deceites Hereof commeth our presumption our pride For wante of consideration of our death doe growe all our fonde errours and deceites our couetousnes our pleasures our nicenes and delicatenes and the vaine castelles and towres of winde which we builde vpon sande For if we woulde consider in what case we shal be after a fewe daies whan we are once lodged in that poore selie cottage of our graue we shoulde be more humble and more temperat in our lyfe How cowlde he possiblye haue anie sparcke of presumption that woulde consider that he shal be there dust and asshes How cowlde he finde in his harte to make a God of his belly that woulde consider that he shall become there wormes meate Who coulde euer be perswaded to occupie his brayne in such loftie and phantasticall thoughtes and deuices if he did but consider and wayghe how fraile and weake the foundation is wherevpon all his fonde designementes are grownded Who woulde endaunger the losse and destruction of himselfe in seekinge for riches both by lande and Sea if he considered that at his death he shoulde carie no more with him but a poore windinge sheete To conclude all the workes of our lyfe woulde be dewlie corrected and framed in good order if we woulde measure and square them out by this rule The lyfe of a wise mā is a contynuall thinkinge of deathe For this cause the Philosophers saied that the lyfe of a Wiseman was nothinge els but onely a continuall cogitation and thinkinge of death forsomuch as this consideration teacheth a mā what thinge is somewhat and what is nothinge what he ought to followe and what to eschewe according to the ende whereunto he must certaynelye arriue It is written of those Philosophers called Brackmanni that they were so much geuen to thinke vpon their ende that they had their graues alwaies open before the gates of their howses to the intent that both at their entrie and goinge forth by them they might alwaies be mindefull of this iourney and passage of death Almightie God saied vnto the Prophet Ieremie Ierem. 18. that he shoulde goe downe into a howse where earth was wroughte for that he woulde there speake with him Almightie God coulde haue spokē with his Prophet in anie other place but he chose to speake with him in that place to geue vs to vnderstande that the howse of earthe which is our graue is the schoole of true wisedome where almightie God is wonte to teach those that be his There he teacheth thē how great is the vanitie of this worlde There he sheweth vnto thē the miserie of our fleashe ād the shortnes of this life And aboue al there he teacheth them to knowe themselues which is one of the most highest pointes of Philosophie that maie be learned Wherefore ô thou man discend downe with thy spirite into this howse and there shalt thou see To knowe a mans selfe is one of the highest pointes of philosophie who thou art whereof thou art come where thou shalt rest and wherein the bewtie of thy fleashe and glorie of this worlde do ende so shalt thou learne to despise all those thinges that the worlde hath in reuerence for wante of dewe knowledge how to consider it Because the worlde considereth no more but onely the paynted face of Iezabel that shyned verie bewtifully and gaylie at the windowe 4. Reg. 9. 3. Reg. 21. It considereth not the miserable extreme partes of her which after that her bodie was deuoured with dogges almightie God woulde haue to remaine whole that thereby we might see that the worlde is an other maner of thinge in deede than it appeareth in outwarde shewe and that we shoulde in such wise consider the face of it as to be mindefull also of the extreme greifes and sorrowes wherein the glorie of it endeth Secondlye this consideration is a great helpe to cause vs to eschewe and forsake sinne accordinge as Ecclesiasticus witnesseth sayeinge Eccles 7. Remember the last ende and thou shalt neuer sinne It is a great matter not to sinne and a great remedie also for the same is for a man to remember that he must die S. Iohn Climacus S. Iohn Climacus writeth of a certaine monke that beinge sore tempted with the bewtie of a woman whom he had seene abroade in the worlde and vnderstandinge that she was deade went to the graue where she was buried and rubbed a napkin in the stinkinge bodie of the dead woman And he vsed alwaies afterwardes whensoeuer the deuill troubled him with anie euill thought of her to take the stinkinge napkin and to put it to his nose and saie to him selfe Beholde here thou miserable wretche the thinge thou louest and beholde here what ende the delightes and beawties of the worlde haue This was a great remedie to ouercome this synne And the deepe consideration of death is of no lesse importance than it S. Gregorie as S. Gregorie saieth There is nothinge that doth so mortifie the appetites of this our peruerse fleash as to consider in what plight the same shal be after it is deade The same holie father rehearseth a like storie of an other monke who hauinge his table readie prouided to goe to dinner to eate somewhat for the refresshinge of his weake and wearie bodie chaunced sodenly to haue a remembrance of death which cogitation euen as though it had bene a constable or other lyke officer there readie to attache him put him in such a terrour and feare that it caused him to refraine from his meate Consider therefore how much the remembrance of the dreadfull accōpte that we must make at the houre of our deathe is able to worke in the harte of a iust man seinge it caused this holie monke to abstaine from a thinge that is so lawfull and necessarie to be done Certainlie this is one of the most wonderfull thinges in all the worlde that men knowinge so assuredlie Math. 12.36 Hebr. 9.27 1. Pet. 4.18 Apoc. 14.7.13 that at the verie howre of their death a particular accompt shal be required of them of all their whole life yea and of euerie idell worde will notwithstandinge ronne headlonge with such facilitie into sinne If a waiefaringe man hauinge but one farthinge in his purse shoulde enter into an inne and placinge him selfe downe at the table shoulde require of the host to bringe in Partridges Capons Phesauntes and all other delicates that maie be founde in the howse and shoulde suppe with verie great pleasure and contentation neuer remembringe that at the last there must come a time of accompt who woulde not take this fellowe either for a iester or for a verie foole Now what greater folie or madnes can be deuised than for men to geue them selues so looselye to all kindes of vices and to sleepe so sowndlie in them without euer remembringe that shortly after at their departinge out of their Inne there shall be required of them a verie strayt and
