from vs all maner of fyne deyntienes curiositie and superfluities knowinge that our Lorde and maister vtterlie abandoned from him not onelie all maner of deyntienes and superfluities but also euen such thinges as were of necessitie I desire now O Lorde to see also what maner of thinge thy bedde is Tell me ô sweete Sauiour where doest thou lodge Where sleepest thou at noone daie Here I sette my selfe at thy feete Cant. 1. Teache me I most humblie beseeche thee what I ought to doe For this my sensualitie will not suffer me to vnderstande well this language of thy crosse I desire a softe bedde and if I awake early in the mornynge at the hower of praier and diuine seruice I suffer my selfe to be ouercome with slouthe and drowsienes we desire to lye on softe fether beddes and our sauiour Christe laye on the harde bedde of the crosse and I expect duelie for the morninge sleepe that my head maie take an other nappe and so haue his full ease and rest Tell me ô my most gratious and louinge Lorde what rest haddest thou on that harde bedde of the crosse When thou wast wearie in lienge on the one side how diddest thou turne thee on the other to take the better rest What harte is not ouercome and broken in sonder herewith What Is not this enoughe to kill all sensualitie in vs O what a comfort is this to the poore What a confusion to the riche What an encouragement to the penitentes And what a condemnation to nice delicate and sensuall persons Certeinly the bedde of our Sauiour Christe is not for such fyne delicate wantons neither is his glorie in heauen prepared for them Geue me grace ô Lorde that I maye by thy example mortifie this my sensualitie And if it be not thy blessed will to graunte me this request I beseache thee then euen now out of hande to ende my life For it is not meete nor seemelie that thou ô my omnipotent Lorde and redeemer beinge vpon the crosse and hauinge none other comforte nor refress hinge but onely bitter gaulle and sower vinegar I shoude seike for sweete sauoures delicate fare sugered sawces with other curious deynties pleasures and ease in this miserable life It is not meete that thou beinge thus poore and naked I shoulde goe wanderinge and leesinge my selfe after the transitorye goodes and riches of this worlde It is not reason that thou hauinge none other bedde but onely the harde and painfull crosse I shoulde seeke to haue a softe bedde and other delicacie and ease for my wretched bodie Be thou therefore greatelie ashamed How our Sauiour Christe rebukethe from the crosse our pompe delicacie curiositie and superfluitie ô my soule beholdinge our Lorde and Sauiour on the harde paynefull tree of the crosse and make accompte that from the same crosse he preacheth vnto thee and rebuketh thee sayenge O man I haue for thy sake worne a crowne of thornes and doest thou in contempte of me weare a garlande of flowers with golden chaynes aglettes bruches and gaye oystreche fethers I for thy sake haue stretched forthe my armes to be nayled and tormented vpon the crosse and doest thou stretche forthe thyne to pleasante games and pastimes I beinge a thirst at my verie death had not so much as a litle colde water and seekest thou after pretious wynes delicate meates and deyntie sugered sawces I was on the crosse and in all my whole life tyme full of dishonors reproches and grieuous labours and paines and doest thou spende all the daies of thy life seekinge after dignities offices promotions estimations pleasures and delites I was verie willinglie contented that my syde shoulde be opened to geue thee my verie harte and hast thou thyne open to vaine and dangerous loues of the worlde WHAT PATIENCE WE OVGHT TO HAVE IN ALL TROVBLES and aduersities followinge the example of our Sauiour Christ § V. THOV hast taught me now ô Lorde from the chaire of the Crosse the lawes of temperance teache me also at this present the lawes of patience whereof I haue suerlie verie great neide Thou hast cured that parte of my soule which is called concupiscible Cure also I beseeche thee that parte which is called irascible Forsomuch as thy crosse is a medicine for all the whole man and the leaues of that holie tree are the healthe of all nations Sometimes I haue sayd and purposed with in my selfe I will neuer from henceforthe falle out or be angrie agayne with anie man I will surelie keepe peace with all persones and therefore I thinke it good for me to auoyde all companie and thereby to eschewe all occasions of trouble contention and anger But now ô Lorde I vnderstande my weakenes in this poynte For to flee from companie is not a meane to subdue anger but rather to couer and hide myne owne imperfection And therefore I will from henceforthe carie euer with me a mynde readie prepared to liue not onelie with the good but euen with the wicked also and to keepe peace with such colericke waywarde and frowarde contentious persons as doe abhorre peace Thus I purpose from henceforthe to doe grawnt me thy grace therefore ô almightie God that I maie dewlie accomplishe this my good intent If others shall take my landes or goodes awaye from me graunte me thy grace ô Lorde that I be not angrie nor grieued therewith seinge I see thee thus spoyled and naked vpon the Crosse If they shall take my credite honor and estimation frō me let not that cause me to breake peace with them seinge I see thee here ô Lorde so despised dishonored and contemned If my fryendes and acquaintāce shall forsake me let me not therefore be confounded seinge I see thee thus left alone and forsaken not onely of thy disciples and fryendes but also of thyne owne heauenly father And if it shall seeme to me at anie tyme that I am forsaken of thee yet let me not for all that lose my confidence and trust in thee seinge thow diddest not loose thine but after thou haddest made an ende of saienge those wordes Math. 27. My God my God why hast thou forsaken me Diddest forthewith recommende thy spirite into the handes of him who had forsaken thee sayenge O father into thy handes I commend my spirite Marc. 15. Psalm 21. And therefore euen now at this instant I request that from henceforthe all troubles and persecutions maie come and falle vpon me and not to spare me forsomuch as all such thinges con doe nothinge els vnto me but geue me occasion to be a folower of thee my sweete Lorde and Sauiour Iesus Christ But now ô my Lorde what if the troubles and persecutions shal be verie great and longe wherewithall shall I then comforte my selfe For thy passions althoughe they were verie greate yet it seemed that they continued not anie longe tyme forsomuch as all the martirdome of thy passion did not continewe altogether twentie howers Now he that hath
this time the feare and terrour of the wicked shal be so great that as the Prophet Esaie saieth Esa 2.19 they shall seike the cliftes of stones and the hollowe places of the rockes to hide them selues therein for the great feare they shall haue of oure Lorde and of the glorie of his maiestie when he commeth to iudge the worlde To conclude this feare shal be so great Apoc. 20. that as S. Iohn saieth both the heauens and the earthe shall flye from the presence of the iudge and shall finde no place where to hide them selues Now ô ye heauens why doe ye flye awaie What haue ye done Why are ye afraide And if by the heauens be vnderstode the blessed spirites that are in heauen O ye blessed spirites that were created and confirmed in grace At the daye of generall Iudgmente euen the blessed spirites shal be afrayde to see so greate maiestie and indignation in Christe the iudge why doe ye flye awaie What haue ye done Why are ye afrayde Vndowbtedly they are not afrayde for anie daunger that is towardes themselues but they be afrayde to beholde in the iudge such a great maiestie and indignation the greatnes whereof shal be able to stryke all the heauens with terrour and admiration When the Sea is outragious and tempestious euen he that standeth safe vpon the shore is in a kinde of feare and admiration When the father goeth like a lion about his howse in punishinge his bond slaue his innocent sonne is also afraide although he knowe right well that his fathers rage is not bent against him but against the slaue Now what shall the wicked doe at this time when euen the iust shal be so greatly afrayd If the heauens flye for feare what shall the earthe doe And if those that be wholly spirite doe tremble and quake what shall they doe that haue bene wholly fleashe Esa 64. And if as the Prophet saieth the mountaines shall melt in this daie before the face of almightie God What stonie harde hartes then haue we that for all this be nothinge at all moued The holie crosse shall come before Christe the Iudge at the daye of generall iudgemente and be a witnes againste the wicked Math. 24.30 Before the Iudge there shall come that royall standarde of the crosse to be a witnes of the redemption and remedie which almightie God sent to the worlde and that the worlde woulde not receiue it And so the holie crosse shall there iustifie the cause of almightie God and leaue the wicked voide of al maner of comforte and excuse Then shall all nations of the earthe saieth our Sauiour weepe and lament and they all shall stryke and beare vpon their brestes O how great cause shall they then haue to weepe and waile They shall weepe because at that tyme they can neither doe penanceÌ„ nor flye from the iustice of almightie God nor appeale from his sentence They shall bewaile their sinnes past their shame present and the tormentes that are to come They shall bewaile their miserable happe their vnfortunat birthe and their cursed ende For these and manie other causes they shall weepe and waile verie bitterlie and as persons whollie dismayed and fettered in all partes and without all maner of comforte and remedie they shall wringe their handes and stryke theÌ„ selues vpon their brestes Our sauiour Christe the Iudge shall make a seperatioÌ„ betwene the good and the wicked Math. 25. Then shall the Iudge make a diuision betwene the euill and the good and place the goates at his left hande and the sheepe at his right hande O how happie and blessed shall those persons be that shal be though worthie to haue a place emonge those elected sheepe O Lorde I most humblie beseeche thee let me haue tribulation here in this worlde Punishe me here cutte me in peeces here burne me here so that I maie there be placed at thy right hande Then shall the generall iudgement beginne to be solemnised and the causes of each one shal be throughlie scanned and examined Accordinge as the Prophet Daniell writeth in these wordes Daniel 7.9 I stode saieth he attentiuely and I sawe certaine seates set in their places and the auncient of yeares sat downe whose garmente was white as snowe and the heare of his head like the pure wolle The throne wherein he sat was like flames of fier and the wheeles thereof like burninge fire And a riuer of