faithfull seruantes of God to perseuere and goe forwarde with our good beginninge vnto what other hauen do we resort but to praier and consideration For there doe we humbly beseach our Lorde to grant vs fortitude and grace that we falle not vnder our burthen and there doe we lyfte vp our eies and consider a thowsande kindes of examples and remedies that maie encourage vs to perseuere in our good purposes Thow seest now deuout Christian reader what a great helpe and succour we haue in this vertue of consideration towardes the seruice and vse of all other vertues HOW CONSIDERATION excludeth not other perticuler helpes vnto vertues § IX HOWBEIT let no man for all this imagine that hereby is excluded the particuler labour and studie that is to be vsed about euerie one of the other vertues for that consideration is so great a helpe to obtein them For so much as generall helpes do not exclude the particuler helpes that be required in euerie thinge And the generall helpes required towardes the obteyninge of all vertues Note the generall helpes vnto all vertues are not onely consideration but also fastinge sylence praier hearinge of Sermons goinge to confesion receauing of the blessed Sacramente of the aulter and deuotion with other the like vertues which be generall helpes and prouocations vnto all vertues But besides these generall helpes that do geue light to the vnderstandinge and moue the will to goodnes it is verie requisite also to vse the proper exercises of the same vertues whereby to roote and make the habites of them more perfett by vse and to cause a man to haue a more promptnes and facilitie in the exercise of good workes For other wise like as the sworde that neuer commeth out of the scabbord is commonlie verie hard to be drawen out at the time that a man hath neide to occupie it euen so whosoeuer doth neuer exercise him selfe in the actes of vertues shall neuer be prompt or quick in doinge them when he shall haue neede to vse them And althowgh charitie be the greatest and most generall helpe we haue vnto all vertues yet consideration is as it were the generall instrument of charitie whereby to atteyne vnto all goodnes as we haue here declared And therefore like as the soule is the first beginning of all the workes of man and yet it vseth naturall heat as a generall instrument vnto all such thinges as it doth euen so is charitie the beginninge of all our good workes Charitie is the beginninge of all our good workes and yet charitie vseth consideration and deuotion as generall instrumentes to bring them to passe So that it is no derogation to charitie to geue this preheminence vnto these vertues forsomoche as this preheminence belongeth vnto charitie as to the mistres and principall agente but to consideration and deuotion as to her instrumentes and helpers HOW THE EXERCISES OF prayer consideration and meditation c. apperteyne not onelie to religious personnes and priestes thowghe principallie vnto them but vnto the laitie also § X. BVT peraduenture thou wilt saye that these exercises of praier consideration and meditation do appertein onelie vnto religious persons and preistes and not vnto the laitie True it is I graunt that these exercises do principally appertein vnto religious persons and priestes by reason of their state and profession of life but yet neuertheles the laietie are not vtterlie excused of vsinge some kinde of exercise of praier thowgh not in so high a degree and perfection if they minde continually to preserue them selues and to liue in the feare of God Laie men are bound to haue faith hope charitie humilitie and other vertues as well as religious persons and priestes without committinge any deadly sinne For euen the laitie also are bownde to haue Faith Hope Charitie Humilitie the feare of God contrition deuotion and an hatred against sinne Now seinge all these vertues be for the most parte vertues affectiue as we haue alreadie declared which affections must necessarily procede of some consideration of the vnderstandinge if this consideration be not exercised how shall these vertues be preserued How shall a man helpe him selfe by faith if he do not sometymes consider such thinges as his faith telleth him How shall he be enkendeled in charitie and strengthened in hope how shall he brydel him selfe with the feare of God How shall he be moued to deuotion to sorrowe for his sinnes and to the contempt of him selfe wherein consisteth the vertue of humilitie which apperteineth vnto all kinde of persons if he do not consider those thinges wherewith these affections are wont to be inkendeled according as we haue before declared Neither owght a man to passe ouer these thinges in the exercise of consideration with to much speid and in post hast For emonge the miseries of mans hart one of the greatest is that it is so