Philosopher is dead in his owne bodie and liueth in anothers then how commeth it to passe my sonne if this reason doo holde that I liue not in thee who loue thee so dearly If it be true that ther are two tearms in all motions the one from whence the thing parteth the other whether it is resorted why is it not this lyfe that hath lefte thee incorporated in my bodie and my life which should forsake my bodie possessed of thine Our loues are in the highest degree perfect why haue not then these causes their effects Why liuest thou not my sonne Why moue not these handes with mine Why stirres not this hart with mine Why open not these eyes with mine Why speakes not this mouth with mine Oh my God except it bee imperfection of my bodie I know nothing can withdrawe thy lyfe from me By it I liue by thy spirit my spirit breatheth only my life is not in thy body because it is vnworthie to expresse it vnworthie to animate thy heart open thine eyes quicken thy handes and tongue and thy life is not in mine because my bodie is vnable to contain it yet a sparke of thy spirit is my loue and a beame of this loue is my desire which by kisses I breath into thy lippes which though it actually worke not in thee yet by effectuall wil I wish it in thee What I can giue of my life I lauishly haue spent on thee my life liueth in my bodie though my body liue not til thy bodie inioy life the life of my bodie is liuelesse onely my charitie which is in me taken from thee who art the tree ' of life and fountaine of charity maketh my bodie liuing in spight of my will and inforceth all my senses through vehemencie of my spirit to worke theyr offices in a liuelesse body and a hartlesse creature which liueth onelie by thee and cannot liue but in thee so if I liue I liue forcibly till thou liue And to verefie this philosophie in that I loue thee truly I leaue my selfe to liue in thee onely by the liuing charity which is in me my handes imbrace thee as they doo mine eies bewaile thee with teares and euerie other parte worketh as thou wouldest Ah Lord now see I the reason of my deadlie lyfe and thy wounding death thou the hope of the disconsolate art crucified thou the fountaine of life art troubled how can my life then bee fruitfull who was ingraffed by thee Or thy death bee but wounding when thou the fountayne by whom I liue art dried vp by death If of contraries there growe a contrarie reason why shoulde I feare The wicked sayth Iob shall neuer departe out of darknesse the flame shall drie vp their branches with the blasts of Gods mouth shall they bee taken awaie What then shall become of the godly If the wicked dwell in darknesse they shall inioye light If the flame dry vp their branches the children of the righteous shall bee like Oliue branches if the godlesse be blasted by Gods mouth the innocent shall bee blessed with his benefites Then what shoulde I feare And what not hope Thou knowest me ô Lord my father how I have conceiued in ' innocencie and hated the workes of darknesse thou knowest my sonne hath suffered in innocencie let therefore the fruit of my wombe florish let thy promises be accomplished in Iacob thy couenant in Israel Though death hath blasted the branch by a winter of others sinne let the spring of thy mercie comfort the roote and animate the bowes so shall thy terrors and promises be accoÌ„mplished in both sortes The waight of their shames shall weigh downe the euill the workes of the iust shall preuaile before thy mercie seate There are two teares O Lorde wherewith thou art pleased the one of ioy and praise the other of sorow and lamentation I wepte the teares of ioye when thou blessedst my wombe I weepe the tears of sorow because the hope of my daies is decaid Quicken him O Lord and incourage mee and as I receiued him with delight nourished him with care wept for him with ioy and lost him with griefe so let mee recouer him with coÌ„fort who wept for him through discontent losse and behold him in his resurrection and triumph in his ascention that pleasing In either sort of teares I maye praise thee for both sortes of mercie O my bodie thou hast passed the wildernesse of woe no rocke hath beene so kinde to yeeld thee an eccho my only breast by often beating on hath ecchoed my stripes so that in my self I haue had the cause of complaint report Oh my soule thou hast been sifted by incessant sorrow all thy intellectual powers discurfiue parts haue beene plagued by themselues and supposing their weale lost they intertaine no hope to come Thus plagued in bodie and distressed in soule sate poore Marie a holy and happie virgin enacting hir griefe with her armes when she had ouerforced both her tongue and eies with compassion briefely her paine impatience beeing so great as her wordes could not expresse it hir desires so importunat as they exceeded all her delightes The image of her griefe before her and the domage of her losse within her shee sownded on the senselesse earth and being conueied to her oratorie by the holy assistance the sacred bodie of Christ was bound vp and borne to the sepulchre FINIS Chrisost. in Genes Bernard Homil 2. de virgin Ieremy 9. 