also committed by thoughts VVhere I shall haue as manie for my iudges as haue gone before me by example of good vvoorkes and so manie shall be vvitnesses against me as haue giueÌ„ me presidents of vertues And yet expecting this iudgment I cease not to giue bridell to my vices but rather more more I lie rotting and corrupting in the dregges of my sinnes stil glutonie maketh me vile pride maketh me vaine couetousnes maketh me niggesh enuie consumeth me murmuration teareth me in peeces ambition puffeth me vp anger trovvbleth me lightnes of maÌ„ners dravveth me out of my self sluggishnes benuÌ„meth me heauines casteth me dovvne and fauour lifteth me vp Thou seest heere the companions vvith vvhich I haue liued froÌ„ the daie of mie childhood vntil this present time these be the frinds vvith vvhome I haue coÌ„uersed these the maisters that I haue obeied these the lords vvhich I haue serued Enter not therfore o lord Psal 142.2 into iudgment with thy seruant because no man liuing shall be iustified before thee for vvhoe is he that shal be found iust yf thou vvouldest iudge him vvithout pitie for this then o lord prostrating my self at thy feete vvith an humble and contrite spirite I vvil vveepe vvith the Prophet and saie Psalm 6. Lord rebuke me not in thy furie nor chasten me in thy vvrath Haue merâ—e vppon me lord because I am vveake heale me lord because mie bones ar trovvbled And mie sovvle is verie much trovvblâ—d but thou lord hovv long Be thou conuerted lord and deliuer my sovvle saue me for thy mercie Because there is none in death that is mindful of thee and in hel vvhoe vvill confesse vnto thee I haue laboured in my sigh I shall euerie night vvash mie bed vvith my teares shall I vveat mie couche Mine eye is troubled vvith furie I am vvaxen old among al mine enimies Glorie be to the father and to the sonne and to the holie ghost As it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE SECOND PRAIER FOR THE second daie of the praises of God CHAP. IIII. IN this exercise of feare and penance it behoued me o lord to spend all mie life seeing I haue so iust cause vvherefore to feare and vvherfore to lament Yet notvvithstanding al this as the greatnes of thie glorie obligeth vs to vvoorship reuerence thee so likevvise doth it binde vs to praise and glorifie thee because to thee onlie is due a hymne and praise in Sion thou being in deede as thou art a passing great deepenes of al perfections and a maine sea of vvisdom of omnipotencie of bevvtie of riches of greatnes of svveetenes of maiestie in vvhome be all the perfections and bevvties of all creatures in heauen and in earth and those also all in the highest degree of perfection In comparison of vvhich al bevvtie is foulnes all riches at pouretie al povver is vveakenes al vvisdom is ignorance all svveetenes is bitternes and finallie all vvhatsoeuer vve see in heauen and in earth is much les before thee then is a little candel in comparison of the sunne Thou art vvithout deformitie perfect vvithout quantitie great vvithout qualitie good vvithout vveaknes strong vvithout place al vvheresoeuer thou vvilt in vertue omnipotent in goodnes highest in vvisdom inestimable in thy counsels terrible in thy iudgments iust in thy thoughts most secreat in thy vvoords true in thy vvoorks holy in thy mercies abundant vvith sinners most patient and vvith those that be penitent most pitiful Therfore o lord for such a one I dooe confesse and acknovvledge thee for such a one I dooe praise thee glorifie thy holy name Giue thou me light in my hart and vvoords in my mouth that my hart may think of thy â—â—rie and my mouth be ful of thy praises But for somuch as praise is not beautiful in the mouth of a sinner Eccl. 15.9 I request all the Angels of heauen and al the creatures of the vvoorld that they together vvith me praise thee and supplie in this behalfe my faults inuiting them to this vvith that glorious canticle vvhich those holy children did sing vnto thee amiddest the flames of fiar in the fornace of Babilon saying Blessed art thou Daniel 7. ô lord god of our fathers and praised and superexalted for euer And blessed is the holie name of thie glorie and praised and superexalted for euer Blessed art thou in the holie temple of thie glorie and superpraised and superglorious for euer Blessed art thou in the throne of thie kingdom and superpraised and superexalted for euer Blessed art thou that beholdest the deapths and sittest vppon the Cherubines and praised and superexalted for euer Blessed art thou in the firmament of he auen raised and glorious for euer All the vvoorks of our lord blesse our lord praise and exalt him for euer Angels of our lord blesse our lord praise and superexalt him for euer Heauens blesse our lord praise and superexalt him for euer All vvaters that be aboue the heauens blesse our lord praise and superexalt him for euer All vertues of our lord blesse our lord praise and superexalt him for euer Sunne and moone blesse our lord praise and superexalt him for euer Stars of heauen blesse our lord praise and superexalt him for euer All raine and devve blesse our lord praise and superexalt him for euer Al spirits of God blesse our lord praise and superexalt him for euer Fiar and heate blesse our lord praise and superexalt him for euer VVinter and sommer blesse our lord praise and superexalt him for euer Moistiâ—res and hore frost blesse our lord praise and superexalt him for euer Frost and cold blesse our lord praise and superexalt him for euer Yse and snovve blesse our lord praise and superexalt him for euer Nights daies blesse our lord praise and superexalt him for euer Light and darknes blesse our lord praise and superexalt him for euer Lightnings and clovvdes blesse our lord praise and superexalt him for euer Let the earth blesse our lord let it praise and superexalt him for euer Mountaines and hillocks blesse our lord praise and superexalt him for euer All things that spring vppon the earth blesse our lord praise and superexalt him for euer VVelles blesse our lord praise superexalt him for euer Seas riuers blesse our lord praise superexalt him for euer VVhales all things that be moued in the vvaters blesse our lord praise and superexalt him for euer All byrds of the atre blesse our lord praise and superexalt him for euer Children of men blesse our lord praise superexalt him for euer Let I srael blesse our lord let him praise superexalt him for euer Priests of our lord blesse our lord praise and superexalt him for euer Seruants of our lord blesse our lord praise and superexalt him for euer Spirites and sovvles of iust men blesse our lord praise and superexalt him for euer Holie and humble of hart blesse our lord
