this time the feare and terrour of the wicked shal be so great that as the Prophet Esaie saieth Esa 2.19 they shall seike the cliftes of stones and the hollowe places of the rockes to hide them selues therein for the great feare they shall haue of oure Lorde and of the glorie of his maiestie when he commeth to iudge the worlde To conclude this feare shal be so great Apoc. 20. that as S. Iohn saieth both the heauens and the earthe shall flye from the presence of the iudge and shall finde no place where to hide them selues Now ô ye heauens why doe ye flye awaie What haue ye done Why are ye afraide And if by the heauens be vnderstode the blessed spirites that are in heauen O ye blessed spirites that were created and confirmed in grace At the daye of generall Iudgmente euen the blessed spirites shal be afrayde to see so greate maiestie and indignation in Christe the iudge why doe ye flye awaie What haue ye done Why are ye afrayde Vndowbtedly they are not afrayde for anie daunger that is towardes themselues but they be afrayde to beholde in the iudge such a great maiestie and indignation the greatnes whereof shal be able to stryke all the heauens with terrour and admiration When the Sea is outragious and tempestious euen he that standeth safe vpon the shore is in a kinde of feare and admiration When the father goeth like a lion about his howse in punishinge his bond slaue his innocent sonne is also afraide although he knowe right well that his fathers rage is not bent against him but against the slaue Now what shall the wicked doe at this time when euen the iust shal be so greatly afrayd If the heauens flye for feare what shall the earthe doe And if those that be wholly spirite doe tremble and quake what shall they doe that haue bene wholly fleashe Esa 64. And if as the Prophet saieth the mountaines shall melt in this daie before the face of almightie God What stonie harde hartes then haue we that for all this be nothinge at all moued The holie crosse shall come before Christe the Iudge at the daye of generall iudgemente and be a witnes againste the wicked Math. 24.30 Before the Iudge there shall come that royall standarde of the crosse to be a witnes of the redemption and remedie which almightie God sent to the worlde and that the worlde woulde not receiue it And so the holie crosse shall there iustifie the cause of almightie God and leaue the wicked voide of al maner of comforte and excuse Then shall all nations of the earthe saieth our Sauiour weepe and lament and they all shall stryke and beare vpon their brestes O how great cause shall they then haue to weepe and waile They shall weepe because at that tyme they can neither doe penanceÌ„ nor flye from the iustice of almightie God nor appeale from his sentence They shall bewaile their sinnes past their shame present and the tormentes that are to come They shall bewaile their miserable happe their vnfortunat birthe and their cursed ende For these and manie other causes they shall weepe and waile verie bitterlie and as persons whollie dismayed and fettered in all partes and without all maner of comforte and remedie they shall wringe their handes and stryke theÌ„ selues vpon their brestes Our sauiour Christe the Iudge shall make a seperatioÌ„ betwene the good and the wicked Math. 25. Then shall the Iudge make a diuision betwene the euill and the good and place the goates at his left hande and the sheepe at his right hande O how happie and blessed shall those persons be that shal be though worthie to haue a place emonge those elected sheepe O Lorde I most humblie beseeche thee let me haue tribulation here in this worlde Punishe me here cutte me in peeces here burne me here so that I maie there be placed at thy right hande Then shall the generall iudgement beginne to be solemnised and the causes of each one shal be throughlie scanned and examined Accordinge as the Prophet Daniell writeth in these wordes Daniel 7.9 I stode saieth he attentiuely and I sawe certaine seates set in their places and the auncient of yeares sat downe whose garmente was white as snowe and the heare of his head like the pure wolle The throne wherein he sat was like flames of fier and the wheeles thereof like burninge fire And a riuer of raginge fire issued and came forthe from before him Thowsande thousandes were attendant to serue him and tenne hundered thousande thowsandes stode waitinge before him c. I behelde all this in the vision of the night and I sawe one comminge in the cloudes who seemed to be the sonne of man Hetherto are the wordes of the Prophet Daniell Wherevnto S. Iohn addeth and saieth Apoc. 20.12 I sawe all the dead both great and smalle standinge before this throne and there the bokes were opened and an other boke opened which is the boke of lyfe and the dead were iudged accordinge to the contentes in those bokes accordinge to their workes Beholde here deare Christian brother the measure whereby thou shalt be iudged Beholde here the taxe and prices whereby all thinges that thou doest shal be valued and esteemed and not by the fonde iudgement of the worlde which hath the false and counterfeit weightes of Canaan in their handes Osâ—â— 12. in whose ballance vertue and vice are iudged to be of smalle weight and accompte In these bokes are written all our whole lyfe and that with such care and diligence that a worde hath no soner passed thy mowth but it is foorthwith noted and set in his proper register But of what thinges trowe ye will the Iudge require an accompte of vs Of what thinges we must giue an accompte Iob. 31.4 O Lorde saieth Iob thou hast nombered all the steppes of my lyfe Certainly there shall not be somuch as one idle worde nor one onely thowghte whereof an accompte will not be required in that iudgement Yea Math. 12.36 and not onely of those thinges that we either thinke or doe but also of those that we leaue vndone of such thinges I meane as we are bownde to doe If thou saie at the daie of Iudgment ô Lorde I haue not sworne the Iudge will answere that thy sonne or thy seruant hath sworne whom thy dutie was to haue chastised and corrected And we shall geue an accompte not onely of our euill workes but also euen of our good workes with what intention and after what maner we did them Finally as S. Gregorie saieth S. Gregorie Math. 12.36 An accompte shall there be required of vs of euerie point and moment of our lyfe how and after what sorte we haue spente them Consideringe therefore that such a strait accoÌ„pte shal be required of vs how happeneth it that we that beleue this as a most certaine truthe doe neuerthelesse liue with such securitie and
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.
