hath with a rare wisedome in such wise tempered the doctrine and accommodated him selfe vnto all states and conditions of persons that neither the verie highe and learned haue anie cause to leaue it as ouer base for them nor the verie lowe and vnlearned to refuse it as ouer highe for their capacities For here is made a conuenient prouision of competent meates both for the one sort and for the other And because the Awthor vnderstode right well howe farre the mouthes of men now adayes are owt of tast and how much they are more affectionate vnto the sleshe pottes of Egypt than to the breade of Angels I meane hereby rather to the readinge of prophane bookes by reason of the pleasant stile wherewith they thinke they are written than to the bookes of spirituall doctrine which are commonly written with more simplicitie he hath therefore dressed this meate in suche wise and hath written this doctrine in such a sweete and pleasant stile that it maie prouoke an appetite vnto this boke euen in such persons as doe otherwise lothe good and holesome foode besides that the verie matters them selues are exceedingly well chosen and of great profite And because it were the parte of rude and rusticall persons to geue thankes to the bees that make the honie combes and not vnto almightie God who created the flowers from whence the bees gather the honie which they worke in their hiues I exhort all persons to geue thankes to the deuoute and Learned Author of these workes for these so sweete and sauorie honie combes which he hath here geuen vs in such sorte that they omit not to procede further and to geue thankes to almightie God also who hath sent the flowers wherewith this honie is made And withall I make humble request vnto all men that I may be partaker of the prayets they shall make by meanes of the good disposition which I truste with the grace of God the readinge of theise holie and excellent deuoute workes shall cause in all godly and deuoute Christian Readers ✚ Bernard de Fresneda Bishoppe of Cuenca TO THE VERIE REVEREND FATHERS AND right honorable personnages DON ANTONIO DE CORDOVA and Father LORENÇO DE FIGVEROA The Epistle of the Awthor Note reader that theese to whome the awthor directeth this booke are two noble personages of the most noble and auncient howses of Spayne whiche haue forsakē all their wordlie possessiōs and entred into religion I Cannot find anie other place whither I maie better direct this my smale present then to your Reuerende handes For settinge a part diuers and sundrie reasons of great importance that bynde me so to do certeinlie the wonderfull change of liffe which your Reuerences haue made and the holie example which you haue geuen to the world in this our corrupte age are sufficient cawses to moue all such as doe anie thing desire the glorie of Christ to serue you in this your spirituall iourney that haue in such wise amplefied his glorie I might well speake of this matter more largelie in this place and surelie without lyinge or flatterie and to speake herein were not to emploie the time in the praises of men but in the praise of almightie god Forsomuch as it is manifest that this your wonderfull change of life hath not proceded of flesh and bloode but of the right hand of the highest But because it behoueth all men of our cote and profession to be free not onelie from all flatterie but also euen from all suspition of the same I will therefore content my selfe at this present onelie with geuing thāckes to our lord for this notable vertuous act of yours and I will confesse that we haue seene that wonder in our daies which the holie auncient father S. Ierome declareth to haue chaunced in his tyme. He writeth it in a certein Epistle to Ruffinus in theise wordes Bonosus thy frynd and myne is now gone vp by that misticall ladder S. Ierom. ad Ruffinum which the Patriarck Iacob sawe and according to the misterie of Moses he hath now sacrificed the brasen serpent in the desert where at this present he soweth with teares that hereafter he maic Reape with ioye Lett the truthe of this worthie act putt to sylence all the lyenge wonders which the Greikes and Lattins haue written in their histories Behold here a yong man brought vp in our companie and instructed in all good artes and learning who had no want neither of landes nor riches nor honor nor dignitie emonge his equales who forsakinge his mother and his sisters and aboue all his most deerlie beloued brother went to liue in an Iland which is verie solitarie and fearfull and enuironed with diuers seas there to dwell like a new inhabitor of paradice and being alone in this place howheit not alone forsomuch as he is in the companie of Christ he seeth now the glorie of almightie God which the Apostles them selues neuer saw but when they were alone in the mownt Thus farre be S. Ieromes wordes This holie example of Bonosus is treulie a thinge wherein almightie God is to be praised as in a singuler worke of his grace And suerlie no lesse is he to be praised in your Reuerend and most honorable personages who hauinge much more to forsake in the world than Bonosus had and being now in the verie flowers of your youth haue forsaken the world and all the vayne pōpe and pryde thereof and with all your great landes and possessions the dignitie of your highe noble estates and the hope of so great honorable promotions that were due vnto your nobilitie and vertue and to the renowmed desertes of your verie auncient and most noble families And all this yow haue dōne to embrace euen the pouertie nakednes and obedience of Christ you haue not done like that yong man in the gospell Math. 19. who remembring how great possessions he had refused to followe the waie of perferction which our sauiour Christ tawght him But ye haue done like that wise and prudent merchant who after he had found the pretiouse pearle Math. 13. sould all he had in the world to bye the same And if vnto this wonderfull change of yours we ioyne also the notable vertuous change of liffe which the most noble and renowmed Duke of Gandia hath made in our daies This Duke of Gandia forsooke his greate Dukedome in Spayne and became a religious mā of the holie societie of Iesus commōlie called Iesuittes Cantic 8. and the merueylous changes of sundrie other right honorable personages which might here be reheresed it will verie euidentlie appeare that there is more sweetenes in the waie of Christ then the world thinketh there is sithence euen those that haue had so long and so greate experience both of the one kinde of life and of the other do verie hartelie and willinglie renownce all that euer the world geueth and promeseth vnto them for the least crumme that falleth from Christes table sayinge