who when he was euill spoken of did not speake euill againe and when he was tormented did not threaten them but deliuered himselfe vnto him that did most vniustly condemne him And albeit that all vertues shined so brightly and in such excellent wise in all the lyfe of out Sauiour Christe yet did they much more perfectlie shine in his holie passion And therefore in his passion principallie it behoueth vs to beholde the bewtie and excellencie of his vertues the which doe much more euidentlie shyne there emonge his paines and tormentes than doe the flowers emonge the thornes Consider therefore first of all that so profounde humilitie Humilitie wherewith the most highe and onelie begotten sonne of almightie God vouchsafed to be contemned and lesse esteemed than Barrabas and to be crucified vpon a crosse betweene two theiues as though he had bene a Captaine and ringleader of malefactours Consider his so wonderfull patience in the middest of so many reprochefull iniuries Patience and tormentes and withall his so passinge great magnanimitie Magnanimitie in that he offered him selfe so willingly into the handes of his enemies and to suffer the greatest paines and conflictes that euer were suffered in this worlde Consider that so constant perseuerance Perseuerance which he had from the beginninge to the ende yea euen to suffer death vpon the crosse and to descende into hell and to finishe the worke of our saluation Consider his most feruent charitie Charitie which passeth all vnderstandinge by the which onely he was moued to offer him selfe in sacrifice for the sinnes of the worlde and to suffer deathe that he might geue life not onely vnto his freindes but also to his enemies yea euen to those very persones that shead his most pretious bloude Consider his most abundante mercie Mercie which extēded it selfe so farre forthe as to take vpon him all the miseries and debtes of the worlde and to make satisfaction for them as if they had bene peculiarly his owne debtes Consider that so perfecte obedience which he vsed towardes his father Obediēce whom he obeyed vnto deathe yea euen to the death of the crosse where finallie bowinge downe his head he offered vp vnto him his most holie sowle geuinge vs thereby to vnderstande that the worke of his obediēce was then perfectly fulfilled Consider that so passinge great meekenes Meekenes which he shewed in all the processe of his passion sufferinge him selfe to be caried like a sheepe to the bocherie and like a most meeke lambe that holdeth his peace when he is sheared Consider his so wonderfull silence emongest so manie false accusations Sylence and lyinge witnesses which was so greate that it was able to bringe the verie Iudge him selfe that condemned him in a great admiration of him Now if thou be desyrous to see a most perfecte paterne of the contempte of the worlde Cōtempte of the worlde and of all the honours riches pleasures and delightes that be therein beholde our Sauiour vpon the crosse so dishonored tormented and naked that he had none other bedde to lye vpon but onely a crosse none other pillowe to rest his head vpon but onely a crowne of thornes none other delicates to feede vpon but onely galle and vineger none other persons to comforte him but onely those cruell scoffinge ministers which wagged their heades at him Marc. 15. and saiede Fye on thee that destroiest the temple of God and in three daies buildest it vp againe c. I conclude therefore that the Euangelicall pouertie abstinence and austeritie of lyfe with all other vertues doe no where shyne more euidentlie than in the crosse But emonge all these vertues humilitie and patience doe shewe them selues most notablie in the bitter passion of our Sauiour For patience as the holie fathers affirme was the weddinge garmente wherewith the sonne of almightie God clothed himselfe when he came to be affyaunced with the Catholike Churche and to be maried with her By which Metaphore they geue vs to vnderstande that albeit our Sauiour Christe shyned most brightly with the garmente of all vertues when he came to celebrate matrimonie with the Catholike Chyrche vpon the bedde of the crosse yet did he most principally shyne there with the robe of patience For by meanes of the acte of this vertue which is to suffer he dranke the bitter cuppe of his passion by the valewe and merite whereof the Catholike Churche was redeemed bewtified and espowsed by our Sauiour Christe Now in these and other the like vertues we ought to fixe our eies when we meditate vpon the holie passion of our Sauiour to the intent that we maie be thereby prouoked to imitate somewhat of that which was there done not onely for our redemption but also for our example For the greatest glorie that a Christian can atteine vnto in this worlde is to haue a semblaunce and likenes vnto our Sauiour Christ Esa 14.14 Howbeit not such a likenes as prowde Lucifer desired to haue but such a likenes of life as our Sauiour Christe him selfe commaunded vs to haue when he saide Ioan. 13.15 I haue geuen you an example that as I haue done so shoulde ye doe likewise Of the conueniencie of the misterie of our Redemption § VI. THE sixte poynte that we haue to contemplate vpon in the holy passion Summa S. Thomae 3. q. 46. art 3. 4. is the conueniencie of the misterie of our Redemption to witt how cōueniente a meane this was which almighie God chose whereby to worke the saluation of man and to heale and cure him of his miseries This maner of contemplation serueth to illuminate the vnderstandinge to confirme it more firmelie in the faith of this misterie and to lift vp the harte of man into a great admiration of the goodnes and wisedome of almightie God who chose so wonderfull and conuenient a meane to heale our miseries and to relieue our necessities This is so copious and so plentifull a matter to meditate vpon that certainly if a man shoulde continewe thinkinge vpon it vntill the ende of the worlde he shoulde alwaies finde newe reasons of the conueniencie of this holie misterie and newe causes to induce him to lifte vp his spirite more and more in admiration of the high wisedome and prouidence of almightie God herein But because this volume woulde be to great in case I shoulde treate of this matter at large I will therefore at this presente onely shewe the order and foūdation of this consideration to the intent that the deuout and religious sowle maie hereby haue a waye opened vnto her to prosecute all the rest Wherefore it is to be noted that if we will see what proportion and conueniencie a meane hath with his ende it is necessarie to make a comparison betwene the same meane and the ende and the greater helpes that the meane hath towardes the atteininge of the ende the more proper and conueniente is the meane