the materiall wordes or as the seconde attention that marketh the sence and meaninge of the wordes but moche more that attention that marketh and is attent to the end of prayer which is almightie God and vnto the thinge for which we praye The readinge of holie bookes The readinge of holie bookes conteininge fruitfull and profitable matters not onelie lighteneth our ignorance but it also dischargeth our dutie in well spendinge our tyme therein it correcteth our faultes teacheth good and holie maners discouereth vices exhorteth vnto vertues stirreth vp feruour causeth a feare of God recollecteth the mynde recreateth and comforteth the heauie sorowfull and discomforted soule Vndowbtedlie it procureth great profite and fruite to reade bookes of holie matters of such matters I meane as doe recollecte the soule that is distracted and wanderinge abroade emonge so manie diuers and sondrie thinges Readinge teacheth and sheweth vs the waye how to leade a good life Examples doe induce and prouoke vs to imitate and followe the same And prayer obteyneth vs grace to accomplish it fullie and perfect lie Readinge saie the holie fathers is good Praier vnto God is better but the doeinge of good woorkes for Gods sake is aboue all Out of holie readinge the good deuowt persons doe gather how to meditate vpon God And out of godlie meditation procedeth an earnest affection and a verie prompte and readie eleuation of the spirit vnto God out of which issueth that inwarde prayer that pearceth the heauens passeth aboue the highest places and hath a desire to vnite it selfe vnto almightie God in whom are all good thinges that may be desired Besides readinge and prayer it is necessarie to doe some good and profitable woorke But because our weaknesse is not able to continewe and perseuere alwayes in prayer and readinge it is therefore verie profitable yea and necessarie to worke also and to doe some thinge that is good and profitable which cannot chuse but so it wil be in case praier goe before the worke and yet it shal be moche better if praier doe accompanie it but best of all if the worke doe also end in prayer and then is the worke most perfecte To woorke with our owne handes is profitable bothe for our sowle and bodie To doe some kinde of worke with our owne handes besides that it is verie profitable and holsome for the bodie it helpeth our spirite also our neighbour is thereby edified and our sences are comforted and refreshed And in case thou finde thy selfe slouthfull heauie and vnwillinge to worke and labour with thy handes yet perseuere therein and thou shalt ouercome it O that we might once come to haue such a perseuerance and constancie as the Sainctes had Note howe the Saintes cōtinewed in prayer readinge and woorkinge with their handes who praied without intermission And yet notwithstandinge their continuance in prayer good Lorde it is merueilous to consider howe studious and continuall they were in readinge howe feruente and laborious in bodelie exercices and in doeinge of good workes in somuch as no kinde of labours paynes nor trauayles coulde euer ouercome them Now what other thinge is the life of the Sainctes vnto vs but onely a holie readinge which we ought to imitate without ceasinge Vvho so enforcethe himselfe to labour for gods sake shall obteine greater grace of God That man that shall enforce himselfe to take paynes and labours for Godes sake shall obteine the greater grace of his diuine good nesse and shall out of hande feele the profite and commoditie of his traueile An euill custome is ouercome by a good the which good custome if it be conuerted as it were into nature it waxeth so stronge that it tourneth the thinges that were harde and difficulte and causeth them to become easie and lighte And all this as Saint Paule saieth commeth to the iust man by meanes of continuall prayer And therefore he saieth sine intermissione orate 1. Thess 5. praye ye without intermissiō Saint Paule knewe right well that whilest we walke here in this life we are compassed all aboute with enemyes temptations tribulations and with infinite deceitfull ginnes with warres without and feares within 2. Cor. 7. and therefore he aduiseth vs to praye without intermission For whereas almightie God permitteth so manie vexations and troubles to come for the sinnes of the worlde his intent thereby is to stirre vp his electe and to awake them that they shoulde lifte vp their spirite vnto heauenly thinges 2. Tim. 2. For he that praieth not fighteth not and he that fighteth not manfully and maketh resistance is forthwith ouercome and leeseth his crowne and rewarde Who maie be able to praye and fighte cōtinewallie And if thou demaunde of me who is able to praye and fighte cōtinually I saie that euerie one can doe it that in trueth and humilitie of harte calleth vpon almightie God for succoure and putteth his full trust in him in verie deede Psal 144. For as the prophet Dauid saithe Our Lorde is mightie vnto them that calle vpon him if so be they calle vpon him in trueth We maie praie all waies with our spirite and with a godlye intention And if thou canst not praye continuallie with thy mouthe yet praye with thy spirite and with a godly intention For it is a very continuall sacrifice vnto almightie God in the soule of our hart to haue a desire to doe good workes and to serue him with all our harte And trulie that man doth alwayes praie that doth alwayes good workes And whosoeuer is hartelie sorie for his offences he hath committed and sigheth mourneth and longeth for the good thinges that are to come praieth alwayes and saieth with the prophet Dauid Psal 37. O Lorde before thee is all my desier and my mourninge is not hid from thee These three pointes nowe good Christian Reader which serue as we haue declared to preserue the righteous man in his righteousnes are so well taught and so wonderfullie set forth in these notable bookes of the Reuerēd religious Learned Father F. LEWIS de GRANADA that he must needes be verie harde harted who readinge them with attention deuotion and with a Christian desire to take profite by them doth not merueilouslie inriche him selfe with these three treasures to witte with prayer readinge and doeinge of good workes Wherefore whosoeuer is desirous to profite in these three thinges hath here verie Catholike sounde and profitable doctrine and in all pointes agreable with the vniuersall doctrine of the holie auncient Fathers and of the diuine Scriptures In these singular deuout holie bookes he shall not finde any thinge that may either offend him or bringe him into any errour or scruple Here shall he finde manie thinges that may edifie delighte teache and prouoke him to the loue of God and withall to the abhorringe of sinne and contempte of the worlde From receauinge which fruites no man is here excluded for so much as the Awthor