ponnished with whippes and scourges Certainlie I doe beleue that all the orders of angells were wholie amased and astonished when they behelde this so strange and wonderfull sight and that they adored and acknowledged the vnspekeable goodnes of almightie God which was verie manifestlie discouered vnto them in this acte Luc. 2. Wherefore if they filled the aier with highe lawdes and praises vpon the daie of his natiuitie when as yet they had seene nothinge els but onelie the swadlinge clowtes and the manger where he was layde What did they now trow ye when they behelde him so villainouslie ād most cruellie whipped and scourged at the pillar Consider thou therefore o my sowle vnto whom this busines apperteyneth much more than to the angelles Consider I saye how much more oughtest thou to be inwardly moued in thy verie hart with this so wonderfull and most pietifull dolefull sight of thy sweite sauiour and to acknowledge vnto him much more humble thanckes and prayses for his so passinge great loue shewed hereby vnto thee Goe now therefore and enter with thy spirite into Pilates concistorie and carrie with thee great store of teares in a readines which in that place shal be verie nedefull to bewaile such thinges as there thou shalt both heare and see Consider on the one side with what rudenes those cruell and blouddie tormentors doe strippe our Sauiour of his garmentes and see on th' other syde with what humilitie he suffereth himselfe to be stripped by them neuer so much as once openinge his mowthe or answeringe one worde to so manie despitefull scoffes and blasphemous speaches as they vttered there against him Consider also what hast they make to bynde that holie bodie to a pillar that beinge fast bounde they might fetche theire full strookes more at pleasure and stryke him where and how they list Consider how the Lorde of angelles standeth there post alone emonge so manie cruell tormentors hauinge on his parte neither frynde nor acquaintance to entreate or defende him from iniurie no not so muche as eies to take compassion vpon him Marcke now with what furious crueltie they beginne to discharge theire whippes and scourges vpon his most tender fleshe and how they laie on lasshes vpon lasshes strookes vpon strookes and woundes vpon woundes There mightest thou see that sacred bodie swollen with wheales all blacke and blewe the skinne rented and torne the blowde gusshinge out and streaminge downe on euerie side throwghout all partes of his bodie But aboue all this what a pittiefull sight was it to beholde that so greate and deepe open wounde that was geuen him vpon the shoulders where chieflie all theire lashes and strookes did light Verelie I am perswaded that that wounde was so large and deepe that if they had laid on a little longer they had discouered the white bones betwene the blouddie fleshe and made an ende of his holie life at the pillar before he had come to the Crosse To be short they so strooke and rente that most amyable and bewtifull bodie they so boude him and laid on such loode of strypes and lasshes vpon him they so tormented and filled his blessed bodie with most cruell strookes and woundes that he had now cleane lost the forme ād shape he had before yea and to saie further they so fowlie disfigured him that he scarselye seemed to haue the shape of a man Consider now o my soule in what a dolefull plight that goodlie and bashefull yonge man stoode there beinge as he was in that pittiefull case so euill intreated so reprochefullie vsed and set out so nakedlie to the vtter shame of the worlde Beholde how that most tender and bewtifull fleshe yea euen the flower of all fleshe is there most cruellie rente and torne in all partes of it The lawe of Moyses cōmaunded that malefactors shoulde be beaten with whippes Deut. 25 and that accordinge to the qualitie of theire offences so shoulde the nomber of the lasshes be Howbeit with this condition that they shoulde neuer passe fowertie lasshes to the ende saieth the lawe that thy brother fall not downe before thee fowlie torne and mangled seeminge to the lawe maker that to exceede this nōber was a kinde of punishement so cruell that it coulde not stande with the lawes of brotherlie loue But against thee o good Iesus that diddest neuer breake the lawe of iustice were broken all the lawes of mercie yea and that in such sorte that in steede of fowertie lasshes they gaue thee fiue thowsande and aboue as manie holie fathers do testifie If then a bodie woulde seeme so fowlie beraied beinge scourged not passinge with fowertie strypes in what plight was thy bodie my sweete Lorde and sauiour beinge scourged with aboue fiue thowsande strypes O ioye of the angelles and glorie of the sainctes who hath thus disfigured thee Who hath thus defiled thee with so manie spottes beinge the verie glasse of innocencie The loue and mercie of our Sauiour towardes vs moued him to suffer suche cruell paynes Certaine it is o Lorde that they were not thy sinnes but myne not thy robberies but myne that haue thus euill intreated thee It was euen loue and mercie that compassed thee abowte and caused thee to take vpon thee this so heauie a burden Loue was the cause why thou diddest bestowe vpon me all thy benefittes and mercie moued thee to take vpon thee all my miseries Wherefore if loue and mercie haue caused thee to enter into these so cruell and terrible conflictes Who can now stande in dowte of thy loue If the greatest testimonie of loue be to suffer paines for the beloued what els are each one of thy paines but a seuerall testimonie of thy loue What ' els are all these woundes of thyne but as it were certeine heauenlie voyces Eche one of our sauiours paynes be a seuerall testimonie of his loue towardes vs. that doe all preache and proclaime vnto me thy loue all require me to loue thee againe And if the testimonies be so manie as the strypes and blowes were that thou sufferedst for my sake who can then put anie dowte in the proofe beinge as it is so playnelie auowched ād proued by so manie witnesses What meaneth then this incredulitie of myne that is not yet conuinced with so manifolde and so great argumentes S. Iohn the Euangelist wondered at the incredulitie of the Iewes Ioan. 12. for that our Lorde wrowght so manye miracles emonge them for confirmation of his doctrine and they neuerthelesse woulde not beleue in him O holie Euangeliste wonder no more at the incredulitie of the Iewes but rather at myne Forsomuch as to suffer paines is no lesse argument to cause me to beleue the loue of Christe than is the worckinge of miracles to cause me to beleue in Christe If then it be a greate wonder that after so manie miracles wrowghte by our sauiour Christe his wordes are not yet beleued how muche more wonderfull is it that hauinge suffered for our
the whole earthe yea and which is more meruailous that there be some starres emonge them of such notable greatnes that they be nyntie times greater then all the whole earthe when a man hearethe these thinges and lifteth vp his eies to heauen and seeth in the same such a multitude of starres and so manie voyde spaces where manie more starres might be set how can he but wonder How can he but be astonied and in a maner besides himselfe consideringe the passinge greatnes of that place and much more of that mightie Soueraine Lorde that created it of nothinge The goodlie bewtie of the heauens Then as towchinge the goodlie bewtie of that place it is a thinge that can not be expressed with wordes For if almightie God hath created thinges so wonderfull and so bewtifull in this vale of teares and place of bannishement what wonderfull bewtifull thinges hath he created trowe ye in that place which is the seate of his glorie the throne of his mightie power the pallace of his maiestie the howse of his electe and the paradise of all delightes After thou hast considered the excellencie of the place The fruition of the companie of the blessed inhabitantes in heauen Apoc. 7.9 The number of the electe The nomber of the Angelles in heauen consider also the great worthines of those blessed inhahitantes that dwell in it whose nomber holines riches and bewtie are greater than anie man can imagin S. Iohn saieth that the nomber of the electe is so great that no man is able to counte them S. Dionysius saithe that the nomber of the Angels is so great that they exceede without comparison all corporall and materiall thinges in the earthe S. Thomas agreinge with this opinion saithe that like as the greatnes of the heauēs exceedethe the greatnes of the earthe without anie proportion euen so doth