Barabbas vniustlie condemned he caried his ovvne crosse vppon his shoulders he vvas crucified betvvene tvvoe theeues he did drink easell gall and finallie he died a most opprobrious reprocheful death vppon the mount Caluarie in time of greatest solemnitie The third point to be considered is for vvhome he suffered euident it is that he suffred for mankind disobedient vngrateful created of nothing vvho of him self can dooe nothing knovveth nothing nor is ame thing vvorth for a creature of vvhome he ne uer had nor neuer vvas to haue anie neede For a creature vvhich had offended vvas to offend and disobey him so manietimes The fourth point to be considered is in vvhat manner he suffered vvhere vve shall see that he suffred vvith such great patience and meekenes that he vvas neuer offended nor angrie vvith anie bodie vvith so great humilitie that he made choice of the most contemptible death that vvas vsed in those daies vvith so great readines and alacritâ—e that he vvent foorth to meete his enimies vvith so great charitie that he called his frind him that betraied and sould him healed his eare that tooke him regarded vvith eyes of mercie him that had denied him and praied for those that crucified him The fift point to be considered is vvherefore and to vvhat end he suffereth vvhere it is manifest that he suffered to satisfie the iustice of almightie God and to appease the vvrath of his father to accomplish the predictions and propheties of the Patriarches and Prophetes to deliuer vs from the thraldom of hell and to make vs capable of heauen to shevv vs the vvaie to heauen vvith his perfect Obedience and to confound the diules vvhoe by reason of theire pride haue lost that vvhich men dooe gaine through theire humilitie OF THANK ESGIVING CHAP. VIII AFTER meditation folovveth thankesgeuing of vvhich a man must take occasion of the meditation past and giue thankes vnto our lord for the benifit he hath donne vnto him in the same as for example yf the meditation vvas of the passion he must thanke our lord that he hath redeemed vs vvith so great paines And if it vvere of our sinnes for that he hath expected vs so long time to dooe penance yf it vvere of the miseries of this life for that he hath deliuered vs from so manie of them yf of the departing out of this vvoorld and of the hovver of our death for that he hath deliuered vs from the daungers of it and expected vs and giuen vs life to dooe penance and yf it vvere of the glorie of paradise for that he hath created vs to be partakers of so great a felicitie and so like vvise vve maie dooe in the rest And vvith these benifits thou mustioine all the other beneifits of vvhich vve have spoken before vvhich be the bâ—niâ—it of Creation Conseruation Redemption Vocation and Glorification and so tho 〈◊〉 giue thankes to our loâ—d for that he â—ach made thee to his I kenes and image and hath giuen the memorie to remember him vnderstanding to knovvâ—him and evil to loue him and for that he hath given hee an angel to keepe thee from so 〈◊〉 angers and perilâ— and from so manie mortal sinnes and also from deâ—th thou being in sinne vvhich vvas no lesse benefit then to deliuer thee frome erlast ngâ—deaâ—h and forthat he made thee to be borne of Christian parents and gaue thee holie baptisme and the ein his grace and promised thee his glorie and receaued thee foâ— his child Also vvith these benifitâ— thou mustioine other general and particular benifits vvhich thou knovvest to haue receaued of our lord and for these and al others as vvel publique as priuate thou must yeeld him as hartie thankes as possiblie thou maist and inuite al creatures as vvel in heauen as in earth that they assist and help thee to dooe thy dutie in this and vvith this spirite and desire thou maist saie somtimes that Canticle Benedicite omnia opera Doâ—â—ti Domino or els the psalme Benedic anima mea Domiâ—o omnia quae intra me sunt nomini sancto eius Benedic anima mea Domino noli ohliuisci onmes retributiones eius Qui propitiatur omnibus iniquitaâ—â—bus tuis qui sanat omnes infirmitates tuas Qui redimit de interitu vitam tuam qui coronat te in misâ—ricordia miserationibus OF OFFERING CHAP. IX THIS being donne that is vvhen a man hath geuen thankes to our lord vvith al his hart for al these benisits then foorthvvith the hart naturallie breaketh out into that affect of the Prophet Dauid saying Psal 515.12 VVhat shall I yeeld vnto our Lord for all those things vvhich he hath bestovved vppon me And this desire a man in som sort satisfieth vvhen he geueth and offereth vp to almightie God that vvhich of his part he hath and is able to giue him And for this end he ought first to offer vp him self to God for his perpetual sklaue resigning and laying him self vvholie in his hands that his diuine maiestie dooe vvith him as it shal best please him and iointlie he must offer vp to him all his vvoords his vvoorks his thoughts and his paines that is vvhatsoeuer he doeth and suffereth that so al maie be to the glorie and honour of his holie name Secondlie he must offer vp to God the father the merites vvoorkes of his sonne and all the paines vvhich in this vvoorld he suffered for obedience of him euen from the manger vntil the crosse for so much as they al be our substance heritage vvhich he left vs in the nevv testament by vvhich he made vs his heires of al these so greate treasures And in like manner as that vvhich is giuen me is no lesse mine then that vvhich I haue goten by mine ovvne paines and labour so the merites of Christ the right vvhich he hath geuen me ar no lesse mine then yf I had svveate and laboured for them my self And therefore a man maie vvith as much right offer this second present as the first laying dovvne by order al our Sauiours vvoorks and paines and al the vertues of his most holie life his Obedience his Patience his Humilitie his Charitie vvith al the rest because this is the most riche and most pretious offer that maie be offered OF PETITION CHAP. X. IMmediatlie after that vve haue offered vp vnto almightie God this so riche a present vve maie then vvith great securitie in vertue of the same de 〈…〉 vvhat soeuer fauours grace And first â—er vs demaunde vvith great affection of Charitie and vvith desire of the glorie of God that al nations and people of the vvorld maie knovv pâ—aise and adore him as â—heire onlie true God and lord saying euen from the bottom of our hart these vvords of the Prophet Psal 66.4 Let all people confesse thee o God let all people confesse thee Let vs praie also for the Catholike Church and for al the Prelates
gold vvhat hope maie I haue vvho haue liued so abominablie and so filthilie After this there folovv the Sacraments of Confession of the Altar and of Extreme vnction vvhich is the last succour that the Catholique Church can help vs vvithal in that trovvblesom time therefore as vvel heerein as in other things thou must consider the griefes and angvvishes of mind vvhich a man shall then suffer for his vvicked life past and hovv gladlie he vvil vvish that he had taken an other vvaie and vvhat kind of life he vvould then lead yf he might haue time to dooe the same and hovv he then vvilen force him self to call vppon almighte God vvhen the paines and increasing of his sicknes vvil scarcelie permitte him to dooe it Consider also those last accidents pangs of sicknes vvhich be as it vvere messangers of death hovv terrible and fearful they be the breastriseth and panteth the voice vvaxeth hoarce the feete begin to die the knees vvax cold stiffe the nostrels runne out the eys fink into the head the countenance seemeth dead the toung faultereth is not able to doe his office finallie by the hast vvhich the sovvle maketh to depart out of the bodie all the senses being troubled doe lose theire force and vertue But aboâ—eal the sovvle is shee that then suffreth greatest troubles for at that time shee is in a great conflict and agonie partlie for her departure and partlie for feare of the accoumpt vvhich she must giue because she is naturallie loth to depart from the bodie and liketh vvel her abode therein and feareth her reckoning Novv vvhen the sovvle is departed from the bodie there remaine yet tvvo vvais to goe th' one is to accompaine the bodie vnto the sepulchre th' other is to folovv the sovvle vntil her cause be determined and thou must vievv vvhat shall befall to ech of these parts Consider then in vvhat sort the bodie remaineth after his sovvle hath forsaken it vvhat a vvorthiegarment that is vvhich they prouide to burie it in and vvhat hast they make to get him ridde ovvt of the hovvse Consider his funeralls vvith al that passeth in the same the ringing of bells the praying for him the doleful seruice and singing of the Church the accompanying and sorovv vveeping of frinds and finallie al th' other particulers that ar then vvoont to happen vntill the bodie be left in the graue vvhere it shall lie buried in that earth of perpetual obliuion and forgetfulnes VVhen thou hast left the bodie in the graue folovv forthvvith the sovvle and behould vvhat vvay she taketh through that nevv region and vvhat shal becom of her and vvhat iudgement she shall haue Imagin that thou art novv present at this iudgemeÌ„t and that al the court of heauen