sensible to vnderstand the thinges of the worlde and so vnsensible to vnderstand the thinges apperteinyng vnto almightie God In so much that vnto the one it is as it were a verie drie reede and to th' other as it were grene wood that can not be set on fier and enkendled but with verie great labour and trauell And therefore we must not in our exercise of consideration passe ouer these thinges in such hast but staie and pawse for a tyme in them more or lesse according as the holie Ghost shall instruct vs and according also as the busines and occupations of euerie man in his state and vocation of life shall geue him leaue And it is not a matter of mere necessitie to haue certein times appointed euerie daie for consideration Vnto these thinges ye maie adde furthermore the dangers of the world with all the great difficulties men haue to preserue them selues without sinne in a bodie so euill disposed and in a world so dangerous and emonge so manie ennemies as we haue continuallie assaulting vs on euerie side And therefore if for that thow art not a religious person thy state of life do not bynde the vnto so much exercise of praier and meditation yet the greatnes of the danger and perrill wherein thow liuest in the worlde must needes bynde the to vse some exercise therein The state of a religious person I confesse is greater then thyne Note why the laietie liue in more danger of fallinge into deadlie synne then religious persons but thy danger of falling into synne is also greater then his For the religious person is protected and garded by his superior by inclosure within his monasterie by obseruance of his rules by obedience by praiers by fastinges by sainge daylie diuine seruice by the awsteritie of his order by good companie and religious conuersation and by all other spirituall exercises and vertuous labours of the holie monasticall life in so much that euen the verie walles of their monasteries be a great defence and sauegard vnto them to keepe them from the occasions and dangers of synne
strowtinge and aduancinge thy selfe verie prowdlie like an Elephante to the others But now if thou wilt take a vewe of thy selfe and put thine hande into thine owne bosome ô how leperouse shalt thou plucke it owt againe and what deepe festered woundes shalt thou finde within thee How greine and liuelie shalt thou finde within thee the rootes of pride the loue of honor and estimation the tycklinge of vaine glorie and hypochrisie priuelie dissembled wherewith thou labourest to couer thy defectes and wouldest gladly seeme to be an other maner of man than in verie deede thou arte What a louer arte thou of thine owne worldlie gaine and cōmoditie and of the pleasures and delightes of thy fleashe Whereunto oftentymes vnder the colour of necessitie thou doest not onely prouyde but also serue thou doest not onely sustein it but also pamper and cherishe it with great delicacie Againe if one of thine equales doe but take the right hande of thee or set his foote somewhat before thee or sit aboue thee at the table howe quickly doe the rootes of enuie bud forthe and shewe thēselues And if an other doe but a litle touche thee in a poynte of estimation good Lorde what a sodaine and furious cholericke rage doest thou falle into But emonge all other euills who is able to expresse the losenes of thy tonge the lightnes of thy harte the stubbornes of thine owne will and thy inconstancie in good purposes How maine waste and voide wordes doe issue from thy tonge How much vaine and needles language doest thou fondelie lauishe out in a daie How muche doest thou bable and talke to the derogation and hinderance of thy neighbour and to the praise and commendation of thy selfe How seldome tymes doest thou denye thine owne will and geue ouer the praie whereupon it feedeth to fulfill eyther the will of almightie God or of thy neighbour Consider this point attentiuely and thou shalt fynde that it is verie rare and seldome that thou hast obteyned the victorie ouer thy selfe and thyne owne peruerse will It is necessarie to haue the victorie ouer our selues if we mynde to be perfectelie vertuous Whereas in very deede it is alwaies necessarie for thee to haue this victorie in case thou minde to be perfectly vertuous Now what shall I saie of thy inconstancie in thy good purposes but to conclude in fewe wordes that there is no wethercocke that so lightelie turneth with euerie wynde as thou doest with the least puffe of euerie tryflinge occasion that is offered vnto thee What els is all thy whole lyfe but verie childishe toies and as it were a weauinge and vnweauinge Purposing a thinge in the morninge and breakinge it at eueninge yea and sometimes thou tariest not so longe but changest and alterest thy determinations if not out of hande yet the verie same howre Now what other thinge