raginge fire issued and came forthe from before him Thowsande thousandes were attendant to serue him and tenne hundered thousande thowsandes stode waitinge before him c. I behelde all this in the vision of the night and I sawe one comminge in the cloudes who seemed to be the sonne of man Hetherto are the wordes of the Prophet Daniell Wherevnto S. Iohn addeth and saieth Apoc. 20.12 I sawe all the dead both great and smalle standinge before this throne and there the bokes were opened and an other boke opened which is the boke of lyfe and the dead were iudged accordinge to the contentes in those bokes accordinge to their workes Beholde here deare Christian brother the measure whereby thou shalt be iudged Beholde here the taxe and prices whereby all thinges that thou doest shal be valued and esteemed and not by the fonde iudgement of the worlde which hath the false and counterfeit weightes of Canaan in their handes Osâ—â— 12. in whose ballance vertue and vice are iudged to be of smalle weight and accompte In these bokes are written all our whole lyfe and that with such care and diligence that a worde hath no soner passed thy mowth but it is foorthwith noted and set in his proper register But of what thinges trowe ye will the Iudge require an accompte of vs Of what thinges we must giue an accompte Iob. 31.4 O Lorde saieth Iob thou hast nombered all the steppes of my lyfe Certainly there shall not be somuch as one idle worde nor one onely thowghte whereof an accompte will not be required in that iudgement Yea Math. 12.36 and not onely of those thinges that we either thinke or doe but also of those that we leaue vndone of such thinges I meane as we are bownde to doe If thou saie at the daie of Iudgment ô Lorde I haue not sworne the Iudge will answere that thy sonne or thy seruant hath sworne whom thy dutie was to haue chastised and corrected And we shall geue an accompte not onely of our euill workes but also euen of our good workes with what intention and after what maner we did them Finally as S. Gregorie saieth S. Gregorie Math. 12.36 An accompte shall there be required of vs of euerie point and moment of our lyfe how and after what sorte we haue spente them Consideringe therefore that such a strait accoÌ„pte shal be required of vs how happeneth it that we that beleue this as a most certaine truthe doe neuerthelesse liue with such securitie and
of the laietie seeke no lesse for this vertue then the religious doe that by the same ye maie be deliuered from the snares of this sinfull world Of the wipinge of the Apostles feete with the towell This beinge done consider also how after our sauiour had wasshed there feete he wyped them cleane with that sacred towell wherewith he was girded And lyft vp the eies of thy soule somewhat higher and there shalt thou see represented the misterie of our redemption The misterie of our redemptiō is represented in the washinge and wypinge of the Apostles feete Consider how that faier towell receaued into it all the fylthe and vncleannes of those feete which were altogether verie foule and filthie And as the feete were made cleane and faire so the towell contrariewise after he had wyped their feete with it was whollie bespotted and defyled Now what is more filthie then a man conceaued in synne and what is more cleane and bewtifull than our Sauiour Christ conceued of the holie Ghoste My welbe loued is whyte Cantic 5. and well coulored saieth the spowse and chosen out emonge thowsandes This most sweete and louinge Lord then that was so faier and so cleane was content to receaue into him selfe all the spottes and filthynes of our soules to witt the paines which our synnes deserued and that he might leaue our soules cleane and free from them he himselfe remained as yee see him vpon the crosse all bespotted and defyled with the same In so much that the verie angells were as it were astonied and suerlie not without good cause to see their Lord and creator so beraied with this so strange fowlenes And therefore they demaunded by the prophet Esaie sainge wherefore dost thou ô Lord weare garmentes dyed with the colour of bloud Esa 63. all bespotted and beraied like vnto them that stampe grappes in the winepresse Now if this bloude and these fowle spottes be of others to witt of our sinnes tell me o kinge of glorie were it not more meete that men themselues should suffer according to there owne desertes then that thou O most innocente Lorde shouldest be thus defyled and tormented for there sakes had it not bene more decent that this filthines should haue remained vpon his owne donghill and not vpon thee the mirrour of all bewtie What a wōderfull pietie and cōpassion was it that moued thee to haue such a feruent desyre of the cleannes of my soule that thou wouldest with so great charge and losse of thine owne bewtie bestowe it vpon me what man aliue would take a fyne to well wrought with golde and wype therewith a fowle sluttishe dishe espetiallie such a dishe as were greatdlie broken and rente in manie places Blessed art thou o my most mercifull and louinge Lord. All the angells praise thee o God for euermore For that it hath pleased thee to become as it were an outcast of the worlde takinge vpon thee all oure filthines and miseries which are the paines dew vnto vs for our sinnes to deliuer vs quite and make vs free from them After this consider those wordes wherewith our sauiour made an ende of this historie sainge I haue geueu you an example that ye shoulde doe euen as I haue done to you which wordes are to be referred not onelie to this matter and example of humilitie but euen also to all the other workes and life of our sauiour Christ For so much as his whole life is a most perfet pattern of all vertues espetiallie of that vertu which in this place is represented vnto vs The life of Christe is a most perfet patterne of all vertues and especiallie of humilitie to witt humilitie as the blessed martir Sainct Ciprian declareth more at large in these wordes It was cheiflie saith he a worke of great patience and humilitie that so high and excellent a maiestie woulde vouchsafe to come downe from heauen vnto the earth and clothe himselfe with our claie S. Cyprian and that he woulde dissemble the glorie of his immortalitie and become mortall to the end that being him selfe innocent and faulltes he might be punnished for such as were giltie The Lord would be baptised of his seruante he that came to pardon sinnes would be wasshed with the water of sinners he that feedeth all creatures fasted fourtie daies in the wildernes and in the end suffered honger which he did to this end that all such as had a hongrie appetite after godes worde and longed after his grace might be satisfied and furnished with the same he fowght with the diuell that tempted him and contentinge him selfe with the victorie offered his ennemie no further harme but by worde onelie His disciples he neuer despised as a Lord doth his seruantes but enterteined them with great charitie and beneuolence yea he vsed them louingly as brethern Neither is it to be merueyled at that he thus behaued him selfe towardes his disciples being as they were obedient seinge he could suffer that arrant traitor Iudas so patienlie and beare with him euen till the end and suffer him being his ennemie to eate together with him at his owne table and knowinge full well whereabowte he went woulde neuer discouer him but was content to receaue a kisse of him euen of him I saie that had soulde him with such a traiterous peace Moreouer with what great patience did he beare with Iewes vntill that present howre how painfully did he labour to moue those vnbeleuinge hartes with his preachinge to embrace the faith what great trauaille tooke he to allure those vngratefull men vnto him with good workes how meekly answered he to such as contraried him in his speach with what clemencie bare he with the prowde with what a wounderfull humilitie yelded he to the furious rage of his ennemies and persecutors How traueiled he euen vntill the verie howre of his most bitter passion to recouer them that had bene the murderers of the Prophetes and heynous rebelles against almightie God In like maner at the verie howre of his passion before they came to the sheadinge of his most cruell death how great were the opprobrious iniuries they offered vnto him How patientlie gaue he them the hearinge thereof How great were the mockes and tauntes he sufred How patientlie did he beare the vile spittinge of those infernall mouthes that had him selfe not longe before with the spittell of his owne mowthe restored a blynd man to his perfet sight How suffered he their whippinges whose seruantes are wont in his name with mightie power to whippe the verie diuelles how was he crowned with thornes that crowneth his martirs with euerlastinge garlandes How was he smitten on the face with the palmes of mens handes that geueth the palme of victorie vnto such as be conquerors How was he spoyled of his earthlie garmētes that apparaileth the sainctes with the garmentes of immortalitie How was he profered most bitter gaull that geueth vs the bread of heauen How was he offered vyneger
to drinke that geueth vs the cuppe of saluation he that was so innocent he that was so iust or rather verie innocencie and iustice it selfe was accompted emonge theeues the euerlasting truth was accused with false witnes the iudge of the whole worlde was condemned bywicked men and the worde of god receaued the sentence of death with sylence Consider moreouer at what tyme the Sauiour of the worlde was nailed vpon the crosse and at the verie houre of his death when the sterres were obscured the elementes troubled when the earth quaked when the light was darkened when the sonne tourned awaie his eies and would not suffer his beames to shyne vpon the earth least happelie it might see such a great crueltie Consider I saie how euen at this time our Sauiour did not so much as once open his mouthe or moue him selfe how he would not at the verie last howre and point of death discouer the glorie of his maiestie but suffered continuallie that extreme and violent conflict euen vntill the ende intendinge thereby to leaue vnto vs an example of perfect pacience Yea moreouer and all this if those cruell blouddie ministers that crucified and tormented his most blessed bodie would haue conuerted and bene penitente he was readie to receaue them to his grace and fauour euen at the verie last instant neither would he haue shut vp the gates of his church from anie man Now therefore what thinge in the worlde can possiblie be of greater benignitie and patience then the bloude of Christ that giuethe life euen vnto them that shed the same bloude But such and so great is the patience of our sweete Sauiour Christ which if it had not bene such and of so great power the churche had not had Saint Pawle in it at this daie Hetherto be the wordes of Sainct Ciprian OF THE MOST BLESSED SACRAMENT OF THE AVLTAR and of the causes wherefore it was instituted Panis quem ego dabo caro mea est pro MUNDI vita Johan 6 5◠Accipite et comedite hoc est corpus meum Matth. 