expecteth the end of this sentence vvhere the sovvle shal be charged and discharged of al that she hath receaued euen to the valevv of a pinnes point There shal be taken accouÌ„pt of the life of the goods of the familie and hovvshold of the inspirations of God of the means and opportunities vve had to lead a good life and aboue al of the accoumpt vve haue made of the most pretious bloud of our Sauiour and of the vse of his sacraments And there shal euerie one be iudged according to the accoumpt he shall make of that vvhich he hath receaued Thursdaie night Of the date of iudgment THIS daie thou shalt meditate vppon the daie of the general iudgement that by meanes of this consideration those tvvo principall affections maie be stirred vp in thy soule vvhich euerie faith full Christian ought to haue to vvit the feare of God and abhorring of sinne Consider first vvhat a terrible daie that shal be in vvhich the causes of al the childreÌ„ of Adam shal be examined the processes of al our liues concluded and a definitiue sentence giuen vvhat shal be of vs for euermore That daie shall comprise in it self al the daies of al ages as vvel present and past as to com because in it the vvorld shall giue accoumpt of al those times and in it shall almightie God povver out his anger and indignation vvhich he hath gathered laid vp in al ages Hovv violentlie shal the maine floud of Gods indignation breake out at that daie conteining in it so maine flouds of anger and vvrath as there haue ben sinnes committed since the creation of the vvorld Secondlie coÌ„sider the fearful signes vvhich shal goe before that daie Luc. â—1 for as our Sauiour saith before the comming of this daie there shal be signes in the sunne in the moone and in the starres and finallie in all the creatures of heauen and earth for they all shal haue as it vvere a feeling of their end before they end in deede and shal tremble and beginne to fal before they fal in deede But men saith he shal goe dried vp and vvithered for feare of death hearing the terrible rorings of the sea and seeing the great vvaues and tempestes vvhich shal rise in it and foreseeing by this the great calamities and miseries vvhich such feareful signes dooe threaten to the vvorld And so shal they goe astonied and amazed their faces pale and disfigured them selues dead before death and condemned before sentence be giuen measuring the perils imminent by their ovvne present feares euerie one so occupied vvith his ovvne affairs that none shal think of others no not the father of his sonne None shal then haue to doe vvith anie or for anie because none shal be sufficient for him self alone Thirdlie consider that vniuersal floud of fier that shal com before the iudge and that dreadful sovvnd of the trompet vvhich the A changel shal blovv to sommon and call al the generations of the vvorld to assemble together in one place and to be present at there iudgement and aboue all that dreadful maiestie vvith vvhich the iudge shall com After this consider the streight accoump vvhich shal there be required of euerie maÌ„ Trulie saith Iob I knovv it is so Iob 9. and that no man can beiustified yf he be compared vvith God If he vvil conted vvith him in iudgement of a thovvsand things that he shall charge him vvithal he shal not be able to ansvvere vnto one VVhat then shal euerie vvicked person think at that time vvhen God shal enter vvith him into this examination shal there vvithin his ovvne conscience saie thus vnto him Com hither thou vvicked felovv vvhat hast thou seene in me that thou shouldest thus despise me and goe to mine enimies side I haue created thee to my image and likenes I haue giueÌ„ thee the light of faith made thee a ChristiaÌ„ redeemed thee vvith mine ovvne propre bloud for thee haue I fasted traueilled from place to place vvatched laboured svveat droppes of bloud for thee haue I fusfred persecutions scoutgings blasphemies reproches buffetings dishonours torments and the Crosse VVitnes be this Crosse and nailes
not suffering that betvveene him and her there should be anie other pledge to renevve in her the remembrance of him then euen him self Moreouer this bridegrome in his long absence vvas desirous to leaue som companie to his spovvse that she might not remaine solitarie and comfortles and so he left her the companie of this most blesed Sacrament vvherein he him self remaineth reallie present vvhich vvas in verie deede the best companie that he could leaue her At the same time also he vvould goe to suffer death for his spovvse and to redeeme and enriche her vvith the price of his ovvne bloud and that she might as often as she vvould enioy this treasure he left her the keys thereof in this most blessed Sacrament For as S. Chrysostom saith So often as vvee com to receaue the most blessed Sacrament vve must make account that vve com to laie our mouthes to Christes very side to drink of his most pretious blovvd to be partakers of this soueraine and diuine misterie This heauenlie bridegrome desired likevvise to be loued of his spovvse vvith an exceeding great loue and therefoâ—e he ordeined this mysticall and mysterious morsell consecrated vvith such vvoords that vvhoesoeuer receaueth it vvoorthilie is foorthvvith touched and vvounded vvith this loue Besides this our Sauiour vvould assure his spovvse and giue her a pledge of that blessed inheritance of eternal glorie that vvith the hope of this felicitie shee might cheeresullie passe throvvgh al the trovvbles aduersities of this life And that the spouse might haue a firme and assured hope of this felicitie he left her heere in pledge this vnspeakable treasure vvhich is of as great value as al that vvhich is there hoped for and this that she should not mistrust but that God vvil giue him self vnto her in glorie vvhere she shalliue in spirite seeing he denieth not him self vnto her in this vale of teares vvhere she liueth in fleash Moreouer our Sauiour purposed at the hovver of his death to make his testament and to leaue vnto his spovvse som notable vvorthie leagacie for her releife and so he left her this most blessed Sacrament vvhich vvas the most precious and most profitable bequest that he could leaue vnto her for so much as in the same God left him self To conclude our Sauiour minded to leaue vnto our sovvles sufficient prouision and foode vvherevvith they might liue because the sovvle hath no lesse neede of her proper sustenance to mainteine her spiritual life then the bodie hath of his foode for maintenance of his corporal life For this cause therfore this vvise phisition our Sauiour Christ vvho had also felt the pulses of our vveaknes ordeined this diuine Sacrament and for this hath he ordeined the same in forme of meate that the verie forme vvherein he instituted it might declare vnto vs the effect it vvorketh and vvith al the great necessitie our sovvles haue of the same vvhich is noelesse then the necessitie that our bodies haue of their propre foode Tevvsdaie morning Of our Sauiours praier in the garden his apprehension and presentation before Annas THIS daie thou hast to meditate vppon the praier of our Sauiour in the garden vppon his apprehension and vppon his presentation and euil vsage in the hovvse of Annas Consider heere first hovv after that this supper so ful of misterie vvas ended our Saui our vvent vvith his disciples vnto the mount Oliuet to make his praier before he vvould enter into the combat of his passion thereby to teach vs that in al the trovvbles and tentations of this life vve must still haue recourse vnto praier as it vvere to an holie ancker by vertue of vvhich the burden of tribulation shal either be taken quite avvaye from vs or els vve shal haue strength giuen vs to be able to beare it vvhich is an other greater grace To accompanie him in this vvay our Sauiour tooke vvith him those three of his best beloued disciples to vvit S. Peeter S. Iames and S. Iohn vvhich had ben vvitnesses of his transfiguration that the verie same persons might see vvhat a far different shape he tooke novv vppon him for the loue of men from that glorious shape vvherein he had shevved him self vnto them at his transfiguration And because they should vnderstand that the invvard troubles of his sovvle vvere no lesse then began to be discouered outvvardlie he spake vnto them those sorovvfulvvoords Matth. 