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
armes And so she wryngeth her handes verie pittiefullie and requesteth of those noble men with great humilitie and instancie that forsomuch as she had taken no leaue of her deerelie beloued sonne nor receaued those last embracinges of him vpon the crosse at the tyme of his departure they woulde now suffer her to come vnto him and not encrase her discomforte on euerie syde She beseacheth them that they woulde not deale so straitly with her as the enemies had done takinge her sweete sonne from her beinge now dead as the enemies did whiles he was yet aliue O blessed Ladie how voide of comforte arre thou on euerie syde For if they denie thee thy request thou wilt be sore discomforted and if they graunte thee thy petition accordinge to thy earnest desire yet shall thy discomfort be neuer a whit diminished Thy miseries haue no comfort at all but onely in thy patience If thou goe about on the one side to diminishe thy sorrowe on the other side it increaseth dowble Now ye holie men what will yee doe in this case What is your best aduice and counsell in this matter To geue a flat deniall vnto such lamentable teares and to so blessed a Ladie in so iust and reasonable a request were certainlie an vnseemlie acte and to graunt her the thinge she demaundeth were to ende her life You are afrayd on the one syde to discomfort her and on th' other syde you feare also least perhappes you shoulde be murderers of the mother as the enemies were of the sonne In conclusion the pittiefull earnestnes of the holie virgin ouercōmeth them and those noble men thought best that consideringe her great dolefull bewailinge and lamentation it shoulde be a greater crueltie to take her owne deare sonne frō her than to bereiue her of her life And so they were enforced to graunte her request Now when the blessed virgin had by her pittiefull intercession gotten the bodie of her deare sonne into her armes what tonge is able to expresse the greate inwarde anguishe and sorrowe which then she felte O ye angells of peace weepe with this holie virgin O ye heauens lament with her O ye sterres of heauen and all creatures of the worlde accompanie the blessed virgin Marie in her great heauines and dolefull lamētation The blessed mother embraceth the torne and rent bodie of her sweete sonne She huggeth and clippeth him fast to her brest her strengthe seruinge her to this thinge onely She putteth downe her face betwene the thornes of his sacred head She ioyneth countenāce with countenance The face of the mother is embrued with the bloude of the sonne and the face of the sonne is bathed with the teares of the mother O sweete mother is this happly thy sweete sonne Is this he whom thou conceauedst with so great glorie and broughtest fourthe with so great ioye Where are now thy former ioyes become Whither is thy wonted gladnes gone Where is now that mirrour of beawtie wherein thou diddest so often times beholde thy selfe Now thou takest no pleasure to beholde him in the face because his eies haue lost their light Now it auayleth thee not to speake and talke with him because his eares haue lost their hearinge Now that tonge moueth not which was wont to vtter the wordes of heauen Now are those eies dimmed which were wont with theire sighte to reioyce the whole worlde How is it that thou speakest not now ô Quene of heauen How happeneth it that verie sorrowe and heauines hath thus tyed vp thy tōge Trew it is that the tonge of the blessed virgin was as it were domme for a tyme but her harte might secretly with inward greife speake vnto her sweete and dearelie beloued sonne and saie vnto him THE PITTIEFVLL LAMENTATION OF THE BLESSED VIRGIN MARIE Tuam ipsius animam pertransiet gladius reuelentur ex multis cordibus cogitationes Luc. 2.35 O life dead ô light obscured ô bewtie defyled Note that the intention of the awthor is not to represent here exactly and precisely the affections of the blessed virgin but onelie by expressinge her doleful griefes to moue the readers to deuotion and pietie What blouddie handes were those that haue so disfigured thy diuine shape What crowne is this that my handes do feele vpon thy head What wounde is this that I see in thy syde O highe preist of the worlde What dolefull markes and signes are these that my eies doe see in thy bodie Who hath bespotted the cleare glasse and bewtie of heauen Who hath disfigured the face of all graces Are these the eies that were wont to dymme the sonne with theire bewtie Are these the handes that raised vp the dead whom they towched Is this the mowthe out of which the fower Riuers of paradice issued Haue the handes of men such power against God O my sweete sonne and bloude of my bodie from whence arose this terrible tempest What raginge storme hath this bene that hath so bereued thee from me O my deere sonne what shall I doe now without thee Whither shall I goe Who shal be able to helpe me Manie fathers and brothers when they were afflicted came to entreat thee for theire children and brethen that were dead and thou with thy infinit vertue and clemencie diddest comforte and helpe them But I alas that see myne owne deere sonne my father my brother and my Lorde here dead before me to whom shall I make sure for him Who shall comfort me Where is the good Iesus of Nazareth the sonne of almightie God which cōforteth the liuinge and restoreth life vnto the dead Where is that great Prophet so mightie both in wordes and worckes O my sweete sonne which heretofore hast bene my comfort and rest but now a verie sharpe knyfe to my sorowfull and heauie harte What hast thou done why the Iewes shoulde thus crucifie thee on the crosse What cause had they to put thee to so cruell and shamefull a death Is this the thankes for so manie good workes as thou hast wrought emonge them Is this the rewarde that is giuen vnto vertue Is this the recompence for such diuine doctrine Hath the wickednes of the worlde extended it selfe so farre Hath the malice of the deuill bene so furiouslie bent Hath the goodnes and clemencie of almightie God yealded so farre forthe Is the horror and hatred which almightie God beareth against synne so passinge great What was so great a satisfaction requisite to satisfie for the synne of one Is the rigour of godes iustice so streit Doth almightie God make so great accompt of the saluation of men O my sweete sonne what shall I doe with out thee Thou arte my sonne my father my spouse my maister and all my companie I am now become as it were an Orphan without a father a widowe without a husbande I am now alone and depriued of such a maister and of such a sweete companion Now shall I not see thee anie more to enter in at my gates wearied with the