praise and superexalt him for euer Glorie be to the father and to the sonne and to the holie ghost as it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE THIRD PRAIER FOR THE third daie to giue thanks to God for his benifits CHAP. V. I LIKE-vvise giue thee thanks o lord for all the benifits fauours vvhich I haue receaued of thee since the time that I vvas cōceiued vntil this present daie for the loue vvhich from al eternitie thou hast borne me vvhen euen from the same thou didst determine to create me to redeeme me to make me thine to giue me al that vvhich hitherto thou hast geauen me for somuch as al that I haue or may hope to haue is thine Thine is my bodie vvith al the parts and senses of the same thine is my sovvle vvith al her habilities and povvers thine be al the hovvers and minutes that hitherto I haue liued thine is the streangth and health vvhich thou hast geauen me thine is heauen and the earth vvhich susteineth me thine is the sunne and the moone the stars and the feelds the fovvles and the fishes the beasts and al other creatures vvhich at thy commaundement serue me Al this o my lord is thine and for the same I geaue thee as manie thanks as I am able to giue thee Neuertheles much greater thanks I yeeld thee that thou thie self hast vouchsafed to becom mine seeing that for my remedie thou hast offred and geauen all thie self in so much that for me thou vvast clothed vvith fleash for me thou vvast borne in a stall for me thou vvast reclined in a manger for me thou vvast svvadled in poore cloutes for me thou vvast circumcised the eight daie for me thou didst flie into Egypt for me thou vvast in so diuers sorts tempted persecuted yl vsed scourged crovvned vvith thornes dishonoured iudged to death and nailed vppon a crosse for me thou didest fast praie vvatch vveepe and suffer the greatest torments and outrages that euer vvere suffred For me thou didst ordeine and dresse the medicines of thy sacraments vvith the liquor of thie pretious blovvd and principallie the cheefest of all the Sacraments vvhich is that of thie most sacred bodie vvherein thou o mie God art conteined for mie reparation for mie maintenance for mie strength for mie delices for a pledge of mie hope and for a testimonie of thie loue For al this I yeeld thee as great and as manie thanks as I can giue thee saying from the bottom of mie hart vvith the Prophet Dauid Psal 102. Blesse o mie sovvle our lord and al those things that ar vvithin me his holie name Blesse o mie sovvle our lord and forget not all his fauours VVhoe hath pitie of all thy iniquities and healeth all thy diseases VVhoe deliuereth from death thy life vvhoe crovvneth the in mercie and compasstons VVhoe filleth thy desire in goods thy youth shal be renued as that of an eagle Our lord is dooing mercie and iudgment to all that suffer iniurie He made his vvaies knovven to Moises to the children of Israel his vvils Our lord is merciful and pitiful long-suffering and verie merciful He vvil not be angrie for euer neither for euer vvil hee threaten He hath not dealt vvith vs according to our sinnes neither according to our iniquities hath he revvarded vs. Because according to the height of heauen from earth hath he confirmed his mercie vppon those that feare him As far as the east is distant from the vveast hath he made far from vs our iniquities Euen as a father hath compassion of his sonnes our lord hath had compassion of such as seare him because he knovveth our vvoorkmanshippe He remembred that vve ar dust a man as the grasse so ar his daies as the flouer of the filde so shall he fade Because his spirite shall passe avvaie in him and shall not remaine and shall not knovve anie more his place But the mercie of our lord from euer and euen for euer vppon those that feare him And his iustice vppon the sonnes of sonnes to those that keepe his testament And ar mindfull of his comandements to fulfil them Our lord hath prepared his seate in heauen and his kingdom shall ouerrule all All Angels blesse our lord that be mightie of povver and dooe his vvoord to obey the voice o◠his speeches Blesse ye our lord al his vertues you his ministres that dooe his vvill Blesse our lord all his vvoorks and in euerie place of his soueraigntie blesse thou o mie sovvle our lord Glorie be to the father and to the sonne c. THE FOVVERTH PRAIER FOR the fouerth daie of the loue of God CHAP. VI. AND yf vve be so greatlie bound to our benefactours by reason of theire benifits yf euerie benefit be as it vvere a fiarbrand and a prouokement to loue and yf according to the great quantitie of vvoode the fiar is also great that is kindled in it hovv great then should the fiar of loue be that ought to burne in my hart seeing the vvoode of thy benifits is so greate and so manie the prouokements that I haue of loue yf al this vvorld visible inuisible be for me ought not by al reason the flame of loue that should rise thereof to be as greate as it And speciallie I ought