bloud of the son of God dooth wash and make cleane offences and saue our souls The first bloud with the which God was offended was the bloud of Abel and the first bloud with which God was pleased was the bloud of Christ and that which is most to be wondered at is that the bloud of Abel did benefite but himselfe alone but the bloud of Christ did profite all the world S. Ambrose sayth What bloud can be compared vnto the bloud of Christ for the bloud of Abel did stirre vp and not appease seeing that thereby hee lost his life and his brother his soule The bloud which thou didst shed for mee O sweet Iesus did not stirre vp but appease because it did pacifie the fathers anger tooke away thy owne life and redeemed my soule Anselmus sayth The bloud of Abel is bloud and the bloud of Christ is bloud the one the bloud of a iust man and so likewise the other that was shed by enuy and this shed through enuy But the difference was that the bloud of Abel cried from the earth and the bloud of the sonne of God praied from the crosse Weigh well this speech Clamabat ad me de terra and also that Melius loquentem quam Abel and thereby thou shalt perceiue how the bloud of Abel doth crie for vengeance vpon his brother Cain and the bloud of the sonne of God doth pray for mercy for all the world Consider well of this word Melius loquentem that is that the bloud of Christ should haue been but of small profit if hee should haue died for none but for those of that time The Apostle doth not say that the bloud of Christ did then speake onely but that it doth speake now and will speake vntill the worlds end and therevpon it is that we do represent this bloud euery day and offer it in our praiers for otherwise as there is no day in which wee doe not commit some sinne against him so there should no day passe in which wee should not suffer some punishment Saint Basil sayth His offence is very great which committeth a fault if hee doe not immediately helpe himselfe with the bloud of Christ for if it bee frosen for Pagans and Heretikes yet it is fresh and whot for Christians and sinners It is also to bee marked that the Apostle sayth not Accessistit ad sanguinis effusionem but ad sanguinis aspersionem which speech he vsed not for the wicked Synagogue but for the holy mother church because the Synagogue was in the time of shedding of bloud but the holy church came to the sprinckling gathering of it together O how happy we Christians be and how vnhappy the Iewes were seeing that they came Ad sanguinis effusionem to the shedding of bloud and we Christians Ad sanguinis aspersionem so that they shed the bloud of the son of God did not gather it vp we gather it and did not shed it S. Augustine vpon S. Iohn saith By this speech of Aspersionem sanguinis the Apostle doth let vs vnderstand that the bloud of Abel had no other force thē to be shed vpon the earth but with the bloud of the son of God all the catholicke church was as it were with Isope sprinckeled so that all the bloud of the Synagogue was but shed cast on the ground but the bloud of Christ was shed imparted amongst vs. Cyrillus vpon Leuit. saith The church was at the sprinckling of bloud but the synagogue at the effusiō of bloud seeing that of the bloud of the Synagogue there was no drop gathered of the bloud of the church there was no drop lost S. Barnard saith As for the bloud of Abel let it be lost but as for the bloud of the son of God it is not lawful that any should be lost And he goeth gathering it drop by drop who by little litle doth imitate Christs life he doth gather one drop who doth imitate him in one vertue he doth imitate him in two drops who doth follow him in two hee doth gather many drops who doth bestow himselfe in the getting of many vertues insomuch that as on the crosse he gaue it in recompence of wickednesse so he doth now giue it in exchange of vertues CHAP. IIII. Where Christ complaineth on the Christian mans soule because she was vngratefull for the benefite of her creation and redemption VVlnerasti cor meum seror mea vulnerasti cor meum sponsa mea in vno oculorum tuorum in vno crine colli tui Cant. 4. as if hee should say Thou hast wounded my heart O my sister thou hast pierced my heart O my spouse and the cause of my captiuity was because thou diddest behold mee with one of thy eies and because I did behold one of thy haires Origen vpon these words sayth Such sweet words and such pittifull complaints as these are from whence should they proceed but from a man sorely greeued with heauenly loue greatly enflamed The louing wordes which Christ speaketh vnto the soule and the anxiety and griefe which the soule vttereth vnto Christ who can better declare than the soule which is familiar with Christ Such deepe reasons such pittifull wounds such true complaints and griefes so lamentably vttered as these are which are contained vnder these words how is it possible for my pen to write or my heart to tast of How sweet our Lord is to the soule which seeketh him and how delightfull vnto the soule which calleth vpon him and how pleasant vnto the soule which dooth keepe him is so high a language that none is able to vnderstand but only that soule which dooth deserue to tast of the same First of all it is here to be noted why Christ dooth call a holy soule once sister and another time spouse for if she be a sister she cannot be a spouse and if she be a spouse shee cannot be a sister The mystery of this secret is that she is called spouse because of the faith which shee tooke of Christ and she is called sister because of the flesh which Christ tooke in so much that Christ is our bridegroome in that that hee is our Creator and he is our brother in that that hee is our Redeemer Twise the bridegroome complaineth to haue beene wounded of his bride saying Thou hast wounded my heart my sister thou hast wounded my heart my spouse for in respect of two loues hee hath compassion on her and in respect of two loues he suffered for her that is for hauing made her to his likenesse and semblance and for hauing redeemed her with his bloud For Christ to say twise Thou hast wounded me thou hast wounded me is to say thou hast been vnthankfull for the fauour I did to create thee and thou hast been vngratefull for the benefite which I did thee in redeeming thee insomuch that to bee vnthankfull vnto Christ for these two benefites is to wound Christs heart with two