26.26 § II. ONE of the principall causes of the comminge of our sauiour into this worlde was to enkendle the hartes of men in the loue of almightie God For so said he by sainct Luke Luc. 12. I am come to put fier in the earth and what would I els but that it should burne This fier did our sauiour put in the earthe when he bestowed vpon men such and so manie wonderfull benefittes when he wrowght so great workes of loue emonge them whereby he might steyle awaie there hartes from them and whollie inflame them in this fier of loue Now albeit that all the worckes of his most holie life doe serue to this end Yet of al other those doe most effectually serue for this purpose which he did in the end of his life according as Sainct Iohn the Euangelist signefieth sainge His fryndes that he had in the world Ioan. 13. he loued them espetially in the end For at that time he bestowed greater benefittes vpon them and discouered vnto them greatest pledges and tokens of his loue Emonge which singular pledges one of the most principall was the institution of the most blessed Sacramēt of the Aultar the which thinge shall appeare verie plainlie vnto him that will consider with good attention the causes of the institution of the same But in this behalfe I beseach thee o most mercifull Lord that thou wilt vouchsafe to open our eies and graunt vs light that we maie see what causes they were that moued thy louinge hart to institute for vs this so wonderfull a Sacrament and to leaue it vnto vs. Now that we maye vnderstande some what of this diuine misterie it is to be presupposed good Christian reader that no tounge created is able to expresse the passinge great loue The passinge greate loue Christe bearethe towardes his Catholike Churche and to euerie soule that is in the state of grace Ephes 3. that our sauiour Christ beareth towardes the Catholike Church his spowse and consequentlie vnto euerie soule that is in the state of grace For so much as euerie such sowle is also his spouse For this cause one of the thinges that the Apostel Sainct Paule requested and desired was that almightie god would reueale vnto vs the greatnes of his loue which vndowtedlye is so great that it farre passeth all the wisedome and knowledge created yea thowgh it were euen that wonderfull knowledge of the angelles Wherefore this our most sweete Bridegrome The causes of the institution of this most holie Sacramente The first cause when he minded to depart out of this life and to absent him selfe from the Catholike Church his deere spouse to the intent that this his absence might not be anie occasion vnto her to forget him he left vnto her for a remembrāce this most blessed Sacramēt wherein he himselfe would remaine for he could not beare that betwene him and her there should be anie lesse pledge to prouoke her to be myndefull of him then euen himselfe And therefore he pronunced at that time those sweete wordes Luc. 22.1 Cor. 11. So often as ye shall doe this thinge doe it in the remembrance of me that is doe it that ye maie be alwaies mindfull how much I am willinge to doe for you and how much I goe now to doe and suffer for your saluation The seconde cause Moreouer this most sweete and louing bridegrome intended in this his longe absence to leaue some cōpanie to his spouse that she might not remayne solitarie and comfortles And therefore he left her the companie of this most holie Sacrement where euen the bridegrome himifelfe is reallie present which is in verie deede the best and most delitefull companie that he coulde possiblie leaue her At that time also our sauiour would goe to suffer death for his spowse The thirde cause and to redeeme and enriche her with the price of his owne most precious bloude and to the intent that she might whensoeuer she woulde enioye this most pretious and diuine treasure he left her the keis thereof in this most blessed sacrament For as S. Chrisostome saith S. chrisost So often as we come to receaue this most blessed Sacrament we must make accompt that we come to laie our mowthes to Christes verie side to drinke of his most pretious bloude and to be partakers of this soueraigne and diuine misterie Consider therefore in what a dangerous case those men are that for a litle slouthfulnes doe absteine to come vnto this royall banket and to enioye such a great and most inestimable diuine treasure These be those vnfortunate slouggardes of whom the wiseman speaketh Prouerb 19. sainge The slouggard hideth his hand in his bosome and suffereth him selfe rather to die for honger then he will lift it vp to his mouthe Now what greater slouthfulnes can there be imagined in a man than this is that because he will not
OF PRAYER AND MEDITATION WHEREIN ARE CONTEINED FOVVERTIEN DEVOVTE Meditations for the seuen daies of the weeke bothe for the morninges and eueninges And in them is treyted of the consideration of the principall holie Mysteries of our faithe WRITTEN FIRSTE IN THE SPANISHE tongue by the famous Religious father F. LEWIS de GRANADA Prouinciall of the holie order of preachers in the Prouince of Portugall Si quis vult post me venire abneget semet ipsum et tollat crucem suam quotidie et sequatur me lux 9. vers 23 Qui dicit se in ipso manere debet sicut alle ambulavit et ipse ambulare ◠Johan 2. verse 6. Imprinted at Paris by Thomas Brumeau at the signe of the Olyue Anno Domini M.D.LXXXII TO THE RIGHTE HONORABLE AND WORSHIPFVLL OF THE fower principall howses of Cowerte in London professinge the studie of the Common Lawes of oure Realme RICHARDE HOPKINS wishethe dewe cōsideration of the holye mysteries of the Christian Religion THE holye scriptures affirme in diuers places Dan. 9.11 12. Matt. 24. Marc. 13. Luc. 21. 2. Thess 2. 1. Tim. 4. 2. Tim. 3. 2. Pet. 2. Apoc. 11.12 13. that the nearer we approche towardes the comminge of Antichriste and the ende of the worlde the more perillous will the tymes be for all Christians And the perill hereof arisethe cheefelye of the greate enuye and malice of Satan who fearinge the ende of the worlde knowinge that then his tyrannous kingdome therein will haue an ende also therewith extendeth the vttermoste of his rage againste all faithfull Christians and assaulteth them dailie more and more with diuers wilie temptatiōs and terrible persecutions to procure them thereby to folowe his most wicked rebellious example that is to breake gods holie commaundements to contemne his diuine ordināces to neglecte his seruice and honoure and by pryde and rebellion to lose the image of god and embrace the image of Satan and so to be vtterlie vnapt to attaine vnto those euerlastinge heauenlie māsions of felicitie and glorie for which man was created Wherfore to the intent that all Christians might be more circumspecte and strēgthened to resiste faithfullye against all Satans wylye deceytefull temptatiōs in this our daungerous age approchinge so neare towardes the comminge of Antichriste and the ende of the worlde as by manye coniecturall signes it seemeth a holye Angell hath forewarned vs hereof verye preciselye in the revelacions of S. Ihon thunderinge out theise woordes with a greate voice Apoc. 12. vers 12. woe be to the lande and sea because the Deuill is descended vnto you hauinge a greate rage for that he knoweth he hath but a shorte tyme. And this greate rage of his is the more to be feared in this our corrupte age for that we reade also in Sainte Ihons revelations Apoc. 20. vers 3. that the Deuill shal be let lose towards the ende of the worlde for a smalle tyme. In other ages and tymes of our holye christian forefathers the deuills exceedinge greate malice and mightie power hath bene moche restrained and bownde throughe the greate vertue of the Crosse The deuill shal be let lose more and more the nearer that Antichriste approchethe and Passion of our Saviour Iesus Christe communicated then verie plentifullie vnto the Christian people generallye by their devoute frequentinge of the holie Sacramentes of the Catholike Churche which be holie vessells of grace whereby our Christian forefathers have bene greatelye strengthened to resiste faithfullye againste the moste horrible temptations of Schisme Heresie Infidelytie and Atheisme and to live generallie verie holie and austere Christian liues in the feare and service of almightie god and in dewe reuerente obediēce to the Catholike Churche But nowe whereas in this our vngratious age suche a number of horrible sectes and heresies and suche a generall corruption with pride dysobedience lyenge detraction gluttonie incontinencie infidelitie Atheisme and all kinde of dissolute wickednes doe abounde and raigne more and more in all partes of Christēdome woe bee therfore to the Lande and sea as the holye Angell hath forewarned vs because the Deuill is nowe discended and let lose towardes the ende of the worlde for a smale time hauinge a greate rage for that he Knoweth he hathe but a shorte tyme to continewe his tyrannous kingdome in this worlde And the verie cause of this so extraordinarie lettinge lose of the deuil nowe more and more towardes the comminge of Antichriste in the ende of the worlde 2. Thess 2. vers 10. 11. saincte Paule seemeth to explane in this sense that for so muche as the wicked will not receiue the trew doctrine of the Catholike Churche with charitie The Catholicke religion daylie decreasinge heresies daylie increasinge vnto worse and worse sectes is an euident argument that the diuell is more and more let lose towardes the comminge of Antichrist humilitie obediēce and thankfulnes to the ende they maye be saued therfore Almightie god letteth lose the devill nowe emonge them by permittinge him to sowe in their prowde inconstante wilfull myndes manye erronious opynions and heresies that thei maye believe in lyenge And certainlie if we will aduisedlye consider the wylie procedinges of the deuill in sowinge so manifolde Sectes and heresies in this vngratious age Note Satās wylie prociedinges in this corrupte age and the finall ende whereunto he directeth them we maie euidentelie perceaue that it is to cause all Christians nowe towardes the comminge of Antichriste to be first dissolute in their liues and after dowtefull in their faithe and then to contemne all the holie Sacramentes and other Mysteries of the Christian Religion and afterwardes hauinge by degrees remoued awaie out of their Churches all holie memories of our Saviour Christe and of his blessed Mother Apostles Martirs other of his glorious Saintes and also out of their myndes all feare of God and of his dreadefull iudgementes then they be easelye induced by him shortelie after to become harde harted and vnsensible to conceiue anie spirituall thinges and also at the laste to become Atheistes without anie conscience Religion or beliefe that there is a God And so Antichriste findinge his waie so open and readie prepared for him maie then come frielye when he will and cause himselfe to be receiued as a Messias and adored as God findinge the Christian people generallie without anye deuotion and Zeale to the seruice and honour of our Sauiour Iesus Christe and without anye beliefe that there is a God Nowe emonge all the wylie deceitfull deuises of Satan for ouerthrowinge of the Christian Religion and so to prepare the waie for Antichristes comminge there is none in my simple iudgemente of greater force and consequence than his so earnest endeuour to procure all Christians vtterlye to contemne and forgette all the holie misteries of the Christian faithe Which if he coulde possiblie compasse as he laboureth verie earnestlie therein by diuers craftie meanes in this our corrupte age
