such feare and reuerence as is behouefull to be vsed before so great a maiestie and withall desire him that thou mayst in such wise perseuere and spende that litle time in this exercise of prayer that thou mayst in the ende arise frō the same with newe force and strength to doe all such thinges as apperteyne to his seruice It is also a good maner of preparation to saye some vocalle prayers before meditation It is thought also to be a good maner of preparation to saie some vocalle praiers before meditation of which sorte there be manie in diuers bookes of deuotion and namely in the meditations of S. Augustine and in the Psalter of Dauid where there be some verie deuout Psalmes that will helpe very much to enkendle and stirre vp deuotion For it is the propertie of deuoute sentences beinge saiede with an earnest minde and attention to wounde the harte and to lifte it vp vnto almightie God the which deuour sentences are so much the more behouefull and necessarie for vs by how much we finde our spirite to be more colde and distracted The sayinge of And these same prayers doe serue much better for this purpose when they be in mitre as are manie Hymnes of the Sainctes Hymnes proses and versicles doe stirre deuotion and the Proses and Versicles Forsomuche as I knowe not how it is that the wordes of God vsed in this kinde of stile and harmonie doe bringe with them a greater sweetenes and delighte to our sowles And therefore we finde in the workes of S. Bonauenture who was a verie deuout holie man manie of these Hymnes The like we finde in the workes of S. Bernarde and in diuers and sundrie other of the holie fathers Likewise there is great commendation geuen by manie learned men and surely not without good cause to those three diuout himnes that Ieronimo de Vida made to the three persons in Trinitie which beinge learned by harte and saiede deuoutly be as it were a most sweite Manna to sweiten the tast of our sowle at the beginninge of prayer and to dispose it to take a delighte in spirituall and diuine matters Here I thinke it necessarie to declare with what intention a man ought to come vnto prayer With what intention a man oughte to come vnto prayer For he must not goe thereunto cheifly for his owne consolation and delighte as some that be great louers of them selues vse to doe but onely to fulfill herein the will of almightie God and to desire of him his grace and to dispose him selfe for the obteyninge of the same And herewith he must submitte him selfe in such wise into the handes of almightie God that he must be as readie and contente to be without consolations in his prayer as to haue them remittinge himselfe humbly into his handes to dispose of him and of all thinges belonginge vnto him as he shall thinke good acknowledginge on the one side that he deserueth not anie thinge of him and beleeuinge on the other that althoughe it be so in verie deede yet our Lorde of his infinite goodnes and mercie will doe whatsoeuer shall be most conuenient and behouefull for his saluation And therefore a man ought to contente him selfe a-like whether the consolations be great or litle and to take in good parte whatsoeuer vsage our Lorde shall shewe vnto him accountinge him selfe vtterlie vnworthie of all those thinges that he bestoweth vpon him and beinge readie to fulfill all such thinges as he shall commaunde him not in respecte of the benefites that he hopeth to receyue but in respecte of them that he hath alreadie receyued and in consideration of his bounden duetie vnto almightie God But we see that manie persones doe quite contrarie to this rule and be like herein vnto yonge shrewde boies who vnlesse they be dandeled and cooxed will not doe the thinge that they are commaunded I thinke it also requisite here to aduertise that when a man mindeth to vse the exercise of praier in the morninge we must be carefull ouer nighte of the meditatiō we intende to make the nexte morninge So soone as we a wake in the morninge it is good to occupie our harte forthwith with some holie thowghte he doe goe to bedde with this care ouer nighte and like as those that intende to bake the next daie doe vse to laie the leuen ouer nighte euen so must a man with a godly carefulnes preuente and recommende ouer nighte vnto our Lorde that thinge which he intendeth to meditate the nexte daie followinge And in the morninge so soone as he awaketh he ought forthwith to occupie his harte with this holie thought before anie other doe enter therein For at that time the disposition of our harte is such that whatsoeuer thoughte doth first enter into vs it seasethe and taketh possession of our harte in such wise that we shall verie hardly afterwardes put it awaie from vs. And forsomuch as the praier of manie persons is very acceptable vnto our Lorde It is good to thinke when we praye how manie deuoute Christians are at that time prayinge also vnto God with vs. therefore thou shalt doe well to consider in thy prayer both in the morninge and eueninge what a nomber of Gods seruantes both mē and women as well in monasteries as without be at that time watchinge and perseueringe before the presence of almightie God sheedinge many deuoute teares yea and perhappes also disciplininge and whippinge them selues and sheedinge great abundance of bloud for the loue of God with which persones thou oughtest humbly to ioyne thy selfe that the presence and sweete remembrance of them maie be vnto thee a prouocation of deuotion and an example of perseuerance in thy praier and also that whensoeuer thou shalt finde thy selfe colde and negligent in this exercise of prayer and that some thoughtes come into thy minde mouinge thee to ende the same thou mayst be ashamed and reprehende thy selfe by the example of so manie good and vertuouse persons which with so good attention and carefulnes doe perseuere so longe time in this exercise of prayer without ceassinge offeringe there their bodies and sowles vnto almightie God in sacrifice OF READINGE CAP. VI. In what maner we must reade AFTER Preparation followeth Readinge the which ought to be done not lightlie as passed ouer in hast but with verie great deliberation and attention applyinge thereunto not onely thy vnderstandinge to conceiue such thinges as thou readest but much more thy will to taste those thinges that thou vnderstandest And when thou commest to anie deuout place thou shalte doe well to staye and pawse somewhat longer therevpon and to make there as it were a station in thinkinge vpon that matter which thou hast read and in makinge some shorte praier vpon it accordinge as S. Bernarde councelleth vs S. Bernarde sayeinge It is requisite oftentimes to gather and procure a litle spirite and deuotion out of the matters that we
vngentlie did they handle him How vncourteouslie spake they vnto him How manie blowes and buffettes gaue they him What a vile clamorous cryinge and showtinge made they ouer him euen as conquerors vse to doe when they haue obteined there praie They laye holde vpon those holie handes which not longe before had wrought so manie wonderfull myracles and doe bynde them verie harde and fast with certaine roughe and knottie cordes and that in such sorte that they gawle the skinne of his armes and make the verie bloude to springe out Our sauiour beinge thus bounde they leade him openlie throwgh the highe common streates with great despite and ignominie O what a strange and wonderfull sight is this Consider now with thy selfe what thou wouldest thinke if thou knewest some man of great awthoritie and worthines and shouldest see him led opēlie by the officers throwghe the commō streetes with an haulter tyed about his necke his handes manicled and fast bounde in a great hurlye burlye and concourse of people with great classhinge and noise of men of armes and souldiars gardinge him Imagine I saie with thy selfe what thou wouldest thinke in this case and then lift vp thine eies and beholde this Lorde worthie of so greate reuerence and honor that had wrought such wonders in that lande that had preached such diuine sermons emonge them whom all the sicke and impotent persons did honor and reuerence and besought to haue remedie for all there diseases and greiffes Consider now how they leade him as one depryued of all awthoritie and put to open shame partlie goinge and partlie haled forwardes and enforced to hasten his pase not in such wise as became a man of his grauitie and personage but as it liked the outragious furie of his vnmercifull ennemies and the desire they had to pleasure the Pharasies who had so great a lōginge to haue that praie within there grypes Consider our sauiour well how he goeth in this dolefull waie abandoned of his owne disciples accompanied with his ennemies his pase hastened and disordered his breathe in a maner gone his colour changed his face chafed and inflamed by reason of his so quicke and hastie passage And yet in all this euill entreatinge of his person beholde the modest behahauiour of his countenāce the comelye grauitie of his eies and that diuine resemblance which in the middest of all the discourtesies in the worlde coulde neuer be obscured Ascende also yet a little higher and consider diligentlie what he is whom thou seest thus led and caried awaye with such great contumelie and dishonor This is he that is the worde of the father the euerlastinge wisedome the infinite vertu the cheefe goodnes the perfet felicitie the true glorie and the cleare fountaine of all beawtie Consider then how for thy saluation and redemption vertu is here tyed with bandes innocēcie apprehēded wisdome flowted and lawghed to scorne honor contemned glorie tormented and the cleare welspringe of all bewtie trowbled with weepinge and sorrowe If Helie the preist felt such an inward greiffe 1. Reg. 4. when the Arcke of the testament was taken that beinge astonished therewith he fell from the seate wherevpon he sat and brake his necke and forthwith gaue vp the Ghost How owght a Christian soule to be greiued when he seeth the arcke of all the treasures of the wisedome of almightie God led and taken in the possession of such vnmercifull and cruell ennemies Psalm 68. The heauens and earthe praise him therefore and all that is in them for he hath harde the cries of the poore and hath not despised the sorowfull bewailinges of his afflicted that were in captiuitie but was content to be taken captiue him selfe to deliuer them out of theire thraldome and to set them at libertie OF THOSE THAT DOE SPIRITVALLIE BYNDE THE HANdes of our Sauiour Christ § III. VHEREFORE o most gentle and sweet sauiour sithence it was thy blessed will and pleasure to be bownde to the intent thou mightest by thy bandes loose vs and deliuer vs from our captiuetie I most hūblie beseach thee euē by the bowells of thy tēder mercie that caused thee to abase thy selfe after this sort that thou wilt not suffer me to cōmit anie such great wickednes as to bynde thy hādes as the Iewes did For it is not the Iewes onely that doe binde thy handes but whosoeuer maketh resistance against thy holie inspirations and will not goe whither thou wilt gwyde and conduct him but refuseth to accept that grace which thou doest most mercifully offer vnto him who so giueth anie scādale to his neighbour bindethe Chrides handes That man likewise bindeth thy handes that geueth anie scandalous offence vnto his neighbour and by his euill exāple and nowghtie cownsell withdraweth him from his godlie purposes and so hindereth the good worke that thou diddest beginne to worke in him The mistrustfull and incredulous persons also doe binde O Lorde the handes of thy liberalitie and clemencie For like as confidence openeth the handes of thy grace euenso doth incredulitie and mistrustfulnes close thē vp and binde thē accordinge to the sayinge of the Euangelist Math. 13. that thou couldest not doe manie vertues and miracles in thy countrie by reason of the incredulitie of the inhabitantes therein Moreouer the vngratefull and negligent persons do binde thy handes o Lorde and doe put an impediment to let the workinge of thy grace the one because they render not thankes vnto thee for the grace The vngratefull and negligente persones doe bynde Christes handes they haue receaued and the other because they will not vse the grace that is geuen vnto them but doe kepe it idell and vnoccupied without takinge anie benefite or commoditie of the same Last of all those that become vainglorious and prowde by reason of the graces thou hast geuen them doe also most strongelie binde thy handes For by this offence they make themselues altogether vnworthie of thy grace wherefore it is not reason that thou shouldest continewe to be beneficiall vnto such persons as take occasion thereof to become more vaine neither is it semelie that thou shouldest bestowe the treasures of thy grace vpon such a one as yeeldeth not to thee againe the tribute of glorie but doth rather like a traitor and robber waxe insolent and vauntinge with the same and vsurpeth to himselfe the right and prerogatiue of glorie that apperteineth vnto thee alone I might saie also O Lord that those talkers and pratlers that kepe not secret such consolations and spiritual fealinges as thou geuest them doe likwise binde thy handes for like as wise and discrete men will not communicate theire secretes anie more vnto them whom they haue fownde vnfaithfull in publishinge them abroade euen so doest thou also manie times leaue to make those persons partakers of thy secretes who without anie cause doe publishe and reueale thē to others and take occasion thereby to make them selues more vaine I H S WENSDAIE IN THE
Christian Churches and to terme them in blasphemous manner Antichristian inuentions and to preache openlie in pulpittes and publishe in printed bookes whatsoeuer newe hereticall opinions the ennemie of mankinde sug gesteth into their fantasticall heades the faithe of Christians is thereby generallie become so weake and inconstante and in verie manie or most persons so wholie vndermined and vtterlie ouerthrowne and their hope is so transformed into presumption and their charitie is waxen so colde and so litle pietie loue deuotion reuerence and Zeale remaine in them towardes the seruice of Almightie God and so muche Pride gluttonie incontinencie lyenge detraction disobedience with moste horrible contention schisme heresie infidelitie Atheisme and all kinde of iniquitie doe generallie abounde throughout Christendome that we haue good cause to feare leaste that terrible time approcheth nowe verie neare at hande which our Sauiour forewarned vs in the gospell to wit Luc. 18. vers 8. that at his comminge to iudge he shoulde hardelie finde faithe in the earthe Wherefore we haue nowe verie greate neede of extraordinarie spirituall helpes to strengthen our weake mindes to withstand so manie deceitfull temptations of the enemie of mankinde in this so corrupte and daungerous age And for this purpose I haue translated out of the Spanishe tongue diuers bookes of a verie holie and famous learned religious father called Lewis de Granada whose deuoute manner of writinge hath in my simple iudgemente a singular rare grace to pearce the harde harte of a dissolute sinner and to moue and dispose his minde to the abhorringe of synne to the contempte of the worlde and to the feare lone and seruice of Almightie God And I vnderstande that his bookes haue wroughte wonderfull muche good not onelie in Spaine and Portugall but also in Italie Fraunce and Germanie And I thinke there bee fewe countries in Christendome but haue his Spanishe woorkes traÌ„slated into their tongues And it is nowe about foureteene yeares agoe since the time that Master Doctor Hardinge a man for his greate vertue learninge wisdome Zeale and sinceritie in writinge againste heresies of verie godlie and famous memorie perswaded me earnestlie to translate some of those Spanishe bookes into our Englishe tounge affirminge that more spirituall profite wolde vndoutedlie ensewe thereby to the gayninge of Christian sowles in our countrie from Schisme and Heresie and from all sinne and iniquitie than by bookes that treate of controuersies in Religion wich as experience hath nowe plainelie tried doe nothinge so well dispose the common peoples myndes to the feare loue and seruice of almightie God as bookes treatinge of deuotion and howe to leade a vertuous life doe The dewe consideration whereof hath so prouoked or rather pricked me in conscience that I haue resolued to publishe godwillinge in printe all my translations in case I shall perceiue that suche as be godlie wise and learned shall like of them And first as it were for an assaie I haue here printed his deuoute Meditations of the principall holie Misteries of the Christian Religion which booke I finde greatelie commended by diuers godlie learned men It maie be that some readers of this booke beinge not greatelie acquainted with the holie exercises of a spirituall life Obiection will imagin that the Authour dealeth to austerelie in some of theise meditations as namelie in his Meditations of synnes of the hower of death of òur dreydfull accompte at the terrible daie of iudgemente and of the moste horrible paines of hell And perhaps some politique wise men will saie that for so muche as thè common people in our countrie haue beene for the moste parte of our corrupte age altogether accustomed with hearinge and readinge of diuers other contrarie newe erronions doctrines tendinge directlie to a careles dissolute life thei be therfore nowe waxen so carnall and negligent of the saluation of their sowles that theise Meditations be to full of threateninge and terror for suche nice and lose consciences For answere to this obiection Answere it is to be noted that the Authór beinge as I am informed not onelie a greate learned and religious deuout olde father but also of greate wisdome grautie iudgemente discretion and of longe experience as well in preachinge and hearinge of CoÌ„fessions as in diuers gouernementes in his religious order and perceyuinge verie euidentlie that farre more Christian sowles be loste in this our corrupte age with ouermuche presumptuous confidence and securetie of their saluation than with ouermuche feare of leesinge the same hathe therfore framed his manner of writinge in theise meditations chieflie againste the infinite nomber of presumptuous and careles dissolute ChristiaÌ„s that presume most certainlie and assuredlie to be saued and yet doe liue verie dissolutelie all their whole lyfe time without all care of keepinge gods commaundements and without all feare of their accompte at the dreadeful daie of iudgemente notwithstandinge that our Sauiour Christ himselse who shal be then our Iudge hathe by plaine and expresse wordes forewarned vs in the gospell of saînt Mathewe Matt. 19. vers 17. that if we will enter into the Kingdome of heauen we muste Kepe his commaundementes which euerie Christian maie be able to kepe beinge assisted strengthened and holpen therein with the grace of God which is neuer denied to anie that praâ—eth dulie for it and also that we muste at the daie of iudgemente geue an accompte of euerye idle worde Matt. 12. vers 36. And verelie if we peruse diligentlie the holie scriptures we shall finde that not onely Enoch in the lawe of Nature Epist Iude. vers 14. and afterwardes all the Prophets but also sainte Ihon Baptiste and our Sauiour Christe himselfe vsed the same manner of preachinge that this religious godlie father dothe here And they thought it to be the verie best and rediest waie for conuersion of sinners from their sinfull dissolute lifes to shewe plainelie vnto them the damnable state they liue in and to put them in mynde of the seuere iustice of almightie God at the terrible daye of iudgemente against all suche as endeuour not to kepe his commaundementes Acts 10. vers 42. And saint Peter protesteth as it appeareth in the Actes of the Apostles that our Sauiour Christe commaunded likewise him and the reste of the Apostles to preache and testifie this poynte espetiallye that Christe is appointed to be the Iudge bothe of the quicke and the deade 1. Pet 1. vers 16. And therefore in an other place he requireth all Christians to liue in feare duringe the time of their conuersation vpon the earthe 2. Cor. 5. vers 10. 11. And sainte Paule maketh also the like solemne protestation of the terrible daie of iudgemente and what a straite accompte euerie one of vs muste make at that dreadefull time and exhorteth the Corinthians with the knowledge and consideration there of to perswade all men to liue in the feare of God And disputinge also before the President Felix of the Christian religion Act.