the multitude of those glorious spirites exceede the multitude of all corporall and materiall thinges that are in this worlde with the like aduantage and proportion Now what thinge can be imagined more wonderful than this Certainlie this is such a matter that if it were well considered it were able to astonishe all men Againe if euerie one of the Angels yea thoughe it be the verie leaste Angell emonge them all be more goodlie and bewtifull to beholde than all this visible worlde what a glorious sighte shall it then be to beholde such a nomber of bewtifull Angels and to see the perfections and offices that euerie one of them hath in that highe and supreme cittie There the Angels goe as it were in ambassages Angels The Archangels are occupied in their ministerie Archāgels Principalities Powers Dominations Vertues Thrones Cherubins Seraphins The Principalities triumphe The Powers reioyce The dominations gouerne The Vertues shyne The Thrones glister The Cherubins geue light The Seraphins burne with loue And all of that heauenlie cowert doe singe lawdes and prayses vnto almightie God Now if the companie and conuersation of good and vertuous persons be so sweite and amiable a thinge what a blessed thinge shall it be to conuerse and kepe companie with so so manie good and blessed Sainctes as be there to speake with the Apostles to be conuersant with the Prophetes to communicate with the Martirs and to dwell and haue a perpetuall familiaritie with all the electe Now if it shall be so greate a glorie to enioye the companie of the good The vision of almightie God what shall it be to enioye the companie and presence of him whom the morninge starres doe praise at whose excellente bewtie the Sonne and moone doe wonder before whose maiestie the Angels bowe downe and at whose presence men doe meruailouslie reioyce What a glorie shall it be to beholde that vniuersall goodnes in whom are all good thinges That greater worlde in whom all worldes are conteyned What a ioye shall it be to see him who beinge one is all thinges and yet beinge one and most simple in himselfe comprehendeth the perfections of all things If to heare and see kinge Salomō were thought so great a matter that the Quene of Saba saied of him 3. Reg. 10. Blessed are they that stand before thy presence and enioye thy wisedome what a thinge shall it be to beholde that most highe Salomon that euerlastinge wisedome that infinite greatnes that inestimable bewtie that exceedinge goodnes and to enioye the same for euermore This is the essentiall glorie of the Sainctes This is the last ende and center of all our desires The glorie of the Sainctes bodies in heauen After this consider the glorie of the bodies in which there shal be no parte but shal be glorified For there euerie one of the members and senses shall haue his particuler glorie and obiect wherein to take delighte There the bodies of the Sainctes shal be endued with those fower singuler qualities and dowries The fower dowries of glorified bodies to witt with subtilitie swiftnes impassibilitie and clearenes And this clearenes shal be so great that euerie one of the Sainctes bodies shall shyne like the sonne in the kingdome of their father Now if this sonne that standeth in the middest of the firmamente beinge but one be sufficient to geue lighte and comfort to all this worlde what a lighte shall so manie sonnes and lampes make as shall shyne so brightlie in that place altogether The perfecte fruitiō of all good thinges in heauen To conclude in this glorie all good thinges shal be fownde wholye together and all euill thinges shal be bannished from thence There shal be healthe without infirmitie libertie without bondage bewtie without deformitie immortalitie without corruption aboundance without necessitie quietnes without vexation securitie without feare knowledge without error fulnes without lothsomenes ioye without heauines and honour without contradiction There as S. Augustine saieth shal be true glorie S. Augustine For there shall non be praised either by error or flatterie There shal be true honour For there it shall neither be denied to suche as deserue it nor geuen to suche as deserue it not There shal be true peace For there shall no man be molested neither by him selfe nor by others The rewarde of vertue shal be euen he that gaue the vertue and hathe promised himselfe for a rewarde of the same who is the greatest and best of all thinges to witt almightie God He shal be the ende of our desires He shall there be seene without ceassinge loued without lothsomenes and praised without wearines There the place is large bewtifull bright and secure The companie verie good and delightfull The time alwaies after one sorte not distincted into eueninge and morninge but continued with a simple eternitie There shal be a perpetuall springe which throughe the freshnes and sweite breathinge of the holie Ghost shall florishe for euermore There shall all reioyce all shall singe and geue continuall praise to the cheife geuer of all thinges throughe whose bountifull
OF PRAYER AND MEDITATION WHEREIN ARE CONTEINED FOVVERTIEN DEVOVTE Meditations for the seuen daies of the weeke bothe for the morninges and eueninges And in them is treyted of the consideration of the principall holie Mysteries of our faithe WRITTEN FIRSTE IN THE SPANISHE tongue by the famous Religious father F. LEWIS de GRANADA Prouinciall of the holie order of preachers in the Prouince of Portugall Si quis vult post me venire abneget semet ipsum et tollat crucem suam quotidie et sequatur me lux 9. vers 23 Qui dicit se in ipso manere debet sicut alle ambulavit et ipse ambulare ◠Johan 2. verse 6. Imprinted at Paris by Thomas Brumeau at the signe of the Olyue Anno Domini M.D.LXXXII TO THE RIGHTE HONORABLE AND WORSHIPFVLL OF THE fower principall howses of Cowerte in London professinge the studie of the Common Lawes of oure Realme RICHARDE HOPKINS wishethe dewe cōsideration of the holye mysteries of the Christian Religion THE holye scriptures affirme in diuers places Dan. 9.11 12. Matt. 24. Marc. 13. Luc. 21. 2. Thess 2. 1. Tim. 4. 2. Tim. 3. 2. Pet. 2. Apoc. 11.12 13. that the nearer we approche towardes the comminge of Antichriste and the ende of the worlde the more perillous will the tymes be for all Christians And the perill hereof arisethe cheefelye of the greate enuye and malice of Satan who fearinge the ende of the worlde knowinge that then his tyrannous kingdome therein will haue an ende also therewith extendeth the vttermoste of his rage againste all faithfull Christians and assaulteth them dailie more and more with diuers wilie temptatiōs and terrible persecutions to procure them thereby to folowe his most wicked rebellious example that is to breake gods holie commaundements to contemne his diuine ordināces to neglecte his seruice and honoure and by pryde and rebellion to lose the image of god and embrace the image of Satan and so to be vtterlie vnapt to attaine vnto those euerlastinge heauenlie māsions of felicitie and glorie for which man was created Wherfore to the intent that all Christians might be more circumspecte and strēgthened to resiste faithfullye against all Satans wylye deceytefull temptatiōs in this our daungerous age approchinge so neare towardes the comminge of Antichriste and the ende of the worlde as by manye coniecturall signes it seemeth a holye Angell hath forewarned vs hereof verye preciselye in the revelacions of S. Ihon thunderinge out theise woordes with a greate voice Apoc. 12. vers 12. woe be to the lande and sea because the Deuill is descended vnto you hauinge a greate rage for that he knoweth he hath but a shorte tyme. And this