all this but that the holie Ghost intended by all these metaphors to expresse vnto vs the coÌ„tinuall exercise and coÌ„sideration wherewith the iust man is alwaies occupied in searchinge the worckes and wonders of almightie God And for this verie cause Psalm 1. Eccles 31. emonge the praises of the iust maÌ„ this is put for one of the most principall that his exercise is to meditate vpon the lawe of our lord daie and night and that he is alwaies coÌ„uersaÌ„t in the secrecie of parables geuing vs hereby to vnderstand that all his trade and coÌ„uersatioÌ„ must be in searching and meditating vpoÌ„ the secretes and woÌ„derfull worckes of almightie God And euen for this verie cawse also Ezech. 1. were those misticall beastes of Ezechiel represented vnto vs with so manie eies to signifie vnto vs that the iust man staÌ„deth in greater neede of the continuall consideration and sight of spirituall thinges then of a nomber of other exercises By this therefore we see plainlie what great neede we haue of this holie exercise and consequentlie how blyndelie and fowlie they are deceaued that either despise or make little accompt of the holie exercise of praier and meditation not considering that this is openlie to gaynesaie and contemne that thing which the holie Ghost hath with so great instancie commended vnto vs. I wishe that such persons would reade those fiue bookes of coÌ„sideration which S. Barnard wrote vnto EVGENIVS the Pope And there shall they perceaue of how great importance this holie exercise is towardes the obteyning of all vertues Now for this cause manie Catholike and religeous persons vnderstanding what great and inestimable fruit ensueth of this godlie meditation haue gone abowt to exercise them selues ordinarilie therein and haue appointed euerie daie certein speciall times and howeres for the same Howbeit oftentymes they waxe colde and geue ouer this holie exercise by reason of two difficulties they finde in it Two difficulties in the exercise of praier and meditation The one is the want of matter and of consideratioÌ„s wherein they maie occupie there cogitation at that time And th' other is the want of feruencie and deuotion which is verie requisite to accompanie this holie exercise in case we mind to haue anie fruit and commoditie thereby In steed whereof they find manie times great drynes of hart and withall a great combate of diuers and sondrie thowghtes The ordre and diuisioÌ„ of the contentes of this booke For remedie of which two inconueniences I haue ordeined this present booke which is deuided into two principall partes The first part for remedie of the first inconuenience treateth of the matter of praier The firste parte of this booke or meditation wherein are conteined fowertience meditations seruing for all the seuen daies of the weike both in the morninge and euening And these meditations do conteine the principall places and misteries of our faith and especially the consideration of those misteries that are of most force and power to brydle our hartes and to incline them to the loue and feare of God and to the abhorring of sinne In like maner there are sett out the fiue partes of this exercise which be Preparation readinge meditation thankes geuing and petition which is done to this end that a man maie haue great varietie of matters wherein to occupie his hart wherewith to procure and stirre vp the tast of deuotion and withall wherewith to illuminat and instruct his vnderstanding with diuers coÌ„siderations and instructions Besides this there is also treated therein of six kindes of thinges that are to be considered in euerie one of the pointes of the PassioÌ„ of our Sauiour that both they and all the rest maie minister vnto vs more plentifull matter for meditation These three thinges are sett forthe in the first part of this worcke for remedie of the first inconuenience The seconde parte of this booke The second part for remedie of the seconde inconuenience treateth of those thinges that do helpe vs vnto deuotion and likewise of those that doe hinder vs from the same It treateth also of the most common temptations that are wont to molest deuout persons Moreouer there are geuen certein aduices to be a direction vnto vs that we erre not in this waie These fowre articles are sett out in the seconde part of this booke The thirde parte of this booke After these I haue added the third parte in which is treated of the vertue of praier and of her two companions fasting and almes deedes to the intent that when a man seeth that in all the booke there is treated of praier and of the paines he owâ—â—ht to take for the same he maie vnderstand how well his labour is employed which is bestowed in obteining of a thinge of so great and wonderfull profitt Peraduenture the Christian reader wil be offended with the length of the meditations which we haue here sett fourth for the seuen daies of the weike Howbeit for this I haue manie answeres The first is considering that in these meditations is treated of the principall places and misteries of our faith the consideration whereof is of so great importance for the due orderinge and reforming of our liffe it behoueth me therefore to enlarge my style in these matters espetiallie by reason of the great fruit and commodetie that maie ensue vnto vs by the same For in this booke our meaning is not onelie to geue matter of meditation but much more to showe the ende of meditation which is the feare of God and amendment of our liffe The ende of meditation is the feare of God and amendemente of our life For the procuring whereof one of the thinges that most helpeth vs is the profound and long consideration of the misteries that are treated in these meditations For certeinlie these fourtene meditatioÌ„s be as it were so manie sermons in which is laide as it were a certein batterie to mans hart to cawse it to yeald so much as is possible and to surrender it selfe vp into the handes of his rightefull and true souereine Lorde This was the cheifest cause that moued me to make the meditations so longe Besides this I see not why the ghest that is inuited should complaine that the table is to full furnished with manie dishes sith we bynd him not as by waie of constraint to make an ende of them all but onely emonge so manie sundrie thinges to make his choice of that which serueth best for his purpose Moreouer that there might be the lesse occasion of complaint I haue putt the somme of each meditation at the beginninge thereof to the intent that such as minde not to passe anie further might there haue such thinges breiflie abridged as be necessarie for the time they intend to bestowe in this holie exercise THE ENDE OF THE PROLOGE THE FIRST PARTE WHICH TREATETH OF the matter of consideration THE FIRST CHAPTER Wherein is treated of the great profitt and necessitie of
awake them out of theire heauie and drowsie sleepe Note also of what importance the saluation of mankinde is sith it is able to make him to sweate droppes of bloude by whose power the heauens are susteined And consider on the other side how little accompt men them selues make of theire owne saluation sith at such time as almightie God him selfe is so carefull and watchfull for them they are in a deepe heauie sleepe and vtterlie careles thereof Assuredlie nothinge could more liuely expresse both the one and the other than the consideration of these two pointes being so strange as they are For if almightie of others howe happeneth it that the verie persons them selues to whom euen the charge and traueille of the affaires apperteineth together with the profit commoditie losse and damage of the same do liue with such carelesnes and negligence therin By this same care of our Sauiour and carelesnes of his disciples thou maist vnderstand how trewlie this Lorde is our father and how he hath indeede towardes vs the verie bowelles and hart of a true and louinge father How often times chaunceth it trowe ye that the daughter sleepeth verie sowndlie and quietlie when her father watcheth all the night carckinge and carynge for her releefe and prouision And euen so doth this our most louinge and mercifull father for vs whiles we be soheauie a sleepe and are vtterlie careles of our owne saluation as by this example is liuelie set out before our eies in that he continueth all the night watchinge and sweatinge and in great agonie to take order for the redēption he intended to bestowe vpon vs. HOW OVR SAVIOVR WAS APPREHENDED Non est seruus maior domino suo si me persecuti to sunt et vos persequentur Johan 15.20 § II. Of Iudas pressinge before all the rest to apprehende our Sauiour CONSIDER moreouer how when our sauiour had finished his praier Iudas that counterfait and false friende of his came thither with that hellishe cōpanie where renouncinge the office of an Apostle he became now the verie principall ringeleader and Captayne of Sathans armie Consider howe without all shame he pressed and set himselfe euen the verie formost before all the rest of his malicious rowte and comminge to his good maister solde him with a kisse of most treyterous and deceitfull fryndeshippe It is certaynelie a great miserie that a man should be solde for money but yet it is much more miserable if he be solde of his friendes and of such as to whom he hathe bene greatelie beneficiall before Now our sweete Sauiour Christ is solde of him whom he had made not onelie his disciple but also his Apostle yea he is solde of him by deceite ád plaine treason he is solde of him to most cruel merchantes that couete you may be sure nothing els of him but onelie his bloud and life to satisfie theire greadie honger But for what price trow ye is he sold the basenes and smalnes of the pryce increaseth the greatnes and malice of the iniurie Tell me O Iudas thou nowghtie traitor at what price doest thou set the Lord of all creatures At thirtie pence O what a vile and slender pryce is this for a Lorde of such maiestie Certeinlie a verie beast in the shambles is commonlie solde for more And doest thou o traitor sell for so smalle a pryce almightie