to loue thee because in thee onlie ar to be found al the reasons and causes of loue that be in al creatures and those also in the highest degree of perfection For yf vve speake of goodnes vvhoe is more good then thou yf of beautie vvhoe is more beautiful then thou yf of svveetnes and benignitie vvhoe is more svveete and bening then thou yf of riches and vvisdome vvhoe is more riche and more vvise then thou yf of loue vvhoe hath euer loued more then he that so much suffered for our sakes yf of benifits vvhose is al that vve haue but thine yf of hope of vvhome dooe vve hope to haue vvhatsoeuer vve neede yf not of thie mercie yf to our parents vve naturallie ought to beare great loue Math. 23.9 vvhoe is more our father then he that saith Cal none father to your self vppon earth for one is your father he that is in heauen Yf the bridegromes ar beloued vvith soe great loue vvhoe is the bridegrome of my sovvle but thou and vvhoe filleth the bosome of my hart and of my desires but thou yf the last end as the Philosophers say is beloued vvith infinite loue vvhoe is my beginning my last end but thou vvhēce came I and vvhither goe I to repose but to thee vvhose is that vvhich I haue and of vvhome must I receaue that vvhich I neede but of thee finallie yf likenesse be cause of loue to vvhose image and resemblance vvas mie sovvle created but to thine This is euidentlie knovven by her manner of operation for vvhere there is like manner of operation there is also like manner of
that by this meanes those that be good maye praise thee and those that be euill maye hope in thee Let the sorovves vvhich thou diddest endure in the passion of thy most louing sonne and my Redeemer Iesus Christ be alvvaies before myne eys and let thy paines be the foode of my heart Let not thy succour forsake me let not thy pitie leaue me let not thy memorie forget me If thou o Lady abandon me vvhoe shal vphold me yf thou forget me vvhoe shal be myndful of me yf thou that art the starre of the sea and the guide of thosâ— that erre out of the vvay doe not lighten me vvhat shal becom of me Suffer me not to be tempted by the enimie and yf he tempt me suffer me not to fall yf I fall help me to rise vp againe VVhoe o Lady hath called vppon thee and vvas not heard of thee vvhoe hath euer serued thee that vvas not revvarded vvith much magnificencie Make o most glorious virgin that my hart may feele that pearsing griefe vvhich thou didst suffer vvhen after that thy most pretious sonne vvas taken dovvne from the Crosse thou did dest receaue him into thine armes and vvast not able anie more to vveepe beholding that most pretious image adored of the Angels but at that time defiled vvith the spittle of so vile and vnvvorthie persons and seeing the crueltie so straunge vvith vvhich the innocencie of the iust paied for the disobedience of the sinner I doe contemplate vvith my self o my vvoorthy Queene in vvhat sort thou diddest remaine at that time vvith thyne armes open thyne eyes dimme thy head hanging dovvne vvithout colour in thy face and feeling in the same more torment then anie other could endure in his ovvne bodye Let those sorovvful vvoords alvvaies sound in myne eares vvhich thou diddest speake at that time to those that did behold thee saying O you that passe by the vvay behold yf there be anie sorovv like to mine that by those vvoords I maie deserue to be heard of thee Fasten o Lady in my sovvle that svvord of sorovv vvhich passed thorough thy sovvle vvhen thou diddest lay in the sepulchre that dismembred body of thy most pretious sonne that I may remember hovv I am of earth and hovv in the end I must yeld to the earth that vvhich thence I receaued that so the perishing glory of this vvoorld doe not deceaue me Make me o Lady remember hovv often times thou didst turne to behold the sepulchre vvhere thou hadst left so great good inclosed that I may therby deserue so much fauour at thy handes that thou vouchsafe to turne and regarde my petition Let my companie be that solitarinesse in vvhich thou diddest remainâ—al that doleful night vvhen thou hadst nothing more liuelie before thine eys then thy paines sorovvs vvhen thou diddest drinke the vvater of thy pitiful teares and eate the bread of thy heauie contemplations that I bevvailing the anguish and distresse vvhich thou diddest suffer heere in earth may by thy meanes atteine to see the glorie vvhich thou hast merited in heauen Amen A PRAIER OF S. THOMAS OF Aquine to demaund al vertues CHAP. XIII O Almightie most merciful Lord God graunt me grace that such things as be acceptable to thee I feruentlie desire them vviselie seeke them trulie knovve them and perfectlie fulfill them to the praise ad glory of thy holy name Ordaine the state of my life giue me light to knovv that vvhich thou coÌ„maundest me to doe and forces to put it in execution as I ought and as it is requisite for the saluation of my soule Let the vvaie o lord vvhich leadeth to thee be to me secure right and perfect and such that I faile not betvvixt the properities and adueâ—sities of this life but that in prosperities I praise thee and in aduersities be not dismaied in prosperities I becom not loftie and proude neither vvaxe disconfident in aduersities Let me take heauines or ioy of nothing but onlie of that vvhich may ioine me vvith thee or separate me from thee Let me desire to content no bodie but thee neither to discontent anie bodye but thee Let all transitorie things be vile vnto me for the loue of thee and most deare and pretious al things apperteining to thee and thou o mie God aboue them all Let al ioie be yrksom to me vvithout thee and let me not desire anie thing besides thee Let al trauail be pleasant vnto me for thee and noisom vvhatsoeuer reposâ— I take vvithout thee Graunt that I maie oftentimes lift vp my hart to thee and