greate rage of his is the more to be feared in this our corrupte age for that we reade also in Sainte Ihons revelations Apoc. 20. vers 3. that the Deuill shal be let lose towards the ende of the worlde for a smalle tyme. In other ages and tymes of our holye christian forefathers the deuills exceedinge greate malice and mightie power hath bene moche restrained and bownde throughe the greate vertue of the Crosse The deuill shal be let lose more and more the nearer that Antichriste approchethe and Passion of our Saviour Iesus Christe communicated then verie plentifullie vnto the Christian people generallye by their devoute frequentinge of the holie Sacramentes of the Catholike Churche which be holie vessells of grace whereby our Christian forefathers have bene greatelye strengthened to resiste faithfullye againste the moste horrible temptations of Schisme Heresie Infidelytie and Atheisme and to live generallie verie holie and austere Christian liues in the feare and service of almightie god and in dewe reuerente obediēce to the Catholike Churche But nowe whereas in this our vngratious age suche a number of horrible sectes and heresies and suche a generall corruption with pride dysobedience lyenge detraction gluttonie incontinencie infidelitie Atheisme and all kinde of dissolute wickednes doe abounde and raigne more and more in all partes of Christēdome woe bee therfore to the Lande and sea as the holye Angell hath forewarned vs because the Deuill is nowe discended and let lose towardes the ende of the worlde for a smale time hauinge a greate rage for that he Knoweth he hathe but a shorte tyme to continewe his tyrannous kingdome in this worlde And the verie cause of this so extraordinarie lettinge lose of the deuil nowe more and more towardes the comminge of Antichriste in the ende of the worlde 2. Thess 2. vers 10. 11. saincte Paule seemeth to explane in this sense that for so muche as the wicked will not receiue the trew doctrine of the Catholike Churche with charitie The Catholicke religion daylie decreasinge heresies daylie increasinge vnto worse and worse sectes is an euident argument that the diuell is more and more let lose towardes the comminge of Antichrist humilitie obediēce and thankfulnes to the ende they maye be saued therfore Almightie god letteth lose the devill nowe emonge them by permittinge him to sowe in their prowde inconstante wilfull myndes manye erronious opynions and heresies that thei maye believe in lyenge And certainlie if we will aduisedlye consider the wylie procedinges of the deuill in sowinge so manifolde Sectes and heresies in this vngratious age Note Satās wylie prociedinges in this corrupte age and the finall ende whereunto he directeth them we maie euidentelie perceaue that it is to cause all Christians nowe towardes the comminge of Antichriste to be first dissolute in their liues and after dowtefull in their faithe and then to contemne all the holie Sacramentes and other Mysteries of the Christian Religion and afterwardes hauinge by degrees remoued awaie out of their Churches all holie memories of our Saviour Christe and of his blessed Mother Apostles Martirs other of his glorious Saintes and also out of their myndes all feare of God and of his dreadefull iudgementes then they be easelye induced by him shortelie after to become harde harted and vnsensible to conceiue anie spirituall thinges and also at the laste to become Atheistes without anie conscience Religion or beliefe that there is a God And so Antichriste findinge his waie so open and readie prepared for him maie then come frielye when he will and cause himselfe to be receiued as a Messias and adored as God findinge the Christian people generallie without anye deuotion and Zeale to the seruice and honour of our Sauiour Iesus Christe and without anye beliefe that there is a God Nowe emonge all the wylie deceitfull deuises of Satan for ouerthrowinge of the Christian Religion and so to prepare the waie for Antichristes comminge there is none in my simple iudgemente of greater force and consequence than his so earnest endeuour to procure all Christians vtterlye to contemne and forgette all the holie misteries of the Christian faithe Which if he coulde possiblie compasse as he laboureth verie earnestlie therein by diuers craftie meanes in this our corrupte age
24. vers 25. and namelie of the dreadefull daie of iudgemente he vttered suche wonderfull terrible thinges thereof that as the holie scripture mentioneth he made the verie President himselfe thoughe he were an infidell euen to tremble and quake for fearè with the onelie hearinge of them Apoc. 14. vers 7. And sain te thon likewise in his Reuelations affirmeth that he sawe an Angell preachinge the euerlastinge gospell vnto all Nations tribes tongues and people meaninge thereby that he preached as wel to the good as to the wicked without anie exception therein of the faithfull Christians sayenge Feare oure Lorde and giue honor vnto him becawse the hower of his iudgemeÌ„te is come And I am perswaded that all godlie wise and graue men will easelie agree in this opinion with me that this manner of preachinge of the terror of the daie of Iudgemente and of the moste horrible paines of hell is muche more needefull nowe in this our corrupte age in Englande and Scotlande than in Italie Spaine or other Catholike countries sithe so greate numbers of them are infected with so manie hereticall licentious doctrines that haue caused them to put quite awaie out of their myndes all feare of God and of his terrible iudgements and to presume moste certainelie and assuredlye to be saued by their onelie faithe Philip. 2. vers 12. 1. Cor. 4.4 2. Pet. 1.10 and so are generallie become vtterlie careles of endeuoringe to woorke their saluation with feare and tremblinge and doe liue as dissolutelie as anie barbarous Pagans and Atheists In so muche as all godlie aunciente wise men doe greatelye lamente to see by experience the terrible prophecie of Dauid to be generallie verified at this daie throughout our Realme which is that the iudgements of almightie God be taken quite awaye from the face of the vngodlye Psal 9. vers 26. And if theise and suche like godlie Meditations and considerations of the terrible threateninges and iudgements of almightie God againste the wicked be not a fitt remedie for their conuersion from their careles dissolute lifes what other remedie then can possiblie be deuised for them Howbeit I haue verie greate hope that with the grace of God theise godlie Meditations will woorke muche good effecte for the conuersion of manie of them For vndoutedlie that man is verie wilfull and obstinate in his wickednes that readinge aduisedlie all theise godlie Meditations is not moued inwardelie in his harte in some parte of them to the feare loue and seruice of almightie God and to the abhorringe of synne and amendement of his lise And suche readers as shal be inwardelie moued and called thereunto by almightie God I coniure them in his holie name and in regarde of their owne saluation Ephes 4. vers 30. Psal 94.8 not to make sad the Holie Ghoste in hardeninge their hartes and resistinge vngratefullie and wilfullie againste his diuine inspirations when it shall please his infinite goodnes and mercie with suche singuler loue to knocke and calle at the dore of their hartes but in anie wise to open it out of hande and receiue him most humblie into their hartes with suche louinge hartie interteynement submission thankefulnes seruice and honor as duetie requireth they shoulde doe vnto their most highe soueraigne lorde and Creatour that hath suche a speciall louinge care of their saluation Nowe