all this but that the holie Ghost intended by all these metaphors to expresse vnto vs the coÌ„tinuall exercise and coÌ„sideration wherewith the iust man is alwaies occupied in searchinge the worckes and wonders of almightie God And for this verie cause Psalm 1. Eccles 31. emonge the praises of the iust maÌ„ this is put for one of the most principall that his exercise is to meditate vpon the lawe of our lord daie and night and that he is alwaies coÌ„uersaÌ„t in the secrecie of parables geuing vs hereby to vnderstand that all his trade and coÌ„uersatioÌ„ must be in searching and meditating vpoÌ„ the secretes and woÌ„derfull worckes of almightie God And euen for this verie cawse also Ezech. 1. were those misticall beastes of Ezechiel represented vnto vs with so manie eies to signifie vnto vs that the iust man staÌ„deth in greater neede of the continuall consideration and sight of spirituall thinges then of a nomber of other exercises By this therefore we see plainlie what great neede we haue of this holie exercise and consequentlie how blyndelie and fowlie they are deceaued that either despise or make little accompt of the holie exercise of praier and meditation not considering that this is openlie to gaynesaie and contemne that thing which the holie Ghost hath with so great instancie commended vnto vs. I wishe that such persons would reade those fiue bookes of coÌ„sideration which S. Barnard wrote vnto EVGENIVS the Pope And there shall they perceaue of how great importance this holie exercise is towardes the obteyning of all vertues Now for this cause manie Catholike and religeous persons vnderstanding what great and inestimable fruit ensueth of this godlie meditation haue gone abowt to exercise them selues ordinarilie therein and haue appointed euerie daie certein speciall times and howeres for the same Howbeit oftentymes they waxe colde and geue ouer this holie exercise by reason of two difficulties they finde in it Two difficulties in the exercise of praier and meditation The one is the want of matter and of consideratioÌ„s wherein they maie occupie there cogitation at that time And th' other is the want of feruencie and deuotion which is verie requisite to accompanie this holie exercise in case we mind to haue anie fruit and commoditie thereby In steed whereof they find manie times great drynes of hart and withall a great combate of diuers and sondrie thowghtes The ordre and diuisioÌ„ of the contentes of this booke For remedie of which two inconueniences I haue ordeined this present booke which is deuided into two principall partes The first part for remedie of the first inconuenience treateth of the matter of praier The firste parte of this booke or meditation wherein are conteined fowertience meditations seruing for all the seuen daies of the weike both in the morninge and euening And these meditations do conteine the principall places and misteries of our faith and especially the consideration of those misteries that are of most force and power to brydle our hartes and to incline them to the loue and feare of God and to the abhorring of sinne In like maner there are sett out the fiue partes of this exercise which be Preparation readinge meditation thankes geuing and petition which is done to this end that a man maie haue great varietie of matters wherein to occupie his hart wherewith to procure and stirre vp the tast of deuotion and withall wherewith to illuminat and instruct his vnderstanding with diuers coÌ„siderations and instructions Besides this there is also treated therein of six kindes of thinges that are to be considered in euerie one of the pointes of the PassioÌ„ of our Sauiour that both they and all the rest maie minister vnto vs more plentifull matter for meditation These three thinges are sett forthe in the first part of this worcke for remedie of the first inconuenience The seconde parte of this booke The second part for remedie of the seconde inconuenience treateth of those thinges that do helpe vs vnto deuotion and likewise of those that doe hinder vs from the same It treateth also of the most common temptations that are wont to molest deuout persons Moreouer there are geuen certein aduices to be a direction vnto vs that we erre not in this waie These fowre articles are sett out in the seconde part of this booke The thirde parte of this booke After these I haue added the third parte in which is treated of the vertue of praier and of her two companions fasting and almes deedes to the intent that when a man seeth that in all the booke there is treated of praier and of the paines he owâ—â—ht to take for the same he maie vnderstand how well his labour is employed which is bestowed in obteining of a thinge of so great and wonderfull profitt Peraduenture the Christian reader wil be offended with the length of the meditations which we haue here sett fourth for the seuen daies of the weike Howbeit for this I haue manie answeres The first is considering that in these meditations is treated of the principall places and misteries of our faith the consideration whereof is of so great importance for the due orderinge and reforming of our liffe it behoueth me therefore to enlarge my style in these matters espetiallie by reason of the great fruit and commodetie that maie ensue vnto vs by the same For in this booke our meaning is not onelie to geue matter of meditation but much more to showe the ende of meditation which is the feare of God and amendment of our liffe The ende of meditation is the feare of God and amendemente of our life For the procuring whereof one of the thinges that most helpeth vs is the profound and long consideration of the misteries that are treated in these meditations For certeinlie these fourtene meditatioÌ„s be as it were so manie sermons in which is laide as it were a certein batterie to mans hart to cawse it to yeald so much as is possible and to surrender it selfe vp into the handes of his rightefull and true souereine Lorde This was the cheifest cause that moued me to make the meditations so longe Besides this I see not why the ghest that is inuited should complaine that the table is to full furnished with manie dishes sith we bynd him not as by waie of constraint to make an ende of them all but onely emonge so manie sundrie thinges to make his choice of that which serueth best for his purpose Moreouer that there might be the lesse occasion of complaint I haue putt the somme of each meditation at the beginninge thereof to the intent that such as minde not to passe anie further might there haue such thinges breiflie abridged as be necessarie for the time they intend to bestowe in this holie exercise THE ENDE OF THE PROLOGE THE FIRST PARTE WHICH TREATETH OF the matter of consideration THE FIRST CHAPTER Wherein is treated of the great profitt and necessitie of
vertues and holie desires which there do beginne to growe and bud out And this is that thinge that Ecclesiasticus signified by other wordes when he said They that feare our lord wil prepare their hartes Ecclesiast 2. and sainctifie their sowies before him The which is principally done in the exercise of deuoute praier For there it is where the sowle presenteth her selfe most familiarly before almightie God as S. Barnard saith And there it is where by approching nere vnto the euerlastinge light S. Bernarde she seeth more cleerely her owne defectes and so bewaileth and accuseth them and seiketh remedie for them desiering our lorde of his grace and fully purposing an amendment on her part and thus by litle and litle she sainctifieth and amendeth her life Thow seest now good Christian reader what a great helpe this exercise of consideration is towardes the obteyning of those most highe and excellente vertues which are as we haue said peculiar to a Christian man HOW CONSIDERATION helpethe towardes the obteyninge of the foure Cardinall vertues which be Prudence Iustice Fortitude and Temperance § VI. MOREOVER consideration helpeth also after a sorte towardes the obteyninge of the other foure vertues called Cardinal vertues Note here the woÌ„derfull effectes of coÌ„sideration declared by S. Bernarde which be PRVDENCE IVSTICE FORTITVDE AND TEMPERANCE as S. Barnard plainlie affirmerh in his booke of consideration by these wordes First of all consideration purifieth and clenseth the verie fountaine from whence it proceadeth which is the soule Besides that it gouerneth our naturall passions it directeth our workes it correcteth our faultes it frameth our maners it beutifieth and directeth oure life to be short it geueth knowledge to a man of thinges bothe diuine and humaine It is consideration