfe with a firme resolution against all kind of vices At night before thou goest to bed examine thy selfe with iudgement and call to minde whatsoeuer thou hast that day either done spoken or thought against the diuine will and recall all thy negligences idlenes slothfull heauines about the diuine seruice worship and that so wickedly thou hast forgotten thy Lord God Desire God that hee would pardon all thine errors forgiue all the sinnes which thou hast committed and that hee would bestowe his grace vpon thee that thou mayst correct and amend thy life And when thou layest thy selfe downe in thy bed thinke how thou shalt lie in thy graue cōsider with thy selfe how small a coffin wil cōtaine thy body end all thy meditations with that prayer which Christ himselfe taught his disciples As often as thou awakest in the night say Glory be to the Father and to the Sonne c. Or some such like thing as often as thou hearest the sound of the howre say Blessed be the howre in which our Lorde Iesus Christ was borne and died for vs ô Lorde remember mee in the howre of my death And consider howe thy life is shorter by an hower then it was before and howe by little and little thy web is wouen-vp and ended VVhen thou sittest downe to eate or risest vp from the table alwayes remember the example of our Lorde lift-vp thine hart vnto thy GOD cōsider that it is he that giueth thee meate and drinke vvho hath created all things for thy vse render vnto him thankes for the foode hee sendeth thee and ponder with thy selfe how many men almost perrishe through hunger and vvant then which thine estate is farre happier remember with what ease and safety thou possessest those things which others can hardly compasse with great danger and labour When thou art impugned or molested of the deuill that auntient Tempter the best remedie is if thou runnest vnto the Crosse and beholde hanging vpon it Iesus Christ cruellie scourged crovvned vvith thornes racked vpō the crosse hauing neyther beauty nor cōlinesse riuolets of precious bloode gushing out of his bodie Rembember that the chiefest cause why thy Lord hangeth there is none other then that hee might destroy the kingdome of sinne Beseech and intreate him with great deuotion that hee would not suffer a thing so odious to raigne in thine heart or in thine eyes which he with so great cost labour banished destroyed and say ô my Lord thou hangest heere vpon the crosse that I might not sinne and shall not this be sufficient for mee that I may flie from sinne I beseech thee ô lorde by those thy most holy wounds suffer me not at any time to bee forsaken of thee when I come vnto thee yea ô lord shew vnto mee the best hauen vvhere I may be in most safetie If thou shalt reiect refuse me whether shall I goe what shall I doe what will become of me who shall defend mee ô my lorde helpe mee defend me from that dragon seeing that without thee I can doe nothing If thou shalt feruently thus persist in heartie and earnest prayer the temptations shal be an occasion of a nobler crown and they shall bring it to passe that thy minde shall bee oftner lifted vp to God and the deuil who came with hope of victorie shall beeing vanquished most shamefully flie away Among all these exercises the sighes and gronings of the spirite are most commendable which are tokens of vehement desires by the which the soule beeing preuented of the holie Ghost and wounded vvith the loue of God sigheth groneth and with great feruencie laboureth for the loue of God and so desireth this loue both with great instancie and without intermission This meditation this holy exercise is so profitable that if it be daily done or be vsed at meale times at drinking

shamfastnes to the two in the midst Be it that thy Father doth wink at thee that he that is bountiful gracious doth pardon thee but thy Lord Creatour will not He that spared not his Son wil not spare the workmanship of his hands nor a wicked seruant c. We offend the Lord our God the Creator of all things we more wickedly offend our heauenly father being so gracious bountifull who doth support nourish vs in which thing we are worse then dogs who do loue folow them of whom they are nourished but most vilely we offend God by crucifying againe by sinne our Redeemer as much as lieth in vs who hath redeemed vs by his most precious blood and hath deliuered vs from all the snarés entrappings of sinns from the cruelty of deuils and frō infernall punishments We must bee sorrowfull for three things for sin committed for good omitted for time lost Augustin speaketh of the dignity of cōtrition The cōtrition of the hart auaileth more then to go on pilgrimage throughout the world And Cassianus vpon the Psalme I called vnto the Lord in my trouble