is this Math. 17. but to be like vnto that Lunatike man mentioned in the gospell whom the disciples of our Sauiour coulde not heale for that this disease was so great In like maner the lightnes of thy harte the fickelnes mutabilitie vnstedfastnes and pusilanimitye thereof are such as they can as hardelye be expressed For it is manifest that thy hart chaungeth and varieth into so many diuers shapes and formes as there chaunceth diuers occasions and accidentes vnto it euerie howre of the daie and that without anie firmenes or constancie at all How soone is it distracted with euerie triflinge busines How lyghtelye powreth it out all that it hath And how litle trouble and aduersitie is able to vexe and tormente it yea and vtterly to ouerwhelme it To conclude when thou hast well examined and made thine accompt arighte and seest what thou hast and what thou wantest thou shalt surelie finde that thou hast good cause to be afrayed least all that thou hast be but onely a verie deceit and a mere shadowe of vertue and euen a false and counterfeit iustice forsomuche as thou hast no more in thee but a litle taste of almightie God which maie perhappes sauour more of the fleash than of the spirite And yet it maye so be that herewith thou thinkest thy selfe to be safe and secure yea peraduenture thou wilt not sticke to saie with the proude Pharasie Luc. 18. That thou art not as other men be Because they haue not that taste and feelinge that thou hast Whereas on the other side thou hast the bosome of thy soule full of selfe loue and of thine owne obstinate will and of all the other fowle defectes and inordinate passions before mētioned So that all the substance of this thy gaye shewe of vertue and goodnes is no more in effecte but to saie Lorde Lorde and not to doe the will of our Lorde This is to imitate the counterfeit Iustice of the Pharasees and to be that lukewarme man to witt neyther hoate nor colde in the seruice of God which is spoken of in the Apocalipes Apocalip 3. whom almightie God vometeth out of his mowth All these thinges Christian brother thou owghtest to consider verie diligently with thy selfe and to direct this consideration to this ende that thou mayest hereby procure sorrowe and griefe for thy sinnes and atteyne to the knowledge of thyne owne miserie that by the one thou mayest desire pardon of our Lorde for thine offences past and by the other vertue and grace neuer to offende him anie more Of the accusation of a mans owne conscience And of the abhorrynge and contempte of him selfe § III. VHEN a man hath thus considered the multitude of his sinnes and seene himselfe how he is on euerie syde verie sore loden and ouercharged with the burthen of the same his parte is to humble himselfe and to haue as great a sorrowe and compunction as he maie possiblye and to desire to be contemned and despised of all creatures for that he hath thus despised the creator of them all For the furtherance of which desire he maye helpe him selfe with a verie deuout consideration of S. Bonauenture wherein speakinge of this confusion of conscience and of the contempt of our selues he saieth thus Let vs consider my brethern our owne great vilenes and how greatlie we haue offended almightie God and let vs humble our selues before him as much as we can possibly let vs be affrayde to lift vp our eies towardes heauen and let vs strike our brestes with that publican of the gospell Luc. 18. that almightie God maye take pittie and compassion vpon vs let vs enforce our selues and take armes against our owne malice and wickednes 1. Cor. 11. let vs become iudges ouer our selues and let euerie one of vs saie within himselfe If our Lorde hath bene so reprochefullie handeled for my sake if he haue suffered so great tormentes and most grieuous paynes for the sinnes that I haue committed why shoulde not I abase and despise my selfe beinge the verie person that hath synned God forbid that I shoulde euer presume
man ought to direct vnto two principal endes emonge others the one to the knowledge and contempt of the glorie of this worlde and the other to the knowledge and contempte of our selues For this consideration serueth verie well both for the one and the other But wilt thou vnderstande in worde what the glorie of this worlde is Marke and consider with attention the state and condition of mans lyfe and thereby shalte thou perceyue what the glorie of this lyfe is Tell me I praie thee can the glorie of man be more longe or more stable than the lyfe of man It is most certaine that it can not For this glorie is an accident which is grownded vpon this lyfe as vpon his subiecte or foundation and therefore when the foundation and subiecte faileth the accidentes must needes faile withall The riches pleasures and delites of this lyfe cannot contynewe anie longer than the lyfe