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
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
that thou dost O sweete Iesus what meaneth this so great abasinge of thy diuine maiestie O my sowle what wouldest thou haue thowght if thou haddest bene there presente and haddest seene euen almightie God himselfe kneelinge before the feete of men yea before the feete of Iudas O Cruell Iudas why doth not this so great humilitie mollifye thy stonie hart how is it that it causeth not euen thy verie bowells to burst and ryue in sunder considering this so great and wonderfull meekenes Is it possible thou traytor that thou hast conspired to betraye this most meeke and gentle lābe Is it possible that thou shouldest not feele some remorse of conscience in beholdinge this example O ye whyte and bewtifull handes how cowld ye vouchsaffe to towch such lothsome and abhominable feete O most pure and cleane handes why disdayned ye not to washe those verie feete that were all to be durted in fowle waies whiles they trauayled to shee l your bloude Beholde here o ye blessed spirites what your creator doth Come ye and beholde euen from the heauens and ye shall see euen the almightie him selfe kneelinge before the feete of men and tell me if euer he vsed the like kynde of courtesie with you O Lord I haue harde thy wordes and I was afraide I haue considered thy workes and was wholie amased O ye blessed Apostles why quake and tremble ye not at the wonderfull sight of this so great humilitie Peter what dost thou what Wilt thou condescende that this Lorde of maiestie shall washe thy feete Seint Peter when he behelde our sauiour kneeling before him woundered exceadingly yea he was altogether astonied thereat and begāne to saie in this wise What meaneth this o Lord. what wilt thou washe my feete art not thou the sonne of the liuinge God art not thou the creator of the worlde the bewtie of the heauens the paradice of the angells the redeemer of men the brightnes of the glorie of the father the fountaine of the wisedome of God which dwellest in the highest And wilt thou all this notwithstanding washe my feete what wilt thou being a Lord of so greate maiestie and glorie take such a vile and base office vpon thee wilt thou I saie thus abase thy selfe that hast laid the foundation of the earthe and bewtefied the same with so manie wonders that hast enclosed the wyde worlde within thy hand that mouest the heauens rulest the earthe diuidest the waters ordeinest the tymes disposest the causes bewtifiest the angells directest men and gouernest all thinges with thy wisedome Is it seemelie that thou shoudest washe my feete myne I saie who am but a mortall man a litle clode of earth and asshes a vessell of corruption a creature full freight with vanitie and ignorance full of infinite miseries and which exceedeth all miserie full of sinnes and yet all this notwithstandinge wilt thou o Lorde washe my feete what wilt thou beinge the Lord of all thinges abase thy selfe vnder me that am inferiour to them all verelie the highnes of thy maiestie and the profunditie of my miseries do as it were enforce me that I cannot consent to such a deede Leaue therefore o my Lord leaue I praie thee this base office for thy seruantes laie downe the towell and put on thy apparell againe and sit in thy seate and washe not my feete Beware that the heauens be not ashamed of it when they shall see how by this ceremonie thou dost set them benethe the earthe For by doing this seruyle office those verie handes into whose power the father hath committed the heauens and all other thinges should be abased vnder the feete of men Take heede that all naturall creatures be not verie much agrieued or rather in great disdaine to see them selues thus subiected vnder anie other feete then thyne Take hede also least the dawghter of kinge Sawle despise thee not 2. Reg. 6. when she shall see thee girded abowt with this towell after the maner of a seruant and saie that she will not take him for her spowse and much lesse for her God whom she seeth to attende vpon so base and vile an office Such wordes or the like spake Saint Peter as a man that had not as yet anie tast or feelinge of thinges apperteininge vnto almightie God and as one that vnderstode not what great glorie laie hidde in this worke which showed to the eie so base and vyle But our sauiour who knewe it right well and was with all desirous to leaue vnto vs for a memorie at that tyme such a wounderfull example of humilitie satisfied the simplicitie of his disciple and went forwarde afterwardes in the good worcke he had begonne The greate carefulnes of our Sauiour to make vs humble Here we haue to note with all diligence what a great and earnest care our sauiour had to make vs humble in that beinge now at the gate and entrie into his most greuons and bitter passion wherein he knewe he should geue vs such greate and wonderfull examples of humilitie as might suffice to astonishe both heauen and earth he thowght all that not enowgh but would furthermore adde this notable example also besides all the rest whereby this vertue of humilitie might the better be commended vnto vs. A commendation of the vertue of humilie O wonderfull vertue how great must thy riches be seinge thou art thus commended to vs how can thy treasures be but notoriouslie knowen seinge thou art by so manie waies set out vnto vs O humilitie that arte preached and tawght in all the whole life of our Sauiour Christ songe Luc. 1. and praised by the mouth of his owne most blessed mother O most bewtifull flower emonge vertues O diuine adamant that drawest vnto the euen the creator of all thinges Whosoeuer he be that bannisheth the awaie shal be bannished awaye from almightie God yea thowgh he be in the highest place of heauen And whosoeuer he be that embraseth thee shal be embrased of almightie God yea althowgh he be euen the greatest sinner in the world Great are thy graces and merueilous are thy effectes Thou pleasest men thou contentest the angelles thou confoundest the diuelles and byndest the handes of the creator thou art the foundation of vertues the deathe of vices the glasse of virgins and the habitation of the most blessed trinitie Who so gathereth without thee disparseth who so buildeth and not vpon thee pulleth downe And who so heapeth vertues together without thee the dust carieth them quite awaie before the face of the wynde Without thee Math. 25. the virgin is shut out of the gates of heauen Luc. 7. and with thee euen the publike sinner is receaued at the feete of Christ Embrace this vertue of humilitie O ye virgins that hereby your virginitie maie be availeable vnto you Ye that be religious persons see that you seeke earnestlie also for this vertu for without it your religion is but vaine and to no purpose And ye
to drinke that geueth vs the cuppe of saluation he that was so innocent he that was so iust or rather verie innocencie and iustice it selfe was accompted emonge theeues the euerlasting truth was accused with false witnes the iudge of the whole worlde was condemned bywicked men and the worde of god receaued the sentence of death with sylence Consider moreouer at what tyme the Sauiour of the worlde was nailed vpon the crosse and at the verie houre of his death when the sterres were obscured the elementes troubled when the earth quaked when the light was darkened when the sonne tourned awaie his eies and would not suffer his beames to shyne vpon the earth least happelie it might see such a great crueltie Consider I saie how euen at this time our Sauiour did not so much as once open his mouthe or moue him selfe how he would not at the verie last howre and point of death discouer the glorie of his maiestie but suffered continuallie that extreme and violent conflict euen vntill the ende intendinge thereby to leaue vnto vs an example of perfect pacience Yea moreouer and all this if those cruell blouddie ministers that crucified and tormented his most blessed bodie would haue conuerted and bene penitente he was readie to receaue them to his grace and fauour euen at the verie last instant neither would he haue shut vp the gates of his church from anie man Now therefore what thinge in the worlde can possiblie be of greater benignitie and patience then the bloude of Christ that giuethe life euen vnto them that shed the same bloude But such and so great is the patience of our sweete Sauiour Christ which if it had not bene such and of so great power the churche had not had Saint Pawle in it at this daie Hetherto be the wordes of Sainct Ciprian OF THE MOST BLESSED SACRAMENT OF THE AVLTAR and of the causes wherefore it was instituted Panis quem ego dabo caro mea est pro MUNDI vita Johan 6 5◠Accipite et comedite hoc est corpus meum Matth. 26.26 § II. ONE of the principall causes of the comminge of our sauiour into this worlde was to enkendle the hartes of men in the loue of almightie God For so said he by sainct Luke Luc. 12. I am come to put fier in the earth and what would I els but that it should burne This fier did our sauiour put in the earthe when he bestowed vpon men such and so manie wonderfull benefittes when he wrowght so great workes of loue emonge them whereby he might steyle awaie there hartes from them and whollie inflame them in this fier of loue Now albeit that all the worckes of his most holie life doe serue to this end Yet of al other those doe most effectually serue for this purpose which he did in the end of his life according as Sainct Iohn the Euangelist signefieth sainge His fryndes that he had in the world Ioan. 13. he loued them espetially in the end For at that time he bestowed greater benefittes vpon them and discouered vnto them greatest pledges and tokens of his loue Emonge which singular pledges one of the most principall was the institution of the most blessed Sacramēt of the Aultar the which thinge shall appeare verie plainlie vnto him that will consider with good attention the causes of the institution of the same But in this behalfe I beseach thee o most mercifull Lord that thou wilt vouchsafe to open our eies and graunt vs light that we maie see what causes they were that moued thy louinge hart to institute for vs this so wonderfull a Sacrament and to leaue it vnto vs. Now that we maye vnderstande some what of this diuine misterie it is to be presupposed good Christian reader that no tounge created is able to expresse the passinge great loue The passinge greate loue Christe bearethe towardes his Catholike Churche and to euerie soule that is in the state of grace Ephes 3. that our sauiour Christ beareth towardes the Catholike Church his spowse and consequentlie vnto euerie soule that is in the state of grace For so much as euerie such sowle is also his spouse For this cause one of the thinges that the Apostel Sainct Paule requested and desired was that almightie god would reueale vnto vs the greatnes of his loue which vndowtedlye is so great that it farre passeth all the wisedome and knowledge created yea thowgh it were euen that wonderfull knowledge of the angelles Wherefore this our most sweete Bridegrome The causes of the institution of this most holie Sacramente The first cause when he minded to depart out of this life and to absent him selfe from the Catholike Church his deere spouse to the intent that this his absence might not be anie occasion vnto her to forget him he left vnto her for a remembrāce this most blessed Sacramēt wherein he himselfe would remaine for he could not beare that betwene him and her there should be anie lesse pledge to prouoke her to be myndefull of him then euen himselfe And therefore he pronunced at that time those sweete wordes Luc. 22.1 Cor. 11. So often as ye shall doe this thinge doe it in the remembrance of me that is doe it that ye maie be alwaies mindfull how much I am willinge to doe for you and how much I goe now to doe and suffer for your saluation The seconde cause Moreouer this most sweete and louing bridegrome intended in this his longe absence to leaue some cōpanie to his spouse that she might not remayne solitarie and comfortles And therefore he left her the companie of this most holie Sacrement where euen the bridegrome himifelfe is reallie present which is in verie deede the best and most delitefull companie that he coulde possiblie leaue her At that time also our sauiour would goe to suffer death for his spowse The thirde cause and to redeeme and enriche her with the price of his owne most precious bloude and to the intent that she might whensoeuer she woulde enioye this most pretious and diuine treasure he left her the keis thereof in this most blessed sacrament For as S. Chrisostome saith S. chrisost So often as we come to receaue this most blessed Sacrament we must make accompt that we come to laie our mowthes to Christes verie side to drinke of his most pretious bloude and to be partakers of this soueraigne and diuine misterie Consider therefore in what a dangerous case those men are that for a litle slouthfulnes doe absteine to come vnto this royall banket and to enioye such a great and most inestimable diuine treasure These be those vnfortunate slouggardes of whom the wiseman speaketh Prouerb 19. sainge The slouggard hideth his hand in his bosome and suffereth him selfe rather to die for honger then he will lift it vp to his mouthe Now what greater slouthfulnes can there be imagined in a man than this is that because he will not
corporal foode to maintein her in the spirituall life then the bodie hath of his propre foode for mayntenance of the corporall life If thou thinke otherwise tell me I praie thee why hath the bodie neede of his ordinarie meat euerie daie vndowtedlie the cause is for that the naturall heat continuallie wasteth and consumeth the substance of our bodies and therefore it is nedefull that that be restored againe with daielie sustenance which is consumed with dailie heat For otherwise the naturall strēgth of man woulde verie soone be at an ende and his powers woulde quicklie decaie O that it pleased almightie God that men might by this vnderstand the great necessitie they haue of this diuine sacrament O that they coulde by this conceaue the greate wisedome and mercie of him that hath instituted and ordeined the same for our behoufe Is it not a thing well knowen that we haue within these bowelles of oures a certein pestilent hear that came vnto vs by the occasion of sinne with consumeth all the goodnes that is in man This is that which inclineth vs to the loue of the world of our fleshe of all vices of all sensuall pleasures and delites and so by these meanes seperateth vs from almightie God maketh vs to relente and waxe colde in the loue of him and causeth vs to become verie dull slouthfull and heauie to all good workes and verie quicke and liuelie to worke all wickednes If than we haue this continuall waster and consumer so rooted within vs were it not good reason trow ye that there should be some restoratiue prouided to restore that alwaies againe which is alwaies wasting and consuming If we haue a continuall consumer The cause of the greate feruēcie and zeale of Christians in the primetiue Church ād of the littel or no zeale of Christians in our corrupt age and haue not withall a continuall repayrer what maie be loked for of vs but a continuall decaienge and with in sort time after a most certeine and vndowted ruine For proofe hereof it shall suffice to consider the course of the Christian people by comparinge the great feruencie and zeale in religion of the Christians in the primetiue Churche with the littell or rather no zeale of the Christians in our corrupt age For in the primitiue Churche when the Christians did eate contiuuallie of this diuine meate they liued therewith a verie spirituall life and had thereby force and strength not onely to obserue Gods lawes and commaundementes but also euen to die and suffer martirdome for Gods sake But now alas in this our corrupt age the Christians for the most parte are founde to be verie weake and feable in their faythe and verie dissolute and licentious in their liues because they eate not of this diuine foode and therefore in the end they perish and die for honger Esa 5. As the prophet signified when he said Therefore was my people caried awaie into captiuetie because they had no knowledge of God and there nobles perished for honger and the multitude of them died for thirst For this cause therefore hath that wise phisition our Sauiour Christ who had also felt the pulses of our weakenes ordeined this most holie and diuine sacrament and for this purpose hath he instituted the same in forme of meate that the verie forme wherein he instituted it might declare vnto vs the effect it worketh and withall the great necessitie our soules haue of the same Consider then now if there maie be found in the whole world anie greater showe of loue then that almightie God himselfe should leaue vnto vs his owne verie fleshe and bloude for our susteynance and releefe We maie reade in manie histories Iosephus that some mothers beinge constrained with intollerable honger haue embrewed their handes in the fleshe and bloude of there owne littell children to susteine them selues with feedinge vpon them and that for the great desire they had to liue they haue bereued their owne verie naturall children of there lifes thereby to preserue their owne life This haue we red ofentimes But who hath euerred that anie mother hath fed her childe that was readie to perish and die for honger with her owne verie fleshe or that she cut of one of her owne armes to geue her childe to eate and that she would be cruell vpon her selfe to shewe her selfe pittiefull towardes her childe Certeinlie there was neuer mother liuinge yet in the earthe that euer hath done such a dede But our most louinge and sweete sauiour Christ farre passing anie mother in loue perceauinge thee to be readie to perish and die for honger and seinge withall that there was none other better meane to maintein by life then to geue thee his owne verie sleshe to eate commeth downe from heauen and yeldeth himselfe here to the cruell bouchers and tormētours to be put to deathe that thow mightest preserue and susteine thy life with this diuine meate And this he doth not at one time onelie but his blessed will is that it shal be done continuallie and therefore he ordeineth this most blessed sacrament that thou mightest hereby vnderstand an other degree of greater loue which is that as he geueth thee alwaies the same meate to witt his owne verie bodie in this most blessed Sacrament so is he readie alwaies to paie the same price and redemption if it were necessarie for thee Besides all this thou must consider Note that our sauiour hath restored man vnto his aunciēt dignitie so muche by grace as he had fallen by sinne that so by grace he maye be able to liue a holie and spirituall life that this most holie reformer of the worlde intēded to restore man vnto his auncient dignitie and to raise him vp againe so much by grace as he had fallē by sinne And therefore as his falle was frō a life that he had of God which life our first father Adam before his falle had enioyed to the life of beastes wherein after his falle he remayned euen so contrariewise his will was that he should be raised vp againe from the life of beastes in which he remayed to the life of God which throwgh sinne he had lost and so for this ende hath our sauiour Christ ordeyned the communion of this most holie and diuine sacrament by meanes whereof man atteyneth to be partaker of God and to liue the life of God as our sauiour himselfe signifieth in those most high wordes which he said He that eateth my fleshe Ioan. 6. and drinketh my bloude dwelleth in me and I in him And like as by the dwellinge of my father in me the life that I liue is altogether conformable to the life of my father which is the life of God euen so he in whom I shall dwell by meanes of this diuine sacrament shall liue as I do liue and so shall he not now liue the life of a man but euen the life of god For this is that most highe diuine sacrament wherein God