sayth the Lord doth not knowe how to put of him whō he knoweth to entreat him with a broken and pierced hart And Chrisostom sayth It is only compunction which maketh a man to abhor purple to desire sackcloath to worke righteousnes to loue teares and to auoid laughter Of Cōfession which is an other part of repentance S. Augustin saith that it is the health of soules an expeller of vices a restorer of vertue an impugner of wicked spirits a feare of hel an impedimēt of the deuill O holy admirable confession thou shuttest the mouth of hel and openest the gate of Paradice And in another place He that accuseth himself of his sins the deuil cannot accuse him at the day of iudgmēt if in cōfessing them he blot those things out by repentance which hee hath done neither doth renue that againe which he hath cōmitted But woe be vnto vs that whē so many so great blessings benefits are foūd in repētance yet there are so few found that do take it vpon thē Heereupon God complaineth in Ieremy saying I harkned heard but none spake right no man repented him of his wickednes saying What haue I done Heare what S. Isidore saith It is confession by which the lurking disease of the soule is opened to the prayse of God in hope to obtaine pardon Of which vertue Ambrose sayth When confession proceedeth frō a man then the vengeance of God ceaseth And Cassiodorus saith Iesus Christ is not their Iudge but their Aduocat who accuse thēselues by theyr own cōfession Leo also agreeth with these that is not to be cōdemned saith he in iudgment which was purged by confession Goe too therfore my brother follow the councell of Esay first recount thine iniquities that thou maist be iustified For the confession of sins is the beginning of righteousnes Of satis-faction which is a third part of repentance thus speaketh S. Augustine Satisfaction is to cut of the causes of sin and not to cherrish by suggestions any entrance into thē Gregory sayth thus vvee do not satis-fie although we cease from iniquitie vnlesse on the contrary side we persecute by opposite bewaylings the pleasures which wee loued Chrysostome consenteth vnto thys The reconciliation sayth hee ought to be equal to the precedent offence thou oughtest to be as readie to lament as to offend and as thine intent vvas to offend such also ought thy deuotion to bee in repenting for great sinnes doe require also great greefe and sorrow Wherefore Eusebius sayth A light and slight contrition dooth not effect that those debts may be forgiuē to which euerlasting death is due neyther is a transitory satisfaction sufficient for those euils for which eternall fire is prepared There is neede of much vveeping of much mourning of great griefe of heart to heale the griefes and sorrowes of the hart We must endeuour with the vvhole contrition of the spyrite that those olde euills vvhich as arrowes stick in our consciences may be pulled out It is not sufficient vvith the lips onely to say I haue offended spare me remit my sins But we are presently weary looke behind vs as Lots vvife did wherfore we are diligently to cōsider the words of Bernard He that perfectly knoweth sayth he the burden of sin the plagues greeuāces of his soul he shal litle or nothing at all feele the punishments castigations of his body neyther shall they be troublesome vnto him certainly perswading himselfe that God wil haue respect vnto him that he shall auoyd those things which hee was desposed and prepared to commit Hereupon S. Augustine saith writing vpon the Psalme Haue mercy vpon me ô God Many there be sayth he that are not ashamed to sinne but they are ashamed to repent O incredible madnes art thou not ashamed of thy wound art thou ashamed of the binding vp of thy wound Is it not being naked more vgly Run therfore to the Phision repent say I doe confesse mine iniquity and my sinne is alwayes before mee against thee onely haue I sinned and done this euill before thee Satisfaction consisteth in three things In prayer Almes-deedes Fasting which are as it were certaine antidotes against so many capitall vices by which we offend GOD and these three vices doe arise from three principall enemies of our soules Pride is ingendered of the deuill couetousnes of the world luxury of our own flesh of which thus speaketh Saint Iohn All that is in the world is the lust of the flesh the lust of the eyes and the pride of life Prayer restraineth pride Almes-deedes banisheth couetousnesse and fasting brideleth lust Furthermore wee alwayes sinne eyther against God and so in like manner prayer is opposed against all that sin by it we are accepted of God as as the Wise-man saith The prayer of him that humbleth him selfe goeth thorowe the clowdes and coaseth not till it come neere and will not