yf at anie time I faile to doe this that I recompence mie fault vvith thinking of the same and purposing to amend it Make me o my lord God obedient vvithout contradiction poore vvithout lacke chast vvithout corruption patient vvithout murmuring humble vvithout fayning merie vvithout dissolution sadde vvithout deiection graue vvithout heauines quicke vvithout lightnes fearful vvithout desperation true vvithout doublenesse dooing good vvithout presumption to amend my neighbour vvithout loftinesse and to edifie him in vvoords vvoorks vvithout dissimulation Giue me o my most svveete God a verie vvatchful hart that no curious cogitation maie vvithdravve it from thee Giue me a noble hart that noe vnvvorthie affection may dravv it dounevvards Giue me a right hart that noe sinistrous intention maie turne it avvrye Giue me an inuincible hart that noe tribulation maie breake it Giue me a free hart that no peruerse and violent affection maie constraine it Giue me o most svveete and pleasant lord vnderstanding to knovve thee diligence to seeke thee vvisdom to find thee conuersation that maie please thee perseuerance to faithfullie expect thee and hope to finallie embrace thee Graunt that I maye deserue to be nailed vppon the Crosse vvith thee by penance to vse thy benifits in this vvoorld by grace and to enioie thy felicitie in heauen by glorie vvhoe vvith the father and the holy Ghost liuest and raignest God vvoorld vvithout end Amen THE THYRD TREATISE VVHICH CONTEINETH AN INSTRVCTION AND RVLE TO LIVE VVEL GEnerall to all sort of Christians THE greatest and most important affaire of all that be in ths vvorld for vvhich onelie man vvas created and for vvhich vvere created all things els that be in the vvoorld and for vvhich the Creator and lord of al things came him self into the vvoorld preached and died in the same is the saluation sanctification of man He then that ernestlie and vvith al his hart desireth to take in hand this so greate an enterprise in comparison of vvhich al that is vnder heauen is to be esteemed as nothing the summe of al that he ought to doe consisteth in one onlie thing to vvit that a man haue in his mind a most stedfast and determinate purpose neuer to commit anie mortal sinne for anie thing in the vvorld be it goods be it honour be it life or anie like thing vvhatsoeuer In such sort that euen as a faithful vvife
ansvverable to the superfluitie and abundance and the hunger and thirst avvnserable to the delicatenes and fullnes past Vnto all these paines there is added an eternitie or euerlastingnes of suffering them vvhich is as it vvere the seale and key of them all for al the rest aforesaide vvere yet somvvhat tollerable if it might be ended for so much as nothing is great that hath an end But paines that haue no end no ease no mitigation nor declination no nor hope that euer ether the paines or he that giueth them nor he that suffereth them shall finish and haue an end but to be as it vvere a perpetual banishment and an infamie neuer to beremitted this is a matter able to make anie man besides him self that should consider it deepelie and vvith due attention This is then the greatest paine that of all others is to be suffered in that vnfortunate place for yf these paines vvere to be endured but for som certaine tyme although it vvere a thovvsand or a hundred thovvsand years or as a certaine doctor saieth yf there vvere anie hope that they should end in so much time as al the maine occeaÌ„ sea should be consumed drop by drop taking out of it euerie thousand yeare but one drop onlie yet this vvoold be som kind of comfort and consolation But it passeth not soe in this case for the paines shal becorrespondent to the eternitie of almightie God and the continuing of this miserie to the perpetuitie of his diuine glorie So long as God shal liue so long shall they die vvhen God shal be no more that vvhich he is novv then shall they also cease to be that vvhich they ar Novvin this duratioÌ„ in this eternitie I vvish thee good brother to settel rest for som time thy consideration as a cleene beast to râ—minate this passage novv vvith thie self for as much as the eternal euerlasting truth crieth Matthae 14.35 and auovvcheth saying Heauen and earth shall passe but my vvordâ—s shall not passe Saturdaie night Of the glorie of heauen THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen thereby to moue thy heart to the contempt of the vvorld and to an earnest desire to be in the companie of celestiall citizens To th' end therfore that thou maist in som sort vnderstand somvvhat of this felicitie thou hast to consider a mong other things these fiue that ar in it The excellencie of the place the ioy of the companie the vision of God the glorie of the bodies finallie the sacietie and perfect store of al good things vvhich is there First then consider th'excellencie of the place and especiallie the greatenes thereof vvhich is vvonderfull For vvhen a man readeth in certaine graue authors that eâ—erie starre in heauen is greater then the vvhole earth moreouer that there be som starres of such exceeding greatenes that they be ninetie times bigger then al the vvhole earth and vvith this lifâ—eth vp his eyes to heauen and seeeth in the same such a number of starres and so manie voide spaces vvhere manie more starres might be set vvhen he seeeth this I saie hovv can he but vvoonder hovv can he but be astonied as it vvere besides him self considering the passing greatnes of that place and much more of that Souerain lord that created the same Novv as for the beavvtie of that place it is a thing that cannot be expressed vvith vvords for yf God hath created so vvonderful and so bevvtiful things in this vale of teares vvhat hath he created trovv ye in that place vvhich is the seate of his glorie the throne of his statelines the pallace of his maiestie the hovvse of his elect and the paradise of all delightes After the excellencie of the place consider the vvorthines of the dvvellers in it vvhose number holines riches bevvtie doe far exceede vvhat soeuer can be imagined S. Iohn saith that the multitude of the elect ar so great that no man is able to count them Apocal. 