this booke of Meditations and whatsoeuer els I haue translated and shall godwillinge hereafter publishe in printe I doe most humblie offer vnto the seruice of almightie God for the benefite of our countrie And for so muche as I am verie warie and assured that this boke conteineth not anie thinge whereby I maie iustlie incurre anie penaltie prescribed by anie lawes of our Realme I am the bolder humblie to recommende it by this my dedicatorie Epistle vnto your Honours and woorshipps partelie for that I haue spente some parte of my time in the studie of our Common Lawes in the Middle Temple emonge you and am verie moche bounde vnto diuers of you But chiefelie for that I knowe right well the greate capacitie and dexteritie of your spirites the grauitie of your iudgementes and your wisdomes experiences authoritie and example to be of suche principall estimation and worthie respecte in our Realme that in case ye doe Zelouselye emploie your endeuours to the due reuerente consideration of the holie Mysteries of the Christian Religion as I doute not but verie manie emonge you doe your holie example will generallie allure a greate nomber throughout our whole Realme from all contentious disputinge and iarringe aboute theise late newe controuersies in Religion to embrace firmelie and Zealouselie the aunciente Catholike beliefe and to imitate the vertuous liues of our holie Christian forefathers who had muche more aboundance of the grace and lighte of the Gospell of our Sauiour Christe than we haue in this our vngratious corrupte age as verie manifestlie appeareth by their so manifolde good Christian fruites lefte by them vnto vs to the glorie of our Sauiour Christ and of his deare spowse the Catholike Churche and to the continewall greate admiration confusion enuie and dispite of Lucifer and of all his rebellious wicked spirites and of all Iewes Turkes Heretiques and other Infidells his adherentes An exhortation to yonge noble men and gentlemen And requestinge here humbly pardon and licence to treate in a familiar maner with the yonger sorte I desire your Honors and woorshippes continewallie to remember what greate inclination ye haue vnto vertue more than others of obscure parentage and base estate in regarde of your noblenes and magnanimitie which euer inuiteth you to imitate the noble vertuous steppes of your noble Christian auncesters and to set vpon highe and noble vertuous enterprises and to doe all your workes noblie and excellentâ—â—e that ye take in hande As also to consider that a vertuous life is the greatest and moste noble ornamente of nobilitie And that for this ende cheefelie almightie God bestoweth vpon noble personages here in eaâ—the principalitie rule gouernemente and honor that thei shoulde giue vertuous and godlie example vnto all others that be vnder their rule and gouernemente And by experience we finde that ordinarilie no bysshoppe or other preacher is able with suche facilitie to plante vertue emonge the common people and cause them sincerelie to loue honor and embrace it as noblemen gentlemen Magistrates and Gouernours are able to doe in case thei them selues do giue good apparante example of vertue religion and deuotion and be Zealous also in procuringe all others to doe the like And therefore I beseeche you to determin with an honorable constant resolution to employe your time in the moste noble exercises of vertue and to feare loue serue and honor almightie God who is your most noble highe soueraigne Lorde and Creator and not to suffer either your studie or practise of the lawes or other your worldlye offices and affaires to be so greate an impedimente vnto your spirituall exercises but
thy promise and hast not forgotten them that did put their trust in thee The difficultie of the waie thou hast ouercome with thy great pittie and mercie and with thy passinge great loue thou hast ouercome also the painfull trauailles and tormentes of the Crosse No tonge is able to expresse the great ioye of these holie fathers But the ioye that our Sauiour had to see such a multitude of soules redeemed by the merites of his passioÌ„ was farre greater without all comparison O sweete Lorde how well wouldest thou then accompt the greate labours and paynes of thy crosse emploied when thou sawest what goodly frute that most blessed and sacred tree beganne to yeilde Genes 42. The Patriarke Ioseph when he had two sonnes borne vnto him in the lande of Egipt made none accompte of all his paines and traueils past and in signification thereof he called the first sonne that was borne in thâ—â— countrie Manasses sayeâ—â—â—e God hath caused me to forget all my â—â—â—â—â—illes and the howse also of â—â—â—â—er 〈◊〉 â—â—seph reioyced so muche at the birthe of â—â—e sonne What might our Sauiour now thinke when he sawe him selfe beâ—et on euerâ—e syde with such a nomber of sonnes after the ende of his tormentes and Martirdome vpon the crosse What might that pretious oâ—â—â—â— thinke when it sawe rownde aboâ—â—e her â—o many and such goodly braunches shootinge out on euerie syde OF THE RESVRRECTION OF THE BODIE OF OVR SAVIOVR CHristus resurrexit a mortâ—â—â— prâ—â—itiae dormientium â— Corinth â—â— 20. § II. BVT O my Sauiour what meanest thou that thou geuest no parte of this thy glorie to thy most holie bodie that lieth waytinge for thee in the sepulchre 1. Reg. 30. Thou knowest well ô Lorde that the lawe that was made concerninge the diuision of spoiles sayth that there shoulde be geuen as great a portion to him that remaineth in the tentes as to him that entereth into the battell Thy holie bodie hath remayned waytinge for thee in the sepulchre whilest thy most holie soule entered into hell to geue the battell Make therefore an equall diuision of thy glorie to thy bodie forsomuch as thou hast now wonne the battell The holie bodie of our Sauiour laie in the sepulchre in such a pittiefull forme as he had left it stretched out alonge vpon that colde stone wounde vp in his wyndinge sheete his face couered ouer with a napkin and all the partes of his bodie whollie rent and torne It was now after midnight and the dawninge of the daie approched neare at hande when the sonne of iustice had determined to preuent the sonne of the morninge and to be before him in this daies iourney In this blessed tyme therefore entered that glorious soule into his sacred bodie And how thinke you did it adorne the same Suerly there is no tonge able to expresse it in wordes Howbeit by an example we maie perceaue somewhat thereof We see sometymes towardes the west a verie obscure and darke clowde and if happlye the sonne doe take it before his goinge downe and beat vpon it and couer it all ouer with his beames it is wonte to cause it to appeare all beautifull all goodly and all glisteringe like golde insomuche as it seemeth to be the verie sonne it selfe Now in like maner did that glorious soule after it was inuestured in that holie bodie and entered into the same For it conuerted all the darkenes of the bodie into lighte and all his filthines into beautie and caused the bodie that was the fowlest of all bodies to become the fairest and most beautifull of all bodies After this sorte our Sauiour riseth againe out of the sepulchre altogether perfectlie glorious as the first begotten of the deade and the figure of our resurrection This is that holie Patriarke Ioseph Genes 41. who is nowe deliuered out of prison the heare of his mortalitie beinge cut of and apparailed with the garmentes of immortalitie and made Lorde of the lande of Egipt Exod. 2. This is that holie Moyses who was taken out of the waters and out of the poore rushe basket and is now come to destroie all the power and chariottes of kinge Pharao Hester 6. This is that holie Mardocheus who after he had put of his sackeclothe and asshes and was apparailed with roiall garmentes ouercame his enemie and crucified him vpon his owne crosse and deliuered all his people from deathe Daniell 14. This is that holie Daniell who is now come forthe out of the lyons denne and hath not receyued anie dammage at all of the furious hongrie and rauenous beastes This is that stroÌ„ge Sampson Iudic. 