depart till the most High haue respect therevnto or we sinne against our selues against such a sinne fasting is effectuall according to that of Augustine Restraine bridle your flesh by fasting abstinence Or we sinne against our neighbour here almes-deedes are of force of which our Sauiour speaketh in Luke Giue almes and all things shall be cleane to you For as water extinguisheth fire so almes-deeds quench sinne Almes-deedes are called the water of GOD and a precept of mercy commaunded vnto vs of the sonne of God Wherefore for three causes we are bound to giue almes to exercise the works of charitie First because by mercy sin is wiped away VVhereupon Salomon sayth By mercie and truth iniquitie shall bee forgiuen The Scripture maketh mention of that poore widdow

seeing them in ioy may not onely bee tormented with theyr owne pument but with their blessednes But the iust shal alwayes behold in torments the vniust that hereby their ioyes may alwayes increase because they see the euill from which by mercie they are deliuered and by so much they shall render greater thanks vnto theyr Redeemer by howe much they see themselues deliuered from greater torments Neyther shall thys sight of the reprobates miserable and intollerable punishment anie whit dimme the clearenesse of the blessednes of the righteous because where there shal bee no compassion of misery there without doubt shal be no diminution of the blesseds beatitude What if it be no meruaile if the sight of the damneds torments bee vnto the righteous a cause of greater ioy seeing that in a picture a blacke coloure is layde vnderneath that a white or a redde colour may be seene more manifestly and beare the greater beautie For as I sayde before the ioyes of the righteous shal so much the more increase as they see the paynes of the damned increased from which they haue escaped A saued Father shall not pitty his damned Sonne neyther shal the wife be sorrie for her reprobate husbande The damned shall see till the last iudgement the glory of the righteous not that they shal knowe what it is but onely that they shall vnderstand that it is an inestimable ioy such an vnderstanding shal be vnto them both griefe punishment and enuie but after iudgement for euer they shall bee depriued of this sight which shall bee an exceeding greeuous torment vnto them for they shall alwayes remember that glorie which they before saw and shall think themselues vnworthy to behold so great happinesse Heere also an other question ariseth whether the damned doe see what is doone in thys world To which S. Gregorie aunswereth in his Morrals saying They know not whether theyr children be noble or ignoble As neyther the liuing doe knowe what torments the damned haue They knowe not what they are whō they haue left in this world for the life of their soule is seperated from their body Thirdly it is doubted whether the damned doe wish that all may come into hel to them to which doubt it is answered As the Saints haue perfect loue and charity so the damned doe burne agaynst all with spight and hatred Wherefore as the Saints doe reioyce at anothers good so the damned doe repine at it neyther is there anie thing foūd at which they more greeue then at the glory of the Saints and therfore they wish that all might be damned and they boile with so great enuie that also they enuy the glory of their own parents although lesse then they enuie other mens glory for they knowe that the nearer they are vnto them who are damned that theyr ovvne punishment is so much the more encreased Which albeit they know yet so great is their hatred malice that they had rather suffer great torments with many then smal discruciatements with a few Fourthly it is wont to be demanded whether the damned shal be mindful of those things which they haue done in this life to which S. Bernard answereth affirmatiuely saith that this remēbrance shal more torment thē whilst they remember the euils which they haue committed for which they are nowe afflicted and the good things which they haue omitted by which they might haue purchased the kingdom of heuen Hence it is apparent that there are two kinds of punishment in hel one of losse the other of sence as the Diuines speake Christ remembreth the first when he saith Euery tree that bringeth not forth good fruit shall be hewen downe And the latter whē he addeth And shall be cast into the fire Of the punishmēt of sence Gregory speketh saying In hell there shal be intollerable cold vnquenchable fire an immortal worm insufferable stink palpable darknes tormēters with scourges an horible sight of deuils cōfusion of sinners endles desperatiō of any good Therfore the dāned shal be full of all misery affliction griefe for they shal