deepe wounds S. Barnard vpon the Canticles saith Note well that Christ doth not say thou hast brokē my head but thou hast pierced my heart to let vs thereby vnderstand that all the offences which we commit against him and also all the seruices which wee doe for him doe reach vntill his heart as hee doth loue vs with the heart Anselmus to this purpose sayth Our Lord doth iest with no man nor will not bee iested at by any man and therevpon he loueth vs with all his heart if we be in state of grace and hateth vs with his heart if we bee in his disgrace By reason whereof there is no offence which we doe commit against his Maiesty vvhich goeth not to his heart nor there is no seruice which we do to him but he doth keepe it in his heart Origen sayth The cause why the bridegroome doth complaine vpon the bride and not the bride against the bridegroome is because the soule hath no cause to complaine vpon God and God hath scarse no cause to bee pleased with the soule The bridegroome complaineth that the bride woundeth him in the heart because that one heart cannot be hurt but of another heart because that that cannot be called a fault but that which doth determinatly proceed from the will Then thy heart doth pierce and wound Christs heart when reason doth teach thee that thou shouldest not sinne and yet notwithstanding thy will dooth determine to sinne whereof God dooth not so much hold himselfe iniuried of that which thou doest as of the heart and will with the which thou doest it Thou doest so many times wound Christ as thou doest consent vnto sinne and therefore hee sayth that thou hast wounded his heart because his iniuries and offences proceeded from thy heart It is much to bee noted that hee sayth not thou hast killed my heart but thou hast wounded my heart for seeing that we see some die only because his heart is moued stirred it should be greater reason that they should die hauing their heart wounded If a griefe of the heart be hardly cured how shall that heart bee healed which is wounded If it be so that all the wounds in the heart are mortall and not to bee cured why doth Christ say that his louer had wounded his heart not confesse that he had killed him By this is knowne the difference betwixt offending God and offending man for a man dieth with euery wound because he will neuer forgiue and pardon but holy Iesus doth not complaine that they kill him but onely that they wound him Giuing vs therby to vnderstand that at the same instant when a soule doth repent her of her offences he doth hold himselfe satisfied for that fault What should become of vs if Christ should say that wee doe kill him as hee sayth that we doe wound him What other thing were it to take Christs life away but to sinne without hope of mercy God speaking with the Angell sayth Interfecisti cor meum and speaking with man sayth onely Vulnerasti cor meum because the sinne of the Angell had no remission but the sinne of man obtaineth euery day pardon O good Iesus O creator of my soule how much are wee bound vnto thee in saying that we doe wound thee and not that wee doe kill thee because that by this high speech thou doest let vs vnderstand that the wounds which we giue thee in the heart and the offences which wee commit against thee are as easily cured as they are easily amended Let no man despaire let no man be discomforted in thinking that he shall not bee pardoned and that there is no remedy for his offences seeing that the son of God doth confesse that wee haue not wholly slaine him but only wounded him of which wounds hee then beginneth to be cured when wee begin to amend O infinite goodnesse O great charity of thine O my good Iesus tell mee I pray thee what diddest thou see in my sinfull soule that thou shouldest trust the weapons in her hands which shee may wound thee with and also the medicines with the which shee may cure thee what are the weapons with the which she doth wound thee but the faults which shee dooth commit against thee And what is the medicine with the which shee dooth cure thee but only the amendment of her owne life Christ saith further that the weapō with the which the bride did wound him was one of her eies which she had in her head and with one of her haires which hanged at her throat so that her eies serued her for arrowes and her hair for bindings Origen vpon this place sayth O how tender the heart is which is wounded with the only sight of an eie and what small force and strength he hath who is bound with a hair The heart which is touched of our Lord although he be stronger then Sampson and lighter then Asael yet in louing of God and tasting of Gods holy loue it is easily taken and suffereth himselfe to be bound without resistance We haue two eies in our head to see with and wee haue two eies in our soules to loue with whereof the one is the eie of loue and the other is the eie of feare and