16. who beinge enuironed abowt with his enemies and enclosed within the citie ryseth vp at midnight and breaketh vp their stronge gates and lockes and so defeyteth the malicious purposes and designementes of his aduersaries Ionas 2. This is that holie Ionas that was allotted to die to deliuer his companions from deathe who entrynge into the belly of that great beast is the thirde daie cast vp againe vpon the coast of Ninyue Who is this that beynge betweene the hongrie Iawes of the deuowringe beast coulde not be eaten of her Who is this that was swallowed downe into the bothom of the waters and enioyed neuerthelesse the aire of lyfe Who is this that beinge sonke downe into the deapth of perdition caused euen death it selfe to serue him This is our glorious Sauiour who was snatched awaye by that cruell beast which is neuer satisfied to wit by death which after she had him in her mouthe and perceaued the worthines of the praie trembled and quaked for feare and coulde not holde it For althoughe the earthe swallowed him after he was dead yet findinge him free from all faulte and synne she was not able to detaine him in her howse For it is not the paine that maketh a man guiltie but the cawse which coulde not be founde in him HOW OVR SAVIOVR CHRIST AFTER HIS RESVRRECTION appeared to the holie virgin his blessed mother § III. NOW hast thou ô lorde glorified and reioyced thy most holie fleashe that suffered with thee vpon the crosse Remember likewise that the fleashe of thy mother is also thy fleashe and that she also suffered with thee when she sawe thee suffer vpon the crosse She was crucified with thee it is reason therefore that she also rise againe with thee Rom. 6.8 It is a sayeinge of thy Apostle 2. Tim. 2. that whosoeuer haue bene thy companions in thy paines shal be thy coÌ„panions likewise in thy glorie Forsomuche therefore as this blessed Ladie hath bene thy faithfull companion in all thy paines euen frome the maunger to the crosse reason it is that she shoulde be now partaker of thy ioyes also Wherefore clarifie that heauen that is now obscured discouer that moone that is now eclipsed dissolue those cloudes of her heauie soule drie vp the teares of her maidenly eies and now after the stormy winter of so manie
floudes commaunde the florishinge springe to retourne againe At this tyme of the resurrection of our Sauiour the holie virgin had withdrawen her selfe into her oratorie expectinge there the comminge of this newe lighte She cried inwardly in her harte and called like a pittiefull liones the therde daie vnto her dead sonne Psalm 56. sayenge Arise vp my glorie arise my harpe and my vyole Retourne ô triumphant conqueror vnto the worlde Gather together ô good pastor thy dispersed flocke Geue eare ô my deare sonne vnto the clamours of thy heauie aÌ„d afflicted mother And seinge by these clamours thou wast moued to descende downe from heauen into the earthe let the same moue the now also to ascende vp againe from hell into the worlde In the middest of these clamours and cries of the blessed virgin beholde that poore cotage of hers was sodainly brightened all ouer with a heauenly lighte and her sonne being now gloriouslie rysen againe from deathe to lyfe presenteth him selfe to the sight of his holie mother The morninge sterre appeareth not so beautifull the brighte sonne at noone daie shineth not so cleare as did that face full of all graces and that vnspotted glasse of diuine glorie in the eies of his holie mother She beholdeth the bodie of her sweete sonne rysen vp agayne from death and glorified all the disfigures of the former deformitie beinge cleane wyped awaie the comely grace of those diuine eies retourned and his former beautie was restored againe and increased She also beholdeth those gappes of his woundes which as they were before verie swoordes of sorrowe to her heauie and tender harte so are they now become fountaines of loue Whom she sawe before to suffer betwene two thieues she seeth now accompanied with Sainctes and Angells Whom she sawe before to commende her from the crosse vnto his disciple she seeth now stretchinge forthe his louinge armes and geuinge vnto her the sweete kisse of peace Whom she helde before dead in her armes she seeth now rysen vp againe before her eies The blessed mother now holdethe him and will not leaue him she embracethe him she desireth and prayeth him most instantly not to departe awaie from her Heretofore she was made speecheles for sorrowe and knewe not what to saye But now she is become speecheles for verie ioye and cannot vtter her inwarde gladnes vnto him Now what tongue can tell or what vnderstandinge is able to comprehende the exceedinge ioye that this blessed virgin conceyued inwardlie in her minde We cannot vnderstande the thinges that doe exceede our capacitie vnlesse we compare them to other lesse thinges and frame by them as it were a ladder to ascende by degries from the lower vnto the higher and so make a coniecture of the one by the other Now that we maye vnderstande somewhat of this her exceedinge ioye consider what a greate ioye the Patriarke Iacob felte when after he had bewailed his dearly beloued sonne Iosephe with so great abundance of teares supposinge him to be dead tydinges were browghte him that he was aliue and Lorde ouer all the lande of Egipt The holie scripture saieth Genes 45. that when these newes were tolde him he coÌ„ceyued so great ioye and astonishement therewith that as a man newlie awaked out of a heauie sliepe he coulde not call his wittes perfectlie together nor yet beleue the newes that his sonnes had tolde him no more than if it had bene a verie dreame But afterwardes when he was fullie resolued that it was true the holie scripture saith that his spirite reuyued againe and that he spake these wordes folowinge It is enoughe for me if my sonne Ioseph be yet a liue I will goe and see him before I die Now then tell me I praye you if Iacob that had eleuen other sonnes in his howse conceyued yet so great a ioye in his harte to vnderstande that euen one onely whom he supposed to be dead was yet aliue what an exceedinge great ioye conceyued the blessed virgin who hauinge no more but one sonne and that one such a sonne as our blessed Sauiour was so notable and so dearly beloued as he was vnto her after she had seene him with her eies bothe dead aÌ„d buried sawe him now againe rysen vp from deathe and withall glorified and made Lorde not onely of all the lande of Egipt but also of all thinges created Is there anie vnderstandinge able to comprehende this Vndowtedly her ioye was inwardelie so great that her harte had not bene able to susteine the force thereof had it not receyued some supernaturall streÌ„gth and comforte by speciall miracle of almightie God for that ende O blessed virgin this benefit alone maie suffice thee It is enoughe for thee that thy deare sonne is aliue and that thou hast him in thy presence and seest him before thy death so as now there remayneth nothinge els for thee to desire O Lorde how well knowest thou how to comforte them that suffer for thy sake The former paine of thy blessed mother seemeth not now to be great beinge compared