7.9 S. Dionisius saith Caelest Hierar c. 14. that the Angels ar so manie that they exceede vvithout comparison al corporal and material creatures vppon the earth 1 p. q. â—â— ar 3. S. Thomas agreeing vvith this opinion saith that like as the heauens in greatnes exceede the earth vvithout anie proportion so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this vvoorld vvith like advantage and proportion Novv vvhat thing can be imagined more vvoonderfull then this Certainlie this is such a thing that if it vvere vvel considered it vvere sufficient to make al men astonied And yf eche one of those blessed spirites yea though it be the verie least among them be more beautiful to behold then al this visible vvoorld vvhat a sight shall it be to behold such a number of beautiful spirites to see the perfections and offices of euerieone of them There the Angels be sent in ambassages The Archangels ministre and serue the Principalities triumph The Povvers reioice The Dominations gouerne The Vertues shine The Thrones glister The Cherubines giue light The Seraphines burne in loue and al sing lavvdes and praises to God Novv yf the companie and mutual conuersation of good and vertuous persons be a thing so svveete and so amiable as vvee dailie proue vvhat a thing shall it be to conuerse there vvith so manie blessed Saincts to talk vvith the Apostles to deale vvith the Prophets to communicate vvith the Martyrs and to haue a perpetual familiaritie vvith al the elect More yf it shal be so great a glorie to enioy the companie of the good vvhat shal it be to enioy the companie and presence of him vvhome the morning stars dooe praise at vvhose excellent beautie the sonne and moone dooe vvonder before vvhose maiestie the Angels and al those blessed spirites dooe bovve theire knees vvhat shal it be to behold that vniuersal and supreme good in vvhome al good things ar conteined that greater vvoorld in vvhich ar included al vvoorlds and to see him vvho being one is al things and being most simple in him self and vvithout al kind of mixture doth yet comprehend in him self the perfections of al things If to heare see king SalomoÌ„ vvere thought so great a matter that the Queene of Saba said of him Blessed ar the men 2. Regu 10.8 and blessed ar these thy seruants that stand in thy presence and heare thy vvisdom VVhat shal it be to behold that most high SalomoÌ„ that eternal vvlsdom that infinite greatnes that inestimable bevvtie that exceeding goodnes and to enioie the same for euer and euer This is the essential glorie of the Saincts this is the last end and harborough of our desires Afther this contemplate the glorie of the bodies vvhich shal be endued vvith those fovver singuler qualities and dovvries to vvit vvith Subtilitie Svviftnes Impassibilitie and Cleerenes vvhich Cleerenes
shal be so great that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father Novv if the sunne vvhich standeth in the middest of the heauens being but one be yet sufficient to giue light and comfort to al this vvorld vvhat a light shal so many sunnes and lamps make as shal shine togetherin that place But vvhat shal I say novv of al the other goods vvhich are there There shal be Health vvithout infirmitie Libertie vvithout bondage Bevvtie vvithout deformitie Immortalitie vvithout corruption Abundance vvithout necessitie Quietnes vvithout vexatiō Securitie vvithout feare Knouledge vvithout error Fulnes vvithout lothsomnes Ioy vvithout heauines and Honour vvithout contradiction August There as S. Augustine saith shal be true glorie for none shal be praised by error or flatterie There shal be true honor for it shal nether be denied o such as deserue it nor giuen to such as merite it not There shal be true peace for no man shal be molested either by him self or by others The revvard of true vertue shal be euen he that gaue the vertue hath promised himself for a revvard of the same vvhom vve shal see vvithout ceasing loue vvithout lothsomnes and praise vvithout vvearines There the place is large beutiful bright and secure the companie verie good and pleasant the time alvvaies after one manner not diuided into euening and morning but continued vvith one simple eternitie There shal be a pepetual spring-time vvhich shal florish foreue more vvith the freshnes and svveete breathing of the holie Ghost There al shal reioice al sing and giue continuall praise to that high giuer of al things through vvhose bountiful goodnes they liue and raigne for euer O heauenlie cittie secure dvvelling place countrie vvhere al pleasant things at to be found people vvithout grudging and murmuring quiet neighbours and men vvithout anie vvant or necessitie O that the strife and contention of this present state vvere ended O that the daies of my banishment vvere once finisshed vvhen shal this daie com vvhen shal I com and appeare before the face of my svveete lord and Sauiour Sundaie night of the benifits of almightie God THIS daie thou shalt meditate vppon the benifits of God therebie to giue him thanks for them and to enkendle in thy self a more feruent loue of him vvho hath ben so bountiful tovvards thee And although these benifits be innumerable yet maist thou at the least consider these fiue most principal to vvit the benifits of Creatiō Conseruation Redemption Vocation and other particular and Secrete benifits And first of al touching the benifit of Creation consider vvith great attention vvhat thou vvast before thou vvere created and