confirmed by the worde of our Lorde in a successiue motion of nighte day for labour for rest so confirme vs we entreate thee in rest of ioye and in labour of feare that by our sonnelike feare we may be directed in our labour finally admitted into the eternall ioye of thy rest euerlasting SEVERALL DISTRIBVTIONS OF THE same spirite into Righte Holy Principall Sect. 3. 1. IN these verâ—es the spirite is thrice mentioned 1. a righte spirite 2. a holie spirite 3. a principall spirite The sonne of God is a righte spirite A holy spirite is the holy Ghoste And God our Father is a principall spirite Sinne is said somtime to be forgiuen by grace somtime blotted out by the bloud of the crosse and somtinne to be couered by charity The holy ghoste infuseth grace the Sonne shed his bloud and God the Father in wonderfull loue to vs gaue his only sonne for vs. O blessed Sauiour renue vs with thy righte spirite o holy ghoste take not thy holy spirite from vs O allmighty father confirme vs with thy principall spirite Renue vs by thy bloud take not thy grace from vs being renued and not loosing grace let vs be confirmed by thy principall spirite for so shall all our sinnes be blotted out haue pardon be couered 2. O holy and vndeuided Trinity Create my harte which is worse then naughte for thou arte creator Renue my bowells who serchest our Reynes for thou arte Redeemer And giue me a righte spirite instead of my corrupte thoughtes for thou arte Sanctifyer Doo not caste vs of for thou arte our Patron to whom else can we flye Take not thy selfe from vs for thou arte our paymaister of whom else can we haue rewarde Restore vs for thou haste made gracious promises and Confirme vs for in all these thou haste principall power I call firste vpon the spirite of the Sonne because none can come to the Father but by the Sonne and I place the holy ghoste betwene them both because from both he procedeth Allso I praye thrice for thy spirite to haue some proportion thoughe not the same measure with the Apostles who receiued him thrice 1. to heale diseases when they were sent to preache 2. after the resurrection when they receiued full Orders 3. when they were confirmed and illuminated in their authority at Pentecoste I beseech thee let me haue my sinnes and infirmityes healed let me receiue grace in thy Sacramentes and confirme me euer with boldenes in the profession of thy faithe that if before time I haue fled from thee as a fearfull Disciple I may after thy Pentecoste as a strenghthened Apostle reioyce in suffering for the name of Iesus 3. Furthermore by thy Righte spirite grante me verity By thy holy spirite Bonity And in thy principall spirite vnity So to haue Truthe of faith ioyned with goodnes of life and neither of them separated from vnity of loue peace that so allso in thy spirite our Beleefe may be righte our conuersation may be holy and aboue all our peace and loue may be principall eyther because it is a principall marke of thy true disciples or is a principall vertue or because Satan laboring nothing more then Diuision we haue neede to pray for the principall power and spirite of vnity to confirme vs euer in this principall charity 4. Or by thy righte spirite order me arighte towardes my neighbor by thy holie spirite make me good in my selfe and towardes thee o God let me haue a principall spirite for to thy honor we must directe all and loue thee aboue all Allso let me enioye a righte spirite against couetousnes and vniustice a holie spirite against luxury and intemperance a principall spirite against pride and oppression for a principall noble minde is humble and not cruell in superiority a holy harte is moderate abstinent in all delightes and a righte eye doth neuer couet another mans goods nor will looke vpon any Bribe Thus shall we not be squynte eyed nor pur-blynde against whom the prophet complayneth They haue not knowne to doo righte treasuring vp iniquitie robbâ—rie in their houses Thus shall we obserue the counsell of S. Paul charging vs to folowe sanctitie without which no man shall see God Thus if be humble and curteous euen towardes our inferiors our Lord hath promised by Esay that his spirite shall rest remayne vpon him that is humble feareth his wordes Wherfore in all these let vs euer praye for the ioye of Iesus and his saluation to be giuen if we wante it to be preserued if we haue it to be restored if we haue loste it so alwayes to be confirmed with his principall spirit TO TEACHE OTHERS IT IS CONMENdable but it is necessary firste to be well informed reformed ourselues Sect. 4. 1. THis is a worke worthy commendation to teach the bad to become good The cheife skill of a good pilote is among rockes of a discrete schoole maister is about dull or vnruly wittes of an experienced Capteyn is among fearfull or disordered soldyers So our Sauiour came to heale the sickâ— to binde vp the broken harted so must we allso seeke to helpe the sicke for the hole haue not such neede of the phisityan to teach the wicked and vngodly least any sorte be loste by our negligence to bring the wicked into the wayes of God that the vngodly may be conuerted vnto him whether they be wicked Christians or vngodly Pagans or such as haue no God haue forsaken God or doo greiuously offend God for as S. Paul saith It is God who iustifyeth a penitent sinner of what sorte soeuer 2. Thus let vs drawe all sortes we can vnto repentance the tractable by hope of pardon the harde harted by feare of hell fyre for this is both a signe a duty of a true conuerte to be desirous allso to conuerte others either by perswasion of wordes or by example of deedes assuring our selues that the zeale of soules is a great satisfaction on our parte vnto our lorde a gratefull sacrifice 3. Obserue notwithstanding that firste we must desire to be coÌ„uerted confirmed our selues before we take in hande to reduce teach others as our Sauiour appoynting his Apostles to conuerte all the nations of the worlde yet firste he willeth them to sitte in Ierusalem till they were endued with vertue from aboue firste to haue our selues enabled which our lord performeth to them who sitte in Ierusalem 1. who abide in constancy within the city of peace for vntill we be well rooted how shall we endure a storme or bring forthe fruite 4. So allso said Exechiel The lippes of the tables one hande breadthe were turned inwarde vpon which wordes S. Gregory collecteth that measuring by palmes or hande breadthes signifyeth actions and to turne the lippes inwarde to these is to heare firste as a scholler before thou speakest as a teacher to taste what