26.38 Mie soule is heauie euen to death stay heere and vvatch vvith me Our Sauiour vvhen he had spoken these vvoords departed from his disciples a stones cast and lying prostrat vppon the grovvnd he began his praier vvith verie great reuerece saying O father yf it be posstble let this cuppe passe from me neuertheles not as I vvil but as thou And hauing made this praier three times at the third time he vvas in such a great agonie that he began to svveateuen dropps of bloud vvhich ranne dovvne al along his sacred bodie and trickled dovvne to the grovvnd Consider novv our Sauiour in this dolovvrous case and behold hovv there vvere represented vnto him al the cruel torments vvhich he vvas to suffer and hovv apprehending in a most perfect manner such cruell paines as vvere prepared for his bodie vvhich vvas the delicatest of albodies and setting before his eys al the sinnes of the vvhole vvorld for vvhich he should suffer and vvithall the great vnthankfulnes and ingratitude of so manie sovvles as he knevv vvould neuer acknovvledge this benifit nor profit them selues of this so greate and so pretious remedie his sovvle vvas vexed in such sort and his senses and most tender flesh vvere so troubled that al the forces elements of his bodie vvere distempered and his blessed flesh vvas opened on euerie side and gaue place to the bloud that it might passe and distill throvvgh al the same in great abundance and streame euen dovvne to the grovvnd Novv yf the flesh suffred these grieuous paines vvith onlie remembrance and vvas in so piteous a case in vvhat a dolefull state then trovv ye vvas the sovvle that suffred those paines directlie in it self Consider moreouer hovv vvhen our Sauiour had finished his praier that counterfaict frind of his came thither vvith that hellish companie renouncing novv the office of Apostleship and becomming the ringleader and Captaine of Sathans armie Behold hovv vvithout al shame he set him forvvards before al the rest and comming to his good maister sold him vvith a kisse of most traiterous frindship At the same time our Sauiour said vnto them that came to lay hands vppon him Tovv ar com ovvt as it vvere to a theese Matth. 26.55 vvith svvordes and clubbes to apprehend me I sate daily vvith you teaching in the temple and you laide no hands on me But this is your hovvre Luc. 22.53 and the povver of darknes This is a mysterie of great admiration For vvhat thing is more to be vvoondered at then to see the sonne of God to
take vppon him the shape and image not onlie of a sinner but euen also of a condemned person This saith he Luc. 22.53 is your houre and the povver of darknes By vvhich vvoords is vnderstoode that from that time that most innocent lamb vvas giuen vp into the povver of the Princes of darknes vvhich be the diules that by means of theire ministres they might execute vppon him al the cruelties and torments they could deuise Think thou then o my sovvle hovv much that diuine highnes abased it self for thee sithence it arriued to the last extremitie of al miseries vvhich is to be giuen vp to the povver of diuels And because this vvas the paine vvhich vvas due to thy sinnes it pleased him to put him self to this paine that thou mightest remaine quite from the same So soone as these vvoords vvere spoken foorthvvith al that hellish rovvte and malicious rable of rauenous vvoolues assaulted this most meeke and innocent lambe som haled him this vvay som that vvay eche one to the vttermost of his povver O hovv vngentellie did they handle him hovv discourteouslie did they speake vnto him hovv manie blovves and buffets did they giue him vvhat crying shovvting made they ouer him euen as conquerours vse to doe vvhen they haue obteined theire praie They lay hold vppon those holie hands vvhich a litle before had vvrought so manie miracles and dooe binde them verie straitlie vvith rovvgh knottie cords in such sort that they gavvle the skinne of his armes and make the verie blood to spring out of them and in this manner they leade him openlie throvvgh the common streates vvith great despite and ignominie Consider novv vvel our Sauiour hovv he goeth in this vvay abandoned of his disciples accompanied vvith his enimies his pase hastened his breath shortened his colour changed his face chafed and inflamed vvith his hastie going And yet in al this euil intreating of his person behold the modest behauiour of his countenance the comelie grauitie of his eys and that diuine resemblance vvhich in the middest of al the discourtesies in the vvoorld could neuer be obscured Forthvvith accompanie thy Sauiour to the hovvse of Annas and behold there hovv vvhilest he avvnsvvered verie courteouslie to the demaund Ioan. 18.19 that the high priest made vnto him concerning his disciples and doctrine one of those vvicked caitifes that stoode there by gaue him a greate blovve vppon the face saying Ioan. 18.22 Ansvverest thou the high priest so Vnto vvhome our Sauiour avvnsvvered verie gentellie If I haue spoken yl Ioan. 18.23 giue testimonie of euil but yf vvel vvhy strikest thou me Consider then heere o my soule not onlie the mildnes of this avvnsvvere but also that diuine face so marked and colovvred vvith the force of the blovve and that constant looke of his eys so cleare and faire vvhich vvere nothing distempered vvith this so shameful assault and finallie that most holie sovvle vvhich vvas invvardlie so humble readie to haue turned the other cheeke yf the naughtie vvretched caitife had required the same VVensdaie morning Of the presentation of our Sauiour before the high priest Cayphas of the iniuries he receaued that night of Saint Peters denial and of his vvhipping at the pillar THIS daie thou hast to meditate vppon the presentation of our Sauiour before the high priest Cayphas vppon the iniuries he receaued that night vppon Saint Peters denial of his maister and vppon his vvhipping and scourging at the pillar First consider hovv from the first hovvse of Annas they leade our Sauiour to the house of Cayphas the high priest vvhither reason vvould that thou shouldest goe vvith him to keepe him companie there shalt thou see the sonne of iustice darkned vvith an eclipse 1 Petr. 1.12 and that Diuine face vvhich the Angels desire to behold al defiled vvith spittel most vnreuerentlie For vvhen our Sauiour being coniured in the name of the father to tel them vvhat he vvas avvnsvvered to this demaund as it vvas meete he should those vvicked men so vnvvoorthie to heare such an excellent and high avvnsvvere and blinded vvith the brightnes of so great a light assaulted him like madde dogges and disgorged vppon him al theire malice furie There eache one to the vttermost of his povver giueth him buffers strokes There they bespit that diuine face vvith theire diuilish mouths There they blindfold his eys and strike him in the face and iest at him saying Prophecie vnto vs ô Christ Matt. 26.68 vvhoe is he that strooke thee O meruailous humilitie patience of the sonne of God! O bevvtie of the Angels vvas this a face to spit vppon men vse vvhen they must spit to turne theire face to the fovvlest corner of the hovvse and vvas there not to be found in al that pallace a fovvler place to spit in then thy face o svveete Iesus O earth and ashes vvhie dost thou not humble thy self at this so vvonderful example After this consider vvhat trovvbles and paines our Sauiour suffred in al that dolefull night for that the souldiars vvhoe had him in custodie mocked laughed him to scorne as S. Luke saith vsed as a meane Luc. 22.65 to passe avvay the sleepines of the night to scoffe iest at the Lord of maiestie Consider novv o my sovvle hovv thy most svveete spouse is set heere as a marke to al the arrovvs of the strokes and bâ—ffets they coulde giue him there O cruel night O vnquiet night in vvhich thou o my good Iesus tookest no repose at al neither did those rest vvhoe accompted it a pastime to vex and torment thee The night vvas ordained for this end that therein al creatures should take their rest and that the senses membres vveried vvith toyles labours of the day might be refresshed and these vvicked men vse it as a fit time to torment al thy membres and senses stryking thy bodie afflicting thy sovvle bynding thy hands buffetting thy cheekes spitting in thy face and lugging thee by the eares that thereby at such time as all the membres ar vvoont to take their rest they al in thee might be trovvbled and payned O hovv far doe these mattins differ froÌ„ those vvhich at the same time the quiars of Angels soung to thee in heauen There thy sing holy holy but heere these caitifes cry Put him to death put him to death Crucifie him crucifie him O ye Angels of paradise that heard both these voices vvhat thought ye vvhen ye savv him so spitefullie contemned in earth vvhome you vvith so great reuerence doe honour in heauen vvhat thought ye vvhen you savv God himself to suffer such despites euen for those that did such villanies vnto him vvhoe hath euer heard of such a kind of charitie that one vvould suffer death to deliuer froÌ„ death the verie same persons that procured practised his death But aboue al the paines and turmoiles of this trovvblesom night vvere increased far more