vvhat God did for thee and bestovved vppon thee before thou diddest merite or deserue anie thing to vvit he gaue thee thy bodie vvith al thy membres and senses and thy sovvle of so great excellencie endued vvith those three noble povvers vvhich be Vnderstanding Memorie and VVill. And consider vvel that to giue thee this sovvle vvas to giue thee al things for so much as there is no perfection in anie creature vvhich a man hath not in him in his manner VVhereby it appeareth that to giue vs this thing alone vvas to giue vs at once al things together As concerning the benifit of Conseruation consider hovv al thy vvhole being dependeth of Gods prouidence hovv thou couldest not liue one momēt nor make so much as one steppe vvere it not by means of him hovv he hath created al things in this vvorld for thy vse and seruice the sea the earth the birds the fishes the liuing beasts the plants and finallie the Angels of heauen Consider moreouer the health vvhich he giueth thee the strength life sustenance vvith al other temporal helps and succours And aboue al this vvaigh vvel the miseries and calamities into vvhich thou seeest other men fall euerie daie and thou thy self mightest also haue fallen into the same yf God of his great mercie had not preserued thee Touching the benifit of Redemption thou maist cōsider therein tvvo things First hovv manie great the benifits haue ben vvhich ovvr Sauiour hath giuen vs by means of the benifit of Redemption and secondlie hovv manie and hovv great the miseries vvere vvhith he suffred in his most holie body and sovvle to purchase vs these benifits But to the end thou vnderstand better and feele in thy self hovv much thou ovvest vnto this thy lord for that vvhich he hath endured for thy sake thou maist consider these fovver principall circumstances in the misterie of his sacred Passion to vvit vvhoe is he that suffreth vvhat he suffreth of vvhome and to vvhat end he suffreth VVhoe is he then that suffreth God VVhat suffreth he The greatest torments and dishonour that euer vvere suffred Of vvhome doth he suffer Of hellish and abominable creatures vvho in theire vvoorks ar like euen to the divels them selues To vvhat end doth he suffer not for anie cōmoditie of him self or anie merite of our part but onlie for the bovvels of his infinite charitie and mercie As concerning the benifit of Vocation consider first of al vvhat a great mercie it vvas of God to make thee a Christian and to call thee to the Catholique faith by the means of holie Baptisme and to make thee also partaker of the other Sacraments And yf after this calling vvhen thou hast by deadlie sinne lost thine innocencie our lord hath raised thee vp from sinne and receaued thee againe into his grace and set thee in the state of saluation hovv canst thou be able topraise him for this so singular a benifit vvhat a great mercie vvas it to expect thee so long time to suffer thee to commit so manie sinnes and to send thee so manie godlie inspirations and not to shorten the daies of thy life as he hath donne to diuers others that vvere in the same state and last of al to call thee vvith so mightie a vocatiō that thou mightest rise vp againe from death to life and open thine eys to the eternal light vvhat mercie vvas it also after thou vvast conuerted to giue the grace not to returne vnto deadlie sinne againe but to vanquish thine enimie and to perseuer in good life These ar the publique and knovven benifits but there be other secrete benifits vvhich no man knovveth but he onlie that hath receaued them and againe there be som so secrete that euen he him self vvho hath receaued them knovveth them not but he onlie that gaue them Hovv manie times hast thou deserued in this vvorld either through thy pride negligence or vnthankfulnes that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes and yet hath not he dealt thus vvith thee Hovv manie euills occasions of euills hath our lord preuented vvith his prouidence ouerthrovving the snares of thine enimie and stopping his passage and not permitting him to execute his vvilie practyses and designements
one account to vvit the austeritie of the one and the pouretie and nakednes of the other VVhen this vertue shall vvant in religious then shal they fal to ruine and decaie because the vice contrarie to this vertue vvhich is to eaâ—e drink and chearish the bodie is not content to breake one onlie lavve of fasting but also al other lavves and ordres for so much as to seeke and procure the pleasures and delicacies vvhich the bellie requireth permitteth not that anie lavve of Religion remaine entire and in his due force especiallie because one delicacie requireth an other and one vice dravveth an other euen as one vertue bringeth an other vertue Novv he that desireth to be free from so greate euils let him set tel vvel in his hart those vvordes of the Apostle that saieth Manie vvalke Philip. 3.18 vvhome often I told you of and novv vveeping also I tell you the ennimies of the crosse of Christ vvhose end is destruction vvhose God is the bellye By vvhich vvords thou maist vnderstand that it must be no small euil vvhich the Apostel so much bevvaileth Of Silence THE ninth vertue is Silence vvhich is the keie of deuotion of discretion of chastitie of shamefastnes of innocencie and of al vertues fith the vvise-man saied Death and life lie in the hand of the toung Pronerb 18.21 VVhose praises and commendations yf anie man desire to see let him reade the booke of Sapience and there shal he finde maruailous things touching this vertue And therfore let a Christian man alvvaies praie to almightie God for this vertue and saie vvith the Prophet David Pone Domine custodiam orimeo Psalm 140.3 ostium circumstantiae labijs meis Set o lord a garde to mie mouth and a doore of circumstance to mie lippes And let him be assured