Let vs vs◠〈…〉 and prayer to enlighten our dimmed knowledge let vs vse patience 〈…〉 to humble to quench our strong enflamed affections let vs vse mortificatâ—â—◠〈◊〉 abstinence to restreyne refreyne our sottish vncleâ—â—â—leasures O swete 〈…〉 vs these graces o most pure immaculate and blessed 〈◊〉 Mary pray for vs o most feruorous penitent Saynt Marie Magdalen be thou 〈…〉 Aduocate that our regeneration may be more perfect then our generation was 〈…〉 that whatsoeuer poore integrity we haue it may he continued and how great 〈◊〉 our vncleannes hath bene that with contrite teares it may be washsd O we coâ—â—esse our base birthe conceiued in sinne to remember vs to be humble and because wâ— were conceiued in iniquities we doo entreat compassion on our naturall frailtyes for thou arte most graciously pitifull MEDITATION V. Ecce enim veritatem dilexisti incerta oculta sapientiae tuae manifestasti mihi For beholde thou hast loued truthe and thou hast manifested vnto me the doubtfull and secret thinges of thy wisdome DIVERSE DEVOVTE INTERPRETATlONS of these wordes And an humble thankesgiuing of the Author for his vndeserued conuersion Sect. 1. THere is a threefolde Truthe 1. of life against hypocrisie in which they are faulty who are clad in the wolle of sheepe whiles they dissemble the malice of wolues 2. in Truthe of doctrine against heresie which sercheth out false and foolish deuices 3. In Truthe of justice against partiall accepting of persons which is an abomination vnto God O founteyn and author of Truthe deliuer my soule from all these lyes of partialitie of heresie and of hipocrisie let my life be true in deuotion of harty actions rather then in any ostentation of wordes or seming labor of lippes let my doctrine be true guided by thy holy spirite and in euery title submitted to thy Catholique churche rather then in trusting to myne owne witte or relying on any others priuate conceyte let my vprighte dealing be true respecting others as I would be vsed my selfe neither bending for feare nor leaning for affection for beholde o lord it is euident in all thinges thou louest truthe 2. Wherfore in my particuler Cases of conscience in my priuate sinnes and other doubtes what should I doo some men are ignorant some men are negligent some excuse all and some doo much extenuate their faultes but I knowe my iniquities against ignorance I haue my sinne alwaies against me and I will set my selfe alwayes against sinne without negligence I may not defend my faulte but I doo accuse my selfe to haue sinned aboue all vnto thee and before thee to haue committed euill Nor woulde I extenuate but aggrauate my offences fearing least they be worse then I suppose for I knowe thou shal be be iustified in thy wordes and wilte ouercome when thou arte iudged Beholde therfore I spare not to discouer eueÌ„ my natural infirmityes I was conceiued in iniquityes And all this playnnes I vse in confession with sincerity for thou louest truthe 3. Allso thou louest truth not alone in confession but as well in satisfaction for so thou giuest prerogatiue to mercie that yet thou wouldest kepe truth thou doost pardon him that confesseth yet if he punish himselfe So is obserued both mercie truthe mercie because the man is freed truth because the sinne is punished O blessed S. Augustin it appeareth thou werte a Catholique penitent somtime punishing thy body not a carnall protestante euer pampering thy fleshe thou doost require some sharpe satisfaction after an entire confession but these will not vndergoe the blushing of confession much lesse endure the rigor of satisfaction they are content with the liberty of their ghospell and an easy faithe and therfore they refuse the necessity of satisfaction and all harde truthe But thoughe our Lordes truthe haue harde sayinges yet we must repent O let vs not abhorre these truthes which to flesh and bloud doo breede hatred for thou o lord louest truth 4. Thy prophet Nathan promised my sinnes should be translated from me wherfore I haue great hope of pardon and doo relye on all thy promises for thou louest truth and doubtles wilte performe I allso haue some comforte in this respecte because thoughe I committed a fowle faulte in matter of vice yet in poyntes of faith I haue not swarued from that Truthe which thou doost loue I haue caste thy grace and loue out of my will but yet in my vnderstanding I haue reteyned thy truthe It is naughte and too bad to haue one dore barred against thee as a vicious Israelite but it is worâ—e like a heatheÌ„ or an hetetique to shutte thee out with a doble barre or with two gates vidz neither to beleeue righte nor to liue well 5. Or peraduenture thoughe the wicked Beleeuer be somewhat easier to be conuerteâ— yet remayning obstinate he is in danger to be worse punished Wherfore Euthymius supposeth Dauid to say thus In my former wordes lamenting my naturall frailty I mighte seeme to extenuate