hande that shall betraie me And whiles he yet spake lo Iudas one of the twelue came and with him a great multitude with swordes and staues and torches and lanternes beinge sent from the highe preistes and elders of the people Now he that betraied him had geuen them a token sayinge whom so euer I shall kisse that is he laie handes on him And forthwith he came to Iesus and said hayle maister and kissed him Then Iesus said vnto him Freynd Ioan. 18. wherefore art thou come And Simon Peter drewe out his sworde and strooke a seruante of the high preiste and cut of his right eare This seruant was called Malcus Then Iesus said vnto Peter put vp thy swoord into the scabbord The cuppe that my Father hath geuen me wilt thou not that I drinke it And he towched the eare and forthewith made it whole At that time Iesus said to the high preistes Luc. 22. and to the officers of the temple and to the elders that came vnto him Ye be come out as it were Math. 26. against a theefe swoordes and staues I sat dailie emonge you teachinge in the temple and ye laid no handes on me But this is your howre and the power of darkenes Ioan. 18. Then the souldiers and the captaine and the officers of the Iewes tooke Iesus and boūd him and led him awaie to Annas first for he was father in lawe to Caiphas who was the high preist for that yeare Math. 26. Then all the disciples forsooke him and fled MEDITATIONS VPON THESE POYNTES OF THE TEXT VHAT doest thou o my soule what thinkest thou It is no time now to sleepe Come with me I praye thee into the garden of Gethsemanie ād there shalt thou heare and see great misteries There shalt thou see ioye stroken with sadnes fortitude waxen afraide strengthe discomfited maiestie and omnipotencie confounded greatenes and mightines verie narrowlie streytened and glorie it self obscured and darkened Of Christes prayinge in the Garden Consider now first how after that supper which was so full of misterie was ended our sauiour went with his disciples vnto the mownte Oliuet to make his praier before he would enter into the combat of his passion In all troubles and temptatiōs of this life we must haue recourse to praier as to a holie ancker and refuge to geue vs thereby to vnderstand that in all troubles and temptations of this life we must alwaies haue recourse vnto praier as it were to an holie ancker by vertu whereof the burden of tribulation shall eyther be taken quite awaie from vs or els we shall haue strength geuen vs to be able to beare it which is a farre greater grace For as S. Gregorie saith our Lord doth vs a greater benefit S. Gregorie when he geueth vs force and strength to be able to susteine troubles and temptations then when he taketh the same troubles and temptations awaie from vs. Our sauiour tooke with him to accompanie him in this waie three of his best beloued Disciples to witt S. Peter S. Iames and S. Iohn which three a little before had bene witnesses of his glorious transfiguration And this he did that the verie same persons might see what a farre different shape he tooke nowe vpon him for the loue of men from that glorious shape wherein he had shewed him selfe vnto them at his transfiguration And because they should vnderstand that the inward troubles and agonie of his soule were no lesse then those that begane to be discouered outwardly he spake vnto them those sorowfull wordes My soule is heauie euen vnto death tarrie me here and watche with me That verie God and trewe man that man that farre excellethe both our humane nature and all thinges created whose de alinge and conference was with the verie breste of the highe Deitie it selfe with whom onelie he communicated his secretes is now fallen into so great sorrowe and heauines that he is contented to geue part of his paines vnto his creatures and to require of thē theire companie saying tarrie me here and watch with me O treasure of heauen o perfet felicitie who hath browght thee o Lord vnto such a narrowe straight who hath driuen thee to seeke at other mens gates who hath caused thee to become a beggar euen of thine owne creatures who hath done all this but onely the verie greate loue thou hast to make them riche Tell me o most sweete and mercifull redeemer wherefore art thou now so much afraide of death which before thou diddest so much desire seinge the fulfilling of the desire is a cause rather of ioye then of feare Verelie the Martirs had neither the fortitude nor yet the grace that thou hast They had onelie a little portion which thou beinge the fountaine of grace diddest impart vnto them and yet they with that onelie smale quantitie of grace entred verie cheerfullie into the combat of there martirdomes and atcheiued the victorie And art thou o Lord beinge the geuer of strength and grace sad and fearfull now The verie cause both of Christes feare and of the fortitude of the Martyrs euen before the battell beginne Assuredlie o Lord this thy feare is not thyne but myne as likewise the strength and fortitude of thy Martirs was not theires but thyne The feare that thou hast commeth of that thou hast of vs and the strength and and fortitude that the martyrs had came of that they had receiued of thee The weakenes of my humane nature is discouered in that God was afraide and the strengthe of thy godhead is showed in the fortitude of man So that this feare is myne and that fortitude is thyne And therefore thy reproche is myne and my praise is thyne There was taken a ribbe bone out of the side of our forefather Adam Genesis 2. to forme a woman thereof and in steede of the bone that was taken awaie there was put weake and feeble fleshe Now what elles is signified hereby but that the euerlastinge father tooke from thee beinge our second Adam the force and strengthe of grace to place the same in thy spouse the Catholick Church and tooke from her the feeble fleshe and weakenes to place it in thee by meanes whereof thy spouse remayned stronge and thou weake she stronge by reason of thy strength and thou weake by reason of her weakenes Thou hast herein o heauenlie Lord bestowed a dowble benefit vpon vs in that thou hast vouchsaffed not onelie to clothe vs with thee but euen also to clothe thy selfe with vs. For these two so singuler benefittes the angelles praise thee for euermore for that thou hast bene no niggarde in communicatinge thy benefittes vnto vs nor yet disdayned to take vpon thee our miseries Now when I consider these thinges o Lord what ells should I do but seinge my selfe as it were loden with thy mercies glorie in thee and seinge thee to be likewise replenished with my miseries for my sake take compassion
awake them out of theire heauie and drowsie sleepe Note also of what importance the saluation of mankinde is sith it is able to make him to sweate droppes of bloude by whose power the heauens are susteined And consider on the other side how little accompt men them selues make of theire owne saluation sith at such time as almightie God him selfe is so carefull and watchfull for them they are in a deepe heauie sleepe and vtterlie careles thereof Assuredlie nothinge could more liuely expresse both the one and the other than the consideration of these two pointes being so strange as they are For if almightie of others howe happeneth it that the verie persons them selues to whom euen the charge and traueille of the affaires apperteineth together with the profit commoditie losse and damage of the same do liue with such carelesnes and negligence therin By this same care of our Sauiour and carelesnes of his disciples thou maist vnderstand how trewlie this Lorde is our father and how he hath indeede towardes vs the verie bowelles and hart of a true and louinge father How often times chaunceth it trowe ye that the daughter sleepeth verie sowndlie and quietlie when her father watcheth all the night carckinge and carynge for her releefe and prouision And euen so doth this our most louinge and mercifull father for vs whiles we be soheauie a sleepe and are vtterlie careles of our owne saluation as by this example is liuelie set out before our eies in that he continueth all the night watchinge and sweatinge and in great agonie to take order for the redēption he intended to bestowe vpon vs. HOW OVR SAVIOVR WAS APPREHENDED Non est seruus maior domino suo si me persecuti to sunt et vos persequentur Johan 15.20 § II. Of Iudas pressinge before all the rest to apprehende our Sauiour CONSIDER moreouer how when our sauiour had finished his praier Iudas that counterfait and false friende of his came thither with that hellishe cōpanie where renouncinge the office of an Apostle he became now the verie principall ringeleader and Captayne of Sathans armie Consider howe without all shame he pressed and set himselfe euen the verie formost before all the rest of his malicious rowte and comminge to his good maister solde him with a kisse of most treyterous and deceitfull fryndeshippe It is certaynelie a great miserie that a man should be solde for money but yet it is much more miserable if he be solde of his friendes and of such as to whom he hathe bene greatelie beneficiall before Now our sweete Sauiour Christ is solde of him whom he had made not onelie his disciple but also his Apostle yea he is solde of him by deceite ád plaine treason he is solde of him to most cruel merchantes that couete you may be sure nothing els of him but onelie his bloud and life to satisfie theire greadie honger But for what price trow ye is he sold the basenes and smalnes of the pryce increaseth the greatnes and malice of the iniurie Tell me O Iudas thou nowghtie traitor at what price doest thou set the Lord of all creatures At thirtie pence O what a vile and slender pryce is this for a Lorde of such maiestie Certeinlie a verie beast in the shambles is commonlie solde for more And doest thou o traitor sell for so smalle a pryce almightie God him selfe He settethe not thee at so smalle a pryce forsomuch as he byeth thee with his owne most pretious bloude O what a great price and estimation was that of man and how base an estimation and pryce was this of God God is solde for thirtie pence and man is bought euen with the verie pretiouse bloud of almightie God him selfe At the same tyme our sauiour said vnto them that came to laie handes vpon him Luc. 22. Math. 26. Ye become out as it were ageinst a theife with swordes and speeres and I satte daylie emonge you teachinge in the temple and ye neuer laid handes vpon me but this is your howre and the power of darkenes This is suerlie a misterie of great admiration For what thinge is more to be wondered at then to see the verie sonne of almightie God to take vpon him the Image and shape not onelie of a sinner but euen also of a condemned person Our sauiour was giuen vp to the power of the diuelles from the tyme of his apprehension vntill his deathe vpon the crosse Iob 2. This sayethe he is yowr howre and the power of darkenes The which wordes geue vs to vnderstande that from that time that most innocent lambe was geuen vp into the power of the princes of darckenes which are the diuells to the intent that by meanes of theire members and cruell ministers they might execute vpon him all the furious tormentes and cruelties they could deuise And like as holie Iob was by the permission of almightie God geuen vp into the power of Sathan that he might vse vpon him all the crueltie he woulde this onelie excepted that he should not bereiue him of his life euen so was there power geuen to the princes of darknes without anie exception either of life or death that they might fullie extende vpon that sacred humanitie all theire surie and rage to the vttermost they cowld Hereof rose those despightfull tauntes those slaunderous and reprochfull wordes such as the like were neuer harde before that tyme wherewith the diuell pretended to satisfie his vnsatiable rancre and malice to reuenge his iniuries and to cast that blested soule downe into some kinde of impatiencie if it had bene possible Almightie God saith the Prophet Zacharie shewed Iesus the highe preist vnto me Zach. 3. apparelled with a spotted garmente and Sathan stoode at his right hande readie prepared to speake against him But our Sauiour answered for his parte sayinge I did alwaies set God before myne eies Psalm 15. who standeth at my right hande that I be not remoued Consider then now o my soule how much that highe and diuine maiestie abased himselfe for thy sake sithence he vowchesaffed to come to the last extremitie of all miseries which is to be geuen vp to the power of deuilles And because this was the paine that was due to thy synnes it pleased him to put euen himself to this paine that thou mightest remaine quite and free from the same Psalm 8. O holie Prophet why doest thou wonder to see almightie God become inferior to his angells thou hast now farre greater cause to wonder to see him geuen vp into the power of deuilles Vndowtedlie both the heauens and the earthe trembled and quaked at this so passinge great humilitie and charitie of our Sauiour So soone as these wordes were spoken foorthwith all that hellishe rowte and malitiouse rable of raueninge wolues assaulted this most meeke and innocent lambe and some verie furiouslye haled him this waie and some that waie eache one to the vttermost of his power O how
Image of the glorie of the father What moued thee to vse this dispitefull kinde of most villeynous reproche vnto him Psal 44.3 who is the most bewtifull emonge all the sonnes of men How our Sauiour was led to the howse of bishoppe Caiphas But this was not the last iniurie our Sauiour suffered that night For from the howse of Annas they leade him to the howse of the Bisshoppe Caiphas whither reason woulde that thou shouldest goe with him to kepe him companie and there shalt thou see the sonne of iustice darkened with an Eclipse and that diuine countenance defiled most vnreuerentlie with spittell 1. Pet. 1.12 which the Angells desire to beholde For when our Sauiour was coniured in the name of the father to tell them what he was he answered treulie vnto their demaunde as it was meete he shoulde but those wicked men that were so vtterlie vnworthie to heare such a highe and excellēt answere beinge blinded with the brightnes of so great light assaulted him like mad dogges and disgorged vpon him all their malice and furie There each one to the vttermost of his power geuethe him buffettes and strokes There they spitte vpon that diuine face with theire diuelishe mowthes There they hoodwinke his eies and strike him on the face scoffinge and Iestinge at him sayeinge Areede A woūderfull example of humilitie and patience in our Sauiour who hath smitten thee O meruailous humilitie and patience of the sonne of almightie God O beawtie of the angells Was that a face to spit vpon Men vse commōlie when they are prouoked to spit to tourne awaie theire face towardes the fowlest corner of the howse and is there not to be fownde in all that pallace a fowler place to spit in than thy face O sweete Lorde O earthe and asshes why doest thou not humble thy selfe at this so wounderfull example How is it that there shoulde yet remayne in the worlde anie token of pryde after this so great and meruailous example of humilitie Almightie God holdeth his peace whilest he is spitted vpon and buffetted the angelles and all creatures holde theire handes and reuenge not the iniuries done vnto theire creator beholdinge him thus contemned and reuyled with most dispitefull reproche and villanie and yet thou beinge a poore seelie miserable worme turmoilest the worlde vp side downe with malicious chydinge brawlinge and fightinge in case thou be but touched in anie smalle poynte apperteyninge tō thy estimatiō Why wonderest thou ô man to see Almightie God thus beaten and euill entreated in the worlde sith the verie cause of his comminge was to cure the pryde of the worlde If the sharpenes of the medecine doe cause thee to wonder consider the greatnes of the wounde and thou shalt see that such a wounde required so sharpe a medecine as this was espetiallie consideringe that all this notwithstandinge the wounde is not yet whole Thou wonderest to see how almightie God hath humbled himselfe And