that distinguisheth thinges confounded it recollecteth those that be scattered abroade it searcheth secretes it seà keth for truthes and trieth and examinethe such thinges as are in deede but apparant and counterfait It is consideration that disposeth for the time to come and thinketh of the time past prouiding for the one and bewailing the other that so nothing maie remaine with out correction and due chasticement It is consideration that in the middest of prosperitie foreseeth aduersitie and therefore is not dismaide when it commeth for that it hath preuented the same before hand with considâ—ration Of which two thinges the one apperteineth to Prudence and the other to Fortitude It is consideration that sitteth doune as a iudge to geue sentence betwâ—ne pleasure and necessitie and appointeth to euerie of them their boundes and limites geauing to necessitie that which is sufficient and taking from pleasure that which is superfiuus and in so doinge it maketh and formethe the vertue of temperance whereunto this office apperteineth Thus farre be the wordes of S. Barnard whereby thou maist perceiue how great and general a helpe consideration is towardes the obteining of these vertues HOW CONSIDERATION HELPETHE TO RESISTE VYCES § VII AND consideration doth not onelie helpe to obteine vertues but also to resist the vices that be contrarie vnto them For what kinde of temptation is there against which a man doth not feight with the weapons of praier and consideration For althowghe it be most necessarie to vse other weapons for this purpose as fastinge takinge of discipline by scourginge our selues almes dedes austerite and affliction of bodie and to eschewe the occasions of euilles with other like thinges yet at a sodain what other weapon can be deuised more readie and as it were euer at hande then praier and consideration With what other weapons doth the iust man feight and ouercome in these battailes then with them If he be assaulted with the cogitation of carnall pleasure and delite he hydeth him selfe wholie in the holes of the rocke that is in the pretious woundes of our sauiour Christ crucified If he be assaulted with anger and desire of reuenge he thinketh vpon the wonderfull patieÌ„ce and meekenes of our Sauiour Christ and vpon those sweete wordes he spake when he desired pardon on the Crosse for those verie persons that crucified him If he be entysed with glotonie and delicious fare if he be allured with the desire to lye in a soft bed and to lead a delicate and wanton life he lifteth vp his eies and considereth the bitter gaulle and vineger which that fountaine of life our sweete Sauiour Christ drancke vpon the crosse and also the hard bed of the crosse whereupon he died and the paynefull and austere trowblesome life which he led for our sakes When he beginneth to be puffed vp with pride he considereth the greatnes of our Sauiour Christes humilitie When he is moued with couetousnes he considereth the extremitie of the pouertie of our sauiour Christ When sleepe and slouthfulnes maketh him to become heauie and dull he considereth the paynefull watchinges and traueiles that our sauiour endured for vs in his prayers When he is weried with the trowblesome laboures and paines of this present life he considereth the greatnes of the heauenlie treasures and glorious delites which he shall receue in the life to come When he is tempted with the fickle pleasures and delightes of this miserable worlde he considereth the euerlastingnes and bitternes of the horrible paines and tormentes of hell fier When he is molested and weried with the exercises of pennance he thinketh vpon the vertuous examples of the Martirs of the Apostles of the Prophetes and of the auncient holie religious Monckes and with the consideration of that which is past he causeth all that he doth presently to seeme litle vnto him And when it so happeneth that with all these defensiues he can not well susteine the weight of his burthen he addeth then vnto the diligence of consideration the voice of praier calling and cryenge with great anguishe of minde vpon almightie God who be you well assured will neuer forsake them that call vpon him but promeseth that he will geue eare vnto them and hath geuen vs verie manifest and sundrie examples that he neuer forsaked them that called vpon him with all their hartes This is that which the prophet Dauid affirmeth in a thowsand places he did when he sawe him selfe compassed about with the snares of his ennemies and with tribulations and afflictions saying I presented my prayer before him Psalm 141. and I impartid vnto him my tribulation HOW CONSIDERATION helpeth vs to atchieue and accomplishe all workes of vertue that be awstere and full of hardnes and difficultie § VIII AND consideration helpeth vs not onely in ouercomming the temptation of vices but also in euerie vertuous worke that is hard and full of difficultie vnto vs. For when takinge of discipline which is whippinge our rebellious fleshe for our synnes the wearinge of heare clothe the goinge barefore the fastinge with bread and water the rysinge to praier at midnight and the labours troubles and persecutions of this life be ircksome vnto vs if then we intende like
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
from vs all maner of fyne deyntienes curiositie and superfluities knowinge that our Lorde and maister vtterlie abandoned from him not onelie all maner of deyntienes and superfluities but also euen such thinges as were of necessitie I desire now O Lorde to see also what maner of thinge thy bedde is Tell me ô sweete Sauiour where doest thou lodge Where sleepest thou at noone daie Here I sette my selfe at thy feete Cant. 1. Teache me I most humblie beseeche thee what I ought to doe For this my sensualitie will not suffer me to vnderstande well this language of thy crosse I desire a softe bedde and if I awake early in the mornynge at the hower of praier and diuine seruice I suffer my selfe to be ouercome with slouthe and drowsienes we desire to lye on softe fether beddes and our sauiour Christe laye on the harde bedde of the crosse and I expect duelie for the morninge sleepe that my head maie take an other nappe and so haue his full ease and rest Tell me ô my most gratious and louinge Lorde what rest haddest thou on that harde bedde of the crosse When thou wast wearie in lienge on the one side how diddest thou turne thee on the other to take the better rest What harte is not ouercome and broken in sonder herewith What Is not this enoughe to kill all sensualitie in vs O what a comfort is this to the poore What a confusion to the riche What an encouragement to the penitentes And what a condemnation to nice delicate and sensuall persons Certeinly the bedde of our Sauiour Christe is not for such fyne delicate wantons neither is his glorie in heauen prepared for them Geue me grace ô Lorde that I maye by thy example mortifie this my sensualitie And if it be not thy blessed will to graunte me this request I beseache thee then euen now out of hande to ende my life For it is not meete nor seemelie that thou ô my omnipotent Lorde and redeemer beinge vpon the crosse and hauinge none other comforte nor refress hinge but onely bitter gaulle and sower vinegar I shoude seike for sweete sauoures delicate fare sugered sawces with other curious deynties pleasures and ease in this miserable life It is not meete that thou beinge thus poore and naked I shoulde goe wanderinge and leesinge my selfe after the transitorye goodes and riches of this worlde It is not reason that thou hauinge none other bedde but onely the harde and painfull crosse I shoulde seeke to haue a softe bedde and other delicacie and ease for my wretched bodie Be thou therefore greatelie