my faulte ô no I reuoke any excuse rather o lord I accuse my selfe according to truthe I was great in thy fauor or as thy Secâ—etary thou diddest manifest vnto me the secret and doubtfull thinges of thy wisdome O how many hidden prophecyes hast thou reuealed to me which I haue published to others but the more I consider these fauors the greater I acknowledge my offences more abhominable is the treason of a Secretary then any falsehood of an enemy 6. Thus I doo deeply sincerely in all truthe accuse my selfe yet I cannot tell whether herin it were presumption for me to intreate thy reconciliation mercy because I was once thy inward freind fauorite To remember passed iniuryes doth prouoke a malicious minde to reuenge and contrarily why should it not mooue thy mercifull nature to pity him sooner whom thou diddest once loue I will plead earnestly yet with humility I will acknowledge my faultes to be so much more detestable because being once so gracious in thy secret and especiall loue I was so graceles as to deserue thy iuste open hate Among men great loue is often changed into great hate as the best wyne into the sharpest vineger but thou o lord seest not as men see neither so variable to be soone changed nor so inflexible to be hardly reconciled As it increaseth my faulte to haue abused such gracious fauor so the remembrance of this fauor loste by my faulte doth so much more afflicte my harte as my sinne is greater so my losse is greater my payne is greater and my sorowe is greatâ—r O let these entreate by the greatnes of thy loue that hauing bene a secret freind of thy priuy chamber thou wouldest not leaue me as a base sclaue to the despite of the publique worlde I hope thy honor will not permitte it and that thy great fauor will not be so much diminished 7. Thus may they pray who haue fallen from especiall fauors that from their depe
of the Diuell Which is signifyed by the olde custome of the Catholique churche which hauing baptized new conuerted christians at Easter and hauing vsed fasting penance in lent they called the first Sonday after Easter Dominica in Albis white Sonday because those who were newly baptized were then all clad in white to shew their cleansed innocency and so they solemnely read that saying of S. Peter quasi modo geniti infantes as children new borne to teach vs that after our sinnes washed by baptisme or blotted out by penance we should be carefull to kepe the garments of our soules white and cleane or hauing become againe as yong children without malice or sinne we should afterwarde procure the cleansed table of our soules no more to be defaced in vice by the Diuells fowle fyst but to be adorned in vertue with golden letters of grace MANY SIGNIFICATlONS AND PETITIONS for creating a cleane harte and renuing of a righte spirite Sect. 2. 1. BLotte out all my faultes and then Create a new harte in me o God First remission of sinne next infusion of grace For thoughe Iustification be in an instante yet in order of nature not of time pardon is before fauour And he saith Create grace in me because it is not deduced out of any power or faculty of our soule as are naturall formes out of their substances or matter but our soule had lost all his morall essence or Being of grace therfore he saith Create a cleane harte that is restore in me all morall gifts of nature and renue a righte spirite that is all spirituall graces 2. Create my harte which had loste it selfe for Ezechiel saith to a sinner Thou arte become nothing Neither let Ieremy call me a foole which hath no harte to resâ—ste sinne for to haue no harte is to be dead and to haue no life But in creating my harte I â—haâ—l â—ecouer both life and wisedome and by creatiâ—g me a cleane harte I may be among those blessed who shall see God 3. Let me haue a cleane harte not defiled with delightes of any sinne nor delighted in the filthynes of any pleasure nor turmoyled with contentious passions nor troubled with peruerâ—e cogitations for it ought to be a cleane temple of the holy ghoste not polluted with luxury not straytned with enuy with ambition not headlong noâ— houering with pride Or if we heare any of these clamorous affections within vs yet not take pleasure nor giue consent to their alluâ—ing voyces not a whitte to feele them who can say he hath a cleane harte yet must we cleanse our hartes not to harbour and consent vnto them Or if we haue listened any whit too long vnto such dangerous thoughtes let vs pray for a cleane harte that all corrupte intentions may be abolished and with a right spirite all good purposes orderly directed despising all the glory of this worlde fastening our mindes in the loue of God keping patience in reproches and injuâ—yes humbling our selues to all men in meekenes louing our freindes in God and our enemyes for God not coueting oughte from other men but rather giuing of our owne to the poore in prosperity sober and constant in affliction Thus let vs be renued in the spirite of our â—indes which in all these is a cleane harte and a right spirite but by the vices which are contrary vnto these it doth become a crooked and a lothsome harte 4. Create in me a cleane harte not materially but formally for this creation is not of the harte in substance but of his quality in cleanenes Create cleanenes in my harte for infused vertuâ—â— and grace may be sâ—id created as neither compounded of any material substance noâ— deriued therfrom But yet being Accidentall formes they are not created alone â—ut existing in some subiect and so Deuines say Gratia non creatur sed concreatur subjecto inesse grato 5. Least from my reasonable discourse impertinent or vicious thoughtes should ascend into my harte Create in me a cleane harte of vnderstanding Least