haue tears in their eyes gnashing in their teeth stink in their nosthrils houling in their mouthes mourning in their throats terrors in their ears bonds and manacles vpon their hands feet eternall fire burning all their parts members Wherfore not without cause S. Augustine calleth hel a denne full of all kinde of punishments and miseries For this cause the Prophet sayth Euery one shall bee astonished at his neighbour their countenances shall be blacke with burning And Baruch sayth That theyr faces shall bee pitchy and blacke through the smoake that is in the house The greatnes of the punishments in hel may bee also gathered by the continuall mourning and lamentation vvhich groweth throgh a desire of death which shal not come at them nor nere them wherefore they shal bite their tongues and blaspheme theyr Creatour as Saint Iohn testifieth saying They gnewe their tongues for sorrow blasphemed the God of heauen for their paines and for theyr sores The rigour of theyr torments shal be so great that despising lyfe which all so greatly loue they shal desire death which all men hate and that very earnestly as the same Iohn witnesseth when he sayth In those dayes shall men seeke death and shall not finde it and shall desire to die death shall slee from them What then shal wee doe sayth Chrysostome For there shall be none other thing but mourning trembling and lamentation there all repentance shal be too late helpe shal be wanting punishmēts shal encrease neyther is any comfort or consolation euer to be looked for O what terrors what gripings what wearines and what torments shal afflict them that are boyled in this purgatory No tongue can expresse what punishment it is sayth Chrysostome to bee depriued of the Diuine sight There be some of an absurde iudgement who onelie are glad to thinke that they shall escape hell But I think it a greater torment then hell not to haue attayned so great glorie I doe not thinke that vvee are so much to sorrowe for the paynes of hell as wee are to lament our losse in that wee are fallen from heauen which is a torment in my iudgement aboue all torments Hell and the plagues of hell are intollerable yet if one should say that innumerable hells were to bee suffered hee should say nothing in respect of the losse of that heauenlie glory to be hated of Christ to heare I know you not For it is better to bee pierced thorough vvith infinite thunderbolts then to haue that milde face turned agaynst vs and that peaceable eye disdayning to beholde vs. O let vs neuer suffer this ô thou onely begotten sonne of God and of the blessed Virgine ô let vs neuer haue experience of this irrecuperable losse and intollerable punishment But woe is vnto vs in that wee doe not foresee this imminent

and mercifull towards sinners that of vncleane filthy wretches thou hast made them holy and righteous men that with the fire of thy loue which as the Prophet sayth thou thy selfe art calling thee a fire which dooth consume thou wouldest purge burne vp and vtterly consume all mine iniquities and imperfections making mee of a stone-cold sinner a most ardent louer and feruent follower of thee and of thy precepts and commaundements Neyther only purge me from my sinnes past but Wash mee throughly from my wickednesse and cleanse mee from my sinne Wash mee so ô Lorde and so cleanse all mine inward parts that there may not any thing remaine in mee that may solicite mee to sinne againe Giue me strength and fortitude to ouercome the world the deuil and the flesh least I returne to mine olde wayes former errors And because I knowe ô Lord that no man doth lyue that of himselfe can be iustified in thy sight and presence and that thou doost onely vvill this that hee that desireth to haue forgiuenes of his sinnes do acknowledge and confesse himselfe a sinner and that hee lament and bewayle his misdeedes I being such a one doe say For I acknowledge my faults and my sin is euer before mee I doe acknowledge I say my faultes and confesse them not onely outwardly but also inwardly For although there are some that beeing spotted and polluted with vaine hipocrisie and with some other vice doe deceiue men vnder a shadowe of pietie yet Lord no man lyuing can possibly deceiue thee with a show of outward sanctitie if inwardly he be not so indeed I haue learned by experience that the inwarde sinne is opposite and contrary to euery one which accuseth vvithout intermission and gnaweth the conscience like a worme by the gnawing of which that horrible voyce of the damned ariseth who say We haue wearied our selues in the way of wickednesse and destruction and wee haue gone through dangerous wayes but wee haue not knowne the way of the Lord. The Heathen in tymes past dyd confesse theyr