ashamed How our Sauiour Christe rebukethe from the crosse our pompe delicacie curiositie and superfluitie ô my soule beholdinge our Lorde and Sauiour on the harde paynefull tree of the crosse and make accompte that from the same crosse he preacheth vnto thee and rebuketh thee sayenge O man I haue for thy sake worne a crowne of thornes and doest thou in contempte of me weare a garlande of flowers with golden chaynes aglettes bruches and gaye oystreche fethers I for thy sake haue stretched forthe my armes to be nayled and tormented vpon the crosse and doest thou stretche forthe thyne to pleasante games and pastimes I beinge a thirst at my verie death had not so much as a litle colde water and seekest thou after pretious wynes delicate meates and deyntie sugered sawces I was on the crosse and in all my whole life tyme full of dishonors reproches and grieuous labours and paines and doest thou spende all the daies of thy life seekinge after dignities offices promotions estimations pleasures and delites I was verie willinglie contented that my syde shoulde be opened to geue thee my verie harte and hast thou thyne open to vaine and dangerous loues of the worlde WHAT PATIENCE WE OVGHT TO HAVE IN ALL TROVBLES and aduersities followinge the example of our Sauiour Christ § V. THOV hast taught me now ô Lorde from the chaire of the Crosse the lawes of temperance teache me also at this present the lawes of patience whereof I haue suerlie verie great neide Thou hast cured that parte of my soule which is called concupiscible Cure also I beseeche thee that parte which is called irascible Forsomuch as thy crosse is a medicine for all the whole man and the leaues of that holie tree are the healthe of all nations Sometimes I haue sayd and purposed with in my selfe I will neuer from henceforthe falle out or be angrie agayne with anie man I will surelie keepe peace with all persones and therefore I thinke it good for me to auoyde all companie and thereby to eschewe all occasions of trouble contention and anger But now ô Lorde I vnderstande my weakenes in this poynte For to flee from companie is not a meane to subdue anger but rather to couer and hide myne owne imperfection And therefore I will from henceforthe carie euer with me a mynde readie prepared to liue not onelie with the good but euen with the wicked also and to keepe peace with such colericke waywarde and frowarde contentious persons as doe abhorre peace Thus I purpose from henceforthe to doe grawnt me thy grace therefore ô almightie God that I maie dewlie accomplishe this my good intent If others shall take my landes or goodes awaye from me graunte me thy grace ô Lorde that I be not angrie nor grieued therewith seinge I see thee thus spoyled and naked vpon the Crosse If they shall take my credite honor and estimation frō me let not that cause me to breake peace with them seinge I see thee here ô Lorde so despised dishonored and contemned If my fryendes and acquaintāce shall forsake me let me not therefore be confounded seinge I see thee thus left alone and forsaken not onely of thy disciples and fryendes but also of thyne owne heauenly father And if it shall seeme to me at anie tyme that I am forsaken of thee yet let me not for all that lose my confidence and trust in thee seinge thow diddest not loose thine but after thou haddest made an ende of saienge those wordes Math. 27. My God my God why hast thou forsaken me Diddest forthewith recommende thy spirite into the handes of him who had forsaken thee sayenge O father into thy handes I commend my spirite Marc. 15. Psalm 21. And therefore euen now at this instant I request that from henceforthe all troubles and persecutions maie come and falle vpon me and not to spare me forsomuch as all such thinges con doe nothinge els vnto me but geue me occasion to be a folower of thee my sweete Lorde and Sauiour Iesus Christ But now ô my Lorde what if the troubles and persecutions shal be verie great and longe wherewithall shall I then comforte my selfe For thy passions althoughe they were verie greate yet it seemed that they continued not anie longe tyme forsomuch as all the martirdome of thy passion did not continewe altogether twentie howers Now he that hath
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
Sauiour into that place of hell which is commonly called by the Learned diuines Limbus Patrum Of the Resurrection of his holie bodie Of his appearinge first to our blessed Ladie and afterwardes to S. Marie Magdalene and to the disciples The text of the holie Euangelistes VPON the Sondaie next ensuinge after this Fridaie of the Passion Ioan. 20. verie earlie in the morninge before the breake of the daie Marie Magdalen came to the sepulcher and sawe the stone remoued from the tombe and perceaued that the bodie was not there The which when she fownde not she stoode without the sepulcher in the garden weepinge And as she wepte she bowed her selfe downe into the sepulcher and sawe two Angells in white sittinge the one at the head and the other at the feete of the place where the bodie of Iesus was laid And they said vnto her Woman why weepest thou She made answere and sayd They haue taken awaie my Lorde and I knowe not where they haue laid him When she had thus said she turned her selfe backe and sawe Iesus standinge and knewe not that is was Iesus Iesus sayd vnto her Woman why weepest thou Whom seekest thou She supposinge that he had bene the gardener of that garden sayd vnto him Sir if thou hast taken him awaie tell me where thou hast laid him and I will take him awaie Then sayd Iesus vnto her Marie And she sayd vnto him Maister Iesus sayd vnto her Towche me not but goe and tell my brethern that I ascende to my father and your father to my God and your God Marie Magdalen came forthwith awaye and tolde these thinges vnto the Disciples sayenge I haue seene our Lorde and he tolde me these and these thinges that I shoulde tell them vnto you The same daie late in the eueninge when the doores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middes of them and sayed vnto them Peace be with you And when he had so said he shewed vnto them his handes and his syde Then were the disciples glad when they had seene our Lorde Then sayd Iesus againe vnto them Peace be with you As my father sent me so sende I you And when he had sayd those wordes he breathed vpon them and sayd Receaue the holie Ghost Whose synnes so euer ye shall forgeue they be forgeuē vnto them and whose synnes so euer ye shall reteyne they are reteyned At that tyme Thomas one of the twelue who was also called Didimus was not with the disciples whē Iesus came The other disciples therefore whē he came saied vnto him We haue seene our Lorde But he sayd vnto them Except I see in his handes the prynte of the nailes and put my fynger into the holes of them and put my hande into his syde I will not beleeue it And eight daies after his Disciples were againe within and Thomas with them Then came Iesus againe when the doores were shutt and standinge in the middes of them sayd Peace be with you And after he sayd vnto Thomas Put thy finger here and see my handes and bringe hither thy hande and put it into my syde and be no more incredulous but faithfull Thomas answered and sayd My Lorde and my God And Iesus sayd vnto him Thomas because thou hast seene thou beleuest Blessed are they that haue not seene and haue beleued Manie other signes did Iesus worke also in the presence of his disciples which are not written in this booke but these thinges are written that ye might beleeue that Iesus Christ is the sonne of God and that beleuinge ye might haue life by him MEDITATIONS VPON THESE POYNTES OF THE TEXT THIS is the daie that our Lorde hath made Psalm 117. let vs reioyce