with this passinge great ioye If thou ô Lorde doest comforte such as suffer for thee after this sorte blessed and happie are their persecutions and troubles seinge they shal be thus rewarded In like maner we haue to consider how our Sauiour appeared vnto his disciples and especially to S. Marie Magdalen whereof presently we doe not intreat because we woulde not make this meditation ouer longe The ende of the first seuen meditations for the seuen daies of the weke in the morninges HERE BEGINNE THE OTHER SEVEN MEDITATIONS FOR THE SAME SEVEN daies in the nightes And althowghe these Meditations be placed in the seconde place yet are they first to be vsed in the order of exercise Forsomuche as with them they must first beginne who are but newlie conuerted to the seruice of almightie God Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis et quorum retinueritis detenta sunt Johan 20. vers 22. Multi 〈…〉 consiâ—â—tes et 〈◊〉 actâ—s suos Act. 19. vers 18. OF SYNNES MONDAIE NIGHTE THIS daie after thou hast made the signe of the Crosse and prepared thy selfe hereunto thou must atteÌ„de to the knowledge of thy selfe aÌ„d thou must vse diligence to call to minde thy sinnes and offences And this is the waie to obteine trewe humilitie of harte and repentance which are the two first gates and foundations of a Christian life For the better performance whereof Of the multitude of the synnes of thy former life thou must thinke firs t of all vpon the multitude of the sinnes of thy former lyfe and espetially vpon those offences that thou diddest coÌ„mit at what time thou haddest least knowledge of almightie God For if thou canst well vewe and examyne them thou shalt finde that they haue exceeded in nomber the verie heares of thy heade and that thou diddest liue at that time like an heathen that knoweth not what God is This done ronne ouer
man ought to direct vnto two principal endes emonge others the one to the knowledge and contempt of the glorie of this worlde and the other to the knowledge and contempte of our selues For this consideration serueth verie well both for the one and the other But wilt thou vnderstande in worde what the glorie of this worlde is Marke and consider with attention the state and condition of mans lyfe and thereby shalte thou perceyue what the glorie of this lyfe is Tell me I praie thee can the glorie of man be more longe or more stable than the lyfe of man It is most certaine that it can not For this glorie is an accident which is grownded vpon this lyfe as vpon his subiecte or foundation and therefore when the foundation and subiecte faileth the accidentes must needes faile withall The riches pleasures and delites of this lyfe cannot contynewe anie longer than the lyfe it selfe And for this verie cause no riches no pleasures not delightes can coÌ„tinewe any loÌ„ger tyme with a man than vntill his graue Forsomuch as then faileth the foundation wherevpon all these thinges are built and haue their staie which foundation is our lyfe Now tell me then if this lyfe be such as thou hast now hearde described vnto thee to witt shorte vncertain fraile inconstante deceitfull and miserable how longe can the buildinge endure that shal be framed vpon this foundation How longe can the accidentes continewe that shal be grounded vpon so weake a substance When thou hast considered this point well with thy selfe thou must needes saye that they shall endure no longer than the foundation and substance it selfe endureth and thou must needes confesse that manie times they endure not so longe as we see by dailie experience in the goodes of fortune which with manie men haue an ende before their lyfe endeth Now if that sayeinge of the Poët Pindarus be true to witt That this lyfe is no more but a dreame of a shadowe What thinkest thou then is the glorie of this world which is of shorter continuance than our lyfe What accompt wouldest thou make of a goodly buildinge in case it stood vpon a false foundation What accompte wouldest thou make of an image of waxe very richlie and curiouslie wrought in case it were set against the sonne where it is certayne that so soone as the waxe shoulde be molten forthwith the forme of the image woulde vtterlie be defaced and leese his beautie Whie doe we make so litle accompt of the beautie of a flowre but because it groweth vpon so weake a subiect For so soone as it is nypt of from the stalke incontinentlie it looseth his faire glosse and beautie It is not possible to haue beautie of anie firme continuance in a matter so fraile and corruptible It followeth therefore that the glorie of man is such as the lyfe of man is For although glory doe continewe after the ende of our lyfe yet what shall that glorie auayle him that hath no sence nor feelinge thereof What dothe it auayle Homere now whilest thou so highelie praisest and commendest his Iliades Vndoutedly no more but as S. Ierome saieth speakinge of Aristotle Woo be vnto thee Aristotle that art praised where thou art not to witt here in the worlde and art tormented where thou art indeede to witt in hell Other inestimable commodities mayest thou gather owt of this consideration For if thou doe consider all theise miseries with good attention thine eies shal be opened forthwith and thou shalt wonder at the great blindnes of men yea the verie straungenes of it shall cause thee to saie to thy selfe Good Lorde what cause is there why this miserable lignage of Adam shoulde waxe prowde From whence commeth such puffinge and arrogancie of minde such hawtie and loftie courages so great contempt of others such estimation of our selues and so great forgetfulnes of almightie God What cause hast thou to be prowde thou dust and asshes Why doest thou magnifie and aduaunce thy selfe thou seely wretche of the earthe Why doest thou not holde downe thy peacockes taile beholdinge thy fowle feete to witt the vylenes of thy state and condition What cause hast thou to seeke so carefullie for the glorie of this worlde seinge it is myngled with so manie miseries What thinge is there so sweete but that it maie be made bitter with the mixture of so manie sower and bitter sawces Moreouer if this lyfe be a vale of teares a prison of guiltie persons and a bannishement of them that be comdemned how canst thou settle so greate vanitie so great pompe and pride of the worlde such gaye ornamentes and statelie furniture of houses and families in the place of teares How canst thou imagine to make this a place of pastymes and pleasures of feastes and bankettes How canst thou be so diligente to heape so greidelie together for the prouision of this worlde and be so forgetfull of the worlde to come as if thou were borne onely to liue here in earth with brute beastes and haddest no parte in heauen with the Angels Suerlie I must neides saie that thou art very much wedded to miserie and that thou camest out of a meruaylous miserable stocke if so manie argumentes of the miseries of this worlde be not able to open thine eies and make thee to discerne so grosse and so palpable a blindenes I H S WENSDAIE NIGHTE OF THE HOWER OF DEATHE O mors quam amara est memoria tua homini pacem habenti in substâ—â—â— suis. Eclesi 4â— 1 Gens absque consilio est et sine prudentia vtinam saperent et intelligerent ac nouissima prouiderent Deuter. 32. 28. THIS DAIE WHEN THOV HAST MADE THE SIGNE OF the Crosse and prepared thy selfe hereunto thou hast to meditate vpon the houre of deathe which is one of the most profitable consideratioÌ„s that a Christian man may haue as well for the obteyninge of true wisedome and eschewinge of sinne as also to moue him to begynne to prepare him selfe in time for the howre of death BVT to the intent that this consideration maie be proffitable vnto thee it shall behoue thee to make thy petition vnto almightie God beseachinge him to graunte thee some feelinge of such thinges as are woÌ„t to passe in this last conflicte that thou maiest dispose of thy landes and goodes accordinglie and direct thy lyfe in such sorte as at that time thou wouldest wishe thou haddest done Now therefore that thou maiest haue the better feelinge in this matter thinke vpon it not as thou wouldest of a thinge that were to come but as it were euen now present and thinke vpon it not as of a thinge that apperteyneth to others but as of a thinge that belongeth properlie to thine owne selfe makinge this accompte that thou lyest now verie sicklie and weake in thy bed aÌ„d in such a daungerous case that thou art vtterly forsaken of thy phisitions and that they are all perswaded that thou wilt die within fewe howers Consider