errors and offences to Mars Venus Iupiter Mercurie and to other vaine Gods fictions of Poets and many at thys day do offend because they haue riches honours and the glorie of thys world doe confesse that they haue offended against all these because they haue erred by the meanes of them haue not attained vnto theyr desires But I ô lorde doe contemne all these do confesse my sinnes vnto thee because Against thee onely haue I sinned done euill in thy sight For all my sinnes are against thee as against the Lord the maker and preseruer of all thinges from whom they cannot be hid but are open to the eyes of thy diuinitie as all other thinges are whether they bee in heauen in earth or in the depth of the Sea And truely my sinnes transgressions bee so many and so great that some beeing in the same state of damnation with mee and not considering of thine omnipotencie but measuring thee according to their ovvne frailety and weakenes haue in theyr peruerse cogitations descended into iudgemēt against thee saying My sins are greater then can bee forgiuen And giuing no credite to thy words promises suppose that thou art angry and cruell and doost thinke vpon punishment and vengeance and not vpon pardon and forgiuenes And such when they shall see that thou ô my Lord doost forgiue mee my sinnes will bee of another minde and be confounded in theyr iudgements shal confesse that which thou spakest by thy Prophet saying As the heauens are higher then the earth so are my wayes higher thē your wayes and my thoughts aboue your thoughts Therefore haue mercy vpon me ô Lord and blot out mine offences That thou mayst bee iustified in thy sayings and cleare whē thou art iudged But if a greater acknowledgement of them be necessary for the remission of my sins or if it carry any show of excuse to repeate them frō the first beginning and originall I say ô lord and plainly confesse that I was shapen in wickednes and in sinne hath my Mother conceiued mee And that through that olde transgression of our Father Adam which hee hath traduced and conueyed to all his posteritie which hath made vs subiect first to bodilie death and thē to spiritual to both which deaths we had still beene subiect vnlesse the seconde heauenly Adam Christ our Lord and thy beloued sonne had freed and deliuered vs from them by his most precious blood and had instructed vs by his doctrine and examples and had showed vnto vs the true way by which wee might againe returne to that first estate of innocencie in which we were created in the garden of Parradice For thou louest truth in the inward affections and shalt make mee to vnderstand wisedom in the secret of mine hart For seeing that thou art that ineffable vnspeakable truth which thou louest and which is acceptable to all thine by obseruing it according to thine owne promises thou gauest him who is the desired of Nations and promised in thy law that is thy selfe that we being deliuered frō the feare of our enemies might serue thee not with that olde seruile loue which was for feare of punishment and vengeance but vvith a filiall loue as a Lorde and Father who neuer ceaseth to showre downe his benefites vpon vs his children VVhich loue and name of children we haue obtained by Iesus Christ thy Sonne our lord for by the vertue of his merrits because hee would bee our brother in this worlde hee hath giuen vs boldnesse that wee dare vvith confidence call thee Father thou also callest vs sonnes not naturall Sonnes for Christ alone is thy onely begotten and naturall Sonne and of one substance with thee but vvee are adopted sonnes by vvhich adoption if wee doe our duties wee come to the inhearitance of thy kingdome vvith him therefore to vs being such Thou hast manifested the sescrete and hidden things of thy wisedome That is the misteries of our redemption which neither Socrates nor Aristotle nor Plato nor any other of the Grecian or Romaine Phylosophers could euer find out by all their immeasurable study and long searching yea thou hast shewed that al those things in which they placed the last end and chiefest felicitie to bee meere foolishnes extreame vanity and that which they supposed foolishnes thou hast showen to be true wisedome that thou mightest declare manifest howe little mans strength can preuaile without thy help and that thou mightest giue an example that none heereafter shoulde trust to his owne vvit or power but thou dost giue ioy and strength to them that with humilitie offer vnto thee theyr misery and weakenesse and him thou fillest with thy wisedome that with a sincere minde offereth vnto thee his ignorance and to bee briefe him thou iustifiest that yeeldeth vp himselfe vnto thee humbled as a sinner VVhich seeing it is so I desire thee O Lord That