Sauiour into that place of hell which is commonly called by the Learned diuines Limbus Patrum Of the Resurrection of his holie bodie Of his appearinge first to our blessed Ladie and afterwardes to S. Marie Magdalene and to the disciples The text of the holie Euangelistes VPON the Sondaie next ensuinge after this Fridaie of the Passion Ioan. 20. verie earlie in the morninge before the breake of the daie Marie Magdalen came to the sepulcher and sawe the stone remoued from the tombe and perceaued that the bodie was not there The which when she fownde not she stoode without the sepulcher in the garden weepinge And as she wepte she bowed her selfe downe into the sepulcher and sawe two Angells in white sittinge the one at the head and the other at the feete of the place where the bodie of Iesus was laid And they said vnto her Woman why weepest thou She made answere and sayd They haue taken awaie my Lorde and I knowe not where they haue laid him When she had thus said she turned her selfe backe and sawe Iesus standinge and knewe not that is was Iesus Iesus sayd vnto her Woman why weepest thou Whom seekest thou She supposinge that he had bene the gardener of that garden sayd vnto him Sir if thou hast taken him awaie tell me where thou hast laid him and I will take him awaie Then sayd Iesus vnto her Marie And she sayd vnto him Maister Iesus sayd vnto her Towche me not but goe and tell my brethern that I ascende to my father and your father to my God and your God Marie Magdalen came forthwith awaye and tolde these thinges vnto the Disciples sayenge I haue seene our Lorde and he tolde me these and these thinges that I shoulde tell them vnto you The same daie late in the eueninge when the doores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middes of them and sayed vnto them Peace be with you And when he had so said he shewed vnto them his handes and his syde Then were the disciples glad when they had seene our Lorde Then sayd Iesus againe vnto them Peace be with you As my father sent me so sende I you And when he had sayd those wordes he breathed vpon them and sayd Receaue the holie Ghost Whose synnes so euer ye shall forgeue they be forgeuē vnto them and whose synnes so euer ye shall reteyne they are reteyned At that tyme Thomas one of the twelue who was also called Didimus was not with the disciples whē Iesus came The other disciples therefore whē he came saied vnto him We haue seene our Lorde But he sayd vnto them Except I see in his handes the prynte of the nailes and put my fynger into the holes of them and put my hande into his syde I will not beleeue it And eight daies after his Disciples were againe within and Thomas with them Then came Iesus againe when the doores were shutt and standinge in the middes of them sayd Peace be with you And after he sayd vnto Thomas Put thy finger here and see my handes and bringe hither thy hande and put it into my syde and be no more incredulous but faithfull Thomas answered and sayd My Lorde and my God And Iesus sayd vnto him Thomas because thou hast seene thou beleuest Blessed are they that haue not seene and haue beleued Manie other signes did Iesus worke also in the presence of his disciples which are not written in this booke but these thinges are written that ye might beleeue that Iesus Christ is the sonne of God and that beleuinge ye might haue life by him MEDITATIONS VPON THESE POYNTES OF THE TEXT THIS is the daie that our Lorde hath made Psalm 117. let vs reioyce and be merie in it why the daye of Christes resurrectiō is speciallie called our Lordes daye Our Lorde who is the maker of all times hath made euerie daie but this daie especiallie he is sayd to haue made forsomuche as on this daye he finished the most excellente of all his workes to wit the worke of our redemption Now as this worke is called by waye of excellencie the worke of God by reason that it farre passeth all his other workes euen so also this daie is called the daie of God for that vpon this daie he finished this worke which was the most excellente of all his workes It is also sayd that our Lorde made this daye because whatsoeuer was done in it was done onely by his owne hande In other feastes and mysteries of our Sauiour there is euer some thinge that we haue done our selues because there is alwaies in them some thinge of payne which payne grewe of our sinne and therefore there is some thinge belonginge vnto vs. But this daye is not a daie of trauell nor of paine but a puttinge awaie and bannishement of all paine and a fulfillinge of all glorie The ioyefull daye of Christes Resurrection and therefore it is whollie and purelie the daie of God Who is he then that will not reioyce vpon such a daye as this is This daie all the humanitie of Christ reioyced The blessed mother of Christ reioyced the disciples of Christ reioyced heauen and earthe reioyced yea hell it selfe had his part of this ioye This daie the sonne shyned more clearly than it did anie other daie because it was meete that it shoulde serue our Lorde with his light on this daie of his reioycinge as it had serued him before with his darkenes on the daie of his Passion The heauens which before in the daie of his passion became darke because they woulde not see their creator naked doe now on this daie shyne with a singuler clearnes to see him how he cōmeth fourthe as a conqueror out of the sepulchre Let the heauens therefore reioyce and thou ô earthe take part of this ioye because this daie there shyneth a greater brightnes out of the sepulchre than from the very sonne it selfe that geueth light in the heauens A certaine holie Father geuen muche to comtemplation sayth that euerie Sondaie morninge when he rose to mattins he tooke so great ioye by callinge to minde the misterie of this daie that it seemed to him that all creatures both of heauen and earthe did singe at that howre with lowde voices and saye In thy resurrection ô Christ Alleluia The heauens and earthe reioyce Alleluia Now to vnderstande somewhat of the misterie of this daye consider first of all howe our Sauiour hauinge finished that painfull iourneye of his passion as he ascended with passinge great charitie vpon the crosse for our sakes euen so did he descende downe into hell with the like loue and charitie to finishe the worke of our reparation For as he tooke death as a meane to deliuer vs from death euen so did he likewise goe downe to hell vsinge that as a meane to deliuer such as be his from hell Now therefore let vs consider how this noble