my actions should be hipocriticall hauing my harte a farre of from thee Create a sincere intention of harte in my will And in my deuout hartie affections Create a cleane harte in me that I may follow Dauid as a man according to thine owne harte 6. And renue a right spirite in my bowells Renue it for I am waxen olde in vice and make it righte to be directed streight to heauen nor bowed downe in basenes nor bended awrye in crookednes to any thing of this worlde New in grace for we may not put new wyne into olde bottels Righte in nature wherfore we praie vnto the holie ghoste Send out thy spirite they shal be created thou shalte renue the face of the earthe 7. Our Bowells are of such earthly nature that they haue neede to be renued in spirite and our Hartes are so corrupted in sinne that they haue neede to be caste in another molde which is to be created a cleane harte O my soule we were become like Ephraim a seduced doue hauing no harte and we may complayne with the psalmist Our harte hath forsaken vs let vs desire our Lord to create vs a harte Allso like the Quene of Saba admiring Solomon we haue no spirite or faynting in goodnes we may say defecit spiritus meus our spirite fayleth vs let vs beseech our lord to Renue our spirite O Iesu create in vs a cleane harte out of which may not procede lewde thoughtes adulteryes theftes ambitions nor any wickednes Renue in our Bowells a righte spirite to make vs right in all vertues which according to the hebrew worde are called rectitudines righteousnes streight lines or perpendicular lines from the center of the earth leading righte vp to heauen That as in the begimning our Lord made man righte so to the intent our End may be answerable restore vs a righte spirite 8. Dauids hartâ— was vncleane by Adultery his spirite was crooked by malicious subtilty in this subtle malice he murdered Vrias in adultery he had abused Bersabee In like sorte against luste we desire cleanenes of harte and against crafty crooked malice rightnes of spirite or we pray that we may haue in our harte cleane affections louing God entirely and a righte spirite of discretion to discerne good prudently Allso mixing these we desire discreete affections in our harte and in our spirite louing charitable imaginations Nay we haue so much neede of a better alteration that we may alter interchange these wordes to desire a change of our selues allmost into any fashion rather then to remayne in our present corruption o lorde create in vs a cleane harte and renue a righte spirite in our bowells or create in vs a righte spirite and renue in vs a cleane harte Allso we haue neede of a cleane spirite and me doo wante a righte hart We haue no harte which therfore must be created
is greiuous to be depriued the communion of Sayntes But to be caste out from the fruition ioye of Gods presence is most lamentable The Mary-golde flower another which may be called Follow-suÌ„ne whiles the cherfull sunne shynes vpon them doo alwayes turne themselues towardes his beames moouing their heades after his course from East to west and whiles they feele his comfortable heate they remayne open beautifull fresh but so soone as the sunne is downe or couered with a sharpe storme or great thicke clowde they close shut vp their stowers they hang downe their heades or altogeather wither if they long wante his presence as in winter O Iesu thou arte my eternall sunne I am this fading flower yet if I will followe the as thou wilte neuer go downe so I shall neuer dâ—caye o let me euer be turned toward thy face 7 Pliny writes of a birde named Coladion which brought to a sicke body if she willingly looke directly vpon him there is much hope of life but if she turne away her eye and would not see him it is a signe of death O Iesu beholde me for my soule is sicke if thou turne away thy face from me I must needes dye for only in thy presence is true life Iob was an eye to the blinde as that sea fish Squilla doth serue for eyes vnto another shellfish called Pina O Iesu kepe me in thy presence and fixe thy face vpon me according as thy prophet Zachary said Our lord is the eye of man and of all the tribes of Israel As Ester with Assuerus let me find grace in thyne eyes O lord cast me not out from thy face least so I should wante thy fauour thy guydance and thy defence for euen among men we fasten our eyes vpon another either for loue or for gouernement or for protection O Iesu cast me not out from thy face of fauorable loue O Iesu cast me not out from thy face of directing gouernement O Iesu cast me not out from thy face of protecting defence so shall I reioyce in thee as my kind Patron I will obey thee as my prudent Tutor and I shal be safe with thee as my allmighty Capteyn AMONG SVNDRY OTHER GIFTES OF the holy Ghoste let vs inparticuler labour to be thankefull and to be constante Sect. 4. 1. ANd thy holie spirite doo not take from me I am a penitent and yet I presume to suppose I haue thy holy spirite whose effectes I desire may be encreased not diminished It is an effecte of thy holy spirite to be displeased with sinne for wickednes is a delighte to an vncleane spirite As therfore by this gifte of thy spirite I am come thus farre forwarde to dislike my former sinnes and to seeke pardon so I beseech the not to take froÌ„ me because of my vnworthynes that little which I haue but rather in thy goodnes to giue me yet more whatsoeuer I wante No man can call our lorde Iesus but in the holie ghoste To name him in worde they may but not to beleue in him loue him with their harte aboue any thinge in this worlde this none can doo without the holy spirite which is a spirite or inward breath of holynes no more then any can vocally speake without the breath of ayre O Iesu I beleue helpe