God him selfe He settethe not thee at so smalle a pryce forsomuch as he byeth thee with his owne most pretious bloude O what a great price and estimation was that of man and how base an estimation and pryce was this of God God is solde for thirtie pence and man is bought euen with the verie pretiouse bloud of almightie God him selfe At the same tyme our sauiour said vnto them that came to laie handes vpon him Luc. 22. Math. 26. Ye become out as it were ageinst a theife with swordes and speeres and I satte daylie emonge you teachinge in the temple and ye neuer laid handes vpon me but this is your howre and the power of darkenes This is suerlie a misterie of great admiration For what thinge is more to be wondered at then to see the verie sonne of almightie God to take vpon him the Image and shape not onelie of a sinner but euen also of a condemned person Our sauiour was giuen vp to the power of the diuelles from the tyme of his apprehension vntill his deathe vpon the crosse Iob 2. This sayethe he is yowr howre and the power of darkenes The which wordes geue vs to vnderstande that from that time that most innocent lambe was geuen vp into the power of the princes of darckenes which are the diuells to the intent that by meanes of theire members and cruell ministers they might execute vpon him all the furious tormentes and cruelties they could deuise And like as holie Iob was by the permission of almightie God geuen vp into the power of Sathan that he might vse vpon him all the crueltie he woulde this onelie excepted that he should not bereiue him of his life euen so was there power geuen to the princes of darknes without anie exception either of life or death that they might fullie extende vpon that sacred humanitie all theire surie and rage to the vttermost they cowld Hereof rose those despightfull tauntes those slaunderous and reprochfull wordes such as the like were neuer harde before that tyme wherewith the diuell pretended to satisfie his vnsatiable rancre and malice to reuenge his iniuries and to cast that blested soule downe into some kinde of impatiencie if it had bene possible Almightie God saith the Prophet Zacharie shewed Iesus the highe preist vnto me Zach. 3. apparelled with a spotted garmente and Sathan stoode at his right hande readie prepared to speake against him But our Sauiour answered for his parte sayinge I did alwaies set God before myne eies Psalm 15. who standeth at my right hande that I be not remoued Consider then now o my soule how much that highe and diuine maiestie abased himselfe for thy sake sithence he vowchesaffed to come to the last extremitie of all miseries which is to be geuen vp to the power of deuilles And because this was the paine that was due to thy synnes it pleased him to put euen himself to this paine that thou mightest remaine quite and free from the same Psalm 8. O holie Prophet why doest thou wonder to see almightie God become inferior to his angells thou hast now farre greater cause to wonder to see him geuen vp into the power of deuilles Vndowtedlie both the heauens and the earthe trembled and quaked at this so passinge great humilitie and charitie of our Sauiour So soone as these wordes were spoken foorthwith all that hellishe rowte and malitiouse rable of raueninge wolues assaulted this most meeke and innocent lambe and some verie furiouslye haled him this waie and some that waie eache one to the vttermost of his power O how
Image of the glorie of the father What moued thee to vse this dispitefull kinde of most villeynous reproche vnto him Psal 44.3 who is the most bewtifull emonge all the sonnes of men How our Sauiour was led to the howse of bishoppe Caiphas But this was not the last iniurie our Sauiour suffered that night For from the howse of Annas they leade him to the howse of the Bisshoppe Caiphas whither reason woulde that thou shouldest goe with him to kepe him companie and there shalt thou see the sonne of iustice darkened with an Eclipse and that diuine countenance defiled most vnreuerentlie with spittell 1. Pet. 1.12 which the Angells desire to beholde For when our Sauiour was coniured in the name of the father to tell them what he was he answered treulie vnto their demaunde as it was meete he shoulde but those wicked men that were so vtterlie vnworthie to heare such a highe and excellēt answere beinge blinded with the brightnes of so great light assaulted him like mad dogges and disgorged vpon him all their malice and furie There each one to the vttermost of his power geuethe him buffettes and strokes There they spitte vpon that diuine face with theire diuelishe mowthes There they hoodwinke his eies and strike him on the face scoffinge and Iestinge at him sayeinge Areede A woūderfull example of humilitie and patience in our Sauiour who hath smitten thee O meruailous humilitie and patience of the sonne of almightie God O beawtie of the angells Was that a face to spit vpon Men vse commōlie when they are prouoked to spit to tourne awaie theire face towardes the fowlest corner of the howse and is there not to be fownde in all that pallace a fowler place to spit in than thy face O sweete Lorde O earthe and asshes why doest thou not humble thy selfe at this so wounderfull example How is it that there shoulde yet remayne in the worlde anie token of pryde after this so great and meruailous example of humilitie Almightie God holdeth his peace whilest he is spitted vpon and buffetted the angelles and all creatures holde theire handes and reuenge not the iniuries done vnto theire creator beholdinge him thus contemned and reuyled with most dispitefull reproche and villanie and yet thou beinge a poore seelie miserable worme turmoilest the worlde vp side downe with malicious chydinge brawlinge and fightinge in case thou be but touched in anie smalle poynte apperteyninge tō thy estimatiō Why wonderest thou ô man to see Almightie God thus beaten and euill entreated in the worlde sith the verie cause of his comminge was to cure the pryde of the worlde If the sharpenes of the medecine doe cause thee to wonder consider the greatnes of the wounde and thou shalt see that such a wounde required so sharpe a medecine as this was espetiallie consideringe that all this notwithstandinge the wounde is not yet whole Thou wonderest to see how almightie God hath humbled himselfe And I wonder to see thee for all this example so prowde and insolent in all thy talke dealinges and behauiour seinge almightie God hath so humbled himselfe to teache thee to be hūble Thou wonderest to see almightie God thus to abase himselfe vnder the dust of the earthe and I wonder to see that dust and earthe for all this aduaunceth it selfe aboue the heauens and woulde be honoured aboue almightie God himselfe How is it then that this so wonderfull example sufficeth not to subdue the pryde of the worlde The humilitie of Christ was sufficient to ouercome the harte of God to procure his fauour and to make him become gentle and mylde towardes vs. And shall it not suffice to ouercome thy harte and to make it humble and meike The angell saied to the Patriarcke Iacob Gen. 32.28 Thou shalt no more be called Iacob but Israell shal be thy name For seinge thou hast bene mightie against God how much more shalt thou be mightie against men If then the humilitie and meikenes of our Sauiour Christ preuailed against the furie and wrathe of almightie God why doth it not preuaile against our pride If it were able to pacifie and appease so mightie a hart as the hart of almightie God beinge then angrie with vs why doth it not alter and mollifie our stubborne hartes Suerly I am at my wittes ende and verie much astonished yea it passeth my reason to consider how this so great patience ouercommeth not thy anger how this passinge great abasinge aswageth not thy pride how these violent buffettes beate not downe thy presumption and how this deepe sylence emonge so manie iniuries is not of force to make thee leaue of thy quarrelinges and troublesome sewtes in lawe wherewith thou vexest and turmoylest thy neighboures about the vile mucke and transitorie pelfe of this worlde It is a meruailous great wonder to see how almightie God would by meanes of these so terrible iniuries ouerthrowe the kingdome of our pride and it is also greatlie to be meruailed at that notwithstandinge all this there remaineth yet a freshe liuelie memorie of Amelec vnder the heauens 4 Reg. 15. and that to this daie the relikes of this wicked generation doe for all that remayne and continewe Now therefore ô sweete Iesus I beseech thee to cure in me with the example of thy great humilitie the follie of my vaine arrogancie and pryde And forsomuch as the greatnes of thy woundes doe geue me playnlie to vnderstand that I haue great neede of a helper let it euidently appeare by the operation of thy grace and remedie in me that I doe now presentlie enioye the benefit of the same OF THE VEXATIONS AND TROVBLES OVR SAVIOVR SVFfered the night before his Passion and of the denyall of S. Peter § II. CONSIDER after this what troubles our sauiour suffered in that dolefull night when the souldiars that had him in custodie mocked and lawghed him to scorne as S. Luke saieth Luc. 22.63 and vsed as a mean to passe awaie the sleepines of the night to scoffe and ieste at the Lorde of maiestie Consider now ô my sowle how thy sweete spowse is set here as a marcke to receiue all the strokes and buffettes they could geue him O cruell night O vnquiet night in which thou O good Iesus tookest no rest at all neither did the souldiars repose them selues but accompted it euen a pastyme and recreation to vexe and torment thee The night was ordeined for this ende that all creatures shoulde therein take theire rest and that the senses and members that are wearied with the toyles and labours of the daie might be refresshed and relieued but these wicked men vse it now as a fit tyme to tormente all thy members and senses strykinge thy bodie afflictinge thy sowle bindinge thy handes buffettinge thy cheekes spittinge in thy face and lugginge thee by the eares that at such time as all members are wonte to take theire rest all thy members might be in great paine and