and be merie in it why the daye of Christes resurrectiō is speciallie called our Lordes daye Our Lorde who is the maker of all times hath made euerie daie but this daie especiallie he is sayd to haue made forsomuche as on this daye he finished the most excellente of all his workes to wit the worke of our redemption Now as this worke is called by waye of excellencie the worke of God by reason that it farre passeth all his other workes euen so also this daie is called the daie of God for that vpon this daie he finished this worke which was the most excellente of all his workes It is also sayd that our Lorde made this daye because whatsoeuer was done in it was done onely by his owne hande In other feastes and mysteries of our Sauiour there is euer some thinge that we haue done our selues because there is alwaies in them some thinge of payne which payne grewe of our sinne and therefore there is some thinge belonginge vnto vs. But this daye is not a daie of trauell nor of paine but a puttinge awaie and bannishement of all paine and a fulfillinge of all glorie The ioyefull daye of Christes Resurrection and therefore it is whollie and purelie the daie of God Who is he then that will not reioyce vpon such a daye as this is This daie all the humanitie of Christ reioyced The blessed mother of Christ reioyced the disciples of Christ reioyced heauen and earthe reioyced yea hell it selfe had his part of this ioye This daie the sonne shyned more clearly than it did anie other daie because it was meete that it shoulde serue our Lorde with his light on this daie of his reioycinge as it had serued him before with his darkenes on the daie of his Passion The heauens which before in the daie of his passion became darke because they woulde not see their creator naked doe now on this daie shyne with a singuler clearnes to see him how he cōmeth fourthe as a conqueror out of the sepulchre Let the heauens therefore reioyce and thou ô earthe take part of this ioye because this daie there shyneth a greater brightnes out of the sepulchre than from the very sonne it selfe that geueth light in the heauens A certaine holie Father geuen muche to comtemplation sayth that euerie Sondaie morninge when he rose to mattins he tooke so great ioye by callinge to minde the misterie of this daie that it seemed to him that all creatures both of heauen and earthe did singe at that howre with lowde voices and saye In thy resurrection ô Christ Alleluia The heauens and earthe reioyce Alleluia Now to vnderstande somewhat of the misterie of this daye consider first of all howe our Sauiour hauinge finished that painfull iourneye of his passion as he ascended with passinge great charitie vpon the crosse for our sakes euen so did he descende downe into hell with the like loue and charitie to finishe the worke of our reparation For as he tooke death as a meane to deliuer vs from death euen so did he likewise goe downe to hell vsinge that as a meane to deliuer such as be his from hell Now therefore let vs consider how this noble
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
to kinge Ioram the sonne of Achab. Who when he had spente and emploied all his lyfe in the seruice and worshippinge of Idols and came in the time of his necessitie to the Prophet of God requestinge him of helpe and remedie 4. Reg. 3.13 the holie Prophet answered and saide O kinge Ioram what hast thou to doe with me Get thee hence to the Prophettes of thy father wheÌ„soeuer a synner earnestlie repenteth and coÌ„uerteth trewlie vnto God he will forgeue and receiue him but fewe sicke persons that haue liued dissolutelie doe so but if they recouer there health doe retorn ordinarielie againe to their former wicked lyfe Esa 57.13 At the hower of our deathe we wishe that we had more time to doe penance for our synnes and mother and desier them to helpe thee at this tyme. O how manie of vs doe followe this wicked kinge both in our life and death In our lyfe we serue the worlde and at the point of death we calle vpon almightie God What answere maie we looke to haue at that dreadfull howre but euen the same that he hath alreadie geuen in the like case Which is what hast thou to doe with me sith thou diddest neuer seruice vnto me Get thee hence to thy counsellors whom thou hast folowed and to thy idols whom thou hast loued serued and adored and speake vnto them to geue thee thy wages for thy seruice When yee shall crie saieth almightie God by his Prophet Esaie let them that yee haue gathered together deliuer you but the winde shall take them all awaie At this time the sicke man beginneth to wishe that he might haue some space to doe penance for his former wicked lyfe And he thinketh then with himselfe that if he might obteyne it ô how he woulde fast and praie and doe great worckes of mercie Yea he woulde not contente him selfe with euerie common kinde of penaÌ„ce but woulde liue the most straite and austere kinde of lyfe of all men in the worlde But alas when he perceiueth by the encreasinge of his sicknes that his request will not be grauÌ„ted and calleth to minde what time opportunitie and meanes he hath had to prepare himselfe for this dreadful howre aÌ„d how fondly he hath suffered the same to passe in vaine then is he wonderfullie greiued and vexed for this losse and acknowledgeth him selfe to be well worthie of such punnishement for that he woulde not be mindfull beforehande of his dreadfull accompt but omitted to doe penance for his synnes when he had time and space to doe it O vnto how manie of vs doth it happen to be beguiled after this sorte speÌ„dinge and consuminge the time which almightie God hath geuen vs to doe penance for our sinnes in vanities and pleasures and afterwardes when we stande in most neede of it we wante it A verie apt similitude And so it happeneth vnto vs as it doth commonlie to the pages and seruitours in the Cowert who beinge alowed a candle to light them selues to bedde doe spende their candle in plaie all the night and afterwardes are constrained to goe to bedde darkelinge OF THE SACRAMENT OF EXTREME Vnction And of the agonie of death Infirmatur quis in vobis inducut prâ—sbitoros ecclesiae et orent supâ—r 〈◊〉 vâ—gentes cum oleo in domini Jac. cap. 5. vers 14. § VI. The Catholicke Churche helpethe her childreÌ„ at the hower of their deathe with prayers aÌ„d Sacramentes NOw approcheth the sicke person to his last ende and the Catholike Church as a verie louinge and pittiefull mother beginneth then to helpe her Children with praiers and Sacramentes and with all the meanes she maie possiblie doe And because his necessitie is so great for at that instant it shal be determined what shall become of him for euer and euer greate hast is made to calle vpon all the Sainctes in heauen that they all will helpe the sicke maÌ„ in this his great perill and daunger For what other thinge is the Letanye which then by commandement of the Church is to be saied ouer him that is at the poynt of death but that the Catholicke Churche as a pittifull mother beinge verie carefull for the daunger of her sicke childe knocketh at all the gates of heauen and cryeth vnto all the Sainctes desiringe them to be intercessors before the diuine maiestie for the saluation of him that standeth now in so great neede of their helpe at the time of his passinge out of this worlde The Preiste then annoyntethe all the senses and members of the sicke person Then the Preist out of hande annointeth all the senses and members of the sicke person with the holie Oyle accordinge as the holie Scripture commaundeth in the Epistle of S. Iames. cap. 5. vers 14. And desireth almightie God to pardon the sicke person all that he hath offended by any of his senses And then annointinge his eies he saieth