my fainte beleefe O Iesu I loue increase my colde charity The small loue poore faith which I haue doo come from thy holy spirite O take not this holie spirite from me thou hast giuen it freely o encrease it graciously 2. In vertue memory of our deare Sauiours fiue woundes some vse to pray to the holy ghoste in fiue wordes 1. Veni come 2. purga cleanse 3. Reple fill 4. Accende inflame 5. Perseuera Continue Come with thy inspirations Cleanse by expulsion of sinne Fillfull with abundance of grace inflame with heat of thy loue and continue all these vnto the end all are necessary good but without perseuerance no vertue is crowned I haue begun in the spirite let me not end in the fleh O take not thy holie spirite from â—e 3. It is a question among schoolmen which is most bound to allmighty God One who was euer innocent or one truly penitent Some doo resolue it thus Innocens maiora debet sed poenitens magis debet Innocency is a greater benefite and so he is in debted for a better gifte But penitence is more difficulte and allso a demerited or disdeserued vertue for which therfore such a one is indebted so much more To preserue one alwayes innocent is to doo good vnto a man not ill To drawe a sinner to repentance is to doo good to an ill man The first did neuer merite his innocence but the other had demerited his penitence Allso it is easyer for him to go forward who is sounde standing on foote then for him who is sicke fallen vnder foote And finally Innocence is a Iewell of more price in the substance and penitence of more value for the workemanship wherfore the one owes more vnto God for being reserued in excellency and the other because he is deliue red with such difficulty 4. And as both procede of mercy vndeserued so if they doo not continue in perseuerance neither of them shal be crowned The fayre blade of corne must come to a good eare to a full kernell to a seasonable haruest to yeildable flowre The beautifull blossome must growe to a welâ— set budde and continue to a kind ripe fruite Saint Paul saying There is reserued for me a crowne of iustice Saint Bernard enquireth what proportion betwene our eternall reward our merites of a few yeares and allso what iustice of rewarde can be due to vs who receiue all of mercy Doubtles becauses our merites procede of his mercy and so doth not mercy exclude merite or iustice but rather vpholde them And as sinners are eternally punished for offending an infinite maiesty so iust men thirsting after righteousnes do merite an eternall crowne of iustice for if they were immortall on earthe they would perpetually serue God And being once sincerely penitent with S. Augustin they would so abandon all their sinfull pleasures that from the instante of their repentance they shoulde no more returne vnto them for euer euer such must be the purpose of a true conuerte for euer to caste of sinne least at any time he be caste out from the face of God and for euer to take care of perseueranae least at any time he loose the holy spirite which he hath receiued for so eternall iustice will giue him an eternall rewarde herin proportionable to his eternall purpose and care to serue God 5. Not like those peicemeale penitentes who still reserue some sinne nor those changeable conuertes who are weary euery moone or such as for a time cease to sinne for a lent for a sicknes for a good sermon or by any such present admonition but
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
IIII. Ecce enim in iniquitatibus conceptus sum in peccatis concepit me mater mea A Paraphrasticall exposition of the former words Sect. 1. Dauid in the former Verse accuseth not his parents nor is the act of Mariage of it self any sinne Sect. 2. Why our mother is mentioned to be accessary to our originall sinne rather then our father wheras in deed it comes more from Adam then from either Sect. 3. What originall sinne is how it is deriued vnto vs also how it is accompted a guilty fault in children Sect. 4. Originall sinne comes from Adam alone as principall how bad parents haue good children Sect. 5. How originall synne is deriued from Adam by meanes of our parents yet we haue not our soules from them ex traduce Sect. 6. Our Sauiour our Bl. Lady were exeÌ„pted from originalâ— synne Sect. 7. The most gratious wonderfull remedyes of our originall sinne Sect. 8. All the guilte of originall synne is quite forgiuen in Baptisme And the first motions of concupiscence are not syn vntill we delight or consent vnto them Sect. 9. The conclusion of the former declarations about originall synne with some short admonitions to mortify his force Sect. 10. MEDITATION V. Ecce enim veritatem dilexisti incerta occulta sapientiae tâ—ae manifestasti mihi DIuers deuout interpretations of these words And an humble thaÌ„ksgiuing of the Author for his vndeserued Conuersion Sect. 1. MEDITATION VI. Asperges me Domine hysopo mundabor lauabis me super niuem dealbabor Auditui meo dabis gaudium laetitiam exultabunt ossa humiliata THe vse of Ceremonyes declared by a picture the propertyes of hysope wherunto they may be alluded Sect. 1. Of diuers ceremonies in the Catholique Church made profitable by the sprinkling vertue of our Sauiours pretious bloud which is compared to the water of the Poole of Bethesda Sect. 2. The wonderfull efficacy of our Sauiours bloud And of the signe of the Crosse which was besprinkled therwith Sect. 3. There are sundry degrees of washing cleansing whiting of sinne Sect. 4. It is better to confesse then to excuse to heare then to speake and of sundry kindes of ioy gladnes Sect. 5. The ioyes gladnes of goodmen different from those of synners with a a harty reioyeing of the Author for his conuersion Sect. 6. MEDITATION VII Auerte faciem tuam à peccatis