when our Lord sayth that wee looke vpon him with one eie hee sayth that sometimes wee serue him with feare and sometimes with loue Men of high perfection doe looke vpon him with the eie of loue and men of lesser perfection with the eie of feare and the difference is that with the sight of the one there is no alteration at all and with the sight of the other she is presently delighted What can there be in the world more sweeter to the tast or wherin our soule may receiue greater recreation thā to fix all our intention to behold and look vpon God and serue him with all our heart When do we look vpon him with one eie only but whē for loue we serue him and not for fear What can Christ speake more tenderly vnto our soule or what more sweeter words can his holy mouth vtter vnto the soule than to say that she had wounded him with one eie and tied him fast with one haire O infinite loue of thine my Creator and Redeemer tell me I pray thee if thou be so easily satisfied with a soule that doth but once behold thee what wilt thou doe by her which doth behold thee euery day and serue thee all her life time S. Barnard sayth He doth bind God with one haire who thinketh on God and nothing else and hee doth wound him with the sight of one eie who loueth him and no other so that it lieth in our owne hands to serue Christ and attaine vnto his blisse and felicitie Trino vni laus FINIS
Mount Caluarie THE SECOND PART Compyled by the Reuerend Father Don Anthonio de Gueuara Bishop of Mondonnedo Chronicler and preacher vnto Charles the fift In this Booke the Authour treateth of the Seuen Words which Christ our Redeemer spake hanging vpon the Crosse Translated out of Spanish into English IL VOSTRO MALIGNARE NON GIOVA NVLLA LONDON Printed by Adam Islip for Edward White and are to bee sold at his shop by the little North dore of Pouls at the signe of the Gun Anno. 1597. ⧠A Table of the Chapters contained in this Booke PAter ignoice illis quia nesciunt quid faciunt Chap. 2 How the sonne of God said vnto his Father that those which crucifie him bee not his enemies but his friends Fol. 7 Chap. 3 How the son of God put himselfe a mediator betwixt God and mankind and what torment he receiued therby Fol. 13 Chap. 4 Of many qualities conditions which the praier of Father forgiue them had in it how it is meet for vs to follow it in our praiers Fol. 20 Chap. 5 Why the father answered not his son when hee praied for his enemies Fol. 24 Chap. 6 How Christ praied for his enemies on the crosse more heartily then hee did in the garden for himselfe seeing the one praier was made with condition and the other not Fol. 30 Chap. 7 How God is more mercifull now than hee was in time past and why Christ did not say that he did pardon his enemies when hee asked pardon for them of his Father Fol. 35 Chap. 8 How our Lord reckoneth with the Synagogue and of fiue cruelties which the Iewes vsed in the death of Christ Fol. 42 Chap. 9 How that Christs mercy was farre greater towards the Synagogue than their naughtinesse towards him seeing hee pardoned her though she desired no pardon Fol. 51 The Contents of the second word OF the conuersion of the good theefe and of the great wonders which our Lord did vnto him in this case Fol. 64 Chap. 2 How Iudas Iscarioth was a great theefe of the thefts hee committed and how hee fell from the apostleship Fol. 69 Chap. 3 Here are reckoned many other great offences which Iudas committed and diuers treasons which he did against Christ. Fol. 76 Chap. 4 Of the great vertues which the good theef had which died with Christ and how he beleeued of that which the Prophet Ieremy speaketh to this purpose Fol. 83 Chap. 5 How three houres in which the good theefe was with Christ vpon the crosse did profite him more than the three yeares profited Iudas in the which he followed Christ and how some steale vntill they come to the gallows and how this theefe stole vpon the gallows Fol. 90 Chap. 6 How the good theefe had nothing remaining on the crosse but his heart and his tongue and that by these two hee gained glory and there are curious points vttered touching the heart Fol. 96 Chap. 7 How the naughty theefe lost himselfe onely for want of faith and of two chalices which the scripture maketh mention of of which both the theeues dranke of Fol. 105 Chap. 8 Of the great charity which the good theefe had towards the naughty theefe in correcting him of euill doing and in aduising him of the good which he lost Fol. 113 Chap. 9 Why the good theefe did not chide with the naughty theefe because hee did not loue Christ as hee did chide with him because hee did not feare God there are many notable things brought touching the feare of our Lord. Fol. 121 Chap. 10 How the son of God was more grateful vnto the good theefe which bare him company on the crosse than Pharoahs cupbearer was to Ioseph who accompanied him in prison Fol. 130 Chap. 11 Of these words Domine memento mei Lord remember mee which the good theefe spake vnto Christ the which words are deuoutly and deepely expounded Fol. 139 Chap. 12 How our Lord heard the theeues praier vpon the crosse and how Christ answered in the seuen wordes for siue which he spake vnto Christ Fol. 149 Chap. 13 How the son of God neuer vsed this word Paradise vntill he promised it vnto the good theefe of many learned expositions of this saying Hodie mecum eris Paradiso This day thou shalt be with me in Paradise Fol. 157 The Contents of the third Word THat the loue which the mother of God had did exceed the loue of all other men also the loue of Angels Fol. 174 Chap. 2 How that if the loue which the mother bare vnto her sonne was great so