I wonder to see thee for all this example so prowde and insolent in all thy talke dealinges and behauiour seinge almightie God hath so humbled himselfe to teache thee to be hūble Thou wonderest to see almightie God thus to abase himselfe vnder the dust of the earthe and I wonder to see that dust and earthe for all this aduaunceth it selfe aboue the heauens and woulde be honoured aboue almightie God himselfe How is it then that this so wonderfull example sufficeth not to subdue the pryde of the worlde The humilitie of Christ was sufficient to ouercome the harte of God to procure his fauour and to make him become gentle and mylde towardes vs. And shall it not suffice to ouercome thy harte and to make it humble and meike The angell saied to the Patriarcke Iacob Gen. 32.28 Thou shalt no more be called Iacob but Israell shal be thy name For seinge thou hast bene mightie against God how much more shalt thou be mightie against men If then the humilitie and meikenes of our Sauiour Christ preuailed against the furie and wrathe of almightie God why doth it not preuaile against our pride If it were able to pacifie and appease so mightie a hart as the hart of almightie God beinge then angrie with vs why doth it not alter and mollifie our stubborne hartes Suerly I am at my wittes ende and verie much astonished yea it passeth my reason to consider how this so great patience ouercommeth not thy anger how this passinge great abasinge aswageth not thy pride how these violent buffettes beate not downe thy presumption and how this deepe sylence emonge so manie iniuries is not of force to make thee leaue of thy quarrelinges and troublesome sewtes in lawe wherewith thou vexest and turmoylest thy neighboures about the vile mucke and transitorie pelfe of this worlde It is a meruailous great wonder to see how almightie God would by meanes of these so terrible iniuries ouerthrowe the kingdome of our pride and it is also greatlie to be meruailed at that notwithstandinge all this there remaineth yet a freshe liuelie memorie of Amelec vnder the heauens 4 Reg. 15. and that to this daie the relikes of this wicked generation doe for all that remayne and continewe Now therefore ô sweete Iesus I beseech thee to cure in me with the example of thy great humilitie the follie of my vaine arrogancie and pryde And forsomuch as the greatnes of thy woundes doe geue me playnlie to vnderstand that I haue great neede of a helper let it euidently appeare by the operation of thy grace and remedie in me that I doe now presentlie enioye the benefit of the same OF THE VEXATIONS AND TROVBLES OVR SAVIOVR SVFfered the night before his Passion and of the denyall of S. Peter § II. CONSIDER after this what troubles our sauiour suffered in that dolefull night when the souldiars that had him in custodie mocked and lawghed him to scorne as S. Luke saieth Luc. 22.63 and vsed as a mean to passe awaie the sleepines of the night to scoffe and ieste at the Lorde of maiestie Consider now ô my sowle how thy sweete spowse is set here as a marcke to receiue all the strokes and buffettes they could geue him O cruell night O vnquiet night in which thou O good Iesus tookest no rest at all neither did the souldiars repose them selues but accompted it euen a pastyme and recreation to vexe and torment thee The night was ordeined for this ende that all creatures shoulde therein take theire rest and that the senses and members that are wearied with the toyles and labours of the daie might be refresshed and relieued but these wicked men vse it now as a fit tyme to tormente all thy members and senses strykinge thy bodie afflictinge thy sowle bindinge thy handes buffettinge thy cheekes spittinge in thy face and lugginge thee by the eares that at such time as all members are wonte to take theire rest all thy members might be in great paine and
for the chastesinge of men settinge before them his own diuine Image to witt the face of his own most deerelie beloued sonne so euill vsed and disfigured to the end that where as they had bene so manie tymes admonished and rebuked by the mowthes of his Prophettes and yet woulde not forsake theire wickednes they might at the least be moued for verie compassion to forsake the same beholdinge that diuine forme of our Sauiour Christ in such pittiefull wise disfigured for theire synnes So that before he laid his handes vpon men but now he came to laie them vpon him selfe which trulie was the last refuge that coulde be deuised to withdrawe men from sinne And therefore as it hath bene at all times accompted a verie great wickednes to offende almightie God so now after that he hath taken such a shape vpon him to destroye sinne it is not onelye a great wickednes but also a verie great ingratitude and horrible crueltie to offende him with anie deadlye sinne If thou wilt continewe in the contemplatioÌ„ of this pointe besides that thou mayst learne hereby to abhorre sinne thou mayst also take great cowrage to put thy whole trust and affyance in almightie God by consideringe this verie dolefull forme of our sauiour Christ the which as it is of great sorce to moue the hartes of men euen so hath it no lesse force but rather farre greater to moue the harte of almightie God And therefore thou must thinke that what dolefull forme our Sauiour toke at that tyme vpon him in the sight of the furious people the verie same he presenteth now before the diuine eyes of his most pittiefull and mercifull louinge father so freshe and in such bleadinge wise as it was that verie same daie Now what image and forme can there be of greater efficacie to pacifie the eies of the heauenlie father than the pale and wanne countenance so pittiefullie disfigured of his onelie begotten sonne This is the golden propiciatorie this is the rainbowe of diuers colours placed emonge the clowdes of heauen with the sight whereof almightie God is pacified With this were his eies fed with this was his iustice satisfied here was his honor restored Here was such seruice done vnto him as was answerable and seemlie vnto his diuine maiestie Tell me now then ô thou weake and mistrustfull man if the shape and forme of our sauiour Christ was such at that tyme that it was able as the Iudge verelie beleued to mitigate the cruell eies of such ennemies how much more able is it to pacifie the eies of the most mercifull heauenlie father espetiallie consideringe that whatsoeuer our sauiour there suffered was for his honor and vnder his obedience Compare then eies with eies person with person and thou shalt see how much thou art more assured of the mercie of the heauenlye father by presentinge vnto him this dolefull forme of our Sauiour Christ than Pilate was of the mercie of the Iewes when he showed our Sauiour thus pittiefully disfigured vnto them Wherefore in all thy praiers and temptations take this Lorde for thy sheilde and buckeler set him betweene thee and almightie God and presente him before his diuine maiestie sayenge ECCE HOMO Beholde the man I haue here o almightie God the man whom thou hast so manie yeares sowght for to be a meane betwene thee and sinners I haue here the man whose iustice is such that it answereth thy godnes in euerie poynte I haue here the man who is so much punnished as our sinnes and offences required Wherefore o most mercifull louinge Lorde looke mercifully vpon vs I most humblie beseach thee And that thou mayst so doe fixe thyne eies vpon the face of thy Christ And thou o our sweete Sauiour and mediator cease not to presente thy selfe before the eies of thy father for vs. And forsomuch as thy loue towardes vs was so great that thou wouldest offer vp thy bodie to the tormentors to be tormented for our sakes vouchsaffe o Lorde with the same loue to present it vnto the heauenlie father beseachinge him that it maie please him for thy sake to pardon vs all our sinnes and offences HOW OVR SAVIOVR CARIED THE CROSSE VPON HIS SHOVLDERS Christo igâ—â—â—ur pasâ—a in carna et vos eadem cogitationa armaâ—â—ini 1 Patr. 〈…〉 § III. NOW when Pilate sawe that all those extreme punnishementes that had bene so cruelly executed vpon that most innocent lambe were not able to asswage the furie of his ennemies he entered forthwith into the iudgemeÌ„t hall and sat him downe in his tribunall seate to geue finall sentence in that cause The Crosse was in the meane tyme prepared and made redie at the gate and that dreadfull banner was hoysed vp on highe in the aier whiche threatened the terror of a most cruell death to our Sauiour Now when that sentence was geuen and published althowghe it was of it selfe both vniust and cruell yet did his ennemies adde an other further crueltie vnto it to wit they laid vpon those tender shoulders that were so pittiefullie rent and torne with vnmercifull whippes and scourges the heauie tree of the crosse All which notwithstandinge our most mercifull Lorde and sauiour refused not to carrie that heauie burthen where vpon were laied all our sinnes but embraced the same with an vnspekeable great charitie and obedience for the verie loue he bare vnto vs. And so went on his waie as an other true Isaac Genes 22. with the crosse on his shoulders to the place of his sacrifice The cariadge was deuided betwene two The sonne caried the woode and the bodie that shoulde be sacrificed These two vertues loue and iustice did put the sonne of God vpon the crosse and the father caried the fier and the knife wherewith the sacrifice shoulde be made For truelie it was the fier of loue which he bare towardes mankynde and the sharpe knyfe of the diuine iustice that put the sonne of God vpon the crosse These two vertues contended together within the heauenlie fathers breste each one demaundinge his right Loue requested him to pardon mankinde and iustice required that sinners might be punnished Wherevpon to the ende that men might be pardoned and sinne punnished a mean was founde that an innocent to witt the sonne of God shoulde die for all mankynde This was the fier and knife that the Patriarke Abraham caried in his handes to sacrifice his sonne For it was the loue of our saluation and the zeale of iustice that cause the heauenlie father to offer his owne most deerlie beloued sonne to the crosse Now goeth the sweete innocent Iesus forwardes on his waie with that so heauie dolorous burthen vpon his weake and torne shoulders great multitudes of people folowinge after him and manie a pittiefull and sorowfull womaÌ„ accompanienge him with grieuous teares and lamentations What stonie harte had bene able to abstaine from most bitter weepinge beholdinge the kinge of angells to goe thus faintlie with such a great
reioyceth Cantic 7. Shut vp the springes of thy most pure eies more cleare than the waters of Esebon and now sore troubled and dymmed with the showers of so manie teares Genes 8. The wrath and anger of almightie God is now pacified with the sacrifice of the true Noe. Cease therefore the floude of thy most holie eies and let the earthe be cleared agayne with new brightnes The doue is now departed out of the arke and when she retourneth she will bringe with her signes of the mercie and clemencie of almightie God Reioyce therefore ô blessed virgin and comforte thy selfe with this hope and cease now I praie thee these thy mournefull sobbinges and sighes Thy owne deerelie beloued sonne him selfe putteth thy dolefull mourninge and teares to sylence and inuiteth thee to a newe ioye in his Canticles sayeinge Cant. 2. The winter is now past the showers and tempesteous stormes are ceased the flowers do appeare in our lande Rise vp therefore my welbeloued my darlinge and my turtle done that abidest in the holes of the rocke and in the cleiftes of the walle That is to saie in the strookes and woundes of my bodie Leaue now this habitation and come and dwell with me I see well ô blessed Ladie that none of all these thinges are able to comforte thee because thy sorrowe and greife is not hereby taken awaie but onely changed One martirdome I see is ended and an other now beginneth The tormentes of thy harte are renewed continuallie and thowgh some goe awaie yet others do succede with newe kindes of tormentes that by such changes the torment of the Passion maie be dowbled vnto thee Hetherto thou hast lamented his paines and sorrowes now thou lamentest his death Hetherto thou hast lamented his passion now thou lamentest thyne owne solitarines Hetherto thou hast lamented his greifes and troubles and now thou mournest for his absence One waue is past and an other commeth on to ouerwhelme thee So that the ende of his paine is a beginninge of thyne And as though this thy paine were to litle I see that these cruell tormentors prepare yet an other paine for thee no lesse then this Close vp thine eies therefore ô blessed Ladie close them vp out of hande I beseach thee and loke not vpon that longe terrible speare which goeth with greate violence in the aier to strike the place wherevnto it is leuelled Now hast thou ô holie virgin thy desire fulfilled For now arte thou become a buckler to thy sonne forsomuch as this blowe striketh not him but thee Thou diddest desire the nailes and thornes and they were ordeyned for his bodie but the pearcinge speare was reserued for thee O yee cruell ministers O yee hartes of iron Were the paines and tormentes to litle trowe yee which his bodie suffered beinge aliue that yee woulde not pardon it euen after it was dead What furie and rancor of enmitie is there so outragious but that it is pacified when it seeth his enemie dead before him Lifte vp your cruell eies a litle ô you vnmercifull and cruell ministers and beholde our sauiour Beholde I saie his deadlie face his dymme eies his fallinge countenance his pale and wanne colour and shadow of death For though you be more harde than either iron or the Adamante stone yea though ye be more hard than your owne selues yet it maie be that in beholdinge him your furie and malice wil be appeased Wherefore are ye not contented with the woundes yee haue geuen to the sonne but that ye will wounde his blessed mother also Her ye doe wounde with that speare vnto her ye geue the strooke and against her sorowfull hart threateneth the sharpe poynt of that cruell lawnce Now commeth the wicked minister with a longe sharpe speare in his hande and pearceth the verie naked syde of our sauiour with great furie The crosse shaked in the aier with the mightie force of the strooke and from thence issued water and bloude wherewith are wasshed the sinnes of the worlde O riuer that ronnest out of paradise and waterest with thy streames all the face of the earthe O wounde of the pretious syde of my sweete Sauiour made rather with his feruent loue towardes mankinde than with the sharpe iron of the cruell speare O gate of heauen ô windowe of paradise ô place of refuge ô tower of strength ô sanctuarie of iust persons ô sepulchre of pilgrimes ô neist of cleane doues ô florishinge bed of the spouse of Salomon Alhaile ô wounde of the pretious syde of our Sauiour that woundest the hartes of deuout persons O strooke that strikest the soules of the iust O rose of inspekeable bewtie O rubie of inestimable price O entrance into the harte of my sweete Sauiour Iesus Christ O witnes of his loue and pledge of euerlastinge life Throwghe thee doe all liuinge thinges enter into the Arcke of the true Noë to be preserued from the floude Vnto thee doe all such as are tempted repair In thee doe all those that are heauie and sad finde comforte Ioan. 4. by thee are the sicke persons cured throwgh thee doe sinners enter into heauen and in thee doe all banished persones and pilgrimes sleepe sweetelie and take theire rest O furnace of loue O howse of peace O treasure of the Catholicke Church O veyne of liuely water that springest vp euen vnto life euerlastinge Open ô most louinge Lorde I beseache thee this gate vnto me receaue my harte into this most delitefull habitation geue me passadge through the same vnto the tender bowells of thy loue let me drinke of this sweite fountaine let me be wasshed with this holie water let me be made dronke with this most pretious licour Let my soule sleepe in this sacred breste Here let it forget all the cares of the worlde here let it sleepe here let it eate here let it singe sweitly with the Prophet sayeinge Psalm 131. This is my resting place for euer and euer here will I dwell for this place haue I chosen for my habitation HOW OVR SAVIOVR CHRIST WAS TAKEN DOWNE from the Crosse and of the pittiefull lamentation and bewailinge of the blessed virgin Marie Semper mortificationem Jesu in corpore nostro circumferentes vt et vita Jesu manifestetur in corporibus nostris 2. Corinth 4.10 § II. AFTER this consider how the holie bodie of our Sauiour was taken downe from the crosse and how the blessed virgin receaued it in her armes Now the verie same daie in the eueninge there came those two holie men Ioseph and Nicodemus who reared vp theire ladders vnto the crosse and tooke downe the blessed bodie of our Sauiour into theire armes The holie virgin then perceiuinge that the torment of the crosse was now ended and that the sacred bodie of our Sauiour was comminge towardes the earthe she settethe her selfe in a readines to geue him a secure hauen in her lappe and to receyue him from the armes of the crosse into her owne
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