meis omnes iniquitates meas dele Cor mundum crea in me Deus spiritum rectum innoua in visceribus meis Ne proijcias me à facie tua spiritum sanctum tuum ne auferas à me A Generall interpretation of all these words then what is meant by our Lords Face And how our soules are deformed scribled full of synnes to be blotted out Sect. 1. Many significations petitions for creating a cleane hart and renewing a right spirit Sect. 2. To be cast out from the face of God is to be cast into all misery Sect. 3. Among sundry other gifts of the holy Ghost let vs in particuler labour to be thankefull to be constant Sect. 4. MEDITATION VIII Redde mihi laetitiam salutaris tui spiritu principali confirma me Docebo iniquos vias tuas impij ad te conuertentur IEsus is the ioy of our saluation which a sorrowfull soule desyreth to be restored and a confortable soule prayeth to be continued Sect. 4. The Nobility of a Principall spirit perseuering to finish constantly what it hath begon generously Sect. 2. Seuerall distributions of the same spirit into Right Holy and Principall Sect. 3. To teach others it is commendable but it is necessary first to be well informed reformed our selues Sect. 4. What be the wayes or proceedings of our Iustification and what doth teach vs in these wayes Sect. 5. How many other pathes do lead vnto the wayes of Iustification that we are not iustified by Faith only Sect. 6. Of the holy wayes of the sacred feet footesteps of our heauenly Guide Teacher Thus I shall teach thy Wayes vnto the wicked the vngodly wil be couerted vnto thee Sect. 7. Some deuout desyres thankegiuings of the Author vnto Almighty God Sect. 8. MEDITATION IX Libera me de sanguinibus Deus Deus salutis meae exultabit lingua mea iustitiam tuam Domine labia mea aperies os meum annuntiabit laudem tuam FRom all corrupt cruell bloudes let vs all desyre deliuerance Sect. 1. Some short petitions are directed vnto the Name Goodnes of God Sect. 2. We do reioyce our Lords iustice by trusting in his promises or by acknowledging of his mercy which forgiueth the offendour yet fulfilleth Iustice. Sect. 3. All the words of our mouth should proceed from God and againe be referred vnto God Sect. 4. In especiall our prayers our prayses should haue respect vnto God Sect. 5. It behoues all them who talke with God to haue the rootes of their tongue in a clean hart Sect. 6. All creatures do prayse our Lord by declaring his Goodnes of necessity Let vs yield him all honour for loue duty Sect. 7. All our considerations actions should haue some relation vnto the prayse of God Sect. 8. MEDITATION X. Quoniam si voluisses sacrificium didissem vtique holocaustis non delectaberis Sacrificium Deo spiritus contribulatus cor contritum humiliatum Deus non despicies THe diuersity of sacrifices some differencesbetwen the law the ghospell Sect. 1. Some other differences betwene the law the Ghospell Sect. 2. Our Lord doth more regard the hart then the gift and the deuotion more then the sacrifice Sect. 3. We haue need to be penitent how acceptable vnto our Sauiour is any soule contrite for synne Sect. 4. A description of Contrition Attrition their seuerall propertyes Sect. 5. An ample declaration plainly setting forth the former description of Contrition Sect. 6. The excellencies of Contrition how in some sort it may be compared with martyrdome Sect. 7. MEDITATION XI Benigne fac Domine in bona voluntate tua Sion vt aedificentur muri Ierusalem Tunc acceptabis sacrificium Iustiâ—iae oblationes holocausta tunc imponent super altare tuum vitulos A Serious lamentation for Sion Ierusalem that they may be laid desolate by externall persecution not by internall discord Sect. 1. A continued supplication for the good will mercy of our Lord vnto all estates of his Church against seuerall vices Sect. 2. The times the manner the place the persoÌ„s offering all these sacrifices oblations c. Sect. 3. What a sacrifice is and that the holy Masse is our peculiar sacrifice of the new Testament Sect. 4. The notable propitiatory vertues of the sacred Masse which ought to mooue vs to the frequenting applying of the benefitts therof Sect. 5. Some Considerations pertayning to the deuout hearing of Masse ending of our life Sect. 6. ERRATA SIC
we may be free from all these neither partaking in passion nor for opinion consulting with flesh and bloudde but hauing power giuen to be made sonnes so be borne of God let vs proceede with Dauid earnestly to repeate the name which we loue and to shew the strong desire of our petition by a zealous and vehement repetition Deus Deus salutis meae O God O God of my saluation SOME SHORTE PETITIONS DIRECTED vnto the name Goodnes of God Sect. 2. 1. O God O God of my saluation Some interprete this worde God in greeke to signifye one who beholdeth or one who runneth He seeth our saluation in his foreknowledge and in his exceding loue he runneth spedily to performe all our redemption O God looke vpon vs O God runne vnto vs. Beholde vs for our saluation and hasten vnto vs in our redemption See vs allso in thy foreknowledge of our redemption o God O God come running vnto vs in thy loue of our saluation Furthermore because we hauâ— neede to be saued and sanctifyed in the knowledge of our vnderstanding and in the affections of our will therfore allso bring vs saluation of vnderstanding to see thee and knowe thee O God· O God hasten vs by willing affection to runne vnto the and to loue thy saluation as in another pâ—alme it is said Thou arte my illumination and my saluation viz vnto my will saluation and illumination to my vnderstanding Therfore o God so looke vpon me that I may allso see thee being rightly illuminated O God so runne vnto me that I may come vnto thee being deuoutly affected 2. O God the