as by the merite of that vnspekeable charitie and humilitie with which thou hast humbled thy selfe to take vpon thee all my sinnes thou hast not onelie deliuered me from them but also made me partaker of thy graces and treasures For in takinge vpon thee my deathe thou hast geuen me thy life in takinge vpon thee my fleshe thou hast geuen me thy spirite and in takinge vpon thee my sinnes thou hast geuen me thy grace So that ô my mercifull redeemer all thy paines Our sauiours paynes are our treasures and riches are my treasures and riches thy purple clotheth me thy crowne honoreth me thy strookes bewtifie me thy sorowes comforte me thy angwishes susteine me thy woundes heale me thy bloude enricheth me and thy loue makethe me dronke And what wonder is it if thy loue make me dronke seinge the loue thou barest towardes me was able to make thee also dronken and to leaue thee like an other Noe to appeare dishonored and naked Geness to the open sighte of the worlde The purple of bourninge loue causeth thee to susteyne the purple of shame and reproche the earnest zeale thou hast of my profit and furtherance causeth thee to be contente to holde this reede in thy hande And the compassion thou hast of my losse and damnation moueth thee to beare this dolorous crowne of ignominie vpon thy head OF THOSE WORDES OF THE GOSPELL ECCE HOMO Beholde the man Opprobrium hominum et abiectio plebis psalm 21.7 J◠〈◊〉 presturam habâ—bitis sed 〈◊〉 ego 〈…〉 Johan â—6 33 § II. VHEN they had thus crowned and scorned our Sauiour the Iudge tooke him by the hande in such euill plight as he was and leadinge him out to the sighte of the furious people said these wordes vnto them ECCE HOMO Beholde the man Whiche is as much as if he had saied If for enuie yee seeke his deathe beholde him here in what a pitiefull and dolefull case he is A man vndowtedlye not to be enuied but to be pittied If you were afrayed least he shoulde haue become a kinge beholde him here so wholie disfigured that scarcelye he seemeth to be a man Of these handes so faste and stronglie bounde what cause is there why ye shoulde feare Of a man in this wise so sore whipped and scourged what woulde ye require more By this maist thou vnderstande ô my soule in what a lamentable case our Sauiour was at his goinge out of the iudgement haulle seinge that euen the Iudge himselfe verelie belieued that the pittiefull case in which he was mighte haue suffised to mollifie and breake the vnmercifull cruell hartes of his ennemies Whereby thou maist well perceaue what a dangerous and vnseemelie thinge it is for a Christian not to haue compassion of the most grieuous and bitter paines and sorowes of our sauiour who so loueth Christ taketh greefe and compassioÌ„ of his bitter paynes and sorowes seinge they were so great that they were able as the Iudge was perswaded to mollifie those most sauage and cruell stonye hartes of the Iewes Where loue is there is also sorrowe How can he then saie that he loueth our Sauiour Christe that beholdinge him tormeÌ„ted in this most pittiefull and dolefull plighte hath no coÌ„passion of him And if it be so wicked a thinge not to haue compassion of our Sauiour Christ what a heynous matter is it to encrease his paines and martirdomes and to adde thereunto sorowe vpon sorowe Suerlie there coulde not be anie greater crueltie in all the worlde than after that the Iudge had shewed our sauiour Christ vnto them so pittiefullye berayed for his ennemies to answere with such cruell wordes Crucifige Crucifige Crucifie him Crucifie him Now if this was so great a crueltie in the Iewes what a crueltie is that in a Christian who in his deedes and workes saieth euen as much as the Iewes did althowgh he expresse it not in wordes Heb. 6. The wycked Christians doe as it were crucifie Christ againe by theire euill and synnefull workes For dothe not S. Pawle saie That he that sinneth crucifieth the sonne of God againe Forsomuch as towchinge his parte he doth a thinge whereby he woulde binde him to dye againe if his former death had not bene sufficient How is it then ô Christian that thou hast thy harte and handes readie bent to crucifie our Lorde and redeemer so often tymes in this wise with thy sinnes Thou owghtest to consider that like as the Iudge presented that so pittiefull forme to the Iewes supposinge there was none other more effectuall meane to withdrawe them from theire furie than that dolefull sight euen so the heauenlye father presenteth that same dolefull sighte daily vnto all sinners meaninge thereby that in verie dede there is none other more effectuall meane to withdrawe them from sinne than to set before them this so pittiefull a forme Make acompte therefore that euen now the heauenlie father laieth also the same pittiefull forme of his most deere and onelie begotten sonne before thy face and that he saieth vnto thee ECCE HOMO Beholde the man As thowghe he shoulde saie Beholde this man in what a dolorous case he standeth and remember withall that he is God almightie and that he standeth in this most dolefull and lamentable plighte as here thou seest him not for anie other cause but for the verie sinnes of the worlde See into what plighte God is browght by the sinnes of man Consider how necessarie it was to satisfie for sinne And consider also How abhominable a thinge synne is in the sighte of God how abhominable and horrible a thinge sinne is in the sight of almightie God seinge it so disfigured his owne onelie sonne to destroye it Consider moreouer what a sore reuenge almightie God will take of a sinner for such sinnes as he himselfe committeth sithe he hath so sharpelie punnished his owne most dearlie beloued and innocent sonne for the sinnes of others Last of all consider the rigour of the iustice of almightie God and the fowle stayninge malice of sinne which appeareth so dreadfullie euen in the verie face of Christ the sonne of God Now what thinge coulde possiblie be done of greater efficacie both to cause men to feare God and also to abhorre synne It seemeth hereby that almightie God hath showed him selfe towardes man as a good louinge mother is wont to doe towardes her wicked dawghter that seeketh lewde meanes to plaie the harlot For when neither wordes nor punnishement be able to diswade her from her wicked diuelish purpose she tourneth her rage against her owne selfe she beateth her owne face and teareth her heare and when she is thus disfigured she setteth her self before her dawghter that thereby she maie vnderstande the greatnes of her offence and that at the least for verie pittie and compassion of her mother she maie be moued to leaue her wicked purpose Now it seemeth that almightie God hath vsed the verie same remedie here
this worlde And espetially remember thy kynsfolke thy companions and familiars and some of the worshipfull and famous personages of great estimation in this worlde whom death hath assaulted and snatched awaie in diuers ages and vtterlie beguyled and defeyted them of all their fonde designementes and hopes I knowe a certaine man that hath made a memoriall of all such notable personages as he hath knowen in this worlde in all kinde of estates which are now dead and sometimes he reedeth their names or calleth them to minde and in reheresall of euerie one of them he doth breifly represente before his eies the whole tragedie of their lyues the mockeries and deceites of this worlde and withall the conclusion and ende of all worldly thinges Whereby he vnderstandeth what good cause the Apostle had to saie That the figure of this worlde passeth awaie 1. Cor. 7.31 In which wordes he geueth vs to vnderstande how litle grownde and staie the affaires of this lyfe haue seinge he woulde not calle them verie thinges indeede but onely figures or shewes of thinges which haue no beinge but onely an apparance whereby also they are the more deceitefull Thirdly consider how fraile and bryckle this lyfe is and thou shalt finde Of the frayletie and brycklenes of this lyfe that there is no vessell of glasse so fraile as it is Insomuche as a lytle distemperature of the aier or of the sonne the drinkinge of a cuppe of colde water yea the verie breathe of a sicke man is able to spoyle vs of oure lyfe as we see by dailie experience of manie persones whom the least occasion of all these that we haue here reheresed hath bene able to ende their liues and that euen in the most florishinge tyme of all their age Fourthly consider how mutable and variable this lyfe is Of the mutabilitie of this lyfe and how it neuer continueth in one selfe same staie For which purpose thou must consider the great and often alterations and chaunges of our bodies which neuer continewe in one same state and disposition Consider likewise how farre greater the chaunges and mutations of our mindes are which doe euer ebbe and flowe like the Sea ād be cōtinuallie altered and tossed with diuers wyndes and surges of passions that doe disquiet and trouble vs euerie howre Fynally consider how great the mutation in the whole man is who is subiecte to all the alterations of fortune which neuer continueth in one same beinge but alwaies turneth her wheele and rowleth vp and downe from one place to another And aboue all this consider how continuall the mouinge of our life is seinge it neuer resteth daie nor night but goeth alwaies shorteninge from time to time and consumeth it selfe like as a garment doth with vse and approcheth euerie howre nearer and nearer vnto death Now by this reckenynge what els is our life but as it were a candle that is alwaies wastinge and consuminge Our lyfe wastethe awaye lyke a burninge candle and the more it bourneth and geueth light the more it consumeth and wasteth awaie What els is our life but as it were a flowre that buddeth in the morninge and fadeth awaie at noone daie and at eueninge is cleane dried vp This verie comparison maketh the Prophet in the Psalme where he saieth Psal 89. The morninge of our infancie passeth awaie like an herbe it blosommeth in the morninge and sodeinlie fadeth awaie and at eueninge it decaieth and waxeth harde and withereth awaie Fiftly consider how deceitfull our life is which peraduenture is the worst propertie it hath Of the deceytefulnes of this lyfe For by this meane it deceaueth vs in that beinge in verie deede filthy it seemeth vnto vs beawtifull and beinge but shorte euerie man thinketh his owne lyfe wil be longe and beinge so miserable as it is in deede yet it seemeth so amiable that to mainteine the same men will not sticke to ronne through all daungers trauells and losses be they neuer so great yea they will not spare to doe suche thinges for it as whereby they are assured to be damned for euer and euer in hell fier and to loose lyfe euerlastinge Sixtly consider how besides this that our lyfe is so short as hathe bene saied yet that litle time we haue to liue is also subiecte vnto diuers and sundrye miseries as well of the minde How that litle tyme we haue to lyue is also subiecte to many miseries both of bodie and mynde as of the bodie insomuche as all the same beinge dewlie considered and layed together is nothinge els but a vale of teares and a maine Sea of infinite miseries S. Ierome declareth of Zerxes that most mightie kinge who threwe downe mountaines and dryed vp the Seas that on a tyme he went vp to the toppe of a highe hill to take a vewe of his huge armie which he had gathered together of infinite nombers of people And after that he had well vewed and considered them it is said that he wepte and beinge demaunded the cause of his weepinge he answered and saied I weepe because I consider that within these hundred yeares there shall not one of all this huge Armie which I