likewise the loue which the son bare his mother was no lesse and to proue this there is expounded a saying of the Canticles Fol. 181 Chap. 3 Of the first and second word which holy Simeon spake vnto our Lady and how many fall from the law of Christ without his fault Fol. 189 Chap. 4 Of the third word which old Simeon spake vnto the Virgine in the Temple and of three authorities touching this purpose Fol. 195 Chap. 5 How Salomon did inherite the kingdome of his father Dauids pleasures and how Christ did inherit the kingdome of trauails Chap. 6 Of the sword of griefe which killed the son of God and went through his blessed mother Fol. 212 Chap. 7 How the Virgine and her family stood hard by the crosse and others sate a farre off Fol. 220 The Contents of the fourth Word HOw Christ in this speech more than in all the rest seemeth to change his stile of speaking Fol. 233 Chap. 2 How Christ doth complaine vpon his father because he doth breake all his anger vpon his body Fol. 242 Chap. 3 How Christ complaineth of his Father because he took all his friends from him in his passion and all others which he knew Fol. 247 Chap. 4 How Christ complaineth on his Father because he bathed his body with the bloud of his vaines and drowned his heart in waters of distresse Fol. 255 Chap. 5 How Christ complaineth of his Father because he did permit those to crucifie him which were wont to bee his friends and how he calleth them friends Fol. 260 Chap. 6 How Christ complaineth vnto his father because they made more account of Iepthes daughter in the Synagogue than they doe at this day of his death in the church Fol. 265 Chap. 7 How Christ complaineth vnto his father because they did open his wounds through malice as they did stop vp Isaacs wels through enuy Fol. 273 Chap. 8 How the son of God complaineth to his father because they did load his body with stripes and his heart with care and anguish Fol. 286 Chap. 9 How the son of God complaineth vpon the Synagogue that hauing carried them vpon his backe yet they bee vngratefull vnto him Fol. 297 Chap. 10 How Christ complaineth vnto his Father vpon vs for our vngratefulnesse considering that he hath taken vpon himselfe all our offences Fol. 303 Chap. 11 Christ complaineth vnto his Father how badly
vpon the crosse when we lose our liberty the heauens are stoln Adams was but a small theft seeing of all Paradise hee stole but one apple But this good theefe was not content with the apples of Paradise vnlesse he stole all Paradise It was a vaine and a light theft which faire Rachel committed against her father Laban and this of the theefe was an honorable theft because hee did not abase himselfe to steale idols made of wood but he stole the very true God The theft which king Dauid coÌ„mitted was a bold theft when hee stole the bottle of water and the speare from king Sauls boulster but the good theeues theft was more solemne who stole not a launce from a boulster nor a bottle of water but he stole Christs body drie and without bloud and his side which was pierced with a launce Moises spies were craftie and subtile theeues vvhich stole avvay the bunch of grapes of the land of promise but the good theefe vvas farre more subtiler seeing hee stole from those vvho had stolne not a bunch of grapes vvhich hanged but Christ crucified Let al the theeues that are come forth saith Cyprian and bee compared vvith this theefe and they shall find for a truth that he is the greatest of all and the most famous of them all seeing that if other doe steale they lose their life but this in stealing recouered life CHAP. VI. How the good theefe had nothing remaining on the crosse but his heart and his tongue and that by these two hee gained glory and there are curious points vttered touching the heart OMni custodia custodi cor tuum quia ex ipso vitaprocedit said Salomon the vvise speaking vvith his son Roboam in the fourth chap. of his Prouerbes as if he vvould say I counsell thee my son Roboam as a thing that doth very much import thee that thou keep thy heart vvith all care vvatching because from him proceedeth al the good of thy life It doth behooue vs very much that vvee beleeue this that the vvise man saith and also keepe it seeing he vvriteth it vvith such high vvordes and persuadeth it vvith such deepe reasons I confesse for my owne part that amongst all the things which I haue read or haue heard wise men speake of there is none that hath taken such deep root in my memory nor hath satisfied my iudgemeÌ„t like vnto this couÌ„sel of the wise man For the better commending of which speech I wish I had Homers vnderstanding Platoes wit Diogenes phrase Eschines art of Oratory Ciceroes tongue After this saying in comparison of it there is nothing more to bee thought nothing more to be sought nothing more to be said nor nothing more to be commended for vnder this speech is comprehended al the goodnes that hath ben written vntil this day all that which is necessary for thy saluation This is a high doctrin a wonderful saying worthy to be heard and true to be beleeued iust to be taught wholly to be obserued S. Ierome saith thus of it wheÌ„ the wise man saith Omni custodia Keep thy hart with al watching it is to say plainly keep keep watch watch be aduised be aduised shut shut the gates entrance of thy heart for it is he in whom our Lord desireth to delight in and that is he vvhom the deuill also would willingly possesse S. Augustine in a sermon saith The wise man saith not without cause keepe thy heart with a carefull watch considering that God and the deuill and the diuell and God striue not who shall possesse the eies wee doe see with