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
goodnes they liue and reigne in glorie O heauenly cittie O secure dwellinge place O blissefull countrey where all delightfull thinges are to be fownde O happie people without anie grudginge O quiet neighbours where no one is subiecte to anye wante or necessitie O that the striffe and contention of this present state were at an ende O that the daies of my bannishement might be finished O how longe is the time of my peregrination prolonged When shall this daie come When shall I come and appeare before the face of my sweite Lorde and Sauiour THE SIXTE TREATISE OF THE CONSIDERATION OF the glorie of Paradise Wherein the former meditation is declared more at large ONE of the thinges wherevpon it behoueth vs most to haue our eies alwaies fixed in this vale of teares is the blessed state of glorie in the kingdome of heauen For this consideration alone were able to encourage vs to susteine willingelye all labours and paines that are to be suffered for the atteyninge of it When almightie God promised to giue to the Patriarke Abraham the lande of promise he commaunded him to walke and vewe it all rounde abowte sayeinge Arise Genes 13.17 and walke all ouer this lande both in lengthe and breadthe and consider it one euerie side For I will geue it vnto thee Arise vp therefore ô my sowle aduaunce thy selfe on highe leaue all earthlye cares and affaires here benethe and flee vp with the winges of thy spirite vnto that most excellēte noble lande of promise and cōsider with good attention the lengthe of the eternitie the lardgenes of the felicitie and the greatnes of the riches with all the rest that is therein It is writtē of the Quene of Saba 3. Reg. 10. that when she hearde of the great fame of Salomon she went to Ieruzalem to see the great and wonderfull thinges that were reported of him Consideringe therefore that the fame of that heauenly Ieruzalem and of that supreme kinge that gouerneth it is no lesse than the renowme of Salomon was ascende thou now vp on highe with thy spirite vnto this noble cittie to contemplate the wisedome of this supreme kinge the bewtie of this temple the seruice of this table the orders of them that attende vpon it the liueries that the whole familie weare and withall the policie and glorie of this noble cittie For if thou be able to consider euerie one of these thinges it maie be that thy spiritie shal be lifted vp aboue it selfe and thou shalt perceiue that there hath not bene declared vnto thee so muche as the verie least parte of this glorie But for this purpose it shal be requisite to haue a spetiall lighte of almightie God as the Apostle signifieth sayeinge I beseache the God of glorie and the father of our Lorde Iesus Christ to geue you the spirite of wisedome Ephes 1.17.18 and to lighten the eies of your hartes that you maie vnderstande how great the hope of your vocation is and the riches of that enheritance and glorie which he hath prepared for the Sainctes And althoughe in this glorie there be manie thinges to contemplate vpon yet mayst thou now espetiallie consider these fiue principall thinges that we towched before to witt Fiue principall thinges to be considered in this meditation The excellencie and greatnes of the place The fruition of the companie of those blessed inhabitantes The vision of almightie God The glorie of the Sainctes bodies And the euerlastinge continuance and eternitie of all these so great and wonderfull benefites Of the goodlines and excellencie of the place § I. FIRST of all consider the goodlie bewtie of the place which S. Iohn describeth vnto vs in a figure in his Apocalips in these wordes Apoc. 12. One of the seuen Angels spake vnto me sayeing Come and I will shewe thee the spouse of the lambe and he caried me awaie in spirite to a highe and great mountaine and shewed me the holie cittie of Ieruzalem which descended from heauen and shyned with the clearenes of almightie God and the light thereof was like to the glisteringe brightnes of pretious stones This cittie had one great and highe walle in which were twelue gates and in the gates twelue Angels accordinge to the nomber of the gates The foundatiōs of the walles of this cittie were wholye wroughte with pretious stones and the twelue gates thereof were twelue pearles euerie gate made of one pearle and the streat of this cittie was of pure golde like vnto a verie cleare glasse and I sawe no temple therein because our Lorde God almightie and the lambe were the temple and the cittie had no neede of Sonne or Moone to geue light vnto it forsomuche as the clearnes of almightie God doth lighten it and the lampe that burneth there is the lambe Moreouer the Angell shewed me a floud of the water of lyfe as clear as the christal which issued out of the seat of almightie God and of the lambe Apoc. 22. In the middest of the streat and both on the one side of the floude and on the other was planted the tree of lyfe which brought forthe twelue fruites in the yeare euerie monethe his fruite and the leaues of this tree serued for the healthe of nations No maner of malediction shall euer be seene there but there shal be the seat of almightie God and of the ābe And his seruātes shall serue him and they shall see his face and haue the name of him written in their foreheaddes and they shal reigne for euer and euer worlde without ende Beholde here dear brother the bewtie of this cittie described vnto thee not that thou maist thinke that these thinges are there in such a materiall sort as the wordes doe sounde but that by meanes of these thou maist conceiue other more spirituall and more excellent thinges which are figured vnto vs by these materiall thinges The situation and greatnes of the heauenlie cittie The situation of this cittie is aboue all the heauens and the greatnes and largenes thereof exceideth all measure For if euerie one of the starres of heauen be so great as we haue before declared how great then must that heauen be that conteineth in it all the starres and all the heauens Suerlie there is no greatnes in the worlde that maie be compared vnto this For as a holie father saiethe from the west parte of Spayne vnto the vttermost borders of the Indiens a shippe maie saile if it haue a prosperous wynde in fewe daies but that region of heauen is so great that the starres which are more swifte than the sonne beames can not finishe their course in it in manie yeares The goodlie workemanshippe of the buildinge Now if thou demaunde of the workmanshippe of that buildinge there is no tonge able to expresse it For if that worke that appeareth outwardly to our mortall eies be so goodly and bewtifull what is to be supposed of all the rest that is there reserued