strowtinge and aduancinge thy selfe verie prowdlie like an Elephante to the others But now if thou wilt take a vewe of thy selfe and put thine hande into thine owne bosome ô how leperouse shalt thou plucke it owt againe and what deepe festered woundes shalt thou finde within thee How greine and liuelie shalt thou finde within thee the rootes of pride the loue of honor and estimation the tycklinge of vaine glorie and hypochrisie priuelie dissembled wherewith thou labourest to couer thy defectes and wouldest gladly seeme to be an other maner of man than in verie deede thou arte What a louer arte thou of thine owne worldlie gaine and cōmoditie and of the pleasures and delightes of thy fleashe Whereunto oftentymes vnder the colour of necessitie thou doest not onely prouyde but also serue thou doest not onely sustein it but also pamper and cherishe it with great delicacie Againe if one of thine equales doe but take the right hande of thee or set his foote somewhat before thee or sit aboue thee at the table howe quickly doe the rootes of enuie bud forthe and shewe thēselues And if an other doe but a litle touche thee in a poynte of estimation good Lorde what a sodaine and furious cholericke rage doest thou falle into But emonge all other euills who is able to expresse the losenes of thy tonge the lightnes of thy harte the stubbornes of thine owne will and thy inconstancie in good purposes How maine waste and voide wordes doe issue from thy tonge How much vaine and needles language doest thou fondelie lauishe out in a daie How muche doest thou bable and talke to the derogation and hinderance of thy neighbour and to the praise and commendation of thy selfe How seldome tymes doest thou denye thine owne will and geue ouer the praie whereupon it feedeth to fulfill eyther the will of almightie God or of thy neighbour Consider this point attentiuely and thou shalt fynde that it is verie rare and seldome that thou hast obteyned the victorie ouer thy selfe and thyne owne peruerse will It is necessarie to haue the victorie ouer our selues if we mynde to be perfectelie vertuous Whereas in very deede it is alwaies necessarie for thee to haue this victorie in case thou minde to be perfectly vertuous Now what shall I saie of thy inconstancie in thy good purposes but to conclude in fewe wordes that there is no wethercocke that so lightelie turneth with euerie wynde as thou doest with the least puffe of euerie tryflinge occasion that is offered vnto thee What els is all thy whole lyfe but verie childishe toies and as it were a weauinge and vnweauinge Purposing a thinge in the morninge and breakinge it at eueninge yea and sometimes thou tariest not so longe but changest and alterest thy determinations if not out of hande yet the verie same howre Now what other thinge is this Math. 17. but to be like vnto that Lunatike man mentioned in the gospell whom the disciples of our Sauiour coulde not heale for that this disease was so great In like maner the lightnes of thy harte the fickelnes mutabilitie vnstedfastnes and pusilanimitye thereof are such as they can as hardelye be expressed For it is manifest that thy hart chaungeth and varieth into so many diuers shapes and formes as there chaunceth diuers occasions and accidentes vnto it euerie howre of the daie and that without anie firmenes or constancie at all How soone is it distracted with euerie triflinge busines How lyghtelye powreth it out all that it hath And how litle trouble and aduersitie is able to vexe and tormente it yea and vtterly to ouerwhelme it To conclude when thou hast well examined and made thine accompt arighte and seest what thou hast and what thou wantest thou shalt surelie finde that thou hast good cause to be afrayed least all that thou hast be but onely a verie deceit and a mere shadowe of vertue and euen a false and counterfeit iustice forsomuche as thou hast no more in thee but a litle taste of almightie God which maie perhappes sauour more of the fleash than of the spirite And yet it maye so be that herewith thou thinkest thy selfe to be safe and secure yea peraduenture thou wilt not sticke to saie with the proude Pharasie Luc. 18. That thou art not as other men be Because they haue not that taste and feelinge that thou hast Whereas on the other side thou hast the bosome of thy soule full of selfe loue and of thine owne obstinate will and of all the other fowle defectes and inordinate passions before mētioned So that all the substance of this thy gaye shewe of vertue and goodnes is no more in effecte but to saie Lorde Lorde and not to doe the will of our Lorde This is to imitate the counterfeit Iustice of the Pharasees and to be that lukewarme man to witt neyther hoate nor colde in the seruice of God which is spoken of in the Apocalipes Apocalip 3. whom almightie God vometeth out of his mowth All these thinges Christian brother thou owghtest to consider verie diligently with thy selfe and to direct this consideration to this ende that thou mayest hereby procure sorrowe and griefe for thy sinnes and atteyne to the knowledge of thyne owne miserie that by the one thou mayest desire pardon of our Lorde for thine offences past and by the other vertue and grace neuer to offende him anie more Of the accusation of a mans owne conscience And of the abhorrynge and contempte of him selfe § III. VHEN a man hath thus considered the multitude of his sinnes and seene himselfe how he is on euerie syde verie sore loden and ouercharged with the burthen of the same his parte is to humble himselfe and to haue as great a sorrowe and compunction as he maie possiblye and to desire to be contemned and despised of all creatures for that he hath thus despised the creator of them all For the furtherance of which desire he maye helpe him selfe with a verie deuout consideration of S. Bonauenture wherein speakinge of this confusion of conscience and of the contempt of our selues he saieth thus Let vs consider my brethern our owne great vilenes and how greatlie we haue offended almightie God and let vs humble our selues before him as much as we can possibly let vs be affrayde to lift vp our eies towardes heauen and let vs strike our brestes with that publican of the gospell Luc. 18. that almightie God maye take pittie and compassion vpon vs let vs enforce our selues and take armes against our owne malice and wickednes 1. Cor. 11. let vs become iudges ouer our selues and let euerie one of vs saie within himselfe If our Lorde hath bene so reprochefullie handeled for my sake if he haue suffered so great tormentes and most grieuous paynes for the sinnes that I haue committed why shoulde not I abase and despise my selfe beinge the verie person that hath synned God forbid that I shoulde euer presume
sentence That there is nothinge more certaine than deathe nor nothinge more vncertain than the houre of deathe And therefore a certaine philosopher compared the liues of men to the belles or bubbles that are made in water pittes when it raineth of the which some doe vanishe awaie sodenlie euen at their verie risinge others doe endure a litle longer and out of hande are decaied others also doe continewe somewhat more and others lesse So that although they doe all endure but onely some litle time yet in that littell there is great varietie Wherefore if the ende of our lyfe be so vncertaine If it be so vncertein also when the dreadfull houre of our accompt shall come why doe we liue with such loosenes and negligence Why doe we not consider those wordes of our Sauiour where he sayeth vnto vs Matth. 24. watche because ye knowe not when the sonne of man shall come Marc. 13. O that men woulde waighe the force of this reason Luc. 12. Because ye knowe not the howre sayeth our Sauiour watche ye and be alwaies in a readines As if he had sayed in expresse wordes because ye knowe not the howre watche euerie howre because ye knowe not the moneth watche euerie moneth and because yee knowe not the yeare be still in a readines euerie yeare For although ye knowe not certainly what yeare he will call you yet most certaine it is that a yeare shall come in which vndowtedlie he will call you But that the force of this reason maie the better be perceaued let vs put an example Tell me if there were set before thee vpon a table thirtie or fourtie seuerall disshes of meat and thou haddest a certaine warninge geuen thee by some of thy friendes that in one of them there were poison durst thou geue the aduenture to eate of anie one of them althoughe thou were verie muche a hungered Vndowtedlie thou wouldest not doe it For the verie feare thou wouldest haue least thou mightest peraduenture light vpon that dishe that were poysoned woulde make thee to abstaine from all the rest Now let vs examin how manie yeares at the vttermost thou mayst hope yet to liue Thou wilt saie peraduenture after thou hast well considered the matter that thou mayest liue thirtie or fourtie yeares Well then if it be certaine that in one of these yeares thou art assured to die and thou knowest west not in which of them why art thou not then affraide in euerie one of them seinge thou art well assured that in one of them thy lyfe shal be taken from thee Thou wouldest not be so hardie as to put thy hande into anie one of the foresaied fourtie disshes although thou were in a verie sore honger because thou knowest that in one of them there is death present And wilt thou not also be affraide of euerie one of these fourtie yeares seinge thou art so well assured that thou shalt die in one of these yeares What answere canst thou make to this reason Harken yet to an other reason which is of no lesse efficacie than the other Tell me why doe men keepe a continuall watche in a Castell that standeth in the frontiers vpon the enemies Is it for anie other cause but onely for that they knowe not when the enemies will come to assaulte it Assuredlie for none other So that because they knowe not certainly at what time the enemie will come therefore doe they continuallie watche it at all tymes For if they knewe certainlie the time of their comminge they might be careles in the meane while and reserue the diligēce of their watche vntill that verie time Now I require thee hartely for the loue of God to be an indifferent Iudge towchinge that which I shall saye vnto thee Let vs consider well this poynte If thou watche thy Castle euerie nighte because thou art vncertain when thy enemie will come whether to daie or to morrowe this yeare or the next why doest thou not then kepe a continuall watche ouer thy soule seinge thou knowest not what howre death shall come to geue the assault vpon thee The verie same vncertaintie that is in the Castle is in thy soule also yea this vncertaintie is farre more and the matter is without all comparison of greater importance Now what iudgement haue they that are alwayes so vigilant in watchinge their castle and so careles alwayes abowt their soules so careles I saie as to sleepe alwaies without euer thinkinge vpon them What thinge can be more against reason Cōsider that thy soule is of greater valewe than all the castels and kingdoms in the worlde Yea if thou consider the price wherewith it was bought thou mayest well iudge that it is of more valewe than all the angels in heauen Cōsider also that thou hast greater enemies that doe endeuour cōtinuallie both daie and night to assault it Consider that thou canst by no meanes vnderstand the daye or the houre of assault Consider that the whole substance of the saluation or damnation of thy soule consisteth in this point whether thou be taken prouided or vnprouided at that dreadefull howre Forsomuch as accordinge to the parable of the Gospell the virgins which were founde readie and prepared entered into the mariage with the bridegrome Math. 25. and such as were founde vnprouided taried without To conclude therefore what cause is there why thou shouldest not alwaies watche as well ouer thy soule as ouer thy castell seinge the vncertaintie is greater the daunger greater the cause greater and all the rest without anie comparison farre greater and of more importance Of the frailtie of our lyfe § IIII. HOWBEIT our lyfe is not onely vncertaine but also verie fraile and brickle For I praie thee what glasse is so brickle and so subiecte to knockes and breakinge as the lyfe of man Some times the verie aier and heat of the sonne if it be vehement is able to spoyle vs of our lyfe But what speake I of the sonne seinge the verie eies yea the onely lookinge of some persone is able sometimes to bereaue a creature of his lyfe It shall not neede to drawe anie sworde or to vse anie kinde of armour or munition for the matter seinge the onely looke of some one man is able to bereeue an other of his lyfe Consider now what a sure castell this is wherein the treasure of our lyfe is kept seinge the onelie beholdinge of it a farre of is able to batter it cleane downe to the grownde But this were not so much to be wondered at in the age of infancie when the buildinge is as yet but newe and griene but the greater wonder is that after that the worke is setled and hath continued manie yeares together there happeneth some accident of no greater importāce than these beforenamed that is able vtterlie to ouerthrowe it If thou enquire and aske whereof dyed this man or whereof died that man they will answere thee that he died by drinkinge a cuppe of
particular accompte of all their dissolute and wicked lyfe Wherefore it is verelye to be thought that the diuell labourethe all he can to make vs vtterlie to neglecte and forgette the remēbrance of our accompte The diuell laboureth all he can to make vs neglecte and forgette the accompte we must make of all our whole lyfe at the hower of our deathe that we must make at the verie hower of our deathe because he knoweth full well what great proffit and commoditie woulde arise vnto vs by the continuall remembrance of the same For otherwise how were it possible that men shoulde forget a thinge that is so terrible and fearefull yea such a thinge as they knowe most assuredly will come and steale verie shortelie vpon them at their owne howses If we haue but the least doubte or suspition in the worlde of losynge a litle wordly riches or of some other like thinge it maketh vs oftentimes very carefull and watchfull and causeth vs to lose both our sleepe and our health How happeneth it then that the remembrance of death which aswell to the bodie as to the sowle is the most horrible and dreadfull thinge that maie come vnto vs causeth vs not to be likewise verie carefull and watchfull in makinge prouision beforehande for the cōminge of it Suerlie it seemeth vnto me a thinge verie much to be meruayled at that men shoulde be so carefull as they be in tryfles and matters of smalle importance and liue so negligently and without all care in thinges that are of so greate importance vnto them as is their euerlastinge saluation or damnation The consideration of our deathe prouoketh vs not onelie to liue a good lyfe but also to dye well Thirdly this consideration of our death is a great helpe not onely to prouoke vs to liue a good lyfe as it hath bene saiede but besides that to die well In thinges that be harde and difficult foresighte and preparation beforehande is a very great helpe to bringe them well to passe Now so great a leape as is the leape of death which reacheth from this lyfe to the euerlastinge lyfe to come can not well be leaped vnles we make a great course and fetche a longe race to ronne the same No great thinge can be well and perfitlie done at the first time Seinge therefore it is so great a matter to die and so necessarie to die well it shal be verie expedient for vs to die oftentimes in our life that we maie die well at the verie time of our death The souldiors that be appoynted to fight doe first practice themselues in such feates and exercises as whereby they maie learne in time of peace what they must doe in time of warre The horse also that must ronne at the Tilte trauerseth all the grownde before and trieth all the steppes thereof that at suche time as he cōmeth to make his cowerse he be not founde newe and straunge in doyinge his feate Wherefore sith we all must needes ronne this cowerse forsomuch as there is no man aliue but must die consideringe also that the waie is so obscure and stonie as all men knowe and the daunger so great that whosoeuer falleth shal be tombled downe headlonge into the bottomles pit of hell fyer it shal be requisite that we doe now tread diligentelie before-hand all this waie and consider particularlie all the steppes and places thereof one by one forsomuch as in euerie one of them there is much to be considered And let vs not thinke it enoughe to consider onely what passeth outwardelye aboute the sicke mans bedde but let vs endeuour much more to vnderstande what passeth inwardlie within his harte Of the vncertaintie of the hower of death And what a greife it is at that tyme to departe from all thinges of this lyfe § I. TO beginne now euen from the beginninge of this conflicte Consider how when death shall come vpon thee Deyth stealeth vpon vs at such a tyme as we thincke least of it 1. Thess 5.2 it will come at such a time as when thou thinkest thy selfe in most safetie and suspectest least of the comminge thereof as we see by experience it is wont to happen vnto manie The daie of our Lorde saith the Apostle shall come like a thieffe Which watcheth alwaies to come at such times as men are most careles and thinke themselues in most safetie that it maie take vs vpon a sodeine at vnwares And so we see it happeneth most often that euen at that time when men doe least thinke to dye and when they are least mindfull of their departure out of this lyfe yea when they cast their accomptes before hande to make great purchases and buildinges and to set vpon great enterprises of many daies and yeares then cōmeth death sodenly vpon them and disapointeth them of all their vaine hopes and designementes and vtterly ouerthroweth all their fonde imaginations and buildinges which they made in the aier And so is that sayenge fulfilled of the holie kinge Esa 38. My lyfe saieth he was cutt of like as the weauer cutteth of his thread while I was as yet in the beginning he cut me of from morninge to eueninge thou wilt make an ende of me The first stroke of death is the feare of deathe The first stroke wherewith death is wont to strike is the feare of death Suerlie this is a very great anguishe vnto him that is in loue with his lyfe and this forewarninge is such a great greife vnto a mā that oftētimes his carnall friēdes doe vse to dissemble it and will not haue the sicke man to beleue it least it shoulde vexe and disquiet him and this they will doe sometimes although it be to the preiudice and destruction of his miserable sowle Kinge Saule had a verie stowte and valiant courage but after that the shadowe of Samuell appeared vnto him and had tolde him that he shoulde die in the battell addinge moreouer theise wordes 1 Reg. 28. Tomorrowe both thou and thy sonnes shal be here with me The feare and terror which he conceaued at these tidinges was so great that at that very instant he lost all his force and courage and fell downe to the grounde as a dead man Now what a greife will it be to a man that is in loue with this life when such lyke newes shal be signified vnto him For immediatly vpon this denuntiation there shal be represented vnto him his departure and perpetual bannishement from this worlde and from all thinges that be in the same Then shall he see that his howre is now come and that the dawninge of that dreadfull daye appeareth now at his howse wherein he shall departe from all thinges that he hath loued in this lyfe His bodie shall die but once but his harte shall die as often as he shall remember the losse of all those thinges whereunto it beareth loue and affection Forsomuch as death shall put the knife betwene him and