it selfe And for this verie cause no riches no pleasures not delightes can coÌ„tinewe any loÌ„ger tyme with a man than vntill his graue Forsomuch as then faileth the foundation wherevpon all these thinges are built and haue their staie which foundation is our lyfe Now tell me then if this lyfe be such as thou hast now hearde described vnto thee to witt shorte vncertain fraile inconstante deceitfull and miserable how longe can the buildinge endure that shal be framed vpon this foundation How longe can the accidentes continewe that shal be grounded vpon so weake a substance When thou hast considered this point well with thy selfe thou must needes saye that they shall endure no longer than the foundation and substance it selfe endureth and thou must needes confesse that manie times they endure not so longe as we see by dailie experience in the goodes of fortune which with manie men haue an ende before their lyfe endeth Now if that sayeinge of the Poët Pindarus be true to witt That this lyfe is no more but a dreame of a shadowe What thinkest thou then is the glorie of this world which is of shorter continuance than our lyfe What accompt wouldest thou make of a goodly buildinge in case it stood vpon a false foundation What accompte wouldest thou make of an image of waxe very richlie and curiouslie wrought in case it were set against the sonne where it is certayne that so soone as the waxe shoulde be molten forthwith the forme of the image woulde vtterlie be defaced and leese his beautie Whie doe we make so litle accompt of the beautie of a flowre but because it groweth vpon so weake a subiect For so soone as it is nypt of from the stalke incontinentlie it looseth his faire glosse and beautie It is not possible to haue beautie of anie firme continuance in a matter so fraile and corruptible It followeth therefore that the glorie of man is such as the lyfe of man is For although glory doe continewe after the ende of our lyfe yet what shall that glorie auayle him that hath no sence nor feelinge thereof What dothe it auayle Homere now whilest thou so highelie praisest and commendest his Iliades Vndoutedly no more but as S. Ierome saieth speakinge of Aristotle Woo be vnto thee Aristotle that art praised where thou art not to witt here in the worlde and art tormented where thou art indeede to witt in hell Other inestimable commodities mayest thou gather owt of this consideration For if thou doe consider all theise miseries with good attention thine eies shal be opened forthwith and thou shalt wonder at the great blindnes of men yea the verie straungenes of it shall cause thee to saie to thy selfe Good Lorde what cause is there why this miserable lignage of Adam shoulde waxe prowde From whence commeth such puffinge and arrogancie of minde such hawtie and loftie courages so great contempt of others such estimation of our selues and so great forgetfulnes of almightie God What cause hast thou to be prowde thou dust and asshes Why doest thou magnifie and aduaunce thy selfe thou seely wretche of the earthe Why doest thou not holde downe thy peacockes taile beholdinge thy fowle feete to witt the vylenes of thy state and condition What cause hast thou to seeke so carefullie for the glorie of this worlde seinge it is myngled with so manie miseries What thinge is there so sweete but that it maie be made bitter with the mixture of so manie sower and bitter sawces Moreouer if this lyfe be a vale of teares a prison of guiltie persons and a bannishement of them that be comdemned how canst thou settle so greate vanitie so great pompe and pride of the worlde such gaye ornamentes and statelie furniture of houses and families in the place of teares How canst thou imagine to make this a place of pastymes and pleasures of feastes and bankettes How canst thou be so diligente to heape so greidelie together for the prouision of this worlde and be so forgetfull of the worlde to come as if thou were borne onely to liue here in earth with brute beastes and haddest no parte in heauen with the Angels Suerlie I must neides saie that thou art very much wedded to miserie and that thou camest out of a meruaylous miserable stocke if so manie argumentes of the miseries of this worlde be not able to open thine eies and make thee to discerne so grosse and so palpable a blindenes I H S WENSDAIE NIGHTE OF THE HOWER OF DEATHE O mors quam amara est memoria tua homini pacem habenti in substâ—â—â— suis. Eclesi 4â— 1 Gens absque consilio est et sine prudentia vtinam saperent et intelligerent ac nouissima prouiderent Deuter. 32. 