by the denial of S. Peter For that familiar frind of our Sauiour he that vvas elected and chosen to see the glorie of his transfiguration he vvhoe aboue al the rest vvas honoured vvith the principalitie and cheefe rule of the Christian Church hee I saie first before al others not once but three seueral times together euen in the verie presence of his lord and maister svveareth forsvveareth that he knovveth him not and that he vvist not vvhoe hee is O Peter is he that standeth there by thee so vvicked a man that thou accomptest it so great a shame onlie to haue knovven him Consider that this is a condemnation of him by thee before he be condemned by the high priests sithence thou giuest to the vvoorld to vnderstand by this thy denial that he is such a manner of man that euen thou thy self dost accompt it as a great reproche dishonour vnto thee to haue as much as knovven him Novv vvhat greater iniurie could be donne then this Our Sauiour then hearing this denial turned back and beheld Peter cast his eys vppon that sheepe vvhich there vvas lost from him O looke of meruailous force and vertue O silent and stil looke but greatlie misterious and significatiue Peter vnderstoode right vvel the language and voice of this looke for so much as the crovving of the cocke vvas not able to avvakeÌ„ him but this vvas able In deede the eys of our Sauiour dooe not onlie speake but also vvoork as it appeareth by the teares of S. Peter vvhich yet gushed not so much from the eys of Peter as they proceeded from the eys of Christ After al these iniuries coÌ„sider vvhar scourgings vvhippings our Sauiour suffred at the pillar For the Iudge perceauing that he could not pacifie the furious rage of those his most hellish enemies determined to chastise him vvith such a seuere kind of punishment as might suffice to satisfie the malitious ovvtrage of such cruel harts that they being thervvith content should cease to seeke after his death Goe novv therefore o my sovvle enter vvith thy spirite into Pilates consistorie carrie vvith thee great store of teares in a readines vvhich shal be needeful in that place for that vhich thou shalt there both see and heare Behold hovv those cruel base tormentors doe strip our Sauiour of his garments vvith so great inhumanitie he neuer so much as once opening his mouth or speaking one vvoord to so manie discurtisies as they there vsed tovvards him Consider also vvhat hast they make to bynde that holie bodie to a pillar that so they might strike him more at theire pleasure vvhere hovv they best list Behold hovv the Lord of Angels standeth there alone among the cruel tormentors hauing on his part neither frinds nor suerties to help him no nor so much as eys to take coÌ„passion vppon him Mark hovv forthvvith they begin vvith meruailous great crueltie to discharge theire scourges vvhips vppon his most tender flesh hovv they laie on lashes vppon lashes stripes vppon stripes vvouÌ„des vppon vvoundes There thou mightest quicklie see that sacred bodie svvolen vvith vveales the skinne reÌ„ted torne the bloud gusshing out streaming dovvne on eâ—erie side throughout al parts of his bodie But aboue al this vvhat a pitiful sight vvas it to behold that so great deepe open vvound betvvixt his sacred shoylders vvhere cheefelie al theire lashes and strokes did light After this behold hovv our Sauiour vvhen they had ended to vvhippe him couered him self hovv he vvent through al that place seeking his garmeÌ„ts in presece of those cruel tormeÌ„tors vvithout that anie maÌ„ offred him anie seruice help vvasshing or other such reliefe as arvvont to be aforded to those that be so vvounded Al these things no doubt ar vvorthie of great feeling thankfulnes and consideration Thursdaie morning Of our Sauiours Coronation vvith thorns of the vvords Ecce Homo and bearing of the crosse vppon his shouldres THIS daie thou hast to think vppon the crovvning of our Sauiour vvith thornes hovv Pilate said of him Ecce Homo behold the man and hovv he bare the crosse vppon his shoulders To the consideration of these most doleful passages the spovvse in the booke of Canticles inuiteth vs saying Cautic 3.11 Goe forth ô ye daughters of Syon behold king Salomon vvith the crovvne vvith vvhich his mother crovvned him in the daie of his espovvsels and in the daie of the ioifulnes of his hart O my sovvle vvhat doest thov o my hart vvhat thinkest thou O my touÌ„ge hovv is it that thou art becom domme O my most svvete Sauiour vvhen I open myne eys and behold this dolorous image vvhich is set before me my hart doth euen cleaue and rent in sunder for verie griefe Hovv happeneth this O Lord vvhat did not the vvhippings vvhich thou suffredst and the death vvhich ensueth and so great quantitie of bloud alredie shed suffice but that novv also the sharp thorns must perforce let out the bloâ—d of thy head vvhich the vvhippes and scourges before had pardoned VVherefore o my sovvle that thou maist conceaue and haue som feeling of this so doleful passage set first before thine eys the fo mer shape of this lord and vvithal the excellencie of his vertues and then incontinentlie turne thy self to behold in vvhat pitiful sort he is heere Consider therefore the greatnes of his bevvtie the modestie of his eys the s veetenes of his vvoords his authoritie his meekenes his mild behauiour and that goodlie countenance of his so ful of reuerence And vvhen thou hast thus beholden him and delited thy self to see such a perfect foorme turne thine eys and behold him in this pitiful plight clad vvith an old purple garment to be scorned holding in his hand a reede for roial scepter that horrible diademe of thornes on his head his eys hollovv and vvanne his countenance dead and his vtter shape vvholie disfigured and begored vvith blovvd and defiled vvith spittel vvherevvith his face was al besmeeâ—ed and be raide Behold him in al parts invvardlie and ovvtvvardlie his hart pearced through and through vvith sorovvs his bodie ful of vvoundes forsaken of his disciples persecuted of the Ievves scorned of the soldiars contemned of the high priests baselie reiected of the vvicked king accused vniustlie vtterlie destitute of the fauour of all men Think also vppon this not as a thing past but as present and not as though it vvere an other mans paine but thine ovvne Imagin thy self to be in place of him that suffreth think vvhat thou vvouldest feele yf in so sensible tender a part as is thy head they should fasten a nomber of thornes and those also verie sharp vvhich should pearce euen to the skulle But vvhat speake I of thornes yf it vvere but onlie the pricking of a pinne thou couldest hardlie suffer it novv vvhat thinkest thou did that most tender and delicate head of our Sauiour feele vvith this so
holie Euangelist saith that thy did vnto him vvhatsoeuer they vvould And as his garment stucke fast to the vvoundes of his scourges and the bloud vvas novv congealed and fastned vnto his garment at vvhat time thy stripped him they haled it of vvith such furious hast and force as those caitisses vvere far from al pitie and mercie that they renevved al the vvoundes of his vvhippings in such rueful vvise that that great vvound of his shoulders distilled bloud on al partes Consider novv heere o my sovvle the excellencie of the goodnes and mercie of God vvhich shevveth it self so euidentlie in this misterie Behold hovv he that clotheth the heauens vvith clovvdes and the fields vvith flovvers bevvtie is heere spoiled of al his garments Consider the cold vvhich that holie bodie suffred standing as it stoode spoiled naked not onlie of his garments but also of his verie skinne and flesh vvith so manie gapes and vvide holes of open vvoundes throughout the same And yf S. Peter being clothed and shodde felt cold the night before hovv far greater cold suffred that most delicate and tender bodie being so naked and vvounded as it vvas Consider after this hovv our Sauiour vvas nayld vppon the Crosse the paine vvhich he suffred at that time vvhen those great and square nailes pearced through the most sensible and tender parts of his bodie vvhich vvas of al bodies most delicate And consider also vvhat extreme griefe it vvas to the blessed virgin vvhen she savv vvith her eys and heard vvith her eares the mightie and cruel hard strokes vvhich vvere laid on so thick iterated one after an other vppon his diuine members For certainelie those hammers nailes passed through the hands of the sonne but they vvounded and pearced the verie hart of the mother Consider hovv forthvvith they hoysed vp the Crosse on high vvent about to rāme it in the hole vvhich they had made for that purpose hovv such vvere those cruel ministers at the verie time of rearing it vp placing it they let it fal vvith a iump into the hole vvith al the vveight thereof and so that blessed bodie vvas sore shaken and iogged in the ayre and thereby his vvounds of the nailes vvere enlarged vvhich vvas a most intollerable paine Novv then o my svveete Sauiour and Redeemer vvhat hart maie be so stonie hard that vvil not riue a sunder for griefe sith this daie the verie stones them selues vvere ryuen cōsidering that vvhich thou suffredst vppon the Crosse The sorous of death o Lord haue enuironed thee the vvaues of the sea haue ouervvhelmed thee Thou art mired in the depth of the bottomles goulfes and findest nothing vvhere vppon to staie thy self Thy father hath forsaken thee vvhat hope maist thou haue of men Thy enimies crie out against thee thy frinds breake thy hart thy sovvle is afflicted and for the loue thou bearest to me thou admittest no comfort Mie sinnes o Lord vvere vndoubtedlie verie greate and thy penance vvel declareth it I see thee o my king fastened to a tree there is nothing to susteine thy bodie but three yron nailes of those thy sacred bodie hangeth vvithout anie other stay or comfort VVhen the vveight of thy bodie staieth vppon thy feete then ar the vvounds of thy feete more vvydened and torne vvith the nayls vvherevvith they ar pearced And vvhen the svvaie of thy bodie staieth vppon thy hands then ar the vvounds of thy hands more rent vvith the poise of thy bodie Novv thy holie head tormented and vveakened vvith the crovvne of thornes