Almightie God by this Vnction and of his diuine mercie pardon thee all the sinnes that thou hast committed by meanes of thine eies And in this wise he annointeth all the other partes of the sicke person Now if the miserable sinner haue bene dissolute in his eies or in his toÌ„ge or in anie other of his bodelie senses If all his former dissolute disorders and wanton pleasures be represented vnto him at that time in such sorte that he seeth well what litle fuite he is lyke to finde then by all his former delightes and pleasures If he perceiue withall into what a narrowe strait he is brought by meanes of his wicked and licentious life how can he chose but feele an extreme angwish and griefe therewith What woulde he geue at that time trowe yee that he had neuer lifted vp his eies from the grownde to beholde anie woman with anie wanton looke and that he had neuer opened his mowth to speake anie wordes of lyenge slaunder detraction or anie other wicked worde Of the agonie of deythe After this followe the panges and agonie of death which is suerlie the greatest of all the conflictes we haue in this lyfe Then is the holie Candle lighted and his friendes and executors beginne to prouide his wyndinge sheete and other thinges for his funerals Then they beginne to faie to the sicke man that the hower of his departure out of this worlde is now come and therefore they counsell him to recommende himselfe vnto almightie God and call vpon the holie virgin Marie his blessed Mother who is wonte at that hower to helpe all them that calle vpon her Then the sicke man beginneth to heare the woefull cries and pittiefull lamentations of his poore wife who now presently beginneth to feele the discommodities of her newe widowhode and solitarie lyfe Then the sowle of the sicke man is readie to departe froÌ„ the bodie and at the time of hir goinge euerie one of his members is sore grieued and vexed therewith Then are the cares of the sowle renewed a freshe Then is the
fiue kindes to witt to the benefites of creation conseruation redemption vocation and to the secrete benefites that euerie one hath receyued particulerly in him selfe As concerninge the first benefite which is of creation The benefite of creation Consider first with great attention what thou wast before thou were created and what almightie God hath done for thee and bestowed vpon thee before thou diddest merite or deserue anie thinge at all to witt he gaue thee thy bodie with all thy members and senses and thy sowle which is of so great excellencie created after his owne image and likenes for so highe and excellent an ende as to haue the fruition of almightie God And withall he gaue thee those three noble powers also of thy sowle which be Vnderstandinge Memorie and Will And cōsider well with thy selfe that to geue thee this sowle was to geue thee all thinges For it is cleare that there is no perfection nor habilitie in any of all the inferior creatures but that man hath the same in him in a farre more highe and greater perfection and by meanes of the vertue and habilitie of his sowle he is able to attaine vnto it Whereby it appeareth that by geuinge vnto vs this thinge alone to witt our sowle he gaue vs therewith at once all thinges together As concerninge the benefite of conseruation The benefite of conseruation consider how all thy whole beinge dependethe of the prouidence of almightie God How thou art not able to liue one momente nor to steppe so much as one steppe were it not by meanes of him Consider also how he hath created all thinges in this worlde for thy vse ād seruice insomuche as he hath appointed euen the verie Angels of heauen for thy garde and defence Consider moreouer how he hath geuen thee healthe strengthe lyfe sustenaunce with all other temporall helpes and succours And aboue all this consider well the manifolde great miseries and calamities into which thou seest other men falle euerie daye and how thou thy selfe mightest also haue fallen into the same had it not bene that almightie God of his greate mercie preserued thee As concerninge the benefite of redemption thou mayst consider therein two thinges The benefite of redemption First how manie and how great benefites almightie God hath geuen vs by meanes of the benefite of redemption And secondlie how manie and how great miseries he hath suffered in his most holie bodie and sowle to purchase these benefites vnto vs. As concerninge the benefite of vocation consider first of all The benefite of vocation what a great benefite it was of almightie God to make thee a Christian to calle thee to the Catholike faith by meanes of the holie Sacramente of Baptisme and to make thee also partaker of the other sacramētes And then if after this callinge of thee thou hast fallen into deadlie synne and thereby loste thyne innocencie in case now our Lorde haue raised thee vp from synne and receyued thee againe into his grace and fauour and set thee in the state of saluation how canste thou be able to geue him sufficient praises and thāckes for this so inestimable a benefite What a great mercie was it to expecte thee so longe time to suffer thee to committe so manie synnes and in the meane time to sende thee so manie diuine inspirations and not to shorten the daies of thy lyfe as he hath done to diuerse and sundrie others that were in the verie same state and laste of all to calle thee with so mightie a grace that thou mightest ryse vp againe from death to lyfe and open thyne eies to beholde the eternall lighte What a great mercie was it also after that thou wast conuerted to geue thee grace not to returne vnto deadlie synne againe but to stande and vanquishe thyne enemie and to perseuere in good lyfe This is that morninge and eueninge dewe that almightie God promised by the Prophet Ioel sayeinge And yee sonnes of Sion reioyce Ioell 2.23 and be glad in our Lorde God for he hath geuen you a teacher of iustice and he shall cause the morninge and eueninge dewe to rayne and poure downe vpon you Meaninge hereby that almightie God geueth vs firste his preuentinge grace 1. Grace preuentinge wherewith we beginne to sowe the seede of vertues and afterwardes he geueth vs his grace subsequent 2. Grace subsequente and finall and final which bringeth this seede to his full rypenes and happie ende These are the publike and knowen benefites Of secrete benefites But besides these there be other secrete benefites which no man knoweth but he onely that hathe receiued them Agayne there be other benefites also so secrete that euen he himselfe that hathe receiued them knoweth not of them and he onely knoweth them that is the geuer of them How manie times hast thou deserued in this worlde either throughe thy pride negligence or vnthankfulnes that almightie God shoulde haue withdrawen his grace from thee we falle frō God eyther throughe our pride negligēce or vnthankefulnes and vtterlie forsaken thee as he hath done to manie others for some one of these causes for whosoeuer they be that doe falle from God they falle by some of these meanes and yet hath not almightie God dealte thus with thee How manie euilles and occasions of euilles hath our Lorde prevented and turned awaye by his prouidence in ouerthrowinge the snares of the deuill thine enemye and stoppinge him of his passage and not permittinge him to execute his wylie practises and deceites vpon thee How oftentimes hath he done for euerie one of vs as he saiede he did for S. Peter Luc. 22. Beholde saiede our Sauiour how Satan goeth busilie aboute to sift you as corne in the barne but I haue praied for thee that thy faith faile not Now who knoweth these secretes Benefites positiue but onely almightie God The positiue benefites be such as a man maie sometimes vnderstāde and knowe them but those benefites that are called priuatiue Benefites priuatiue which consiste not in doinge benefites vnto vs but in deliueringe vs from hidden and secrete euilles that were comminge towarde vs who is able to vnderstande Wherefore as well for these benefites as for the others it is reason we shoulde alwaies shewe our selues thankefull to our Lorde and vnderstande how farre in arrerages we be in our reckeninge with him and how much more we be indetted vnto him than we are able to paie consideringe we are not able so much as to vnderstande what they are THE SEVENTHE TREATISE OF THE CONSIDERATION OF the benefites of almightie God Wherein the former meditation is declared more at large ONE of the greatest complaintes that almightie God maketh against men and wherewith he will most charge them at the daie of their accompte Almightie God will charge vs at the daye of our accompte with our vnthankefulnes and ingratitude for his manifolde benefites Esa 1. is their vnthankfulnes and