suerlie not without good cause when he saide Iob. 14. The tree after it is cut hath hope to reuiue and springe againe and if the roote of it doe rott in the grownde and the stocke be dead in the earth yet with the freshenes of water it springeth againe and bringeth forth leaues as if it were newlie planted But man after he is once dead withered and consumed what is become of him Great vndowtedlie was the tribute that was laide vpon the children of Adam for sinne And the euerlastinge Iudge vnderstode verie well what penance he gaue vnto man when he saide Thou art dust Genes 4. and into dust thou shalt retourne againe Of the great feare and dowte the sowle hath at the hower of deathe what shall happen vnto it after it is departed out of the bodie § III. HOWBEIT this is not the greatest cause of feare that a man hath at the hower of his death but there is yet one farre greater and that is when the sowle casteth her eies further and beginneth to thinke vpon the daungers of the life to come and imagineth what shall become of her hereafter For this is now as it were to depart from the hauen mowth and to launche into the mayne Sea where none other thinge is to be seene on what side so euer ye looke but onely heauen and the water the which is woūte to be occasion of greater feare in such as are but newe Seamen For when a man considereth that eternitie of worldes which followeth after death and withall casteth his eie into that newe ād straunge region which was neuer knowen nor traueyled by anie man aliue where he must now beginne to take his iourney when he considereth also the euerlastinge glorie or paine which there must fall to his lotte and seeth that wheresoeuer the tree falleth Eccles 11. there it shall remaine for euermore and knoweth not on which of the two sides he shal falle whē he considereth I saie all these thinges he cannot but be in a verie great feare and trouble of minde We reade that when Benadad kinge of Siria was sicke 4 Reg. 8. he was in so great anguishe and greife of minde for that he knewe not whether he should die of that sicknes or not that he sent the generall of his armie with fowertie Camels loden with treasure vnto the Prophet Elizeus requestinge him with wordes of great humilitie to rid him out of that perplexitie he was in and to put him out of all dowt whether he shoulde recouer of that sicknes or not Now if the loue of so short a lyfe as this is be able to cause a man to be in such a greate care and pensiuenes how great care will a Wiseman take when he perceiueth him selfe to be in such a case as that he maie trulie saie that within two howres he shall haue one of these two lottes to witt either lyfe euerlastinge or death euerlastinge and that he knoweth not certainlie whether of theise two shall come vnto him What martirdome maie be compared to such a painfull angwishe and greife as this is Put the case now that a kinge were taken prisoner emonge the Turckes and when his Embassadours shoulde come to raunsome him the Turckes woulde propounde that the matter shoulde be determined by castinge of lottes and that if he happened to haue a good lotte he shoulde be raunsomed and goe home with his Embassadours to his kingdome but if contrariewise that thē immediatly he should be throwē into a great fyerie furnace which were there prepared burninge and flaminge before him Tell me I praie thee at the time when they shoulde be castinge the lottes and puttinge their hande into the vessell to take them out and all the worlde in great expectation waitinge what shoulde be the ende thereof and the kinge him selfe standinge there present beholdinge the doutfull happe that must be alotted vnto him in what a dolefull case thinkest thou woulde he then be How troubled How fearfull How quakinge and tremblinge And how readie to promise and vowe vnto almightie God all he cowlde possiblye doe to be quite ridde out of that terrible angwishe Now what is all this be it neuer so great but as it were a shadowe if it be compared with this daunger that we speake of How farre greater is the kingdome that we seike How farre greater is the fierye furnace that we doe feare How farre more greiuouse is the perplexitie ād doutefulnes of this matter thā of the other For on the one side the angels shal be there expectinge for vs to carrie vs to the kingedome of heauen and on th' other side the deuills to cast vs into the horrible furnace of hell fier and no man knoweth whether of these two lottes shall happen vnto him which shal be determined eyther the one waye or the other within the space of one houre after his death Consider therefore in what a heauie plight thy harte shal be at this last instant how fearfull how humble how abased before the face of him who onelie cā deliuer thee out of this daunger Suerlie I am of this opinion that there is no tonge in the worlde able to declare this matter as it is indeede How we come to vnderstande hereby the errours and blindnes of our lyfe past § IIII. AFTER this anguishe there followeth yet an other as great as it namelye in such persons as haue liued a wicked and dissolute lyfe which is to come so late to thinke vpō the accōpt they haue then forthwith to make of all the disorders and offences of their former lyfe At the houer of deythe it is a great greife to a sicke man if he haue liued licentiouslie that he thinketh so late vpō his accompte O how wōderfullie shall the wicked be confounded at that time when the griefe of their paine shall cause them to open their eies which heretofore the delight and pleasure of sinne had closed vp insomuch as they shall then clearlie perceiue what false goddes those were which they haue serued and how deceitfull those riches were which they haue so greidelie gaped after and how by followinge that waie whereby they thought to haue fownde rest they finde in conclusion their vtter ruin and destruction The seruantes of the kinge of Siria came to apprehende the Prophet Heliseus and when almightie God had stricken them all blinde by meanes of the praier of the Prophet the Prophet said vnto them Come goe with me and I will shewe you him whom you seeke 4. Reg. 6. And when he had thus said he caried them with him vnto Samaria and brought them into the market place of the cittie in the middes of al their enemies And then made his praier againe and saide O Lorde open the eies of these miserable men that they maie see where they are Now tell me I praie thee when those men opened their eies and sawe whither they were come beleuinge certainlie before that
sowle in a merueilous great conflict and agonie not so much for her departure as for feare of the howere of her dreadfull accompt approchinge so neare vnto her Then is the time of tremblinge and quakinge yea euen of such as be most stowte and couragious The blessed holie father Hilarion S. HilarioÌ„ as he was passinge out of this worlde beganne to tremble and feare and was lothe to die howbeit the holie man encouraged himselfe sayienge Goe forth my sowle goe foorth out of this bodie whereof shouldest thou be afraid It is threescore and tenne yeares that thou hast serued Christ and art thou yet afraide of death Now if this holie man were afraid of his passing out of this worlde who serued Christ so manie yeares what shall he doe who peraduenture hath offended him so manie yeares Whither shall he goe Whom shall he call vpon What counsell shall he take O that men vnderstode how great this perplexitie and anguishe is at this dreadfull howre Imagin now I beseach thee in what a dolefull case the harte of the Patriarke Isacke was Genes 22. when his father held him bounde handes and feete and had laide him vpon the woode to sacrifice him when he sawe his fathers glisteringe sworde ouer his heade and vnderneth him the flames of fiere burninge and the seruantes that might haue succoured him stayinge at the foote of the hill and he himselfe bownde handes and feete in such sort that he cowlde neither flie nor defende himselfe in what plight trowe yee was the harte of this blessed younge man when he sawe himselfe in so narrowe a strayte In what greate perplexitie the sowle of the wicked man is at the hower of deathe And surelie in farre greater perplexitie is the sowle of the wicked man at this dreadfull hower because he can tourne his eies on no syde where he shall not see occasions of great terrour and feare If he looke vpwarde he seeth the terrible sworde of the iustice of almightie God threateninge him If he looke downwarde he seeth the graue opeÌ„ euer gapinge and tarienge for him If he looke within himselfe he seeth his owne conscience gnawinge and bytinge him If he looke about him there be Angels and deuils on both sides of him watchinge and expectinge the ende of the sentence whether of them shall haue the praie If he looke backwarde he seeth his dolefull wyfe his littell younge children his poore seruantes his kinsfolke his freindes his companions his acquaintance his howse his landes and the goodes of this lyfe to remaine all behinde and are not able to succoure him in this his great distresse forsomuch as he must depart all alone out of this lyfe and they all must remaine still here To conclude if after all this he take a vewe of him selfe and consider what he is inwardelie he shal be wonderfully amased and afraide to see himselfe in such a daungerous and terrible state insomuch as if it were possible he woulde flie awaie euen from himselfe Nowe alas to depart from the bodie is a thinge intollerable To continewe still therein is a thinge impossible And to differre his departure anie longer will not be graunted All the time past seemeth vnto him but as a blast of wynde and that which is to come appeareth as it is in deede infinite Now what shall the miserable sowle doe beinge thus compassed and enuironed about with so manie straites O how fonde and blynde are the sonnes of Adam that wil not prouide in time for this terrible passage HOW FILTHIE AND LOTH-some the bodie is after it is dead And of the burâ—inge of it in the graue Eccle. 3â— 23 Eccle. â—â— â—◠§ VII LAST of all when this great conflict is ended the sowle is violently taken awaie from the bodie and departeth from her auncient habitation the bodie remayninge vtterly spoyled of all the beawtie and qualities it had Now let vs consider what lotte each one of theise two partes must haue First consider in what case the bodie is In what case the bodie is after the sowle is departed out of it after the sowle is departed out of it What thinge is more esteimed than the bodie of a prince whiles he is a liue And what thinge is more contemptible and more vyle than the verie same bodie when it is dead Where is then that former pryncely maiestie become Where is that royall behauiour and glorious magnificence Where is that highe authoritie and soueraintie Where is that terrour and feare at the beholdinge of his presence Where is that cappinge and kneelinge and speakinge vnto him with such reuerence and subiection How quicklie is all this gaye pompe vtterly ouerthrowen and come to nothinge as if it had bene but a mere dreame or a plaie on a stage that is dispatched in an howre Then out of hande the wyndinge sheet â—s prouided and brought forth The richest man in this worlde shall haue no more with him of all his gooddes at the hower of his deathe but onelie a wyndinge sheete Psal 48.17.18 which is the â—ichest iewell he maie take with him out of this lyfe And this is the greatest recompence that the richest man in this worlde shall haue of all his goodes at that hower I wâ—she this pointe were well considered by eâ—erie couetous man and by those that make their money their God whose blindnes and follie the Prophet reprehendeth in theise wordes Be not afraide when a man waxeth riche and when thou seest the glorie of his howse verie much multiplied and increased for when he dieth he shall not carie his goodes awaye with him neither shall his glorie goe downe with him Of the buriall of the bodye Then doe they make a hole in the earthe of seuen or eight foote longe and no longer though it be for Alexander the great whom the whole worlde coulde not holde and with that smalle rowme onelie must his bodie be contence There they appoint him his howse for euer There he taketh vp his perpetuall lodginge vntill the last daye of generall Iudgment in companie with other dead bodies There the wormes crawle out to geue him his interteinment To be short there they let him downe in a poore white sheete his face beinge couered with a napkin and his handes and feete fast bownde which trewlie needeth not for he is then suer enough for breakinge out of prison neither shall he be able to defende himselfe against anie man There the earthe reâ—eyueth him into her lappe There the bones of dead men kisse and welcome him There the dust of his auncesters embraceth him and inuiâ—e him to that table and howse which is appointed for all men liuinge And the last honour that the worlde can doe vnto him at that time is to cast a litle earth vpon him and to couer him well therewith that the people maie not feele his stinckinge sauour aÌ„d beholde his dishonour And the greatest pleasure that his verie deare and
spetiall friendes can doe then vnto him besides prayinge for his sowle is to honour him with castinge a handfull of earthe vpon him And therefore the faithfull people are wont to vse this ceremonie towardes the dead that almightie God maye dispose others to doe the same vnto them whē they shal be in the like case Now what greater confession and acknowledginge of our miserie can we diuise than to see how men doe preuent before hande that they may not want after their death so smalle a benefite as this is O greidie couetousenes of the lyuinge and great pouertie of the dead Why shoulde a man desire and gape after so manie thinges for this presente lyfe beinge so shorte as it is seinge so litle will content him at the howre of his death Then the graue maker taketh the spade and pykeaxe into his hande and beginneth to tumble downe bones vpon bones and to tread downe the earth verie harde vpon him Insomuch that the fairest face in all the worlde the best trimmed and most charily kepte from wynde and sonne shall lye there and be stamped vpon by the rude graue maker who will not sticke to laie him on the face and rappe him on the sculle yea and to batter downe his eies and nose flatte to his face that they maie lye well and euen with the earth And the fyne dapperde gentleman who whiles he liued might in no wise abide the wynde to blowe vpon him no nor so much as a litle heare or moore to falle vpon his garmentes but in all hast it must be brusshed of with great curiositie here they laie and hurle vpon him a donghill of filthines and dirte And that sweete mynion gentleman also that was wont forsooth to goe perfumed with Amber and other odoriferous smelles must be contented here to lye couered all ouer with earthe and fowle crawlinge wormes and maggottes This is the ende of all the gaie braueries and of all the pompe and glorie of the worlde In this plight doe all his freindes nowe leaue him lyenge in that strait lodginge in that earthe of obliuion and in that darcke prison where he shall remaine accompanied with perpetuall solitarines vntill the generall daye of Iudgment O worlde what is become of thy glorie O yee my howses landes and riches where is your power O my wyfe my children my freindes and kinsfolke where haue ye now left me How happeneth it that yee my olde freindes and companions doe so quickly forsake me and leaue me here in the earthe thus solitarie alone How chaunceth it that the wheele of my so great prosperitie and felicitie is so quickly ouerturned and defaced They that sawe Quene Iezabell when she was by the iust iudgement of God eaten with dogges 4. Reg. 9. when they sawe that there remained nothinge els of her bewtie but onelie her sculle and the extreme partes of her feete and handes those I saie that had knowen her before in so greate flourishinge and royall estate and sawe her at that time in such a miserable plight wonderinge at that so great alteration and chaunge demaunded and saied Haeccine est illa Iezabel Is this that Iezabell 4. Reg. 9.37 And as manie as passed by that waie and behelde her thus eaten with dogges repeted the same exclamation merueylinge at so great a chaunge and saied Is this that Iezabell Is this that great Quene and Ladie of Israëll Is this she that was so mightie that she vsurped and seased the landes and goodes of her subiectes by sheedinge of their bloude Is death able to bringe the mightie and puissaunte Princes to such a base and miserable calamitie Now therefore my deare brother goe downe I praie thee with thy spirit into the graues and Sepulchers of such Princes and great noble personages as thou hast either harde of or knowen in this worlde and consider what a horrible and deformed forme of their bodies is there to be seene And thou shalt see that thou hast good cause to make the like exclamation and to vse the same wordes and saie Is this that Iezabell Is this that amiable face which I knewe so faire and liuelie Are these those eies that were so cleare and brighte to beholde Is this that pleasaunt rowlinge tongue that talked so eloquently and made such goodlie discourses Is this that fyne and neyte bodie that was so trimlie pollished and adorned Is this the ende of the maiestie of Princes scepters and roiall crownes Is this the ende of the glorie of the worlde O how often times saieth a Wise man hath it bene my chaunce to enter into the sepulchres of some dead bodies where wonderinge or rather beinge greatlie astonied at the sight that I sawe I fixed mine eies aduisedlie vpon the shape of the dead corps I sette the bones in order I ioyned the handes together and sette the lippes in their proper places and spake thus secretlie to my selfe Beholde these feete that haue trauayled such crooked pathes and waies These handes also that haue committed so manie wicked actes These eies that haue behelde so manie vanities This mouth that hath eaten and deuoured so manie delicate and superfluous meates Beholde this sculle of his head that hath built so manie vaine castels and towers in the aier This dust and filthie skinne for whose pleasure and delight he hath committed so many sinnes and wickednes and for which cause the sowle of this bodie doth and shall perhappes suffer euerlastinge horrible tormentes in hell fier This done I departed out of that place wholy astonied and amased and meitinge with certain persons both men and women yonge and olde I behelde them likewise and considered that both they and I shoulde shortelie appeare in the like vglie forme and sieme as vyle and lothsome to beholde as those dead bodies are now presentelie Wherefore what a fonde wicked wretche am I to liue in suche wise as I doe To what ende is my purchasinge ād heapinge together of lādes and riches ād my buildinge of such sumptuous howses seinge I shall shortly be here so poore and naked To what ende are my gaie braueries and gorgious ornamentes in my apparell and furniture of howsholde stuffe seinge I shall shortly be here so filthie and lothsome to beholde To what ende are my delicate disshes my sugered sawces and deyntie fare seinge I shall shortly be here meate for the wormes and maggottes of the earthe Of the waie that the sowle taketh after it is departed out of the bodie And of the dreadfull iudgment and sentence that shal be geuen vpon it at that time § VIII Note that there be two iudgemētes one is at the hower of euerie mās deathe which is called the particular iudgemente And the other is at doomesdaye which shal be the vniuersall iudgmente of all mankinde together S. Bernarde LET vs now leaue the bodie lyinge thus buried in the graue and let vs see what waie the sowle taketh throughe that newe worlde which is