vvhat pillovv hath it to rest vppon O hovv vvel might thy armes most blessed and excellent virgin be heere emploied to supplie this office But alas thy armes maie not serue for this present but the armes of the Crosse Vppon them must that sacred head recline it self vvhen it vvil repose and yet the ease he shal receaue thereby shal be but onlie to driue stick those thornes more fast into his braine The sorovvs of the sonne vvere much increased by the presence of his mother vvith vvhich his hart vvas no les crucified vvithin then his holie bodie vvithout Tvvo crosses be heere prepared for thee o good IESVS this daie the one for thy bodie and the other for thy sovvle The one is of passion the other of compassion The one pearceth thy bodie vvith nailes of iron the other pearceth thy most holie sovvle vvith nailes of sorovve vvhoe is able to declare o◠good IESVS vvhat griefe it vvas to thee vvhen thou diddest consider the great anguishes of the most holie sovvle of thy mother vvhich thou knevvest so certainlie vvas there crucified vvith thee vvhen thou savvest that pitiful hart of her pearced and thrust through vvith the svvoord of sorovv vvhen thou diddest open thy blovvdie eys and beheldest her diuine face vvhollie ouer cast vvith palenes and vvannes of death and those angvvishes of her sovvle vvhich caused not her death and yet vvere greater to her then death it self and those riuers of teares vvhich gusshed out from her most cleare eys and heardest those deepe sighs and sobbes vvhich burst out of her sacred brest being enforced vvith the vehemencie of griefe and sorovv Novv vvhat brest saith S. Bernard maie be so of iron vvhat bovvels so hard that they be not moued to compassion o most svveete mother considering the teares and paines vvhich thou diddest endure at the foote of the Crosse vvhen thou savvest thy most deere sonne suffer so grieuous so long and so opprobrious and shameful torments vvhat hart can think vvhat toung can expresse thy sorrovv thy teares thy sighes and the cleauing a sunder of thy hart vvhen standing in this place thou savvest thy beloued sonne vsed in such cruel sort and yet couldest not help him vvhen thou beheldest him naked and couldest not clothe him parched vp vvith thirst couldest not giue him to drink iniuried and couldest not defend him diffamed as a malefactour and couldest not ansvvere for him his face so defiled vvith spittel and couldest not make it cleane finallie his eyes gushing out teares and couldest not drye them nor receaue that last gaspe vvhich came out from his sacred brest nor ioyne thy face vvith his so knovven and so beloued and in such manner dye imbraced vvith him In this time thou diddest vvel proue in thy self that the prophetie vvas fulfilled vvhich that holie old Simeon had foretold thee before he died saying that a svvord of sorovv should pearce thy hart But o◠most pitiful virgen vvherefore vvouldest thou o blessed ladie increase thy sorovv vvith the sight of thyne ovvne eys vvherefore vvouldest thou find thy self present this daie in this place It is not a thing decent for one so retyred as thou art vvoont to be to appeare in common places It becommeth not a motherlie hart to see her children dye although it stoode vvith their honour and reputation and they dyed in their bead and comest thou then to see thy sonne die by
iustice amongst theeues vppon a crosse But novv seeing thou hast resolued to surpasse and ouercom al motherlie affection and that thou vvilt honour this misterie of the crosse vvherefore doest thou approche so neere vnto the same that thou must carie avvay in thie mantle a perpetual memorie and remembrance of this thy sorovv Thou canst not aford thy sonne anie comfort or remedie but vvel thou maist vvith thy presence increase and augment his torment In deede this onlie vvanted to the increase of his sorovvs that in the time of his agonie in the last instant and conflict of his death euen vvhen the last sighs raised vp his tormented brest he should then cast dovvne his eys altogeather dazeled and dimmed should behold thee standing at the foote of the crosse And because he being neere to the end of his life had his senses so vveakened and feebled and his eyes so obscured vvith the shadovv of death that he could not see a far of thou madest thy self so neere to th' end he might knovv thee and see those armes in vvhich he had ben receaued and caried into Egipt so faint and broken and those virginal brests vvith vvhose milk he had ben nourisshed become euen a sea of sorrovv Behold o ye Angels these tvvo figures yf peraduenture you maie knovv them Behold o ye heauens this crueltie and couer your self vvith mourning for the death of your Lord let the cleere ayre become obscure and dark that the vvoorld see not the naked bodie of your Creator Cast vvith your darknes a mantel vppon his bodie that profane eys behold not the ark of the testament vncouered O ye heauens vvhich vvere created so bright and faire o thou earth clothed vvith such varietie and beavvtie yf you did hide your glorie in this so greate paine yf you that be insensible did after your manner feele the same vvhat then did the bovvels and virginal brest of the blessed mother O al you saith shee that passe by the vvaie consider and behold yf there be anie sorovv like vnto mie sorovv Trulie there is no sorovv like vnto thie sorovv because in al the creature of the vvoorld there is no loue like vnto thy loue After this thou maist consider those seuen vvoords vvhich our lord spoke vppon the Crosse Mar. 23.34 Mar. 23.43 Ioan. 19.27 Ioan. 19.28 Matt. 27.46 Ioan. 19.30 Mar. 23.46 of vvhich the first vvas Father pardon them for they knovv not vvhat they dooe The second vvas to the good theefe This daie shalt thou be vvith me in paradise The third vvas to his most blessed mother VVoman behold thy sonne The fourth vvas I am a thirst The fift vvas My God my God vvhy hast thou forsaken me The sixt vvas It is finished The seuenth vvas Father into thy hands I commit my spirite Consider novv o my sovvle vvith hovv great charitie he coÌ„mended in these vvoords his enimies vnto his father vvith hovv greate mercie he receaued the thife vvhich confessed him vvith vvhat bovvels he commended his pitiful mother to the beloued disciple vvith hovv greate thirst and drith he shevved hovv much he desired the saluation of men vvith hovv lamentable a voice he povvred out his praier and vttered his tribulatioÌ„ before the face of almightie God hovv he performed so perfectlie euen to the verie end the obedience of his father and hovv finallie he commended vnto him his spirite and resigned him self vvholie into his most blessed hands Heere hence it appeareth hou in eche one of these vvoords remaineth inclosed som singular document and instruction of vertue In the first is coÌ„mended vnto vs Charitie tovvards our enimies In the second pitie and mercie tovvards sinners In the third dutie and reuerence tovvards our parents In the fouerth zeale and desire of our neighbours saluation In the fift praier in time of tribulations and vvhen vve seeme to be forsaken of God In the sixt the vertue of Obedience and Perseuerance And in the seuenth a perfect resignation into the hands of God vvhich is the summe and principal of al our perfection Satturdaie morning Of the pearcing our Sauiours side of his taking dovvne from the crosse of the pitiful bevvailing of our ladie and of Christes burial THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a speaâ—e of his taking doune from the crosse together vvith the lamentation of our lady and the office of the burial Consider then hovv after that our Sauiour had giuen vp the ghost vppon the crosse and those cruel ministers had accomplisshed their desire vvhich longed so much to see him dead yet vvith al this the flame of theire furie vvas not quenched because that notvvithstanding such things as had past they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich remained parting and casting lottes vppon his garments and pearcing his sacred brest vvith a cruel speare O ye cruel ministres O ye harts of iron Seemed that so litel to you vvhich his bodie suffred being aliue that ye vvould not pardon it euen after it vvas dead vvhat rage of enmitie is there so great but that it is appeased vvhen it seeth his enimie dead before him Lift vp a litle those cruel eys of yours behold that deadlie face those dimme eys that falling countenance that palenes and shadovv of death for although you be more hard then either iron or adamant stone yea though ye be more hard then your ovvne selues yet in beholding him you vvil be pacified After this commeth the minister vvith a speare in his hand and vvith great force thrusteth the same through the verie naked brest of our Sauiour The crosse shooke in the aire vvith the force of the stroke and from thence issued vvater and bloud vvherevvith ar healed the sinnes of the vvorld O riuer that runnest out of paradise and vvaterest vvith thy streames all the vvhole face of the earth O vvound of this pretious side made rather vvith feruent loue tovvards mankind then vvith the sharp iron of the cruel speare O gate of heauen vvindovve of paradise place of refuge tovver of strength sanctuarie of iust persons sepulchre of pilgrims nest of cleane doues florishing bed of the spovvse of Salomon Al haile o vvound of this pretious syde that vvoundest al deuout harts stroke that strikest the sovvles of the iust rose of vnspeakable bevvtie rubie of inestimable price entrance into the hart of Christ testimonie of his loue and pledge of euerlasting life Next to this consider hovv the very same daie in the euening there came those tvvo holie men Ioseph and Nicodemus vvhoe reared vp their ladders vnto the crosse and tooke dovvne the blessed bodie of our Sauiour into their armes The holie virgin then perceauing that the torment of the crosse vvas novv ended and that the holie bodie of our Sauiour vvas comming tovvards the earth she prepareth her self to giue him a secure hauen in her brest and to receaue him from the armes of