Author o God mediator of my saluation O infinite Deity O mercifull humanity of my Redeemer O Iesus who arte God! O Christe who arte man O Emmanuel who arte God with vs men O soÌ„ne of man because thou tookest maÌ„hood of a blessed pure Virgin O sonne of God! because thou arte God of God and the eternall substance of the eternall Father O God which arte man O man who arte God! Thou hast auowed of thy selfe I am the saluation of the people working our saluation by suffring as man and accomplishing our saluation by ouercoming as God o deliuer vs from blouddes by the bloud of thy saluation It is a worke of great power to deliuer me from my sinfull corruption of blouddes O God O God it is a fauour of much mercy to shed thine owne bloud for my saluation O God deliuer me from those blouddes for only the power of God can worke it O God grante me saluation in thy bloud for only the mercy of God will accomplish it deliuer and cleanse me from my abhominable corruption of humane bloud by the inestimable preciousnes of diuine bloud this I doo accompte desire as a mysterye of God and a mercy of God for my admirable saluation Deliuer me from blouddes O God O God of my saluation WE DOO REIOYCE OVR LORDES iustice by trusting in his promises or by acknowledging of his mercy which forgiueth the offendour and yet fullfilleth iustice Sect. 3. 1. ANd my tongue shall rejoyce thy iustice O lorde thou wilte open my lippes and my mouthe shall declare thy prayse Saint Gregory saith that the iustice of God is faith in his true religion and we doo reioyce his iustice when we resiste or forsake heresy for Gods cause neither coueting the aduancements or aboundances of this worlde nor fearing his disgustes or pouerity for it is better to liue depending vpon the worde and promises of God in a patient firme hope then to relye vpon the best vncerteintyes of all this worlde in any present possession For without true catholique faith it is impossible to please God and by this faith a iuste man shall liue First spiritually reioycing more that he is a poore member of the Catholique Churche then if he were a mighty riche Prince in heresye and secondly for his body and for his necessityes praying trusting vnto him whose most fatherly prouidence feedeth the Birdes of the ayre and clotheth the lillyes of the feilde and with whom if there be prouision for sparrowes there is more for men and as he hath done good to our soules so he will not neglecte our bodyes 2. O my soule for thy life kepe euer this confidence on him and so reioyce on his fatherly iustice for if we aske him bread he will not giue vs a stone But especially let vs reioyce in his iustice for hauing deliuered vs from the lothsome blouddes of our sinne and broughte vs to the knowledge of his truthe into the estate of iustice of iustification by his grace Allso with men it semes iustice to reuenge an iniury and to free a malefactor is accounted iniustice neither will the rigor of mans sentence be satifyed thoughe an hundred others woulde giue their liues for one offendor coÌ„demned but the party who is guilty must be executed therfore o lord we will reiâ—yce in thy iustice which is appeased by the death of thy only sonne to make him a Sauiour of life for millions of slaues this thy iustice doth both free and aduance heynous offendors this thy iustice doth release any iniury and pardon any penitent malefactor Thy mercy hath propounded promised all this and this thy iustice doth performe ALL THE WORDES OF OVR MOVTH should proceede from God and agayne be referred vnto God Sect. 4. 1. O Lord thou wilte open my lippes and my mouthe shallâ— declare thy prayse Excepte thou O Lorde doo open my lippes excepte thou doo giue me this grace neither can my tongue reioyce nor my mouthe declare thy prayse It is not you which speake said our Sauiour but the spirite of â—y father which is in you therfore with Dauid I will harken what our Lorde speaketh within me andso by his assistance in mine owne comforte for his honor I will exercise all the instrumentes of my voyce my tongue my lippes and my mouthe My tongue shall frame wordes my lippes shall grace their soundes and my mouthe shall pronounce their full sense to reioyce in his iustice to declare his prayse 2. The wise man said It is thou o lord who doost shut vp the mouthes of the proud and makest the tongues of infantes to become eloquent If we open our mouthes of our selues we eyther speake vainly or falsely and sometime we ioyne theÌ„ both together speaking falsely to obteyne vainglory wheras if thou O God diddest open our lippes If we did directe our speeche to thy honor we shoulde euer haue truthe in our tongue and thy prayse in our harte It is conuenient alwayes to remeÌ„ber that saying Quis Cui Quid Quare tu dicas fac saepe requiras Who to whom what wherfore thou arte about to speake firste doo thou examine thy selfe If I be to teach O Lord open my lippes that it may be to profite soules not to set out my selfe not insisting in persuasible wordes of humane wisedome