see here present before me be lefte aliue Wherevpon S. Ierome saieth these wordes O that we might saieth he ascende vp to the toppe of some towre that were so highe that we might see from thence all the whole earth vnderneath our feete From thence shouldest thou see the ruins and miseries of all the worlde Thou shouldest see nations destroied by nations and kingdoms by kingdoms Thou shouldest see some hanged and others murdered some drowned in the Sea others taken prisoners In one place thou shouldest see mariages and myrthe in an other dolefull mourninge and lamentation In one place thou shouldest see some borne into this worlde and caried to the Church to be christened in an other place thou shouldest see some others die and caried to the Church to be buried Some thou shouldest see exceadinge wealthie and flowinge in greate abundance of landes and riches and others againe in great pouertie and begginge from dore to dore To be short thou shouldest see not onelie the huge armie of Zerzes but also all the men women and children of the worlde that be now aliue within these fewe yeres to ende theire liues and not to be seene anye more in this worlde Consider also all the diseases and calamities that maie happen to mens bodies Of the diseases and calamities that happē to mens bodies and of the afflictions and cares of the mynde and withall all the afflictions and cares of the minde Consider likewise the daungers and perilles that be incident aswell to all estates as also to all the ages of men and thou shalt see verie euidentlye the manifolde miseries of this lyfe By the seinge whereof thou shalt perceaue how smalle a thinge all that is that the worlde is able to geue thee and this consideration maye cause thee more
neuer gaue sucke After this sorte shall the miserable damned wretches curse and banne all creatures and cheiflie them that were the cause of their damnation And so we read in the liues of the holie fathers of a blessed holie man that sawe by reuelation a verie deepe well full of great and horrible flames of fire and in the middest of them were the father and the sonne both of them manicled together and cursinge one an other with great furious rage and despite The father saied vnto his sonne Cursed be thou my sonne For I to leaue thee wealthie and riche became an vsurer and for vsurie am I nowe here in hell damned And the sonne saied likewise vnto his father Cursed be thou my father for that imagininge to enriche me hast bene the cause of my damnation in that thou diddest leaue me euill gotten landes and goodes and I for the wrongefull keepinge of them and not makinge dewe restitution to the righte owners am here now alas damned euerlastinglie The euill disposition of the will of the daÌ„ned againste the glorie of God and of his Sainctes Aboue all this how great shall the paines and tormentes of the malitious and euil disposed will of the damned be There shal be in the will a continuall and outragious malitious enuie against the glorie of almightie God and his electe which shal be euermore bytinge and gnawinge at their entrailes no lesse than the worme of conscience whereof we spake before Psal 111.10 Of this paine saieth the Psalme The sinner shall see and be angrie he shall gnashe with his teeth and consume And the desire of the wicked shall perishe The malice â—nd hatred of the daÌ„ned againste almightie God They shall haue also such a great abhorringe and hatred against almightie God because he deteyneth and punisheth theÌ„ in that place that like as a madde dogge stroken with a speare tourneth againe in great furie to byte and gnawe it euen so woulde the damned persons if they might possibly teare and rente almightie God in peeces because they knowe that it is he that pricketh them with his terrible speare and that it is he that striketh and tormenteth them from aboue with the dreadfull sworde of his iustice The greate obstinacie of the daÌ„ned in their wickednes They haue also a verie great obstinacie in wickednes for they are not sorie either because they are wicked or because they haue bene wicked but rather they wishe that they had bene worse And if they be sorie for their wicked lyfe it is not for anie loue they beare vnto almightie God but for the loue of them selues that so they might haue escaped these horrible tormentes if they had liued otherwise The perpetual desperation of the daÌ„ned Besides this they haue also a perpetuall desperation For they thinke so euill of almightie God and of his mercie that they haue no maner of hope therein that euer he can perdoÌ„ them and also for that they knowe for certayne that their most grieuous paines and tormentes shall neuer haue anie mitigation or ende This is the cause of their so horrible blasphemies and of their dispitefull raylinges against almightie God For as they haue no hope in him so doe they seike to be reuenged of him as much as they can with their outragious and malitious raylinge tonges Of the paine wich is tearmed by the diuins Poena damni that is the paine of losse of almightie God § III. VHO woulde thinke that after all these paines here before rehearsed there were yet more to be suffered And yet neuerthelesse it is certaine that all these paines in comparison of that which we haue now to speake of are as it were nothinge Consider then what a wounderfull payne this is like to be seinge that such horrible tormentes as we haue before mentioned maie be termed nothinge if they be compared with this tormente For all the paines that we haue hitherto spoken of appertaine for the most parte to the paine of the sense But besides all these there is yet an other paine called the paine of losse which we touched before the which without all comparison is farre greater than all the other as it maie wel appeare by this reason For paine is nothinge els but onely a priuation of some good thinge that was either had or in hope to be had Now the greater this good thinge is the greater paine and greife we haue when it is lost To loose almightie God is the greatest losse for that he is an infinite good thinge As it appeareth plainly in the losse of temporall thinges the which the greater they are in vallewe the greater is the greife that they cause Now then consideringe that almightie God is an infinite good thinge and the greatest of all good thinges it followeth necessarily that the wantinge of him shal be an infinite miserie and the greatest of all miseries Almightie God is the centre of the reasonable sowle S. Chrisostome Besides this almightie God is the center of the reasonable sowle and the place where it hath his perfect rest And thereof it commeth that the separation of the sowle from almightie God is the most grieuous and painfull separation of all that maie possibly be deuised And therfore S. Chrisostome saieth That if a thousande fiers of hell were ioyned together in one they shoulde neuer be so great a paine to the sowle as it is to the sowle to be separated in this wise for euer from almightie God It is not possible for anie man to expresse by wordes the exceydinge greatnes of this greife That seperation that is wont to happen in time of warre when the suckinge babes are taken from their mothers breastes is nothinge in comparison of the perpetuall diuision and separation which shal be from the fruition and separation which shal be from the fruition of almightie God And that thou mayst vnderstande somewhat hereof consider what a horrible kinde of death that was which certaine tyrantes caused some of the martirs to be put vnto They caused two toppes or greate boughes of two great trees to be bowed downe violentlie to the grownde and at the two endes of them they commaunded the feete of the holie Martyr that shoulde suffer death to be bounde this done they commaunded that the two bowghes shoulde sodeÌ„ly be losed with all violence that when they shoulde recoyle and mounte vp againe to their naturall places they shoulde hoyse vp the bodie on highe and so rente and teare it a sonder in the aier each one of the bowghes carienge with it that parte of the bodie that was bounde vnto it Now if this crewell separation of the partes of a mans bodie one from an other seeme so great a tormente what a torment thinke ye shall that be when the sowle shal be separated from almightie God which is not a parte but the whole of our sowle espetially seinge the separation and tormente must endure not onely
for the sighte onelie of immortall eies And if we see that by the handieworke of men certaine workes are made here so sightlie and so bewtifull that they astonishe the eies of them that doe beholde them what a worke must that be which is wrought by the hande of almightie God himselfe in that royall howse in that sacred pallace in that howse of ioye and solace which he hath built for the glorie of his electe Psal 83.1 O how amiable are thy tabernacles saiethe the Prophet ô Lorde God of vertues My sowle desireth and feinteth in beholdinge the pallaces of our Lorde The state and condition of the citizens of heauen The thinge that most principallie commendeth a cittie is the state and condition of the cittizens to witt if they be noble if they be manie if they liue in peace and concorde emonge them selues Now who is able to declare the excellencie of this cittie in this behalfe All the inhabitantes therein be noble personages there is no one emonge them of base linage forsomuch as they be all the sonnes and children of God They be so frendly and louinge one towardes an other that they be all as it were one sowle and one harte And they liue in so great peace and concorde that the verie cittie it selfe is called Ieruzalem that is to saie the vision of peace If thow desire to vnderstande the nomber of the inhabitantes in this cittie vnto this desire S. Iohn maketh answere in his reuelations Apoc. 7.9 The nomber of the blessed inhabitantes in heauen where he saieth that he sawe in spirite such a great companie of blessed Sainctes that no man was able to recken them gathered together of all kindes of nations people and tonges which stode before the throne of almightie God and of his lambe appareiled in white garmentes and with triumphante palmes in their handes singinge vnto almightie God songes of praise And vnto this sayeinge of S. Iohn doth that agrie verie well which is signified by the Prophet Daniell concerninge this holie nomber where he saieth Dan. 7.10 Thowsande thowsandes serue the Lorde of maiestie and tenne hundered thowsande thowsandes stande before him And thinke not because the nomber is so great that they be therefore disordered For there the multitude is no cause of confusion but of greater order ād harmonie For almightie God that hath with such a wonderfull consonance and agrement disposed the mouinges of the heauens and the courses of the starres Euerie one of the Sainctes hath his place and glorie in heauen accordinge to the degrie of euerie one of their