triumphant conqueror goeth downe into hell clothed with brightnes and strēgthe whose entrie Eusebius Emisenus describeth in these wordes O beawtifull light which shininge from the highest parte of heauen diddest geaue light with a suddaine and vnwonted brightnes to them that were in darckenes and in the shadowe of deathe For at the verie instant that our Sauiour descended thither immediatlie that euerlastinge darke night shyned verie brightlie and the noyse of them that there lamented ceassed forthwith and all that cruell route of tormentors trembled Exod. 25. to beholde our Sauiour Christ present There were the princes of Edom troubled and the mightie of Moab quaked for feare and the inhabitantes of the lande of Canaan were sore amased and astonied Incontinently all those infernall tormētors beganne in the middest of theire obscure darkenes to murmure emōge themselues and to saye Who is this that is so terrible so mightie and withall so bright There was neuer seene anie man like vnto this in oure quarters There was neuer the like person sent into these dennes from the beginninge of the worlde vnto this daie What he loketh as one that woulde rather assault vs than paie here anie dette and as one that woulde soner geue vs an ouerthrowe than be punnished as a sinner He seemeth to be a Iudge and no guiltie person He cōmeth with great might to fight and not to suffer anie payne Where stoode our garde and the porters of our gates when this conqueror brake our stronge inclosures and entered thus perforce vpon vs What maie he be that is of such a mightie puissance If he were faultie he woulde not haue bene so hardie And if he had broughte with him anie obscuritie of synne he coulde neuer haue thus geuen light to our darkenes with his brightnes If he be God what hath he to doe in hell If he be a man how is it that he is so bolde If he be God what hath he to doe in the sepulchre If he be a man how happeneth it that he hath spoyled our stronge prison of Limbus O Crosse that hast after this maner defeyted our hopes and bene the cause of this our great losse Genes 3. and dammage Vpon a tree we gayned all our riches and now vpon a tree we lose them all againe Suche wordes as these murmured those infernall feindes emonge themselues at what time the noble triumphant conqueror our Sauiour Christe entered therein to deliuer his prisoners There stoode all the soules of the iust gathered together that had from the beginninge of the worlde vntill that howre departed out of this lyfe There might yee haue seene one Prophet sawed a sonder an other stoned an other hauinge his necke brokē with a barre of yron and others that had with other kyndes of death glorified almightie God O gloriouse companie O most noble treasure of heauen O most magnificent and riche parte of the triumphe of our Sauiour Christe There were those two first persons to wit Adam and Eue who in the beginninge peopled and increased the worlde whiche two as they were the first in synne so were they the first also in faith and hope Genes 6. There was that holie olde man Noë who by buyldinge of the great Arke preserued seede that the worlde might be replenished and peopled againe after the ceasinge of the waters of the floude There was the Patriarke Abraham the first father of the beleeuynge people who deserued before all others to receiue the testament of God and the signe and separation of his familye from others by the marke of Circumcision in their fleashe Genes 22. There was his obedient sonne Isacke who in caryenge vpon his shoulders the woode wherewith he shoulde be sacrificed represented the sacrifice ād redēption of the worlde Genes 27. There was Iacob the holie father of the twelue trybes who by puttinge vpon him an others apparell and straunge garmentes gayned his fathers blessinge which figured the misterie of the humanitie and incarnation of the euerlastinge worde Luc. 2. There was the holie S. Iohn Baptist also as a guest and newe inhabitor of that lande and likewise the blessed olde man Simeon who woulde not depart out of this worlde vntill he had seene with his eies the redeemer of the worlde and receyued him in his armes and songe like a swanne before his death that sweete songe Nunc dimittis c. Luc. 15. There had the poore seelie Lazarus mentioned in the gospell his place also who by meanes of his soores and patience deserued to be partaker of that so noble companie and hope All this quyer and assemblie of holie soules were there mourninge and sighinge for this daie And in the middest of them as maister of the chappell was that holie kinge and Prophet Dauid who without ceassinge repeted his auncient lamentation As the hart longethe after the fountaines of waters Psalm 41. euen so doth my soule longe after thee my God My teares were bread vnto me daie and night whiles they saie vnto my soule where is thy God O holie kinge Dauid if this be the cause of thy lamentation now maist thou cease from singinge this songe for here thy God is now present and and here is thy Sauiour whom thou maist now enioye Chaunge this songe therefore and singe that other songe which thou diddest singe longe before in spirite Psal 84. Thou hast blessed thy lande ô Lorde thou hast deliuered Iacob out of captiuitie Thou hast pardoned the iniquitie of thy people and hast dissembled the multitude of theire sinnes And thou holie Ieremie that wast stoned to death for the same Lorde shut vp now thy booke of lamentations which thou diddest wryte when thou beheldest the destruction of Ierusalem and the ruine of the temple of God For euen within these three daies thou shalt see an other temple builded vp farre more beawtyfull than that was and thou shalt see an other more goodlie Ierusalem renewed through out the worlde Now when those blessed fathers sawe their darkenes chaunged to a goodlie bright light The greate ioye of the olde fathers in Limbo patrū at the descendinge of our Sauiour thither to deliuer them frō thence Exod. 14. Exod. 15. when they sawe the tyme of their bannishemēt expired and their glorie now begonne what tonge is able to expresse the passinge inwarde ioye that they felt O how glad were they to see themselues now deliuered out of the captiuitie of Egipt and their enemies drowned in the redde Sea How hartelie did they singe altogether and saie Let vs singe vnto our Lorde for he hath gloriouslie triumphed He hath ouerthrowen both the horse and the horsemen into the sea With what inwarde affection trowe ye did the first father of all mankinde prostrate him selfe before the feete of his sonne and Sauiour and saie vnto him Thou art now come my dearlie beloued Lorde whome I haue so longe tyme loked for to redeeme my synne Thou art come to fulfill