28. THIS DAIE WHEN THOV HAST MADE THE SIGNE OF the Crosse and prepared thy selfe hereunto thou hast to meditate vpon the houre of deathe which is one of the most profitable consideratioÌ„s that a Christian man may haue as well for the obteyninge of true wisedome and eschewinge of sinne as also to moue him to begynne to prepare him selfe in time for the howre of death BVT to the intent that this consideration maie be proffitable vnto thee it shall behoue thee to make thy petition vnto almightie God beseachinge him to graunte thee some feelinge of such thinges as are woÌ„t to passe in this last conflicte that thou maiest dispose of thy landes and goodes accordinglie and direct thy lyfe in such sorte as at that time thou wouldest wishe thou haddest done Now therefore that thou maiest haue the better feelinge in this matter thinke vpon it not as thou wouldest of a thinge that were to come but as it were euen now present and thinke vpon it not as of a thinge that apperteyneth to others but as of a thinge that belongeth properlie to thine owne selfe makinge this accompte that thou lyest now verie sicklie and weake in thy bed aÌ„d in such a daungerous case that thou art vtterly forsaken of thy phisitions and that they are all perswaded that thou wilt die within fewe howers Consider
general confession Confiteor Deo c. or the psalme Miserere mei Deus Psal 50. or some other like praiers Wherein good heede must be taken that these praiers be not saide in post hast but with as great quietnes attention feelinge and repentance of harte as we can Howbeit a man ought not to staie ouer longe in this consideration of his sinnes as some persons doe that both beginne and ende herewith yea and passe all their whole lyfe therein For albeit this consideration of our synnes be alwaies good and at the beginninge very necessary yet it is meete that it be taken with such moderation as that it occupie not that time which shoulde be bestowed about other better matters Neither is it needefull in this exercise for a man to consider very particularly his sinnes and namely such as the remēbraūce whereof maie moue him to some euill cogitations But it is sufficient to make as it were a bundell of them all and to drowne them in the bothomles Sea of the infinite goodnes and mercie of almightie God with good hope to receiue pardon and remedie of them from the same we may prepare our selues vnto prayer by consideringe the maiestie and greatnes of almightie God We maie also prepare our selues vnto prayer by consideringe the maiestie and greatnes of that Lorde vnto whom we goe to speake in praier For this consideration will teach vs with what great reuerence and humilitie and with how great attention it behooueth such a miserable creature as man is to speake vnto a lorde of so great maiestie as almightie God is concerninge a matter of so great importance as is his owne saluatiō But that thou mayst vnderstande somewhat of the maiestie of almightie God thou must consider that the heauens the earthe and all that is created is no more before the maiestie of almightie God Sap. II. than a litle emyte or as the Wise man saieth a grayne of weight in the balance Now if all creatures be no more than an emite before him what shalt thou then seeme to be before him that arte so smalle a parte of the whole This consideration of the maiestie and greatnes of almightie God is as it were a profounde reuerence that the sowle maketh within it selfe before the throne of that supreme maiestie at what tyme she entereth into his pallace to speake with him Math. 26.39 Our Sauiour Christe gaue vs an example with what humilitie and reuerence we oughte to praye vnto almightie God Gen. 18.27 It is verie good to consider before hande for what purpose and ende we goe to praye vnto almightie God With this maner of humilitie and reuerence the Sonne of God taught vs to praie when makinge his praier he cast him selfe prostrate vpon the grounde geuinge vs thereby to vnderstande how humble and lowly a man ought to be and how much he ought to consider of his owne basenes and vilenes whensoeuer he goeth about to speake vnto almightie God With this spirite and humble reuerence a man maie repete those wordes of the holie Patriarke where he saithe I will speake to my Lorde althoughe I be but duste and ashes But aboue all this it shall helpe vs verie much in this preparation to consider well what we goe about to doe when we settle our selues to prayer For if we doe well consider it we goe to praie for none other purpose but to receiue the spirite of almightie God and the influencies of his grace and the ioye of charitie and deuotion wherewith we see how the sowles of iust persons are replenished at the ende of their longe and deuoute praiers Now this beinge so thou mayst perceiue hereby with how great humilitie and reuerence and with how great attention and deuotion thou oughtest to come when thou doest open the mouthe of thy sowle to receiue almightie God Consider with what great and feruente deuotion the holie Apostles were enflamed Act. 1. at what tyme they expected