that it is no more possible to keepe other vertues vvithout this then to preserue a great treasure vvithout keie and locke Novv heere it seemeth conuenient to vvarne those that speake of the Circumstances vvhich they ought to obserue in the time of speache to vvit vvhoe speaketh to vvhome vvhen vvhereof to vvhat end vvhere and vvith vvhat intention he speaketh that by this meanes he maie keepe him self from al the rocks vvhich be in this nauigation Of Solitarines THE tenth vertue sister and Companion of Silence is Solitarines vvhich is a rauelin of Silence vvhich Solitarines he must greatlie loue and procure vvith al diligence vvhoe desireth to keepe innocencie to conserue peace to spend vvel his time to enioie the pleasures and comforts of the holie Ghost and to mount vp and descend by the degâ—ees of that ladder vvhich S. Bernard describeth vvriting it to Religious folkes vvhich be Reading Meditation Praier and Contemplation Bernard de scala Claustralium For the obteining of this vertue it is necessarie that a man subdue nature and force him self vntil he haue goten a custom to flie companie to loue recollection and solitarines and to leade his life vvith her but chiefelie it is necessarie to flie the companie of distracted and light persons because this is one of the greatest diseases that the vvorld hath seeing that neither a mad dogge nor a venimous snake doeth so much harme as doeth euil coÌ„panie for it is most certaine as the Apostle saieth that Euill speaches corrupt good manners 1 Cor. 15.33 Prouerb 13.20 Moreouer let the seruant of God vvrite in his hart that saying of the vviseman He that vvalketh vvith vvisemen shal be vvise the frind of fooles shal be like them And that also Ecclesiast 13.1 He that toucheth pitch shal be defiled therevvith he that dealeth vvith proude men shal put on pride Novv the maisters of nouices must be verie zealous of this vertue yf they desire not to lose that in fevv hovvers vvhich hath ben goten vvith greate trauail and diligent bringing vp in manie yeares Of invvard composition THE eleuenth verâ—ue is the measure and Composition of the invvard man to vvhich vertue apperteineth that saying of S. August in regula Clericorum Augustine In your going standing apparel and in al other your motions let nothing be donne that maie offend anie mans eyes but that vvhich becommeth your holines because the contrarie is a token of a light hart of small vertue smal substance and small deuotion And therfore one of the chiefest cares of a good maister must be to teache his nouice hovv to goe hovv to speake hovv to apparel him self hovv to conuerse vvith others hovv to dispute hovv to laughe hovv to vse his armes in theire gestures hovv to recollect his sight vvith other such like things Also vvith vvhat temperance he must behaue him self at the table vvith vvhat comelines he must lie in his bed vvith vvhat measure and deuotion he must be in the Church vvith vvhat invvard and outvvard reuerence before the altare and so in al other the like places Likevvise vvhen he dealeth vvith other men he ought to conuerse vvith them in suche manner that they remaine edified vvith his good example and that he be vvith al men and to all an image and patterne of holines in such sort that as one vvhoe toucheth som things that be odoriferous and svveete beareth and reteineth vvith him self the sent of that vvhich he did touche and as he vvhoe in the old lavve touched anie holie thing remained halovved therbie so it is great reason that he remaine in like sort vvhoe hath had communication vvith anie seruant of God Of invvard loue to the ceremonies of a mans Religion THE tvvelfth vertue is an invvard and hartie loue to al the ceremonies and obseruations of a mans profession not onlie to those that be great and essential but also to all the others hovv litle and small soeuer they seeme for in verie deede none of those things ought to seeme small vvhich be ordeined to so high an end as is to loue God Let a man remember vvel hovv it is vvriten Ecclesiast 19.1 Luca 16.10 that he vvhich maketh no account of small things shal fall toe greater and that he vvhich is faithful in litle shal be also faithful in more My meaning is that he vvhich feareth to fal in small things shal be more secure from falling in greater And contrarievvise from smal offences men com by little and littel to fall into verie great euils It is a thing vvel knovven that goeth in the common prouerbe hovv for a naile vve loose a horse-shue and for a horseshue a horse and for a horse the horseman also In like manner vve see that for a littel rippe al a vvhole garment commeth to be rent and for a little peece that falleth our of a vvall falleth aftervvards a great stone and thence goeth to decaye the vvhole building None vvas euer at the first leape verie euil but by littel and little men clim as it vvere and get vp from small euils to greater There is nothing in Religion that ought
maie adioine the feare of God and vvithal Religion vvhich consisteth in the honour seruice of God These be the most principal vertues and the stirrers vp of al others and therefore he that desireth to atteine to the perfection of Christian life must labour to increase and profit especiallie in the forsaid vertues for the more he shal profit in them the greater shal his perfection be And for this cause it is to be thought that manie of those auncient Patriarches vvere so notable in vertue and so holie men because they had these most excellent vertues as it appeared in the Faith and Obedience of Abraham and in the loue and confidence vvhich Dauid had in almightie God in that he had such recourse to him in al necessities and did put such trust in him as a child doth in his father yea and much more saying Psalm 26.10 My father and my mother haue for saken me but oure