breefelie the tenne commaundementes and the seuen deadlie synnes and thou shalt see that there is no one of them wherein peraduenture thou hast not offended more or lesse diuers and sundry times by thought worde or deede Our first father Adam did eate but of one onely tree forbidden him Genes 3. when he committed the greatest sinne of the worlde But thou hast set thy eies and handes infinite times vpon all sinnes How thou hast vsed the benefites of almightie God In like maner ronne ouer all the benefites of almightie God and all the times of thy life past and consider wherein thou hast emploied them forsomuche as thou must vndowtedlie geue an accompte at the verie hower of thy deathe of all these thinges And therefore it were well done that thou shouldest first take an accompte of thine owne doynges and enter into iudgement with thy selfe 1. Cor. 11. vers 31. that thou be not afterwardes iudged of almightie God Of mysspendinge thy tyme. Wherefore tell me now wherein hast thou spente thy childehoode Wherein thy infancie Wherein thy youth To be short wherein hast thou spente all the daies of thy lyfe past Wherein hast thou occupied thy bodely senses and the powers of thy soule which almightie God hath geuen thee to this ende Of the bodelie senses and powers of the soule that thou shouldest knowe him and serue him Wherein hast thou employed thine eies but in beholdinge of vanities Wherein thine eares but in harkeninge after lies Wherein thy tonge but peraduenture in all kinde of swearinge backbytinge and most vnhonest talke Wherein hast thou occupied thy rast thy smellinge and thy touchinge but onelie in pleasures and delites and in sensuall and fleashly allurementes What benefite hast thou taken by the Sacramentes which almightie God hath ordeyned for thy remedie and comforre How thankefull hast thou bene vnto him for his benefites How hast thou answered vnto his inspirations Wherein hast thou spente thy healthe thy naturall forces and habilites How hast thou employed the goodes which are tearmed the goodes of fortune How hast thou vsed the meanes and oportunities which almightie God hath geuen thee to leade a holie and vertuous lyfe What care hast thou had of thy neighbour whom almightie God hath commended vnto thee And of those workes of mercie which he hath appointed thee to vse towardes him Now what answere wilt thou make at that dreadfull daie of thyne accompte to wit at the hower of thy deathe when almightie God shall saie vnto thee Luc. 16. vers 2. Geue me an accompte of thy stewardshippe and of the landes and goodes that I haue committed to thy charge For now I will that thou shalt haue no more to doe therewith O drye and withered tree readie for the euerlastinge horrible tormentes in hell fier What answere wilt thou make at that terrible daie when an accompte shal be required of thee of all the time of thy life and of all the minutes and momentes of the same And assure thy selfe that it will so certainlie come to passe for euen our sauiour Christ himself who shal be our Iudge hath plainlie protested it and forwarned vs beforehand thereof Math. 12.36 sayenge Euerie idell worde that men haue spoken they shall render an accompte of the same at the daye of Iudgment Of the synnes that thou hast commytted synce the time thou hast had more knowledge of God Secondly call to minde what sinnes thou hast committed and doest commit euerie daie since the tyme thou art come to a further knowledge of almightie God And thou shalt finde that euen now presently all that knowledge notwithstandinge olde Adam liueth in thee with manie of thy lewde corrupt maners and auncient customes Wherevpon thou mayest take occasion to runne ouer the negligences and defectes wherein thou doest dailie offende against almightie God against thy neighbour and against thy selfe For in each of these pointes thou shalt fynde thy selfe to haue failed verie much in thy dutie Cōsider then how vnreuerent thou arte towardes almightie God how vnthankefull for his benefites how rebellious and stife necked to yeelde to his inspirations how slouthfull and negligent in matters apperteininge to his seruice which either thou had left vndone or els if thou hast done them it was not with suche a readines and diligence as the thinges required nor with such a pure intention as thou oughtest to haue had but the verie true cause why thou diddest them was for some other respecte of worldlie commoditie Consider likewise how harde and seuere thou art towardes thy neighbour and contrariewise how pittiefull and fauorable towardes thy selfe what a louer of thyne owne proper will of thy fleashe of thy estimation and of all thy worldly profites and commodities Consider moreouer that whereas thou sayest in wordes that thou arte now conuerted vnto almightie God thou art yet notwithstandinge in thy deedes very proude ambitious angrie rashe vaineglorious enuious malitious delicate inconstant light sensuall a great louer of thy pastymes of pleasante companie laughter iestynge idell talke and of vaine bablynge and pratlinge Consider also how vnconstant thou arte in thy good purposes how vnaduised in thy woordes how headlonge in thy deedes how cowardly and faynte harted to doe anie matter of weight and importance Thirdly Of the greeuousnes of synne when thou hast considered in this order the multitude of thy sinnes consider forthwith the greiuousnes of them that thou mayest perceaue how thy miseries be increased on euerie side The whiche thinge thou shalt the better see Thre circumstāces to be considered in sinne if thou consider these thre circumstances in all such sinnes as thou hast committed in thy former lyfe to witt Against whom thou hast sinned For what cause thou hast sinned And in what maner thou hast sinned If thou consider against whom thou hast sinned thou shalt finde that thou hast sinned against almightie God whose goodnes and maiestie is infinite whose benefittes and mercies towardes mankinde doe exceede the sandes of the Sea in whom alone are all excellencies and titles of honour to be fownde and to whom all dueties and homagies dewe to anie creature are due in the highest degree of bounden dewtie If thou consider the cause that moued thee to sinne it was for a poynte of estimation for a beastly delight for a trifelinge worldly commoditie and for other thinges of no weighte whereof almightie God him selfe most greuously complaineth by one of his Prophettes Ezech. 13. saienge They haue dishonored me in the presence of my people for a handfull of barlie and for a peece of breade But if thow cōsider after what maner thou hast sinned Suerlie it hath bene done with such facilitie with such boldnes so without all scruple so without all feare yea sometimes with such contentation and ioye as if thou haddest sinned against a God of strawe that neither knewe nor sawe what passeth in the worlde Now is this the honour that is due