praise and superexalt him for euer Glorie be to the father and to the sonne and to the holie ghost as it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE THIRD PRAIER FOR THE third daie to giue thanks to God for his benifits CHAP. V. I LIKE-vvise giue thee thanks o lord for all the benifits fauours vvhich I haue receaued of thee since the time that I vvas cōceiued vntil this present daie for the loue vvhich from al eternitie thou hast borne me vvhen euen from the same thou didst determine to create me to redeeme me to make me thine to giue me al that vvhich hitherto thou hast geauen me for somuch as al that I haue or may hope to haue is thine Thine is my bodie vvith al the parts and senses of the same thine is my sovvle vvith al her habilities and povvers thine be al the hovvers and minutes that hitherto I haue liued thine is the streangth and health vvhich thou hast geauen me thine is heauen and the earth vvhich susteineth me thine is the sunne and the moone the stars and the feelds the fovvles and the fishes the beasts and al other creatures vvhich at thy commaundement serue me Al this o my lord is thine and for the same I geaue thee as manie thanks as I am able to giue thee Neuertheles much greater thanks I yeeld thee that thou thie self hast vouchsafed to becom mine seeing that for my remedie thou hast offred and geauen all thie self in so much that for me thou vvast clothed vvith fleash for me thou vvast borne in a stall for me thou vvast reclined in a manger for me thou vvast svvadled in poore cloutes for me thou vvast circumcised the eight daie for me thou didst flie into Egypt for me thou vvast in so diuers sorts tempted persecuted yl vsed scourged crovvned vvith thornes dishonoured iudged to death and nailed vppon a crosse for me thou didest fast praie vvatch vveepe and suffer the greatest torments and outrages that euer vvere suffred For me thou didst ordeine and dresse the medicines of thy sacraments vvith the liquor of thie pretious blovvd and principallie the cheefest of all the Sacraments vvhich is that of thie most sacred bodie vvherein thou o mie God art conteined for mie reparation for mie maintenance for mie strength for mie delices for a pledge of mie hope and for a testimonie of thie loue For al this I yeeld thee as great and as manie thanks as I can giue thee saying from the bottom of mie hart vvith the Prophet Dauid Psal 102. Blesse o mie sovvle our lord and al those things that ar vvithin me his holie name Blesse o mie sovvle our lord and forget not all his fauours VVhoe hath pitie of all thy iniquities and healeth all thy diseases VVhoe deliuereth from death thy life vvhoe crovvneth the in mercie and compasstons VVhoe filleth thy desire in goods thy youth shal be renued as that of an eagle Our lord is dooing mercie and iudgment to all that suffer iniurie He made his vvaies knovven to Moises to the children of Israel his vvils Our lord is merciful and pitiful long-suffering and verie merciful He vvil not be angrie for euer neither for euer vvil hee threaten He hath not dealt vvith vs according to our sinnes neither according to our iniquities hath he revvarded vs. Because according to the height of heauen from earth hath he confirmed his mercie vppon those that feare him As far as the east is distant from the vveast hath he made far from vs our iniquities Euen as a father hath compassion of his sonnes our lord hath had compassion of such as seare him because he knovveth our vvoorkmanshippe He remembred that vve ar dust a man as the grasse so ar his daies as the flouer of the filde so shall he fade Because his spirite shall passe avvaie in him and shall not remaine and shall not knovve anie more his place But the mercie of our lord from euer and euen for euer vppon those that feare him And his iustice vppon the sonnes of sonnes to those that keepe his testament And ar mindfull of his comandements to fulfil them Our lord hath prepared his seate in heauen and his kingdom shall ouerrule all All Angels blesse our lord that be mightie of povver and dooe his vvoord to obey the voice o◠his speeches Blesse ye our lord al his vertues you his ministres that dooe his vvill Blesse our lord all his vvoorks and in euerie place of his soueraigntie blesse thou o mie sovvle our lord Glorie be to the father and to the sonne c. THE FOVVERTH PRAIER FOR the fouerth daie of the loue of God CHAP. VI. AND yf vve be so greatlie bound to our benefactours by reason of theire benifits yf euerie benefit be as it vvere a fiarbrand and a prouokement to loue and yf according to the great quantitie of vvoode the fiar is also great that is kindled in it hovv great then should the fiar of loue be that ought to burne in my hart seeing the vvoode of thy benifits is so greate and so manie the prouokements that I haue of loue yf al this vvorld visible inuisible be for me ought not by al reason the flame of loue that should rise thereof to be as greate as it And speciallie I ought to loue thee because in thee onlie ar to be found al the reasons and causes of loue that be in al creatures and those also in the highest degree of perfection For yf vve speake of goodnes vvhoe is more good then thou yf of beautie vvhoe is more beautiful then thou yf of svveetnes and benignitie vvhoe is more svveete and bening then thou yf of riches and vvisdome vvhoe is more riche and more vvise then thou yf of loue vvhoe hath euer loued more then he that so much suffered for our sakes yf of benifits vvhose is al that vve haue but thine yf of hope of vvhome dooe vve hope to haue vvhatsoeuer vve neede yf not of thie mercie yf to our parents vve naturallie ought to beare great loue Math. 23.9 vvhoe is more our father then he that saith Cal none father to your self vppon earth for one is your father he that is in heauen Yf the bridegromes ar beloued vvith soe great loue vvhoe is the bridegrome of my sovvle but thou and vvhoe filleth the bosome of my hart and of my desires but thou yf the last end as the Philosophers say is beloued vvith infinite loue vvhoe is my beginning my last end but thou vvhēce came I and vvhither goe I to repose but to thee vvhose is that vvhich I haue and of vvhome must I receaue that vvhich I neede but of thee finallie yf likenesse be cause of loue to vvhose image and resemblance vvas mie sovvle created but to thine This is euidentlie knovven by her manner of operation for vvhere there is like manner of operation there is also like manner of
to emploie them in his seruice Let a man therfore consider hovv he hath vsed these benifits and he shall find that he hath made vveapons of them to sight against God and vvith vvhat things he vvas bound to doe him greater seruice vvith the same he hath committed greater sinnes He then that shall consider this hath he not good cause to bevvaile and lament his offences The second meane is to consider vvhat is lost by sinne vvhereof because vve haue spoken sufficientlie in the third treatise pag. 236. it shal be necessarie onlie to aduertise euerie man that he consider vvith him self vvhether he hath not good cause to be hartilie sorie that hath lost so manie benifits as at there mentioned The third meane is to consider the greatnes of the maiestie and goodnes of God against vvhome thou hast sinned For it is certaine that the greater the personage is that is offended the greater is the offence committed against him and so the more that a man shal vnderstand the exceeding greatnes of the maiestie of almightie God the more shall he penetrate the malice of his sinne Consider then the nobilitie the riches the dignitie the vvisdome the beutie the glorie the goodnes the maiestie the benignitie povver of this Lord hovv al creatures ar bound vnto him and so calling to mind hovv thou hast offended him thou shalt not onlie vnderstand the heynousnes of thy sinnes committed against him but also haue good cause to be sory and to lament The fourth meane is to consider the iniurie donne to almightie God by sinne For as often as vve sinne this iudgment passeth secretelie in practise vvithin our harts though me perceaue it not to vvit of the one side is set before vs the profit of sinne vvhich is the deâ—ite or commoditie that ensueth of sinne and of the other the offence that vve coÌ„mit against God man being placed in the middest resolueth vvith him selfe rather to leese the frindship fauouâ— of God then the coÌ„moditie vvhich is to com by sinne Novv vvhat can be more horrible