she that was more afflicted in this worlde thā anie other mere creature is now seene there exalted aboue al creatures enioyinge for euer that cheifeste goodnes and sayeinge Cant. 3.4 I haue founde him whom my sowle loueth I will holde him and will not let him goe And if this be so great a ioye The sacred humanitie of Christe what a ioye shall that be to beholde the most sacred humanitie of our sauiour Christ and the glorie and bewtie of that bodie which was so fowlie disfigured for our sakes vpon the crosse S. Bernarde It shal be vndowtedlie as S. Bernarde saithe a thinge full of all sweitnes and delighte when men shall there see and beholde a man the creator of men and Lorde of all thinges created We are wonte to esteime it for a singular honour to our whole familie to see some one of our kinred to be made a Cardinall or a Pope Now how farre greater honour shall this be vnto vs to see that Lorde who is of our fleashe and bloude sittinge at the righte hande of the father and made kinge both of heauen and earthe With what a passinge great ioye shall men stande emonge the Angels It shal be a greate ioye to men in heauen to see the Lorde and creator of all thinges to be not an Angell but a man when they shall see that the Lorde of the whole howse and the vniuersall creator of all thinges is not an Angell but a man For if the members doe accompte that to be an honour vnto them that is done to their head by reason of the great vnion that is betwene them and it what shall it be there where there is suche a strayte vnion betwene the mēbers and the head What shall it be els but that euerie one of the sainctes shall accompte the glorie of their Lorde as their owne peculiar glorie This ioye shal be so passinge great that no wordes are able to expresse it accordinge to the worthines thereof Now who shal be so happie as to be thowghte worthie to enioye so great a blysse and felicitie Cant. 8. O that thou were as my brother suckinge the brestes of my mother that I mighte finde thee without and kisse thee with the lippes of deuotion and embrace thee with the armes of loue O most sweete louinge Lorde When shall this ioyefull daie come When shall I appeare before thy face When shall I be filled with thy excellente bewtie When shall I see that countenance of thyne wherevpon the Angels are desirous to beholde Of the thirde ioye that the sowle shall haue in the kingdome of heauen which is the enioyinge of the cleare vision of almightie God § III. In the cleare vision of almightie God consistethe the essentiall glorie of the Sianctes NOW what a ioye shall it be aboue all this to haue a cleare sighte of that diuine face in the sighte of whō consisteth the essentiall glorie of the Sainctes All the thinges we haue hitherto spoken of are certainly great motiues towardes the accomplishemente of glorie but they all are litle in comparison of the cleare vision of almightie God Of Issachar it is written That he sawe that rest was good Gen. 49.15 and that the lande was best and therefore he put his shoulders to labour and made him selfe subiecte to tribute The rest and glorie of the Sainctes is good but the lande that bringeth forthe this rest is best in the superlatiue degrie For this lande is the face and bewtie of almightie God of the vision and beholdinge of whom proceedeth the rest and glorie of the Sainctes This cleare vision of almightie God is the thinge that of it selfe alone is able to geue perfecte rest vnto our sowles The harte of man can neuer be fullie satisfied and filled but onelie with the vision of almightie God For all the sweetnes and pleasantnes of creatures well maie it geue delighte to the harte of man but it can neuer wholye satisfie and fill it Now if all these good thinges before reheresed shall so much delighte vs how much then shall that good thinge delighte vs that conteineth in it selfe the perfection and somme of all good thinges And if the onely sighte and beholdinge of creatures be so glorious what a glorie shall it be to beholde that diuine face that most brighte lighte and that most excellente bewtie of almightie God in whom all bewties doe shyne What a glorious sighte shall it be to beholde that essence so wonderfull so simple and so communicable and with one sighte to beholde in the same the misterie of the most blessed Trinitie The glorie of the father the wisedome of the sonne and the goodnes and loue of the holie Ghost There shall we see God and in God bothe our selues S. Fulgentius and all thinges S. Fulgentius saithe that like as he that hath a glasse before him seeth the glasse and him selfe in the glasse and all other thinges that are before the glasse euen so when we shall haue that vnspotted glasse of the maiestie of almightie God present before vs we shall see him and our selues in him and withal whatsoeuer is without him accordinge to the knowledge greater or lesse that we shall haue of him The vnderstandinge There shall the appetite of our vnderstandinge rest and shall not desire to knowe anie thinge els because it shall haue before it all that can be knowen There shall the appetite of our will rest in louinge that vniuersall good thinge in whom are all good thinges The will and out of whom there be no more good thinges to be enioyed There shall our desire rest The desire and be fullie satisfied with the morsel of that supreme ioye which shal in such wise fill the mouthe of our harte that there shal be nothinge els for it to desire There shall those three Theologicall vertues How faithe hope and charitie shal be rewarded in heauen to witt Faithe Hope and Charitie wherewith almightie God is here honored be perfectly rewarded when vnto faithe shal be there geuen for a rewarde the cleare vision of almightie God vnto hope the possession of him and vnto charitie imperfect charitie in all her perfection There shall the electe see loue enioye and prayse almightie God There shall they be filled without gluttinge and be hōgrie without necessitie There is the place where that songe is alwayes songe that S. Iohn hearde in his reuelations which songe he tearmeth Apoc. 14.3 Quasi canticum nouum As it were a newe songe For that althowghe the songe be alwayes after one maner forsomuche as it is one cōmon prayse answerable to one common glorie which all that blessed companie enioyeth yet is it alwaies newe as concerninge the taste and delighte it hath For loke what taste it had at the beginninge the same verie tast also shall it haue for euer and euer without ende The ioye of the Sainctes in heauen shall neuer diminishe
the inwarde man consisteth in hauinge almightie God presente in his harte And the composition of the outwarde man consisteth in doinge all thinges in such sorte as is seemely for one that standeth alwaies in the presence of almightie God and that hath him alwaies before his eies as the iudge and witnes of his whole lyfe After these doe followe other fower vertues wherein consisteth the somme of perfection which vertues be in such wise annexed and lincked th' one to th' other that the one can not be had without the other In these vertues consisteth the somme of perfection These vertues be perfecte obedience Mortification of our owne proper will Fortitude to ouercome all maner of difficultie and labour and to haue a hatred and contempt of our selues For it is manifest that the somme of all Christian doctrine is a perfecte obedience and conformitie vnto the will of almightie God as well in all such thinges as he commaundeth we can not haue a perfecte obedience and conformitie vnto the will of God vnlesse we denye our owne will and haue a holie hatred and contempté of our selues councelleth and inspireth as in all that he ordeyneth and disposeth concerninge vs. This obedience can not be kepte vnlesse we haue a knife in our hande to cut awaie all the inordinate appetites of our sensualitie and will which doe withstande the will of almightie God But this stroke no man is able to geue vnlesse he haue great fortitude of minde to fighte with him selfe and to make mortall warre against his owne inclinations and appetites And this kinde of warre none other shal euer make but he that hath for the loue of God atteyned to haue a true and holie abhorringe and contempre of him selfe For looke where abhorringo is there doth easilie followe euill entreatinge and contempt of the thinge that is abhorred but where is nothinge but loue there doth a man very vnwillingly take the whippe in his hande to deale roughlie with that thinge which he loueth Whereby it appeareth that no one of these vertues is able to moue one steppe without the helpe and succour of the others After these doe followe immediatlie other fowre verie highe and noble vertues which be Humilitie both inwarde and outward Pouertie both of spirite and of bodie Patience in all aduersities and tribulations Purenes of intention in good workes doinge all thinge◠that we shall doe all onelie for the loue of God without mixture of anie commoditie or respecte either temporall or spirituall After these doe followe other fowre vertues which are the beginninge and ende of all perfection to witt a most firme faith of such thinges as almightie God saith and promiseth and an assured hope in him as in our trewe and louinge father in all the necessities and tribulatiōs that shall happen vnto vs a loue of almightie God which must alwaies burne in our hartes and iointly with this loue to haue a feare and reuerence of his great maiestie and iustice which must euermore accompanie all our workes And with all these vertues aboue named we must ioyne perseuerance and cōtinuance in the exercise of all these vertues the which causeth a man in a smalle time to attaine to the toppe of perfection In these foresaid vertues doth the somme of all perfection principally consist and therefore all our studie and diligence must be emploied in seekinge them by all meanes possible and espetially by praier which is the principall meane whereby all goodnes is obtayned Here I thinke good to geue this aduise that when a man shall demaunde of almightie God any of these vertues he staie him selfe therein for a time and make as it were a station in euerie one of them in cōsideringe breifly the principall motiues that maie most induce vs to the loue and exercise of such a vertue As for example How to desier of God the vertue of Charitie When we shall desire of almightie God the vertue of charitie which is the loue of God we maie saie in this wise Graunt me grace ô Lorde I beseech thee that I maie loue thee with all my harte and with all my sowle for that thou arte an infinite goodnes and excellencie that deserueth to be loued with infinite loue and besides this for that thou arte my onely benefactor my father my creator my last ende and the spouse of my sowle vnto whom all loue is due In like maner when thou shalt desire the vertue of hope thou mayst saie in this wise How to desier the vertue of Hope Geue me grace also ô Lorde I beseech thee that in all the necessities and tribulations that shall happen vnto me in this lyfe I maie trust in thee seinge thy mercie is infinite and thy promises true and the merites of thy onely begotten sonne be of infinite value which doe speake and make intercession for me After this sorte mayst thou desire the feare of God and humilitie with other vertues The forme of which petitions I thinke not meete to note here particularly in writinge For like as it is saied that that meate doth more profite the sicke man which he him selfe eateth and cheweth with his teeth than that which is geuen vnto him in drincke euen so is that prayer wonte to be more profitable which is framed by him that praieth with such wordes as the holie Ghost teacheth him than that praier which is made and compounded with other folkes wordes which oftentimes be sayed and passed verie lightly ouer without anie maner of attention or affection This last parte which is petition besides that it is verie easie to be done is also very profitable For as we saied before it is not onely an exercise of praier but also of all vertues and as it were a readinge and conference of them all wherein a man reneweth all his good purposes and desires and recordeth in his memorie the principall pointes and articles of the lawe of God which is the continuall exercise of the iust man Psal 1.2 of whom it is saide that he meditateth vpon the lawe of our Lorde both daie and nighte These fiue partes aforesaid maie be vsed in the exercise of praier albeit as we haue saide they be not all necessarie to be vsed at all times For some times all the time of prayer is spente in meditation alone or in petition Neuerthelesse I thought good to specifie here all these partes of prayer that no man might leaue of this holie exercise for wante of matter and also that at such time as deuotion fayleth which is no iust cause why we shoulde relent and withdrawe our selues from good exercises a man might haue matter whereupon to occupie him selfe duringe that time doinge on his parte somuch as lieth in him which is the thinge that almightie God requireth principallie of vs. Here is diligentlie to be noted that emonge all these fiue partes of prayer the best is when the sowle talketh with almightie God as it doth in petition