Martirs In this schoole learned also the Apostles And this schoole hath likewise taughte and strengthened the virgins the Confessors the holie mounkes and to conclude all the Sainctes to liue a holie austere kinde of lyfe And it was the crosse that hath accompanied and comforted them in all their labours trowbles paynes afflictions and persecutions Now when the deuout sowle findeth so many kindes of fruites in this tree of lyfe for all times and for all necessities she can not but wonder at the highe wisedome of that soueraine master that hath founde out such an excellente meane for our remedie and she is also prouoked thereby to acknowledge the vnspekeable goodnes of so mercifull a father who beinge able to haue holpen and remedied man with his onely will chose rather to put him selfe to so great paines and dishonours to the intente that man might be more honored and more holpen by this meane thaÌ„ by anie other The order that maye commonlie be vsed in meditatinge vpon the PassioÌ„ These be the sixe principalle waies to meditate vpon the holie passion and the order that maie commonlie be vsed in meditatinge vpon them is to beginne at the first to witt to consider the most grieuous paynes which our sauiour suffred for vs the which consideration is as it were the verie foundation of all th 'others and from that consideration we maye goe forwardes immediatlie vnto all the rest accordinge as the very cowerse of meditation will open vnto vs the waie and especiallie the grace of the holie Ghost who is the principalle teacher of these exercises For as we haue declared before when we haue considered the passinge great paines which our Sauiour suffered for vs we maie then immediatly proceide forwardes and consider the greatnes of our sinnes which caused him to suffer so manie greiuous paines and tormentes and withall the passinge greatnes of this benefite of our redemption in that almightie God woulde vouchesafe for the loue of vs to suffer such extreme paines And we maie likewise consider the highnes of the goodnes and mercie of almightie God who for the great loue he bare vnto vs abased him selfe so farre forthe as to suffer so manie reprochefull contemptes villaynies and miseries And aboue all this we may consider how great examples of vertues our Sauiour Christe hath geuen vnto vs herein to witt of patience obedience charitie humilitie meikenes constancie and of all other vertues whereof we haue hitherto treated Howbeit althowghe it be a verie conuenient order of meditatinge vpon this holie misterie to passe orderlie by degreis throughe all theise forsaid considerations takinge our beginninge at the first consideration and so to proceide in order from one coÌ„sideration to an other euen to the last yet is it not neidfull for a man so often as he meditateth vpon this holie misterie to goe in this precise maner through them all for many times he shall not haue sufficient time for the same but let him contente him selfe in his meditation with that consideration wherein he shall finde most spirituall taste and likinge Forsomuch as in these exercises we must haue respecte not to the great quantitie of the matter that is meditated vpon but to the great deuotion wherewith it is done The ende of the first parte of this booke DEO GRATIAS Faultes escaped in the printinge of this Booke to be amended by the gentle reader as followeth Folio 1. Page 1. Lyne 13. for lyffe reade lyfe fol. 1. pag. 1. lin 18. wordlie worldlie fol. 2. pag. 1. lin 25. perfection perfection fol. 3. pag. 1. lin 16. vorde worde fol. 26. pag. 2. lin 1. consideration prayer fol. 38. pag. 1. lin 23. humilie humilitie fol. 38. pag. 1. lin 12. greuous greiuous fol. 70. pag. 2. lin 2. pincipalitie principalitie fol. 87. pag. 2. lin 2. showed shewed fol. 81. pag. 2. lin 2. tracke trace fol. 107. pag. 2. lin 4. sutelie surelie fol. 115. pag. 1. lin 20. encrase encrease fol. 133. pag. 1. lin 4. inuestured inuested fol. 138. pag. 2. lin 25. thou had thou hast fol. 143. pag. 2. lin 24. one owne fol. 161. pag. 2. lin 21. as is as it fol. 162. pag. 2. lin 30. be but is but. fol. 174. pag. 2. lin 23. as they as that they fol. 179. pag. 1. lin 1. in worde in one worde fol. 187. pag. 1. lin 1â— consider it consider them fol. 196. pag. 2. lin 14. dâ—eadfull dreadfull fol. 197. pag. 1. lin 23. harthe harte fol. 202. pag. 2. lin 21. inuite inuiteth fol. 211. pag. 1. lin 7. routes rootes fol. 222. pag. 2. lin 13. heare hayre fol. 230. pag. 1. lin 1. they shalle when they shalle fol. 234. pag. 1. lin 1. pompes pompe fol. 234. pag. 1. lin 3. heyre hayre fol. 234. pag. 2. lin 21. all that all of that fol. 238. pag. 2. lin 24. for they for that they fol. 267. pag. 1. lin 29. beneâ—fites benefites fol. 284. pag. 1. lin 28. this meanes this meane A TABLE OF THE CONTENTES OF THIS FRIST PARTE AN exhortation made by the Bishoppe of Cuença to the Christian Reader to reade this booke with good attention and with a desire to profite and proceed for wardes in godlines The Epistle of the Awthor folio 1. The Prologue and Argument of this Booke fol. 3. Of the great profite and necessitie of consideration Cap. 1. fol. 7. How Consideration helpeth Faith § I. fol. 10. How Consideration helpeth Hope § II. fol. 11. How Consideration helpeth Charitie § III. fol. 13. How Consideration helpeth Deuotion § IIII. fol. 17. How prayer ioyned with consideration helpeth all the vertuous affections § v. fol. 19. How Consideration helpeth to wardes the obteyninge of the fower Cardinall vertues § VI. fol. 22. How Consideration helpeth to resist vices § VII fol. 22. How consideration helpeth to atchieue and accomplishe all vertuous workes of Austeritie § VIII fol. 24. How consideration excludeth not other particuler helpes vnto vertues § IX fol. 24. How the exercises of prayer and meditation apperteine not onelie to Religious persons and priestes but to the Laitie also § X. fol. 25. An answere to an obiection that some slouthefull christians doe make against the exercise of prayer and meditation sayeinge that they are bownde to no more but to kepe the commaundementes of God and of his catholicke churche § XI fol. 28. Of the matter of consideration § XII fol. 30. Of the fiue partes of Prayer cap. 2. fol. 32. The first seuen Meditations of the seuen daies of the weke in the morninges fol. 33. Mondaie morninge Of our Sauiours washinge his Apostles feete And of the institution of the most blessed Sacrament of the Aulter fol. 33. Of the most blessed Sacrament of the Aulter And of the causes wherefore it was instituted § II. fol. 42. Tewsdaie morninge Of the prayer of our Sauiour in the Garden And of his apprehension fol. 50. How our Sauiour was apprehended § II. fol. 58. Of those that doe spirituallie bynde the handes of