Lord is careful for me Novv to obteine these so noble vertues there is no meane more conuenient then to persvvade our selues vvith all the hope that is possible that almightie God is our true father for somuch as neither in the hart nor in the prouidence neither yet in the loue of a father there is anie comparable vnto him sith none hath created vs but he none desireth more our profit then he Let vs therfore settle this most stedfastlie in our harts and endeuour alvvaies to behold God vvith such eyes hart as a child doth his father that is vvith a hart louing tender humble reuerent obedient to his vvil ful of confidence in al aduersities and covvched vnder the vvinges of his fatherlie prouidence And because this hart and affection cannot be obteined vvith oure forces onlie therefore a man ought continuallie to desire the same of God And to speake somvvhat more particularlie of this Note this the holie father S. Vincentius saieth that a man ought to haue seuen sorts of affections and vertues tovvards God in his hart to vvit a most feruent loue a verie greate seare an humble reuerence a most constant zeale a grateful giuing of thankes a svveete mouthe ful of praises a readie Obedience and a pleasant tast of diuine svvetenes Of our devvtie tovvards our selues A MAN ought also to haue tovvards him self saith the same holie father seuen other affections and vertues amongst vvhich the first must be to be confounded and ashamed for his sinnes committed The second to bevvaile his sinnes and be hartilie sorovv that he hath offended God and hurt his ovvne sovvle The third that for this he desire to be despised of all men as vnvvorthie of all honour and fauour The fourth to make leane and chastice his bodie vvith al seueritie and rigour as one that hath ben the prouoker and mouer of al these sinnes The fift to conceiue an irreconciliable anger and hatred against al vices and against al inclinations and rootes of the same The sixt to be verie vigilant and attent to gouerne and direct al his vvorkes and vvordes and al his senses and passions that nothing doe vvithdravv him from the iustice and lavve of God The seuenth that he haue a most perfect modestie and discretion in keeping Temperance and measure in all things but especiallie to discerne betvveene little much betvveene lesse and more to the end that there be nothing either superfluous or to litle nor that he exceede or vvant vvhat is necessarie Of our devvtie tovvards our neighbours IN like manner as the same Saincte teacheth vs a man ought to haue seuen other special vertues affections tovvards his neighbour First he ought to haue an invvard hartie compassion of other mens miseries and to be grieued at them as yf they vvere his ovvne Secondlie he ought to haue a charitable gladnes at the prosperitie and felicitie of others as he vvould haue in case it vvere his ovvne Thirdlie he ought to haue a quiet and setled patience vvillinglie contenting him self to suffer all that shal be donne vnto him and readie to forgiue al men vvith al his hart Fourthlie he ought to haue a gentel benigne behauiour and affabilitie tovvards al men vsing him self in conuersation amongst them vvith al courtisie mildnes and gentlenes and vvisshing them al vvel Fiftlie he ought to haue an humble reuerence tovvards al men accounting them for his betters and submitting him self to all as yf they vvere his Superiours Sixtlie he must haue a perfect concord vvith al men to the end that so much as in him lieth and God shall giue him grace he maie saie one self same thing and agree vvith al men in opinion be persvvaded that al men ar euen him self Seuenthlie he ought to haue a mind to offer him self for al men that is to be readie to bestovve his life for the saluation of all men and toe praie alvvaies and to endeuour that they al may be one in Christ and Christ in them Yet must he not for this frequent the companie of naughtie persons but rather flie from them as from serpents Albeit setting this occasion aside the seruant of God ought to be simple in his conuersation vvith his neighbours and either to vvinke at theire defectes or els yf he must needes see them to beare them vvith patience or to admonish them charitablie vvhen there is hope of redresse by so dooing THE FYFT TREATISE OF THE SACRAMENT OF PENANCE THE PREFACE AMONGST diuers euils that raigne in the vvorld one most to be lamented is the manner that manie Christians doe vse in making the Confession of their sinnes For som fevv excepted the most part doe com to this Sacrament vvithout anie repentance and vvithout anie examination of theire consciences Hence it ensueth that soone after their Confession they returne to their vvicked life and to the same filth in vvhich they vvallovved before This is a great contempt of God of his ministers of his Sacraments and it seemeth that these men com to confession onlie to dallie and mock vvith almightie God for in confession they desire him pardon of theire sinnes they protest an amendment of life yet out of hand beginne a fresh to offend him more then before The punishment that such persons deserue is such as God for the most part permitteth that is to leaue them in this euil state al the daies of theire life euen til the houre of death vvhen theire end vvil be such as vvas theire life that is vvithout anie fruite Yf therfore anie one haue desire to conuert him self earnestlie vnto almightie God and to doe true penance I shal heere declare vvhat he ought to obserue concerning this matter And because the Sacrament of Penance conteineth three principal parts vvhich be Contrition Confession and Satisfaction I vvil breefelie declare vvhat is to be donne in eche of these parts OF CONTRITION AND OF THE tvvo partes vvhich it conteineth CHAP. I. WHOE soeuer he be that mindeth to returne to almightie God to leaue