with inwarde quietnes and simplicite and desire him of his grace that he maie be able to proceid in his prayer and meditation without such great trouble and daunger vnto him And in case it shall please our Lorde to graunte him this quietnes of mynde he shall feele a more inwarde hartie deuotion thereby than he was wont to feele with the disquietnes of his minde and it shall endure much longer After this sorte maie a man continewe in prayer and meditation a longe time together without feelinge anie heauines or greife but that man can not so doe that shall meditate after the other enforced maner before specified And for this cause we must take diligent heede that if at anie time there doe arise in the sowle verie feruent motions of sensible deuotion or excessiue sobbinges and sighinges we suffer not our selues to be caried awaie with thē but we must temper them with great moderation and dissemble them as much as we can and withall endeuour to kepe and continewe that consideration and thoughte within vs which caused those feruent motions I meane hereby that we must remoue awaie from vs those stormes and alterations of the fleashe to wit these vehemēt sobbinges and sighinges and enioye in our sowle with quietnes the light and deuotion which almightie God hath then sent vnto vs. And after this sorte we shall continewe in our exercise a longer time and our consolation shall take deeper roote inwardly in our sowles and shall not geue any outwarde shewe thereof with weepinge sobbinge and other externall signes which can hardlie be auoyded without great paine in case a man doe once accustome him selfe verie much vnto such sensible motiōs and feruours which the stronger and mightier they shewe outwardly the more doe they quenche the light inwardly and be an impedimente vnto vs that we can not proceede forwarde in our prayer ād meditation True it is that at the first beginninge of nouices in spirituall exercises such feruours can verie hardlie be eschewed For then the great wonder that a man hath of the newnes and profoundnes of diuine thinges maketh him to enter into so great an admiration and astonishmente that he can not refraine him selfe from this feruencie But after that with the vse of dailie meditation of diuine thinges the newnes of them ceaseth then is his harte quieted and although he loue almightie God with greater vehemencie yet hath he not such sensible feruour and disquietnes in his loue And so we see that the newe wyne and the potte of water when it beginneth first to trye the vnwonted heat of the fier it boyleth so forceablie that it bubbleth vp and runneth ouer the brimme but after that it hath boyled a certaine space it seetheth then much better and is much hoatter and yet with lesse noyce and vehemencie That man which was lame from his mothers wombe whom S. Peter healed as it is declared in the actes of the Apostles so soone as he perceyued him selfe to be whole and perfetlie cured of his former lamenes Act. 3.8 the holie Scripture saiethe that he walked and leaped and praised almightie God This man was not contented onely to goe but as one that had bene so longe time as it were bounde hande and feite and findinge by experience his newe libertie he then stretched forthe his limmes to the vttermost he coulde and leaped and skipped with great ioye and admiration Howbeit it is to be thought that afterwardes he woulde walke more quietly and not leape and skippe all his life time but as then the great ioye he had of his newe and vnaccustomed health woulde not suffer him to be in quiet The fourthe aduise which followeth of the foresaide aduises And here it is declared what maner of attention we ought to haue in our exercise of prayer and meditation § IIII. OF all these aduises aforesaiede we maie gather what maner of attention we ought to haue in praier For in this exercise it is cheiflie expediente for vs to haue our harte not heauie nor dulle but liuely attente and lifted vp on highe In figure whereof we reade that the Angell saiede to the Prophet Ezechiel Ezech. 2.1 that he shoulde arise and stande vpon his feite when the Angell woulde talke with him and declare vnto him the diuine misteries In like maner we reade that those two Cherubins which Salomon placed at the two sides of the Arke of the testament stode with their winges lifted vp on highe 3. Reg. 6. and stretched abroade as if they woulde flye to signifie what a great attention and liftinge vp of the spirite a man ought to haue at such tyme as he presenteth himselfe before almightie God to speake and stande before him But as it is necessarie on the one side to be in prayer with such an attention and close recollection of the mynde euen so on th' other side it behoueth that this attention be qualified with temperance and moderation that it be neither preiudiciall to our healthe nor anie impediment to deuotion For some there be that doe wearie their heads with ouermuch violence whiles they labour to be attente vnto those thinges that they meditate vpon And others againe there be that to avoide this inconuenience are in their meditation verie slacke and negligente and verie easie to be caried awaie with euerie winde Now to eschewe these two extremities it is expediente that we vse such a meane that we doe neither with ouer much attention wearie our head nor with carelesnes or negligēce suffer our thoughtes to goe wāderinge whither so euer they wil. So that like as we vse commonlie to saie vnto him that rydeth vpon a kickinge flinginge horse that he must take good heede how he holdeth the reines of his bridle and kepe a meane therein that is he must holde them neither to harde nor to slacke that the horse neither turne backewarde nor runne to headlonge forwarde Out attention must proceed with moderation and not with violence Prou. 30.33 euen so must we endeuour that our attention maye proceede in our prayers with moderation and not with violence and with a temperate carefulnes and diligence and not with excessiue labour and traueill Of both these poyntes we be aduertised in the holie Scripture For of the one Salomon saiethe Who so squiseth ouermuch the pappes to get out milke shall wringe out bloude And of the other poynte the Prophete Esaie saieth Esa 66.10.11 Reioyce with her all ye that mourne for her that ye maie sucke and be satisfied with the breastes of her consolation Howbeit in case we feyle of the meane and doe leane vnto anie of these two extremeties Of the two extremeties it is lesse hurt to haue ouermuch attention in our prayers than no care or regarde of our attention therein it is lesse hurte to leane vnto ouermuch attention than vnto carelesnes and neglectinge of our attention For a man is prouoked to carelesnes and negligence by his
compassion Howbeit the paines of our Sauiour Christe are not thus ended there be yet others without all cōparison farre greater than these to witt the paines of his blessed sowle For all these paines aboue-named doe for the most parte appertaine to the paines of the crosse wherein his bodie suffered outwardly but besides this visible Crosse The inuisible crosse of our sauiour wherewith his sowle was tormēted there was yet an other inuisible crosse wherein his most holie sowle was crucified within his bodie hauinge also foure armes and foure nailes which were foure dolorous considerations and these were a farre greater tormente vnto him than theverie outwarde crosse For first of all there were represented vnto him al the sinnes of the worlde that were present past and to come for all which he suffered and that so distinctlie as if they had bene the sinnes but of one man alone Now to him that bare such a passinge great loue and zeale vnto the honour of his father what an vnspekeable greife was it to beholde such an infinite nomber of abhominations and offences committed against so highe a maiestie For it is certaine that the sinnes of one man alone were able to tormente him more than al the tormētes of the crosse The which beinge so what a passinge greate greife woulde the sinnes of all men and of all worldes cause vnto him Suerly there is no vnderstandinge able to comprehende the passinge greatnes of this greife Secondly there was also represented vnto him the ingratitude and damnation of many men and espetially of many wicked Christiās which woulde neuer acknowledge this singuler benefite nor endeuour to profite and helpe thē selues with this so great and so costlye a remedie as he there prepared for them This was also a farre greater tormente vnto him than the tormente of the crosse For it is a greater paine vnto a labourer to be denied his daie wages and the fruite of his labour than the very labour it selfe albeit it were verie great And for this cause our Sauiour complained by his Prophete Esaie of this iniurie vnto his father sayeinge I saiede In vaine haue I trauailed In vaine Esa 49.4 and without cause haue I wasted my strengthe And he complained of this ingratitude not onely to his father but also euen vnto men them selues by S. Bernarde sayeinge O man S. Bernarde consider what cruell tormentes I suffer for thy sake There is no paine that tormenteth me so extremelie as thy ingratitude dothe I calle vnto thee that doe suffer deathe for thee Beholde the paines that doe torment me Beholde the nailes that doe pearse throughe my handes and fette Beholde the shamefull reproches and despites where with they dishonour me And although the paine which I suffer out wardly be so passinge great yet is the paine farre greater which I suffer in wardly when I see thee so ingratefull and vnkinde to wardes me for the same In like maner there was represented vnto him the horrible sinne of that miserable people of Iewrie and the terrible punishement that was prepared for them within a shorte time after which vndoutedlie was a greater greife and tormente vnto him than the cuppe of his bitter passion For if the Prophete Ieremie signified that the sinne which the Iewes committed in goinge about to kille him greiued him much more than his owne very deathe what a greife woulde it be to our sauiour who had without all comparison farre greater charitie and grace than the Prophete Ieremie There were moreouer represented vnto him the greifes and dolefull sworde of sorowe which pearsed the harte of his blessed mother Luc. 2.35 when she sawe him suffer betwene two theiues vpon a crosse the which vndoutedlie was so great a greife and paine vnto him as the loue was great which he bare vnto her which loue was inestimable forsomuch as next vnto the loue of God he loued her most of all creatures Now these fowre considerations and greifes were as it were fowre armes of an other inwarde crosse wherewith his blessed sowle was likewise crucified within his holie bodic So that our sauiour suffered that daie the paines and tormentes of two crosses th' one visible and tho'other inuisible Vpon th' one crosse his bodie suffered outwardly and vpon th' other his sowle suffered much more inwardly Now how passinge great the greife was which proceided of these foure considerations there is no vnderstandinge able to comprehende it and yet we maie coniecture somewhat thereof by that outwarde shewe of his blouddie sweate in the garden Whosoeuer then shall attentiuelie consider all these causes shall clearlie see how passinge great the paines and tormentes of our Sauiour were which is the intente of this first maner of meditatinge vpon his most bitter passion Howbeit this must not be the finall ende of this exercise but rather it must be vsed as a meane to come to other endes to witt to vnderstande hereby what a passinge great loue he bare vnto thee that woulde suffer so much for thee and what a great benefite he did vnto thee in byeinge thee with so deare a price and how much thou art bounde to doe for him who hath done and suffered so much for thee and aboue all this how greatlie thou oughtest to abhorre thy sinnes and be greiued with them sith they were the cause of his so lōge and painfull martirdome Nowe for these foure endes whereof we will intreat in the chapters followinge serueth this maner of contemplation Whereby it appeareth that this first maner of meditatinge by waie of takinge compassion of the bitter paines of our Sauiour is as it were a meane or a ladder vnto all the others And for this verie cause S. Bonauenture made great accompte of this maner of meditation vpon the passion because it is sensiblie seene that this maner of meditation openeth the waie vnto all the other maners of meditatinge vpon the same And the same holie father saiethe that for this purpose it shal be a great helpe also for vs to take some discipline which maie cause some smarte and doe no hurte to the bodie that so by the feelinge of that so litle paine of whippinge and scourginge our selues we maie the better lift vp our spirite to consider somewhat of the passinge great paines and tormentes which the most tender bodie of our sweite Sauiour suffered for our sakes How in the Passions of our Sauiour Christe appeareth verie manifestlie what a greyuous thinge sinne is in the sighte of almightie God § II. THE seconde point that we haue to consider in the passion of our Sauiour is the greiousnes of our sinnes whereby to moue our hartes to be sorowfull for them and to abhorre them Wherefore we must vnderstande that as all the holie learned fathers doe affirme our sinnes were the very cause why the sonne of almightie God suffered such greiuous paines tormentes and crewell death as he suffered in this worlde For it is certaine that if there
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
is receaued corporallie not that he is changed into men Note what a wonderfull operation this blessed Sacramente worketh in him that worthelie receaueth the same but men are changed into him by loue and conformetie of will for so much as this diuine meate worketh the same operation in him that doth worthelie receaue it that is wrowght and represented in it when it is consecrated For like aâ— by the vertue of the wordes of consecration that which was bread is conuerted into the substance of Christ euen so by vertue of this holie communion he that was man is by a merueilous maner transformed spirituallie into God So that like as that diuine bread is one thinge and appeareth an other and was one thinge before consecration and is an other thinge afterwardes euen so he that eateth the same is one thinge before the receauing and an other thinge afterwardes and he appeareth one thinge outwardlie but in verie deede is an other thinge and that farre more highe and excellent inwardlie for somuch as he hath the beinge and substance of man and withall the spirite of God Now then what glorie can be geater than this what gifte more pretious what benefitt of more valewe what greater showe of loue let all the workes of nature kepe silence A notable commeÌ„datioÌ„ of this most blessed Sacramente and of the wounderful effectes it worketh in him that receaueth it worthelie let all the workes of grace geue place For this is a worke excellinge all workes and this is a singuler grace aboue all graces O most wonderfull sacrament what shall I saie of thee with what wordes shall I commend thee thou art the life of our soules the medecine of our woundes the comfort of our troubles the memorie of Iesus Christ the testimonie of his loue the most pretious legacie of his testament the companion of our peregrination the consolation of our bannishement the burninge cole to enkendle the fier of the loue of God in vs the meane whereby to receaue grace the pledge of euerlastinge felicitie and the treasure of the christian life By meanes of this diuyne meate the soule is vnited vnto her spouse by this the vnderstandinge is illuminated the memorie quickened the will ennamored the inward tast delighted the deuotion increased the bowelles mollified the founteine of teares opened the passions of the minde quieted the good motions awakened our weakenes fortified and by meane of this diuine meate we receue strength and lustines to ascend vpâ—euen to the hill of almightie God What tounge is able fullie to expresse the excellencie of this most blessed sacrament Who can geue worthie thankes for so great a benefit Who will not be altogether resolued into teares when he seeth almightie God vnited vnto him Assuredlie the more we goe about to consider the excellencie and vertues of this diuine souereyne misterie the more doe we want wordes to expresse it and the more doth our vnderstanding faile vs therein Now what pleasure what sweetnes what delightfull sauours of good life doth the soule of the iust man feele at that time when he receiueth this diuine sacramant There is none other sownd harde at that time but onely sweete songes of the inwarde man vehement burstinge out of holie desires yeelding of thaÌ„kes and vtteringe most sweet wordes all tending to the praise of our sweete sauiour Christ her beloued There the deuout soule throwghe the vertu of this most holie and reuerent sacrament is altogether inwardlie renewed and replenished with ioye There she is recreated with deuotion fed with peace fortified in faith confirmed in hope and tied fast with bandes and knottes of charitie vnto her most sweete sauiour and redeemer Whereby she waxeth dailie more feruent in loue more stronge in resistinge temptation more prompt and readie to susteine labour and trauaile more carefull and diligente to doe good workes and more desirous to frequent this most holie misterie Such are thy giftes o sweete Iesus such are the workes and delightes of thy loue which thou art wont to communicate vnto thy frendes by meanes of this diuine sacrament And this thou doest to the end that we beinge filled with these so great and mightie delightes should dispise all other vaine and deceitfull delightes Now therefore o most mellifluous loue open the eies of thy faithfull Catholicke people open them I beseach thee o most diuine light that with the bright beames of liuely faith they maie knowe thee and dilate there hartes that they maie receathee ue thee into them that beinge instructed by thee they maie seeke thee by thee and repose and rest them selues in thee and fynallie by meanes of this most blessed sacrament be vnited with thee as members with theire head and as braunches with theire vyne that so they may liue throwgh thy vertue and enioye the influences of thy grace for euer and euer worlde without end Amen The meditation being ended there followe immediatlye thankes geuinge and petition as hath bene before declared THIS DAIE WHEN THOV hast made the signe of the Crosse and prepared thy selfe hereunto thou hast to meditate vpon these two poyntes to witt vpon the praier of our sauiour in the Garden and vpon his apprehension The text of the holie Euangelistes VHEN supper was done Christ went with his disciples into a garden which is called Gethsemanie And he said vnto them Sit ye here whilest I goe and praie yonder And he tooke with him Peter and the two sonnes of Zebedee And he begane to be in a great feare and heauines And he said vnto them My soule is heauie euen vnto death Tarie yee here and watch with me So he went a litle further from them where he cast him selfe downe prostrate on the earth and fell on his face and praied sainge O my Father if it be possible let this cuppe passe from me neuerthelesse not as I will but as thou wilt This done he came to his Disciples and fownd them a sleepe And he said to Peter what coulde ye not watch with me one howre watche and praie that ye enter not into temptation The spirite is readie but the fleshe is weake Againe he went awaie the seconde time and made the same praier saying O my Father if this cuppe cannot passe awaie from me but that I must needes drinke it thy will be done And he came the second time and founde his Disciples a sleepe for theire eyes were heauie So he left them and went awaie againe and praied the third time sayinge the same wordes Luc. 22. And there appeared an angell to him from heauen comfortinge him And beinge in an agonie he praied more at lengthe And his sweate was like droppes of bloude trickeling downe to the grownde Math. 26. Then he came to his Disciples and said vnto them Sleepe from hence forth and take your rest Behold the howre is at hand and the sonne of man shal be deliuered into the handes of synners Arise let vs goe beholde he is at