1 Reg 30 Chri hoâ—de Io Baptist Hier. in 44 Ezechiel Greg Nissen de nat Dom Bernard super missus hortum condusum c Bernard Granaten li. meditationuÌ„ 2. Reg. 1 salme 102 em 14 â—salme 50 Enigma inextricabil-Maria est virgo mater sponsa filia Benedictus in vita Marie Bernard in Medit. Granatensis lib de vita Christi Ambrose in Math. sech 2 Prouerb 6 â—â—â—aeseos â—enes 37 â—id 6 â—â— 14 AnimaÌ„ nullus potest occidere Math 10 Ierem. 107 Ierem. 59 Esay 38 Ambrose â—ust 〈…〉 Ambrose Hicrome Ad Tu. 20 â—â—gust 〈◊〉 5 â—â—gust in â—â—dam serâ—â—em de Iudicij Innocentius Hiero. super Matth. â—â—gust lib. â—â—put Bernard Bernard Libro de natura rerum Anselmus Gen 1 Anselme Cant 4 Psalm 1 Hier. de nomimbus Sibil Erichea Et breuis egressus Maria de virginis aluo Exaita est nouatua 2 Reg. 6 Albumazar li. 6 in inter Cic Famil 6 Gregorie Barnard Bernar. li. de disp prec Deut. 32 Libro de logostileos Iohn 20 Apoc 20 Iohn 8 Americus Card in prol suo lib Math 8 Phil. 2 1 Reg. 2 Rom 1i Iohn 1 Luke 4 Mirabantur ludei quomodo literas seisset Marke 20 Anselme Amb. hom 1. lib. 1 1 Dionisius August in Psalm 38 August in Psalm 10 August in Psalm 41 Iob i August li 12 de ciuitate Dei Phil 30 Rom 8 Numquid potest Athiops mutare pellem suain aui paidus varietate 〈◊〉 Ambrose li. de paâ—ad ho. 32 quest 133 art 1 â—â—ay â—9 Plato in Gorgia Abissus abissum inuocat Psalm 41 Ex frequentatione actu um genetatur habitus Arist Categ Rom. 6 Iohn 8 Quicquid patimur peccata nostra merueâ—â—â—t Granaten Paral. 15 Bernard 4 Reg. â— Eccles. 21 〈◊〉 4 1. b 5 4. Reg 13 Arist. libro Phil. 1 2 Corint 12 Ieremy 6 Marke 11 2 Pet 5 Psal 〈◊〉 Iesâ—â— 9 Phil. 23 Cant 8 Bernard 〈◊〉 4 Col 1 Eccle. 27 Zach 16 Iob 81 Tul Offi. 1 Greg. libro â— Dialog August Arist Polit 1
and find thee so vngratefull for my passion Behold man whom you crucified beholde God and man whome you woulde not beleeue beholde the woundes which you inflicted acknowledge the sides which you wounded all which were opened for you but you will not enter I gaue my selfe for you that I might redeeme you from all iniquitie I suffered with entire loue to winne your entire loue beeing God I became man beeing the fountaine of all plentie I suffered hunger I the wel spring thirsted I the light was darkned I the rest of al was wearied for all false witnes outfaced veritie I the iudge of the liuing the dead was iudged by a mortall creature Iustice was condemned by the vniust discipline was beaten the cluster of grapes was crowned with thorns vertue was weakned health wounded and life made death my heart for sooke me in torments for you they wounded my hands and feet so that al my bones were broke asunder euen in that weaknesse I dyed for you being wicked Why therefore fasten you me to a more greuous crosse of your sins thā that wheron I was crucified The crosse of your crimes is more irksome vnto mee than the crosse whereon I lately suffered Taking compassion on you I willingly ascended Oh then weepe for me because I suffered for you Thou that runnest after delight surfetest in pleasure desirest ease come to this schoole and learn thy lesson let my grace draw thee from disgrace my sufferance from thy sensualitie my charity frō thine vncleanesse Beholde the law is satisfied in my bloud and your infirmities are couered by my crosse I a man praide to me a God Iaiudge wept ouer you being condemned to ease your temptation I was tempted for you yet for all these dolorous deserts you yeelde me no teares of true sorrow I was spit vpon to wash you I was couered to the end that the vale of sin and ignorance shuld be taken from your hearts my head was wounded to the end that your head Adam should be restored to health I was buffeted with fists mocked with wordes to the end that you should applaud me with your lips lifte vp your hands vnto me and worship me both in deeds and wordes thus louing you and washing you from your sinnes disdaine not to bee reconciled to me in repētance Heare the three things figured in my passion my head was bowed downe in signe of remission of sinnes water issued from my sides in token of the cleansing of your faults bloud in signe of the redemption of your punishment Oh let the effects of these signes force you I am a medicine to the sicke a rule to the depraued a dwelling place to the desolate and a light for the darkned Oh come vnto me you hard harted for to be turned from me is to fall to be conuerted to me is to rise to be grounded in me is to florish ô turn vnto me whom no man loseth except deceiued no man seeketh vnmonished and no man findeth vnpurged I am the first that come to you and the last that go from you I being iust came vnto you sinners that of sinners I might make you iust I beeing holy came to the vnhallowed to the end I might make you whole I being humble came vnto you being proud that I might make