or the tongue which we speak with but only which of theÌ„ both shall house shut himself as in a castle in our harts which we bear insomuch that in the guard keeping of the hart consisteth our saluation or perditioÌ„ Origen saith That wheÌ„ the wise man saith Omni custodia cor tuuÌ„ custodi he doth forwarne vs aduise vs that we put diligeÌ„t watch ward ouer our fugitiue hart because the flesh may not defile him the world mooue him the deuill deceiue him the enemy steale him possesse him What els doth he say wheÌ„ he biddeth thee watch ward thy hart but only that so much interest wee haue in Christ how much hee himselfe hath in our hearts If God hath little in thee thou hast litle in God if thou hast much in God god hath much in thee seeing thou wouldest haue nothing of God but thy saluation God would haue nothing of thee but thy heart thou oughtest highly to keepe it and trust it and commit it to none but vnto him S. Gregory in his Morals saith The counsell of the wise man is very deepe and his aduise very diuine when hee saith Keepe thy heart with all watching and the reason is that because all that which God giueth vs and al that which wee offer vnto him is worth nothing if it bee not kept in the heart and proceed from the heart and therefore it is a very wholesome thing that our hearts bee alwaies full of good desires and very far from vaine thoughts Tell mee I pray thee why the wise man was not content to say that wee ought to keepe the heart but he added that we should keep him with all watching and guarding and put him in very great safetie What other thing is it to keepe it with al guard but only that wee should not giue place for any vanity or folly to enter in Seneca saith in an Epistle Wee see that the eies are defended with the eie lids the mouth with the lips the ears with a cotton the bands with gloues the corne in the garner and mony in chests but no man is able to take away vaine desires from the ambitious mutinous heart nor cut off his light cogitations Tel me I pray thee what treasure is there in mans heart because he shold be gorged with so many guards O my brother if thou diddest know what a great treasure that is which God hath left in keeping in the heart of the iust man I assure thee and sweare vnto thee that thou wouldst keep thy heart with a strong guard wouldst not consent that any but God shold enter into it is it not thinkest thou great reason that thy hart be wel guarded seeing God wil not haue it for any other but for himselfe In the heâ—â—t of man there is the reasonable power with the which hee gouerneth himselfe the irascible power with the which he defendeth himself coÌ„cupiscible with the which hee prouideth for things necessary and in the keeping of these three powers the saluation of the soul consisteth the rest quietnes of the life The diuell trauelleth much like vnto another Ioab to giue vs three fierce wounds in these three noble powers because our sorrowful heart should faint be dismaied not know how to gouerne himselfe in prosperity nor help himself in aduersity
put mee to death on the Mount of Caluary and on the Mount of Caluary they kill thee at high noone daies they execute mee and at the same houre they execute thee thou art as neere the end of thy life as I am neere to death and therfore Lord remember me thus as wee depart both together out of this world so also we may both together goe into heauen What reason doth permit it or what iustice doth suffer O my good Lord that thou shouldest take me for thy companion to suffer on the crosse with thee and when thou doest go into heauen to leaue mee here behind thee Seeing thou wilt depart out of this world to death and that through such a narrow passage and long way whom canst thou take with thee better than the theefe which was thy fellow vpon the tree It is necessary that thy poore mother liue thou hast left thy Iohn thy cousin to his owne custodie Peter thy Disciple hath denied thee Iudas thy steward hath sold thee all the Iewes haue beene vngratefull vnto thee and therfore seeing that thou doest see no body neere thee who doth confesse and acknowledge thee but my selfe alone who am here alone with thee Lord remember mee and either giue mee somewhat in thy Testament or take mee with thee to Paradise O holy Nazarean and blessed Prophet seeing that thou diddest heare Ionas out of the Whales belly Daniel out of the lake of Babilonia Ioseph out of the dungeon of Egypt Ieremy out of the darke well and diddest heare Dauid when he said Tibi soli peccaui I haue sinned vnto thee only why doest thou not heare-mee when I crie Lord remember mee Domine memento mei Behold O my good Lord behold O my good companion now my eies doe breake now my last houre is come now my sight faileth mee and my speech is troubled and my soule is pulled out of my body and therefore in this narrow passing and doubtfull way vnto whome should I say better than vnto thee Lord remember me yea and all the whole Psalme of Miserere Iosue was a theefe seeing he stole grapes fron Chanaan Dauid was a theefe seeing hee stole the bottle of water from Saul Rachael was a theefe seeing she stole the idols from her father Ionathas was a theefe seeing hee stole hony from the hiue Iosaba was a theefe seeing he stole the infant Ionas and yet thou diddest not command any one of all these to bee hanged nor send them from thy houseuf this be so and if thou diddest forgiue those which stole thy goods wilt thou not forgiue mee poore theefe who turne for thy honours sake and keepe thee company in this place Seeing that of old time thou art accustomed to forgiue very famous theeues and dissemble