or more vnseemelie then this to preferre so base a thing before God or vvhat can more resemble that vvicked fact of the Ievves vvhoe vvhen choise vvas offered vnto them vvhether they vvould haue Christ or Barrabbas ansvvered that they vvould rather haue Barrabbas then Christ VVhich things yf a man consider vvel he vvil vndoubtedlie be ashamed of him self and moued to sorovve The fift meane is to consider the great hatred that God beareth against sinne vvhich is so great as no vnderstanding is able to comprehend it The reason is for that the better a man is the more he loueth that vvhich is good and abhorreth that vvhich is vvicked and therefore God being infinitelie good he must needes beare infinite loue tovvards goodnes and infinite hatred tovvards sinne and so he revvardeth the one vvith euerlasting glorie and the other he punisheth vvith euerlasting paines But because of this hatred against sinne enough hath ben said in the third treatise pag. 237. procure by the consideration thereof to abhorre sinne so much as is possible for thee to doe and praie God to encrease in the this hatred of sinne and sorovv for the same for therein consisteth a greate part of true penance The sixt meane is to call to remembrance the paines of hell and the vniuersall last iudgment as also the particular iudgment at eche mans death vvhich things vvil moue vs to conceaue hartie sorovv and feare for our sinnes sith that eche one of them doth threaten such great terrible calamities to him that shall be found guiltie of anie one deadlie sinne And therfore bette it is novv for euerie one to enter presentlie into iudgment vvith him self for his sinnes that he be not then iudged for them of almightie God especiallie considering that the holie scripture assureth vs 1 Cor. 11.31 that in case vve shall iudge our selues vve shall not be iudged The last meane is to consider the multitude of the benifits of almightie God and especiallie of thy Creation Conseruation Redemption Baptisme Vocation Diuine inspirations Preseruation of thee from dangers and miseries vvith other innumerable benifits Novv vvhat thing is more to be lamented then that thou hast liued so long time in such a greate forgetfulnes and ignorance of such a louing Lord in vvhome thou diddest moue liue hadest thy being vvhat greater iniquitie could be deuised then to offend him vvhoe hath trauailled for thy sake so manie vvaies fasted so manie and so long fastes shedde so manie teares made so manie prayiers suffered so manie iniuries taken so greate paines susteined so manie dishonours so manie in famies so manie yea and so greate torments For it is most certaine that al these he suffered for thy sinnes as vvel to satisfie for them as to make thee vnderstand the hatred he beareth against them sith he tooke such paines to destroye them Consider therfore vvhether thou hast not good cause to be sorie and to resolue thy selfe vvholie into teares OF CONFESSION AND VVHAT vve ought to obserue in the same CHAP. III. HAVING treated of the firste parte of Penance vvhich is Contrition for our sinnes let vs novv speake of the second vvhich is Confession vvherein a man ought to obserue these things that folovve The first is that he take som time before to examin his conscience and to cal to mind al his deadlie sinnes past especiallie yf he haue discontinued anie long time from Confession in vvhich examination he ought to attend vvith greate diligence and care as in a matter of most great importance This examinatioÌ„ is so necessarie that vvhen it vvanteth in case the Ghostlie father supplie not this vvant the Confession is of no effecte euen as that Confession should be vvherein the sinner doth vvillinglie leaue out of his Confession som deadlie sinne vnconfessed and so is bounde toe make his Confession againe Therfore to auoide this inconuemence a man ought to prepare him self and to examin his conscience diâ—igentlie by pervsing the ten Commaundements and the deadlie sinnes vvhich he ought to consider euerie one hovv often he hath sinned in eche of them by thought vvoord or deede vvith al the circumstances that happened in the sinne vvhen the circumstances be such as of necessitie ought to be confessed The second aduise is to declare in Confession the number of the deadlie sinnes And in case he doe not remember hovv often he hath committed such or such a deadlie sinne distinctlie yet let him giue a ghesse thereof as neere as he can possiblie more or lesse or els declare vnto his Ghostlie father hovv long time he hath continued in the same deadlie sinne or at the least let him declare vvhether he hath accustomed to offend in that kind of deadlie sinne as often as opportunitie vvas offered or did some times vppon remorse of conscience refraine him selfe The third is to confesse and specifie the Circumstances vvhen they doe greatlie aggrauate
deadlie sinne for vvhich I am novv bound to iterate mie confession Novv for help of memorie it shall doe vvel that vve laie doune heere a briefe memorial of deadlie sinnes to the end that the penitent maie therebie more easilie examin his conscience and prepare him self for this sacrament of penance vvhich is the first of the aduises that vve haue before specified Hovvbeit this vve vvil doe not by discouering infinite kinds of exquisite sinnes but by laying doune the most common sinnes that ar vvont to happen and leauing the rest to the penitent and the Ghostlie father A MEMORIAL OF SINNES AS VVEL TOVCHING THE TEN COMMAVNDEMENTS as other matters vvherein a man maie sinne mortallie Of the first commaundement Thou shalt honour God aboue all thinges CONSIDERING that God is honoured vvith the three Theological vertues Faith Hope and Charitie let the penitent examine him self in these As concerning Faith if he hath beleeued vvhatsoeuer the holie Catholique Romane Church beleeueth or hath doubted or vvith vvords and outvvarde signes hath made anie shevv of infidelitie or heresie If he hath ben ouer curious in searching the matters of faith If he hath kept bookes of Heretiques or such as ar forbidden by the Church If knovving anie man to be infected vvith heresie and incorrigible by other meanes he hath not detected him to vvhome he ought If he hath learned those necessarie things vvhich euerie Christian is bound to knovve as ar the commaundements of God and the principal misteries of oure faith If he hath beleeued in dreames enchauntments deuinings or anie sorts of superstition or counseled others to credit them If he hath caried about him superstitious vvritings for hauing his health or for anie other end or induced others to doe the like If he hath blasphemed God or anie of his Saincts If he hath ben angrie vvith almightie God or murmured of him for such aduersities and troubles as he hath sent vnto him as though he vvere vniust or vnmerciful If in his rage he hath desired his ovvne death or els vvisshed that God vvould take him out of this life As concerning Hope If in his troubles he hath had such confidence in God as he ought If he hath put more confidence in creatures and in theire helpes then in God If he hath mistrusted to obteine pardon for his sinnes or amendment of life If hoping to haue pardon of his sinnes he did perseuer in his euil life or minded to differ his repentance vntil he vvaxed old or vntil the houre of his death As concerning Charitie If he hath not loued God aboue al things as he is bound to doe If he hath persecuted or iniuried vvith vvords such deuout persons as doe frequent Confession Masse c. Or if he hath mocked and scoffed at them and in particular if he hath dissuaded or hindered anie from going into Religion If he hath exposed him self to anie daunger of mortal sinne or taken delight of anie sinne donne before Of the second commaundement Thou shalt not take the name of thie Lord God in vaine IF he hath svvorne falslie knovving it vvas false or doubting it to be soe or being careles vvhat he svvare If svvearing he did promise anie lavvful thing and not fulfil it nor hath intention to performe it If he hath ben cause that anie did svveare false or not keepe theire lauful oth once made If he hath svvorne in manner of cursing to vvit if I doe not such a thing let such euil happen vnto me If he hath svvorne to doe anie sinne or euil or not to doe that vvhich is good If he hath made anie vovve vvith a mind of not fulfilling it If he haue differred the fulfilling of his laufull vovve anie long time If he hath vovved to doe anie vvicked acte or not to doe anie good deede or to doe a good thing for an euil end for such vovves bind not Of the third commaundement Thou shalt keepe holy the Sabboth-daie IF he hath not kept the holiedaies but either hath donne or commaunded to be donne anie seruile vvorke vppon the same daies vnles it vvere som litle thing If he hath omitted to heare masse throughout euerie Sondaie and holidaie vvithout lauful cause If being present at masse vppon anie holidaie he hath ben for anie notable time voluntarilie distracted by talking laughing or busying him self in impertinent things If he hath not procured that such as be vnder his charge should heare masse vppon the holidaies If he hath not gone to Confession at the lest once a yeere or hath gone vvithout due