you humble I came not for the iust sake but to correct the reprobate I came not for the strong but to heale the weake I came not for the resolued but to strengthen the doubtfull my melodie is the amendment of sinners my triumph the constancie of martirs my desire the immortalitie of y t faithful Thus sat ◠blessed mother somtime personating her son to persuade more mouingly sometime soliciting the assistance by great motiues to bewaile him earnestly somtime weeping while sorow stopt her speech sometime perswading whilest charitie quickned her tongue somtime bemoning hir while she beheld hir dead sonne sometime recomforting Marie that fate weeping at her feet so that those that disdained hir fortune were amazed at her constancie for though shee bewayled like a naturall mother yet indured she like a confident martyr therfore sayth Chrisostome she was vexed with an intollerable agonie of griefe because shee was touched with an vnspeakable affection of loue whereby being vnited to God we seeme to be conuerted made one with him Oh my soule consider a while whilest the solitarie maide sitteth ouer her sonne what she is that bewaileth him This is the blessed amongest women that was salu ted by the Angell with Auc as being deliuered ave from al curse This is that Marie that by interpretation beeing the sea retaineth sixe qualities of the same Of the sea it is said that it is the collection of al waters either sower or sweet the head and hosterie of all flouds a helpe in necessities a refuge in perills an ease in trauels a gaine to laborers of her it is said Let al the waters vnder heauen be drawn into one place which gathering of waters is the accomplishment of natures the sea is the head and hostery of flouds the head by the flux of waters the hosterie by the refluxe so the blessed virgine is the mediation and head of grace whatsoeuer good we receiue it floweth from the fruit of her wombe Thirdly y e sea is a help in necessitie Fourthly as y e sea is a refuge in perills when in her maine bodie we escape shipwrack so the immaculate maid bringing forth the fulnesse of our redemption deliuereth vs from the shipwracke of our soules So testifieth Bernard of Marie Quia aperit sinum pietatis uniuersis Fiftly the sea is a helpe to shorten the waie of the traueller so in this great sea of this world this holy maiden directeth vs and shortneth our waie by the staire of her humilitie Sixtly it is a gaine to labourers making thē rich by trafique so he that trafiqueth with this blessed maide in meditation imitateth her in deuotion accompanyeth her in sorrow shall receiue the gaine of his labour and the fruites of immortalitie This is she of whom Ambrose speaketh in his booke of virginitie Virgo erat She was a virgin not onely in bodie but in minde for no circumuention of decit could adulterate hir sincere affect in hart humble in words graue in mind wise in speech sparing in readings studious This is the rose without prickles the flower of the rose in the prime for as the spring is the cause of gladnes so was her fruit the cause or redemption This is she whose humility hath raised vs whose virginitie hath inriched vs whose deuotion hath releeued vs. O how wonderfull was the fruitfulnes of this virgine sayth Bonauenture which no sooner receiueth salutatiō but conceiueth saluation Before the virgin saith Oditius conceiued Christ it was winter but after she had conceiued the word of God it became Summer Finally thorough the vapour of the
may weepe daie night for the absence of my son Ahlas ahlas sorow increaseth in me and heauinesse swalloweth vp my soule my teares are like seede in a barren ground the garden of my delight is become a desart of sorrow I am like a mother bemourning her child because he is not Oh thou angell of peace come and succour me Ah my sonne the happinesse in bearing thee is buried through the heauinesse in missing thee and the hope I conceiued of thy life is preuented by thy lamentable death Wo is me I am sicke to the death to see thee dead I am sicke for loue and desire to hasten thy life Wilt thou lifte the poore out of the dust and leaue thy mother in desolation Oh lifte vp thine eies and see howe the mother lifteth vp her voice and weepeth Oh loue if thou art mightier than death now shew thy power lighten the lampe of his life at the candle of my charitie Poure the oyle of thy compassion into these wounds and heale them breath the breath of life into him by imbraces and kissing as I claspe mine armes let him gaspe breath as I weep on his face let him sucke vp my teares O death if thou be more pittifull than loue imprison thy dart in my heart ransome my sonne Ahlas the fairest among men loue will not lend him me death wil not grant him me his mother must be onely kinde and her best tributes are but teares prayers kisses and wishes Ah Bethelem mourn with me and you inhabitants of Iuda put on sackcloth for sorrow is come vppon you and the voice of the mourner must ring in your streetes