now first how vncertain that houre is Of the vncertaintie of the houer of our deathe in which death will assault thee For thou knowest not neither what daie nor in what place nor how thou shalt be disposed when death shall come vnto thee Onely this thou knowest for most certain that die thou shalt all the rest is vncertain sauinge that ordinarily this houre is wonte to steale vpon vs at such a time as a man is most careles and thinketh least of it Secondlye consider what a separation shall then be made Of the separation from all worldlie thinges and of the partinge of the sowle from the bodye at the hower of our deathe not onely betwene vs and all the thinges we loue in this worlde but also euen betwene the sowle and the bodie which haue bene such auncient and louinge companions If it be thought so grieuous a matter to be banished out of our natiue countrie and from the naturall aier in which a mā hath bene bredde and brought vp although the banished man myghte carie awaye with him what soeuer he loueth how much more grieuous then shall that vniuersall bannishement be from all thinges that we haue from our landes from our goodes from our howse from wife father mother children kinsfolke friendes and acquaintance from this light and common aier yea to be short from all thinges of this worlde If an oxe make so great a bellowinge at what time he is seperated from an other oxe with whom he hath bene vsed to be yoked and to drawe in the ploughe what a bellowinge will thy hart then make when death shall seperate thee from all those thinges wherewith thou hast bene yoked and carried the burthens of this lyfe Consider also what a grieuous paine it shal then be to a man Of the payne that is at the houre of our deathe to consider what shall then become of our bodie and sowle when a certayne representation shal be made vnto his mynde foreshewinge in what case his bodie and sowle shal be after his death For as towchinge the bodie he knoweth for certaine alreadie that though it hath bene heretofore neuersomuch cherished and honored yet there shall no better prouision be made for it but onelie a hoole seuen foote longe where it shall remayne in companie of other dead bodies But as concerninge the sowle he knoweth not certainlie what shall becomme of it what considerations maye moue vs at the houer of death both to hope and feare nor what lotte shall fall vnto it For although the hope which he hath in the mercie of almightie God maie strengthen and comforte him yet the consideration of his owne sinnes maie dismaie him and make him afraied especiallie if he consider withall the greate iustice of almightie God and the profoundnes of his iudgementes who vseth oftentimes to crosse his handes and to alter the lottes of men Luc. 23. The theiffe went vp from the crosse to paradise Math. 27. and Iudas fell downe from the honorable dignitie of Apostelshippe into hell fier Manasses also after his so manie abhominations 2. Paral. 33. and wickednes obteined grace to become repentant And as yet we knowe not whether Salomon obteined the like for all his vertues This is one of the greatest grieffes and angwishes that men are commonlie trowbled withall at the houre of death to vnderstande that there is to ensue glorie euerlastinge and paine euerlastinge and that then a man is so neare both vnto the one and to the other and yet knoweth not whether of these two lottes beinge so farre different as they are shall fall vnto his share Of the particular accounte we must make to almightie God at the houer of our deathe of all our whole lyfe Arsenius After this angwishe there followeth an other no lesse then this to witt the particular accompte of all our whole lyfe which at the verie hower of euerie mans deathe must be made vnto almightie God This accompt is so dreadfull that it causeth euen the most stowtest men that are to tremble and qwake for verie feare It is written of the famous holie father Arsenius that beinge at the point of death he beganne to be afraied whereat his schollers meruayled and saied vnto him What father are you now afraid of your accompt Vnto whom he answered yea yea my sonnes this feare is no newe thinge in me for I haue alwaies liued with the same At that time all the synnes of a mans former lyfe are represented vnto him lyke a squadrone of enemies readie sette in battayle arrye to assaulte him Then are the greatest sinnes and those wherein he hath taken greatest delight represented most liuely vnto him and are the cause of greater feare Then commeth the yonge virgine to his minde which he hath dishonored Then come the maides and howsholde seruantes whom he hath solicited and prouoked to lewdnes Then come the poore folkes whom he hath iniuried and euill entreated Then come his neighboures whom he hath offended Then shall there crie out against him not the bloode of Abell Genes 4. but the pretious blood of our Sauiour Iesus Christ which he shedde when he gaue scandale and offence to his neighbour And if his cause must be adiudged accordinge to the lawe that saieth Eie for eie Exod. 21. tooth for tooth and wounde for wounde what shall he looke for that by his euill counsell or lewde example hath bene the occasion of the losse of a Christian sowle if he be iudged by that lawe O how bitter shall the remembrance of the delightes and pleasures past be at that time vnto him which at other times seemed so sweete Vndowtedly the Wiseman had verie good cause to saie Prouerb 23. Looke not vpon the wine when it is redde and when it shewethe his coullour in the glasse for although at the time of drinkinge it seeme delectable yet at the ende it will byte like a serpent and poison like a cockatrice O that men woulde vnderstande how true a sayinge this is that we haue here rehearsed What serpentes stinge is there that doth so prycke and and vexe a man as the dreadfull remembrance of his pleasures past shall doe at the howre of his death These are the dregges of that poisoned cuppe of the enemye Ierem. 51. These be the leauinges of the cuppe of Babilon Apoc. 14. that seemeth so gaylie gilted in outwarde apparance After this there followeth the Sacrament of Confession the blessed Sacrament of the Aultar and last of all the Sacrament of extreme Vnction How the Catholicke Churche cōforteth ād helpeth the sycke person with Sacramētes and prayers at his departure our of this worlde which is the last succour and releefe that our mother the Catholike Churche maie helpe vs withall in that troublesome time And as well herein as in the other thinges thou hast to consider what great greiffe and anguishe of mynde the sycke person shall then abide in