very notorious thefts why doest thou not forgiue me among them and absolue me of my sinnes If thou wilt haue tears for the thefts which I haue done thou seest that they run downe my cheekes if thou doest content thy selfe to see bloud thou seest that there is no drop left in mee if thou wilt haue mee whip my selfe I am already bowelled if thou wilt haue mee repent I say vnto thee Soli peccaui if thou wilt haue mee make entire satisfaction how canst thou haue me to do it not hauing halfe an houre to liue Lord Iesus remember mee and bee my surety vnto thy father in the other world and put mee with thy chosen flocke write mee in thy booke and place mee in thy glory seeing that the faith of which thou art doth flourish onely in thy mother and remaineth in my heart Remember mee O good Iesus and if thou wilt depart out of this sorrowfull life into the other before mee I beseech thee leaue mee the step of thy foor to tread in and a path-way to follow thee for if I acknowledge thee for my God and receaue thee for my God and beleeue in thee for my God being as thou art dismembred and crucified shall not I serue thee and praise thee farre better when I shall see thee glorified Darest thou trust me with thy crosse because I should worship it and with thy body because I should accompany thee and with thy mother to comfort her and with thy honour to defend it and with thy church to augment it and with thy faith to maintaine it and wilt thou not put thy glory into my hands that I may alwaies praise thee in it When they condemned thee to bee crucified and brought mee to bee executed I heard thee say there before Pilate That thy kingdome was not of this world and then seeing thou art a king and hast a kingdome remember mee and take me with thee and I will tell thy father what thou hast suffered to serue him and all the fauours which thou hast done for me Now that the good theefe hath made his praier vnto God and recommended himselfe vnto him it is reason now that the naughty theefe haue license to speake which is my naughty and peruerse heart because the theefe which hanged on the left hand of God did blaspheme Christ but once but thou my soule doest blaspheme him euery day Remember mee O sweet Iesus and haue mercy on mee O my soules glory to the end that the shedding of thy pretious bloud be not euilly bestowed in mee for at the time when thou diddest shed it thou diddest not feeele so grieuously the vvant of it in thy bodie as thou diddest feele the vngratefulnesse of the whole world And when is thy precious bloud vnthankfully shed for mee but when I yeeld vnto that which my Sensuality demâ—ndeth of mee and not vnto that which thy Gospell counselleth mee What is all that worth which I would if thou wilt not If thou goest to seeke out theeues and if thou doest hunt after sinners why doest thou seeke for any more than for mee because there is no theefe who hath committed greater robberies than I nor any sinners who hath done more greeuous sins than I O patient and benigue Lord if the wickednesse of my heart and the offences which I haue committed in secret were knowne notoriously vnto the iudges of the world as they are knowne vnto thee I should many yeares agoe haue beene hanged and in the other world condemned I will not say with the Prophet Dauid Where be thy old mercies seeing that I see them enter euery day into my gates because I doe not make more hast to sinne than thou to pardon mee The pardon which thou diddest giue vnto the good theefe doth giue vs also great hope to obtaine pardon at thy hands for he being come to the gibbet condemned for his offence went away sanctified with thy Grace If thou do giue theeues and robbers kingdomes what wilt thou do and giue vnto theÌ„ whom thou doest loue and are chosen of thy father If thou diddest giue the kingdome of heauen to a rouer and a theese for speaking one onely word vnto thee and seruing thee one
to suffer it or vvhat eies can weepe and bewaile it sufficiently Venient tibi has vna die sterilitas viduitas said God by the Prophet Esay chapter sixteene as if hee would say When thou shalt least thinke vpon it there shall happen two great mishaps vnto thee O Synagogue that is thou shalt bee made a widdow and also barren vvithout a sonne The space of three thousand yeares in which God vvas married vnto the Synagogue hee raised Patriarkes and Prophets continually in her but vvhen the son of God vvas put to death shee vvas put from him like a naughty vvoman and the Church admitted in her place in so much that from good Friday forward vvhen he died on the crosse shee neuer after vvas great vvith any gifts or graces nor neuer brought foorth any holy man Our blessed Lord vvas his mothers bridegroome and deere sonne also and hee vvas so certainely her bridegroome that Ioseph vvas not more hers vvhen hee vvas betrothed vnto her and therevpon it is that vvhen Ioseph died shee vvas not fully a vviddow but vvhen the sonne of God died shee was fully a vviddow Why dooth the Prophet call her a vviddow but by reason of her sonne vvhich shee lost and vvhy doth hee call her barren but by reason that shee had no comfort and consolation O that the Prophet doth rightly call thee barren seeing that in one day and in one houre thou diddest lose thy husband and vvast bereaued of thy sonne But yet thou maiest comfort thy selfe vvith one thing O glorious Virgine that is that thou needest not vveare a mourning vveed though thou bee a vviddow because thee very stones haue broken in sunder and the heauens haue mourned for pure compassion Magna velut mare est contritio tua quis medebitur tibi Sayth Ieremy in his Lamentations