examination of his conscience If euerie yeere at Easter he hath receiued vvith due disposition or rather vvith a conscience or doubt of mortall sinne If he hath fasted the lent vigils and Ember daies being bound thereunto or hath eaten forbidden meates If he hath spent all the Holidaies in pastimes gamemings and vanities If being excommunicated he hath ben present at Catholique diuine seruice or receiued anie Sacrament during that time or hath conuersed vvith excommunicate persons or such as vvere suspected of heresie If being bound to saie his office he hath omitted or all or anie part thereof or in the saying of it hath ben voluntarilie distracted Of the fourth commaundement Thou shalt honour thy father and thy mother IF he hath despised or not honoured his father and mother or hath offended them in deedes or vvords or not obeied them in matters that vvere iust and such as might result to notable detriment of theire familie or of theire ovvne sovvle If he hath not succoured his parents in theire necessitie vvhen it vvas in his povver If he hath ben ashamed of them by reason of the basenes of their familie or poore estate If he hath desired theâ—re death to enioie theire lands or goods If he hath performed theire testaments and last vvills If he hath so loued them that for theire loue he cared not to offend God If he hath not obserued the iust lavves and decrees of his Superiours If he hath detracted or spoken euill of Superiours Ecclesiasticall or Secular of Religious persons or Priestes or Teachers c. If he hath not succoured the poore if he could especiallie in extreme or grieuous necessitie or if he hath ben cruell vnto them in vvoords or deedes If those vvhich be fathers and mothers haue cursed or vvished euill vnto theire children Also if they haue brought them vp as they should teaching them theire praiers and Christian doctrine and reprehending and correcting them especiallie in matter of sinne and occupying them in som honest exercise to the end they be not idle and take som euil course And that vvhich is said of Children is to be vnderstoode also of seruants and others of the familie of vvhome care is to be had that they knovv things vvhich be necessarie and obserue the commaundements of God and of the Church Of the fift Commaundement Thou shalt not kill IF he haue spirituallie slaine his neighbour by pesvvading him to Scisme or Heresie or
by prouoking him or giuing him counsaile or occasion to sinne deadlie If he hath caried hatred tovvards anie person desiring to be reuenged and hovv long he hath staied therein If he hath killed or procured or desired the death of his neighbour or anie other greate euil or domage as vvel in his bodie as in his good name honour temporal and spirituall goods or geuen counsaile aide and fauour thereunto If hauing offended others by vvoord or deede he hath refused to aske pardon or reconciliation either by him self or som other or hath not sufficientlie satisfied for the offence or hath not forgiuen such as haue humblie desired pardon of him If he hath ben occasion of factions or fauoured them or threatned anie vvith euil speeches not being vnder his gouernment If he hath refused to speake to anie or to salute them and hath thereby giuen scandall or offence to his neighbour If in aduersities and misfortunes he hath desired death or vvith furie strooken cursed him self or mentioned the diule If he hath cursed others either aliue or dead and vvith vvhat intention If he hath sovved discord or caused enimitie betvvene others and vvhat harme hath com thereof If for hatred or enuie he hath ben immoderatlie sorie for the good and prosperitie of others as vvel Temporal as Spiritual or hath reioiced at anie harme or notable domage of his neigbour manifesting anie secrete fault of his to discredit him or cause him other harme If he haue strooken iniuriouslie anie ecclesiastical person vvherein also there is Excommunication Of the sixt and ninth commaundement Thou shalt not commit fornication Thou shalt not desire they neighbours vvife IF he hath had anie dishonest and vncleane thoughts and voluntarilie hath staied and taken delite in them or not resisted them sospeedilie as he ought If vvith deliberate mind he hath desired to sinne vvith anie man or vvoman vvhich sinne is of the same kind of vvhich the vvoork it self vvoold be If vvith libidinous intent he hath beheld vvomen or other persons If he hath spoken lasciuious and dishonest vvoords vvith intention to sinne and to prouoke others or hath vvillinglie and vvith delite heard such speeches If he hath actuallie sinned vvith anie vvoman and of vvhat qualitie she vvas or vvith anie person against nature If he hath vncleanlie touched him self or others or permitted the same vvhether at that time he thought of anie person vvith vnlauful desire for in this case there be tvvoe mortal sinnes If vvith desire of sinne he hath sent letters messagers orpresents or hath kissed others or hath ben a meane to induce others vnto sinne or giuen counsel or ayde thereunto If he hath gone to anie place vvith euil intention or passed by the same or decked him self to som euil end vvhere he must tel of dangers of sinne to vvhich he hath exposed him self and of the occasions vvhich he hath not auoided If he hath had pollution in sleepe or avvake or hath giuen anie cause or voluntarilie taken delite therein or reade anie bookes that might prouoke to fleshlie sinne If he hath borne carnal loue to anie person vvith desire of sinne and hovv long he hath perseuered in the same and yf by his occasion such persons hath ben noted vvith anie infamie Those that be maried must examine them selues in particular if in theire mind thinking of other persons or vvith intention not to beget children but onlie for carnal delite or vvith extraordinarie touchings and meanes they haue sinned against the end and honestie of mariage Of the seuenth tenth commaundement Thou shalt not steale Thou shalt not desire they neighbours goods IF he hath taken anie thing belonging to others by deceite or violence expressing the quantitie of the theft and if he hath taken anie sacred thing or out of anie sacred place If he hath holden ought vvithout the ovvners consent and hath not restored it being able If for not paying of his debts his creditours haue sustained anie domage If he hath not made restitution of such things as he hath found or came to his hands knovving them to belong to others If buying or selling he hath vsed anie deceite in the vvare in the price measure or vveight If he hath bought of those that could not sel as ar slaues or children vnder age If onlie in respect of selling vppon credit he hath sold aboue the iust price or bought for lesse then the iust price in respect of paiment made before hand If he hath had a determinate vvill to take or retaine anie thing of others and this by right or by vvrong If he hath committed anie vsurye or made anie vsurarious contract or entred into anie vniust trafficke of marchandise or partnershippe If he hath reteined the vvages due vnto others If hehath plaied at prohibited games or in playing vsed anie deceite or plaied vvith persons vvhich can not alienate as ar children vnder age and the like If he hath defrauded anie iust impost or tolles If he hath committed symonie in anie sort If he hath not trulie paied his tythes vnto the Church If by vnlavvfull meanes he haue goten anie thing that vvas not due vnto him or hath vniustlie hindred others from the obteining anie benifit or commoditie If he hath giuen anie help or counsel or by anie other meanes abetted to such as haue taken other mens goods or being able and bound thereunto hath not discouered or hindered anie theft Of the eight commaundement Thou shalt not beare false vvitnes IF he hath borne anie false vvitnes in iudgement or out of iudgement or induced others to doe the like If he haue spoken anie vntruthe vvith notable preiudice or hurt of his neighboure If he hath detracted from the good name of others imposing falslie vppon them anie sinne or exaggeratinge theire defects If he haue murmured against anie other mans life and conuersation especiallie in naughtie matters and of qualified persons as Prelates Religious and vvomen of good name If he hath disclosed anie greeuous and secrete sinne of others vvhere-vppon hath insued Infamie vvhich although it vvere true not spoken vvith euill intention yet is the speaker bound to restore the good name If he hath vttered anie secrete vvhich vvas committed vnto him or vvhich secretlie he came to see or heare in vvhich case he is bound to restore all domages that aftervvards happen by such reuelations If he hath opened other mens letters vnlavvfullie or vvith anie euil intention If he hath rashâ—â—e iudged the deedes or speeches of his neighbour taking in euil part that vvhich might haue ben vvel interpreted and condemning him in his heart of mortal sinne If he hath promised anie thing vvith intention to bind him self and aftervvards vvithout lavvful cause hath omitted to obserue the same for it is a mortall sinne vvhen the thing vvhich is promised is notable or vvhen for vvant of performance of the promise our neighbour hath had anie losse or domage temporall or spirituall Of Pride IF that