did to cause thee to be the more in loue with him by reason of this benefite and to make thee the more beholdinge vnto him by this example ād to make thy redemption the more aboūdant by reason of the great treasure that he bestowed vpon it and to geue thee more clearlie to vnderstande how much good will he beareth vnto thee that thou shouldest beare towardes him the like agayne and to shewe playnlie vnto thee how much interest thou hast in him that thou shouldest repose thy whole trust and affyance in him This is that benefite which the Prophet Esaie extolleth and that for great good cause in these wordes which after the translation of the septuagintes sownde thus In all the tribulations of men he neuer fainted Esa 43. neither was he euer wearie in sufferinge for them Neither woulde he sende anie Embassadour or Angell to redeeme them but vouchsaffed of his great mercie to come him selfe in person to redeeme them and to carie them vpon his shoulders all the daies of this worlde notwithstandinge that they did euill acknowledge this benefite Ephes 4.30 but did greiue and prouoke the holie Ghost to anger How greatlie we are bounde to our Lorde for the maner of our redemption And if thou be so much bounde to our Lorde for that he vouchsaffed to come him selfe in person to redeeme thee how much more art thou bounde vnto him for the maner of thy redemption which was by sufferinge so great paines and tormentes It were certainly a great benefite if a kinge woulde pardon a theife that had deserued to be whipped But if the kinge woulde vouchsafe him selfe to receaue the lasshes vpon his owne shoulders for him this were without comparison a farre greater benefite Consider therefore how manie benefites are comprehended in this benefite of thy redemption Lift vp thyne eies vnto that holie roode and consider all the woundes and paines that the Lorde of maiestie suffereth there for thy sake For euerie one of them is a benefite of it selfe yea and a singuler great benefite Our sauiours bodie Beholde that most innocent bodie of thy sweite sauiour and redeemer all of a gore bloude with so many woundes and bruses on all partes of him and the bloude gusshinge out on euerie side His head Beholde that most sacred head fallinge downe for verie faintnes and hanginge vpon his shoulders His face 1. Pet. 1.12 Beholde that diuine face which the Angels are desirous to beholde how disfigured it is and ouerflowed with streames of bloude in some partes freshe and redde coloured in other partes very fowle and blacke His visage Beholde that most bewtifull visage of all creatures and that coūtenance that delighted the eies of all such as behelde it how it hath now lost all the flower of his former bewtie Ieremie Thren 3. Beholde that holie Nazareth more pure than snowe more white than milke better coloured than olde Iuerie how he is now become blacker than cooles and so much disfigured and beraied that scarcelie his owne fryendes are able to knowe him Beholde that holie mouthe His mouthe His lippes how wanne and deadly it looketh Beholde his lippes how blacke and blewe they seeme Beholde how they moue desiringe pardon and mercie euen for those that are his verie tormentours Finally wheresoeuer thou beholdest him thou shalt finde that there is no one parte of him free from paine and greife but that he is couered all ouer with lashes and woundes euē from the toppe of his head to the soles of his feete His forehead His eies That goodly cleare forhead and those eies more bewtifull than the Sonne are now dimmed and darkened with the bloude and presence of deathe His eares Those eares that are wonte to heare the songes of heauen doe now heare the horrible blasphemies of synners His armes Those armes so well fashioned and so large that they embrace all the power of the worlde are now disioynted and stretched out vpon the crosse Those handes that created the heauens His hādes and were neuer iniurious to anie man are now nayled and clenched fast with harde and sharpe nayles His feete Those blessed feete that neuer walked in the waies of sinners are now deadly woūded and pearced throughe Our sauiours narrowe and harde bedde vpon the crosse without anie pillowe or other thinge wherevpō to reste his head 〈◊〉 His syde But aboue all this beholde the bedde where he lyeth and whereupon that heauenly bridegrome sleapeth at none daie how narrowe and hard it is and how he hath nothinge whereupon to rest his head O pretious head of my sweete sauiour what meaneth this that I see thee thus afflicted and tormented for my sake O blessed bodie conceaued by the holie Ghost how is it that I see thee thus wounded and euill entreated for my sake O sweete and louinge syde what meaneth this great wounde and open cleft in thee What meaneth this so great abūdance of bloude Alas wretche that I am what a pittiefull sighte is this to see thee thus furiouslie pearced with a speare for my sake O rigorous crosse be not now I beseeche thee so stiffe but mollifie a litle thy hardnes bowe downe vnto me these highe braūches let downe to me this most pretious fruite that I maie tast thereof O cruell nayles leaue I praie you those innocēt handes and feete of my innocēte Sauiour and come ād enter into my harte and pearce it throughe for it is I that haue sinned and not he O good Iesus what hast thou to doe with so manie cruel tormentes What hast thou to doe with death With sharpe nailes ād with the crosse Vndowbtedlie the Prophet had good reason to saie Esa 28.21 That his workes shal be verie straunge and farre vnlike him selfe What is more straunge and more contrarie to lyfe than deathe What is more disagreable to glorie than paine What is further of from the nature of most perfect holines and innocencie than the image and shape of a synner This title and shape ô Lorde is certaynlie very straunge for thee O true Iacob Gen. 26. that with wearinge the garmentes of others and with disguisinge thy selfe in a straunge habite hast purchased for vs the blessinge of our heauenlie father For by takinge vpon thee the image of a sinner thou hast purchased for vs victorie against synne O goodnes inspekeable O mercie vndeserued O loue exceidinge all vnderstandinge O charitie incomprehensible Tell me ô most mercifull Lorde what sawest thou in vs What seruice haue we done vnto thee With what workes haue we bounde thee to suffer such greiuous and cruell tormentes for our sakes O wonderfull bountiefulnes that without anie merite of our parte and without anie necessitie of thyne owne parte wouldest vouchesafe onely of thy mere grace ād mercie to purchace our redēption after this sorte Tit. 3.4 The benignitie and clemencie of our sauiour saieth the Apostle hath appeared not in