as if hee would say thy griefe dooth so much exceed all other griefes as the sea doth exceed all other vvaters because all men can take pitie on thee but no man remedy thee Ieremy doth highly set forth the dolours vvhich the sorrowfull mother suffered on the Mount of Caluary by comparing her vnto the sea vvater because that as there is no drop of water in the sea which is not salt euen so there was no part of the Virgines heart which did not feele griefe and paine Hee calleth the Virgines dolour Contrition that is a kind of brusing or breaking hee calleth it great and hee calleth it a sea which is bitter in so much that as there is nothing which can bee compared to the sea in greatnesse euen so there is no griefe which can bee compared vnto the griefe which the Virgine suffered There are some griefes and sorrowes the which if they bee bitter yet they are not great and if they bee great yet they are not bitter but the Virgines dolour vvas the greatest in the world for it was so bitter that there could bee none so bitter and so great that none could bee greater What could bee more bitter seeing it went to her heart what longer seeing it continued all her life time O that thy contrition was great like vnto the sea for as there is in the sea both calme and tempest so was there in thy heart at one time ioy and sorrow ioy in seeing thy sonne redeeme the world and sorrow in seeing thy sonne die vvithout iustice What sorrow doest thou thinke should that heart feele in the which at one time there did striue sensuality and reason loue and feare liking and dissiking willing and nilling What sea can bee compared in depth or what water in bitternesse vnto the heart in the which is forged at one time a will to redeeme all the world and a will that her sonne should not suffer For as the sea is deepe and large so the Virgines griefe was deepe because it reacheth vnto the heart and great because it vvas of a great matter and bitter because it was the greatest griefe in the world Barnard sayth That as in the sea one waue followeth another and when they are come to the banke they breake against it euen so in the Virgines mind one sorrow ouertaketh another and one grief ouerreacheth another the which both together breake against the Virgines bowels And shee suffered all these anxieties and sorrowes alone because there was none who might take part of them with her nor any man able to giue her remedy for them Quis medibitur tibi as if Ieremy would say O sorrowfull mother and comfortlesse Lady what Phisition is able to cure thy wounds hauing them as thou hast them so farre within thy heart Who shall cure thee O thou of all other the most comfortlesse because the griefes of the heart are such that although they are easie to bee reckoned yet they are hard to bee cured Who shall heale thee O blessed Ladie seeing thy carefull loue is of such qualitie and the wounds of thy sorrow so great that no man can guesse at the curing of them but hee alone who was the cause of them Who shall ease thee of all others the most desolate seeing that the Phisitian which cured the dolours of the heart is now crucified among theeues and malefactors Who shall cure thee O blessed Virgine or who shall make whole thy sorrowfull heart but hee onely in whome thou hast put it seeing wee know that although Gallen and Hypocrates can purge the humors and let the vaines bloud yet they cannot cure the griefes of the mind Who shall ease thy sighes but only he for whome we sigh for Who shall heale thee O my good Ladie seeing that hee is dead on the altar of the crosse for whome thou doest weepe and hee hath yeelded vp the ghost for whome thou doest sigh Who shall heale thee O my sinfull soule if thou hast lost Christ and fallen from grace Thou must now know that thou hast no recompence for so great a losse Ioine therefore O my soule with our Lady and weep with her shee for her sonne and thou for thy losse because that after his resurrection he may comfort her and helpe thee would haue bestowed them all in seeking looking vpon in hearing and in louing and seruing her sonne O who could haue seene thee in that lamentable houre on foot and not sitting hard by the crosse and not farre off looking vpon him with thy sorrowfull eies kissing his feet with thy mouth and receiuing the drops of bloud vpon thy head The scripture doth not say only that shee did stand hard by the crosse but addeth further iuxta crucem Iesu by the crosse of Christ to distinguish the crosse of Christ from the crosse of theeues for it had been no matter whether a man had been on foot or sitting by those crosses Who should come to the crosse of Christ crucified but he who is also crucified And hee who will come to the crosse must liue like vnto them that are on the crosse vpon which they know nothing but how to