merites in this lyfe callinge them euerie one by his proper name hath also ordeined all that innumerable armie of blessed Sainctes with a most wonderfull goodlie ordre and disposition appointinge to euerie one his place and glorie accordinge to his merite And so there is one place for the virgins an other for the Confessors an other for the holie Martirs an other for the Partiarkes and Prophets an other for the Apostles and Euangelistes and so forthe in all the rest And in like sorte as men are there diuided There be nine orders of Angels in heauen and placed euen so after their maner are the Angels also which be diuided into three Hierarchies and those three Hierarchies into nine orders And aboue all the Sainctes and Angels is placed the throne of that most excellent Quene of Angels The blessed virgin Marie is placed in heauen aboue all the Angels and Sainctes the mother of almightie God who alone is an order by her selfe forsomuch as she hath no peere nor anie one that is like vnto her And aboue thē all the holie humanitie of our Sauiour Christ hath the cheife place and preeminēce who sitteth at the right hande of the maiestie of almightie God in the highest Now thou Christian sowle take a vewe of all these orders walke through these streates and waies consider the order of these cittizens the bewtie of this cittie and the noblenes and worthines of these inhabitantes Salute them euerie one by their names and desire them to helpe and succour thee with their praiers Salute also this sweite and pleasaunt countrey and as a pilgrime beholdinge it as yet a farre of directe thine eies and withal thy harte vnto it and saie Alhaile sweite countrey the lande of promise the hauen of securitie the place of refuge the howse of blessinge the kingdome of all worldes the paradise of delightes the garden of eternall flowers the market place of all treasure the crowne of all iust persons and the ende of all our desires Alhaile our mother and our hope After thee haue we sighed a longe time For thee haue we mourned and doe mourne euen at this presente For the loue of thee haue we foughte and doe still fighte a longe battell in this our transitorie lyfe For we knowe assuredlie 2. Tim. 2.5 that none shal be rewarded and crowned in thee but onely such as haue here fowghten faithfullie Of the seconde Ioye that the sowle shall haue in the kingedome of heauen which is the enioyinge of the companie of the Sainctes § II. VHO is able after this great ioye to declare what a further ioye the sowle shall haue by beinge in this most happie and blessed companie For there the vertue of charitie is in her full perfection the propertie of which vertue is to cause all thinges to be common There shall that petition be perfectlie fulfilled which our sauiour made sayeinge I beseech thee ô father Ioan. 17.11 All the electe in heauen shal be more streitlie vnited together in one than the members of one bodie because all shall participate of the spirite of God that they maie be one by loue as we are one by nature For there shall the electe be more streitlie vnited together in one than the members of one same bodie because all shall participate of one same spirite which geueth vnto all one same beinge and withall one blessed lyfe If thou imagin it to be otherwise tell me what is the cause why the members of one bodie haue so great a vnitie and loue one towardes an other The reason is because they all are partakers of one same forme that is of one sowle which geueth one same beinge and one lyfe to them all Now if the spirite of a man liaue power to cause so great a vnitie betwene members that are so different in offices and natures is it anie wonder if the spirite of almightie God by whom all the electe doe liue which spirite is as it were the cōmon sowle to them all shoulde cause a farre greater and more perfecte vnitie emonge them espetially consideringe that the spirite of God is a more noble cause and of a more excellent vertue and power yea and geueth also a more noble beinge Well now if this maner of vnitie and loue doe cause all thinges to be cōmō as well good as euil as we see in the
compassion Howbeit the paines of our Sauiour Christe are not thus ended there be yet others without all cōparison farre greater than these to witt the paines of his blessed sowle For all these paines aboue-named doe for the most parte appertaine to the paines of the crosse wherein his bodie suffered outwardly but besides this visible Crosse The inuisible crosse of our sauiour wherewith his sowle was tormēted there was yet an other inuisible crosse wherein his most holie sowle was crucified within his bodie hauinge also foure armes and foure nailes which were foure dolorous considerations and these were a farre greater tormente vnto him than theverie outwarde crosse For first of all there were represented vnto him al the sinnes of the worlde that were present past and to come for all which he suffered and that so distinctlie as if they had bene the sinnes but of one man alone Now to him that bare such a passinge great loue and zeale vnto the honour of his father what an vnspekeable greife was it to beholde such an infinite nomber of abhominations and offences committed against so highe a maiestie For it is certaine that the sinnes of one man alone were able to tormente him more than al the tormētes of the crosse The which beinge so what a passinge greate greife woulde the sinnes of all men and of all worldes cause vnto him Suerly there is no vnderstandinge able to comprehende the passinge greatnes of this greife Secondly there was also represented vnto him the ingratitude and damnation of many men and espetially of many wicked Christiās which woulde neuer acknowledge this singuler benefite nor endeuour to profite and helpe thē selues with this so great and so costlye a remedie as he there prepared for them This was also a farre greater tormente vnto him than the tormente of the crosse For it is a greater paine vnto a labourer to be denied his daie wages and the fruite of his labour than the very labour it selfe albeit it were verie great And for this cause our Sauiour complained by his Prophete Esaie of this iniurie vnto his father sayeinge I saiede In vaine haue I trauailed In vaine Esa 49.4 and without cause haue I wasted my strengthe And he complained of this ingratitude not onely to his father but also euen vnto men them selues by S. Bernarde sayeinge O man S. Bernarde consider what cruell tormentes I suffer for thy sake There is no paine that tormenteth me so extremelie as thy ingratitude dothe I calle vnto thee that doe suffer deathe for thee Beholde the paines that doe torment me Beholde the nailes that doe pearse throughe my handes and fette Beholde the shamefull reproches and despites where with they dishonour me And although the paine which I suffer out wardly be so passinge great yet is the paine farre greater which I suffer in wardly when I see thee so ingratefull and vnkinde to wardes me for the same In like maner there was represented vnto him the horrible sinne of that miserable people of Iewrie and the terrible punishement that was prepared for them within a shorte time after which vndoutedlie was a greater greife and tormente vnto him than the cuppe of his bitter passion For if the Prophete Ieremie signified that the sinne which the Iewes committed in goinge about to kille him greiued him much more than his owne very deathe what a greife woulde it be to our sauiour who had without all comparison farre greater charitie and grace than the Prophete Ieremie There were moreouer represented vnto him the greifes and dolefull sworde of sorowe which pearsed the harte of his blessed mother Luc. 2.35 when she sawe him suffer betwene two theiues vpon a crosse the which vndoutedlie was so great a greife and paine vnto him as the loue was great which he bare vnto her which loue was inestimable forsomuch as next vnto the loue of God he loued her most of all creatures Now these fowre considerations and greifes were as it were fowre armes of an other inwarde crosse wherewith his blessed sowle was likewise crucified within his holie bodic So that our sauiour suffered that daie the paines and tormentes of two crosses th' one visible and tho'other inuisible Vpon th' one crosse his bodie suffered outwardly and vpon th' other his sowle suffered much more inwardly Now how passinge great the greife was which proceided of these foure considerations there is no vnderstandinge able to comprehende it and yet we maie coniecture somewhat thereof by that outwarde shewe of his blouddie sweate in the garden Whosoeuer then shall attentiuelie consider all these causes shall clearlie see how passinge great the paines and tormentes of our Sauiour were which is the intente of this first maner of meditatinge vpon his most bitter passion Howbeit this must not be the finall ende of this exercise but rather it must be vsed as a meane to come to other endes to witt to vnderstande hereby what a passinge great loue he bare vnto thee that woulde suffer so much for thee and what a great benefite he did vnto thee in byeinge thee with so deare a price and how much thou art bounde to doe for him who hath done and suffered so much for thee and aboue all this how greatlie thou oughtest to abhorre thy sinnes and be greiued with them sith they were the cause of his so lōge and painfull martirdome Nowe for these foure endes whereof we will intreat in the chapters followinge serueth this maner of contemplation Whereby it appeareth that this first maner of meditatinge by waie of takinge compassion of the bitter paines of our Sauiour is as it were a meane or a ladder vnto all the others And for this verie cause S. Bonauenture made great accompte of this maner of meditation vpon the passion because it is sensiblie seene that this maner of meditation openeth the waie vnto all the other maners of meditatinge vpon the same And the same holie father saiethe that for this purpose it shal be a great helpe also for vs to take some discipline which maie cause some smarte and doe no hurte to the bodie that so by the feelinge of that so litle paine of whippinge and scourginge our selues we maie the better lift vp our spirite to consider somewhat of the passinge great paines and tormentes which the most tender bodie of our sweite Sauiour suffered for our sakes How in the Passions of our Sauiour Christe appeareth verie manifestlie what a greyuous thinge sinne is in the sighte of almightie God § II. THE seconde point that we haue to consider in the passion of our Sauiour is the greiousnes of our sinnes whereby to moue our hartes to be sorowfull for them and to abhorre them Wherefore we must vnderstande that as all the holie learned fathers doe affirme our sinnes were the very cause why the sonne of almightie God suffered such greiuous paines tormentes and crewell death as he suffered in this worlde For it is certaine that if there