houle and lament Ierusalem weepe the teares of contrition sigh sob complaine you he that loued you lost his lyfe he that wept for you is dead for you hee that praied for you is plagued for you Ah crosse that hast made my sonne a martyr and mee a mourner Ah crosse that art the meane of my griefe Ah crosse the cause of crosse I must kisse thee accuse thee See see thou art honoured by my Iesus name his purple drops of blud dwel in thee thou diddest kisse his bodie his warme bodie and for these causes I kisse thee But cruel crosse since all thy trophies are cause of my trouble thy titles the occasions of my teares let me accuse thee which hast honored thy selfe and left me comfortlesse yet art thou kinde to me in listning my complaintes and but in bearing the name of Iesus in thy front thou hast alreadie recouered my fauour O crosse the image of mortification the tree of redemption the bond of peace the seal of the couenant I will crosse mine armes to imbrace thee Crosse all my ioyes to containe thee I will be a crosse to mine owne soule if it seeke thee not and count euerie comfort a crosse that is not crost by thee I will crosse the seas of tribulation to incounter thee whilst I hold thee holy crosse I will count no crosse too cruell I that bare my sonne will holde it for no base benefit to beare his crosse the onely glorying in the crosse of Christ crucified shal be my best blessing my loue shall fasten mee to my sonnes crosse and in that he vouchsafed a crosse I will esteeme no glorie but in his crosse O sonne the words of thy wisedome were pricks and nailes to my meditation these fastned thee vnto me in all assaultes of sorrowe and those nailes which nailed thy handes and feete to the crosse shall nail my soul thoughts to thy crosse with my nailes I will dig my owne graue before I forsake those nails which forced thy hands Like as a nail in the wall sticketh fast so fastly shall the nailes of thy martirdome sticke in my heart I will naile vp my soule from all ioy because the naile that issued from Iuda is broken my flesh is torne with thornes because thy forehead is rent wyth thornes the thornes of tribulation persecute me because the thornes of martirdome pearceth I will hedge in my heart with thornes because they haue hemd in thy braines with thornes Whether vnto extendeth my sorrowe If it was thy loue that madest thee suffer it becommeth my loue to suffer with thee and since thou giuest mee an example of patience why should I not preserue the same Though the shadow of death ouerspred thine eies hope saith they shall be lightned though thy life be nowe like the darke night it shortly shall be as cleere as the noone daie yea thou shalt shine forth and bee as the morning The shepheards after great storms wait for faire weather the souldiers after dreadfull warre expect happie peace the sentinell after his colde watch attendeth and intendeth his desired and wished sleepe pleasures are the heires of displeasures comfort treadeth on the heele of care Why expostulate I then with death who hauing a time to tyrannize shal at last be lead in triumph the storms of afflictions shall bee calmed the warres of rufull wailing shall haue a peacefull delight these watchfull complaints and attendings to see my loue shal at last be quieted and I shal laie me downe and take my rest for my Lord shall come and cause mee to dwell in safetie Brieftie all teares shal be wiped from mine eies deaths sting shall bee dulled lifes triumph shall bee established sorrowe shall be disinherited and maiestie reuiued Oh my charitie how much doest thou helpe mee in this my faith onely presenteth mee wyth all these hopes as it were vnder a vaile my hope beholdeth my sonne these future prophesies of him as the chiefest good which as yet vnpossessed she hopeth to inioy but thou my charitie makest all these ioyes present so that I behold effectuallye thinges before thy bee and craue no interest in beleefe whereas my loue assures mee all is present Ah that the aduersitie of an houre shoulde make mee thus forget the pleasures I had in lyfe when I lulled thee in my lap my son fostered thee at these teates followed thee in trauels fedde with thee in Aegypt Then ô then what sweetnes inioyed I in thy presence what comfort in thy counsels what courage in extreams Ah but if it be true that thinges the dearer they are loued breed the more hart griefe by their losse howe can I choose but waile that hauing had pleasure to wrappe thee in thy swathing bands must nowe to my discomfort close thee in thy winding sheete Can the want of thy companie the lacke of thy counsells the muficke of thy preachings the miracles in thy lyfe the charitie in thy death be expiated but with another death or answered with a few sighs Ah this aduersitie of an hour in other mens thoughts is an age in mine Compare the age of thy pleasure to one minute of the griefe and it exceedeth it The earth for a little trauell rewardeth the husbandman with a huge crop and