but in declaration of the spirite and of vertue and thus he will open our lippes if firste we aske wisedome of God and then so speake as the wordes of God referring them only to his glory to the good of soules 3. If I be to pray o lorde open my lippes that I maâ— neither aske amisse to vnfitte purposes nor praye alone with my lippes hauing my harte farre from thee but holde me in attention from wandring thoughtes warme in deuotion from colde desires and seing I am insufficient of my selfe to thinke or to cherish or to expresse a good thoughte O let thy holy spirite teach me to pray in wardlie in minde with vnspeakable sighes and outwardly in body with decent signes of due reuerence 4. If I be to talke or discourse O lorde so open my lippes that neuertheles according to the wise mans counsell I may make a doore a barre to my mouthe vntâ— my wordes a beame a balance To my mouthe a barre of silence and a doore of warynes with a beame of discretioÌ„ and a balance of measure to my wordes Thus I praye with Dauid elsewhere O Lorde place a guarde vnto my mouthe vnto my lippes a doore of circumstance In all our talke let vs number our wordes lest we become talkers let vs measure euery sillable that they may be conuenient and honest not vnciuill nor immodest let vs weighe and consider all our speeche to ponder before hand euery circumstance to haue it iuste in truthe graue in sobriety not to lighte in mirthe equal in good Curtesy neither balance rising vpwarde in highe minded vanity but rather weighing downewarde in profound humility O thus let vs consider before we speake whether to say this woulde it sauour of enuy or slander whether to speake that woulde it not discouer some matter which it were better to keepe secret would it cause needeles suspition woulde it giue offence or is it any way like to be vndiscrete IN ESPECIALL OVR PRAYERS AND our Prayses should haue respecte vnto God Sâ—ct 5. 1. THis is in conuersation with men But with God especially our spirituall communication by prayer must be with respecte And because he is the Author of euery good gifte and we haue neede in our prayers to be taughte to pray therfore the olde Hebrewes beganne all most all their publique prayers and liturgyes with these wordes O lorde open thou our lippes And so the Catholique churche considering that the end and beginning of all actions oughte to haue relation to allmighty God therfore at Complynes finishing the daye we saye Conuerte nos Deus O God turne vs viz from all our offences of that day passed And then the Mattynes are begunne with these wordes O lorde thou wilte open our lippes insinuating that after the silence of the nighte we must firste open our lippes in the honor of God and that in the innocency of the morning we are aptest to prayse God 2. For to prayse God with our breast full of sinnes is like a cunning singer who hath eaten garlicke or hathe a stinking breath his voyce may be sweete to them who are a farre of but to those that stande neere him it giues a bad sauour So among men our prayses may seme to be deuoute butif we haue sinne in our harte our lorde will coÌ„sider the lothsome sauour more then the swete sounde such lippes may vtter good wordes but no such mouthe caÌ„ giue true prayse Nay rather to â—uch a one our lord saith why doost thou declare my iustice He that hath a festered caÌ„ker in his mâ—ath I am sure yow wolde not suffer him to chewe meate to feede your childe And were it not offensiue to heare a dronkarde discoursing against dronkeÌ„nes or one giuen to the vice of the flesh to preach against wantonnes 3. Shall we presume outwardly to pray vnto God or to sing him prayses whiles neither we are resolued to forsake sinne nor doo feele in our hartes any spirituall ioye To stande and mooue our lippes and to faine as if we answered or spake to the Iudge were it not a mockery euen such is our lippe-labour when we prayse God or praye vnto him and yet doo voluntarily abide in sinne For he that loues any sinne doth not loue God how can he then prayse God whom he doth not loue or as a malefactor whiles he feares iuste punishment how can he harbour true ioye in his minde as if he were a well beloued sonne And we knowe our lord will not heare sinners that is neither their outward prayers wanting inwarde deuotions nor any petitions for fauour excepte they be resolued for euer to forsake sinne If we be sory for what is passed and doo verily purpose by his grace neuer to offend in time to come our lord doth heare such sinners by his eare of mercy thoughe not by his eare of iustice but without resolution of amendment our prayses and our prayers themselues are turned into sinne for we pretend what we meane not and doo but abuse and dissemble with the maiesty of God 4. If we were to speake in a kinges presence we would be heedfull to our wordes and behauiour much more therfore in the presence of God And if the king should helpe vs to declare our meaning and incorage vs in our speaking we woulde reioyce for such fauorable audience and confidently hope to obteyne our request such truste we may haue in allmighty God for so he deales with vs and therfore let vs first desire him so to open our lippes For as we cannot speake of our tongue or of the ayre without the ayre and without our tongue so neyther can we prayse God or praye vnto him deuoutly except we haue some helpe from God wherfore o lorde open thou my lippes and my mouthe shall declare thy prayse IT BEHOVES ALL THEM WHO TALK WITH God to haue the rootes of their tongue in a cleane harte Sect. 6. 1. EVery man desires the commendations of honest but not of suspected persons much lesse of notorious sinners Abstinence and Fasting woulde not be praysed of a full bellied glutton for the prayse of vertue is most proper in the mouthe of the vertuous and the prayse of God doth not become any but such as be deuout and religious Pericles beyond his custome once apparelled himselfe exceding brauely to go to the mariage of a fayre personable yong man and being asked the reason of such extraordinary care of comelynes he answered because I woulde go as comely as I can to grace not to disgrace so comely a man And so it is a dishonor rather then an honor vnto religion to haue a wâ—cked sinner take vpon him to be a deuout singer neyther can such men say in truthe Os meum my mouthe shall prayse thee 2. The couetous man prayseth not God with his owne mouthe nor doth he vse his owne mouthe in the seruice of God who