for the sinner and the righteous for the vniust and that vvhich is euerlasting for that vvhich is transitory Our Lord in this place as it vvere iesting and mocking vs doth call all our workes cesternes which cannot hold water that is that wee are cesternes or pooles vvhich let out all vvaters because vve be not vvell glewed and fastened O how our Lord hath shamed vs in these words and embased vs in saying by the Prophet Ieremy that all our vvorkes are nothing but old broken cesternes and puddles wherein there is nothing commonly but reeds and duckeweed dirt mire stinking vvaer and venomous adders Our Lord doth compare vs vvith great reason vnto that vvhich hee dooth name and doth scorne and mocke vs fitly by it because the sinnes vvhich are in our soules are farre vvorser than those filthes which are found in standing puddels What is there in an old puddle that is not in my soule What are all my vvorkes but a little mire vvhose property is to trouble the water hold them fast vvhich enter into it O how vnhappie we be seeing wee sticke so fast in worldly things that wee cannot get out and so bemire our selues in vaine things that wee can neuer make our selues cleane insomuch that there escapeth no man vvhich is not either defiled with sinne or wet vvith infamie Our workes are also compared vnto duckweed in standing puddles vvhose propertie is to fill the vvater and giue it an euill sauour O wretched and vnhappy that I am seeing I doe no more good in the catholick church thā that weed doth in the water which is easily seene seeing I offend and hurt others with my euill example and that which is worst of all I possesse the roome of a good one Thou and I I and thou my brother wherein doe we serue God or wherein doe we benefite the church vnlesse it be in furthering the bad and persecuting the good and cherishing and pampering our bodies and in eating the bread of the little ones Doest not thou eat the bread of the little ones when as if a Moore or a Pagan had receiued so many fauors as thou hast at Gods hands he would haue serued him more than thou hast done and offended him much lesse What doth the duckweed serue for in pooles but to hide and succour frogges and in what doe I serue Christ in but because all kind of sinne should rest in my heart What sinne did euer knocke at my dore vnto which I haue not presently opened Woe be vnto me woe be vnto me what doe I say that I answered presently when sin called at my doore seeing that very oft before it doth call at my doore I goe vp and downe seeking it from house to house Our workes are also like vnto standing puddle whose property is to be troubled and thicke to looke into and very stinking to drinke When our Lord sayth by the Prophet Esaias Auferte malum cogitationum vestrarum ab oculis meis how should he not detest our workes seeing he saith that all that we doe thinke of doth stinke Anselmus sayth If we will haue God accept of that which wee doe it is necessary that all that bee cleane which wee thinke of for God doth not so much looke vnto that which vve be as vnto that vvhich vvee would bee if vve could O my soule O my heart what is in me that hath a good sauour and what is in thee vvhich doth not stinke Dooth not my body stinke with the euill vvorkes vvhich I doe my flesh vvith sloth my mouth with lies my life vvith couetousnesse and my heart vvith malice S. Barnard sayth According vnto the time vvhich I haue liued and according vnto the small profite vvhich I haue done I am partly weary of my life and partly afeard to die for if I behold my flesh it is now stinking with yeares and if I looke vnto my conditions they are also rusty with age All my workes are so vnpleasant and corrupt and my conditions so stinking that it is more tollerable to smell a dead carkasse with my nose than vnto thee O my God to smell this filthy heart of mine Our workes are also like vnto the frogges which are bred in puddles whose property is to make the water loathsome and offend our eares with their croaking S. Barnard vpon the Canticles sayth Looke how beautifull a thing it is to see a soule when shee is in the state of grace so deformed a thing it is to see her when she is darkened with sinne for in the one estate God is neuer satisfied in looking vpon her and in the other he will neuer hear her The properties of frogs are these they are euil fauoured to looke vpon loathsome to touch vnpleasant to heare and monstrous to eat of for if it be well marked they haue no scales like a fish nor feathers like a bird Origen talking of the frogs of Egypt sayth A frog and worse than a frog is that soule which in the fountain of his goodnesse doth not bath her selfe because we may well say of such a soule that she is euill fauoured in respect of her sinne loathsome in respect of her punishment and not to be suffered in respect of her infamie The quality of the frog is to croake night day it is the condition of a naughty man alwaies to complain because it is one of the infelicities which naughty mē endure in this life that they complaine of all things and liue discontented with thēselues It is also to be weighed that how well soeuer the stones of a poole bee ioined yet the water dooth woose betweene them vnlesse they bee well mortered together because that the propertie of the water is to moisten that which it toucheth and seeke alwaies where it may find a place to issue out What thinkest thou is the clay and morter with the which a holy soule is fastened together but only Gods holy grace Irenaeus in an Homily saith What dooth it auaile vs to haue in the poole of our soule the vertue of humility the goodnesse of patience the wealth of almes giuing and the perfection of abstinence if there want the clay and pitch of charity to keepe them togither S. Ambrose vpon Beati immaculati sayth Let vs not cast away our selues and grieue because our Lord wil not impart his graces vnto vs but because we know not how to keepe them when we haue thē because there is required greater vertue to keepe that which is gotten than to recouer that which was lost O what great reason our Lord hath to say and complaine of all the good turnes that he doth vs and of all the fauours which he doth bestow vpon vs for we cast them al into an old puddle where we haue nothing but the dirt of couetousnesse the frogges of vainglory the reeds and duckeweeds of hypocrisie and the tod-poole of lechery CHAP. IX How the sonne of God did not refuse to drinke gaule and