and looked for the comminge of the holie Ghost and by that mayest thou vnderstāde how thou oughtest to prepare thy selfe when thou goest aboute to looke for and receyue the same holie Ghost albeit it be not in such plentifull and abundante wise as the Apostles was Hereby thou seest how close shutte thou oughtest to haue the gates of thy vnderstandinge and will at the time of prayer from all the cares and thoughtes of the worlde and how open they oughte then to be vnto almightie God alone that in case he come to enter therein he returne not backe againe findinge the gates shutte against him or the lodginge taken vp and pestered with other ghestes Now with this preparation and spirite mayest thou presente thy selfe in prayer before the face of our Lorde Luc. 14. as that sicke man of the dropsie did who stoode before him expectinge from his mercifull hande to be restored vnto his healthe Math. 8. or as that leperous person did who kneeled downe at his feete and saied hūbly vnto him Marc. 1.40 O Lorde if thou wilte thou canst make me cleane Consider that in like maner as a litle hongrie dogge standeth before his masters table fauninge verie earnestelie vpon him with his eies and all his whole bodie lookinge euer for some litle peice of breade to come from his table and after the same sorte oughtest thou to presente thy selfe before the riche table of the Lorde of heauen confessinge thy selfe to be vnworthie of the whole abundaunce of his mercies and desiringe him most humblie to bestowe some litle portion thereof vpon thee for thy reliefe With this lowlie spirite mayst thou saie the Psalme Psal 122. Ad te leuaui oculos meos qui habitas in caelis c. The which albeit it be but shorte yet is it verie fitt and conueniente to stirre vp and enkendle this foresaid affection in preparinge thy selfe vnto prayer This maner of preparation of th' other thou mayst gentle reader vse at thy libertie but the first seemeth to be more conuenient for the night when a man ought to examine his conscience and desire pardon and forgeuenes of almightie God of all such defectes and offences as he hath offended him in that daie And the second maner of preparation is most fitt for the morninge when he riseth before the daie breake to desire then of almightie God the assistance and succour of his grace whereby he maie the better bestowe that daie in his seruice But because to knowe how to praie as a man ought To knowe how to praye as a man oughte is a speciall gifte of God is a very spetiall gifte of almightie God and a worke of the holie Ghost therefore desire him most humblie both in th' one preparation and th' other to instructe thee how to doe thy duetie herein and to geue thee grace that thou mayst speake vnto him in thy prayer with such attention and deuotion with such recollection and closenes of mynde and with
24. vers 25. and namelie of the dreadefull daie of iudgemente he vttered suche wonderfull terrible thinges thereof that as the holie scripture mentioneth he made the verie President himselfe thoughe he were an infidell euen to tremble and quake for fearè with the onelie hearinge of them Apoc. 14. vers 7. And sain te thon likewise in his Reuelations affirmeth that he sawe an Angell preachinge the euerlastinge gospell vnto all Nations tribes tongues and people meaninge thereby that he preached as wel to the good as to the wicked without anie exception therein of the faithfull Christians sayenge Feare oure Lorde and giue honor vnto him becawse the hower of his iudgemeÌ„te is come And I am perswaded that all godlie wise and graue men will easelie agree in this opinion with me that this manner of preachinge of the terror of the daie of Iudgemente and of the moste horrible paines of hell is muche more needefull nowe in this our corrupte age in Englande and Scotlande than in Italie Spaine or other Catholike countries sithe so greate numbers of them are infected with so manie hereticall licentious doctrines that haue caused them to put quite awaie out of their myndes all feare of God and of his terrible iudgements and to presume moste certainelie and assuredlye to be saued by their onelie faithe Philip. 2. vers 12. 1. Cor. 4.4 2. Pet. 1.10 and so are generallie become vtterlie careles of endeuoringe to woorke their saluation with feare and tremblinge and doe liue as dissolutelie as anie barbarous Pagans and Atheists In so muche as all godlie aunciente wise men doe greatelye lamente to see by experience the terrible prophecie of Dauid to be generallie verified at this daie throughout our Realme which is that the iudgements of almightie God be taken quite awaye from the face of the vngodlye Psal 9. vers 26. And if theise and suche like godlie Meditations and considerations of the terrible threateninges and iudgements of almightie God againste the wicked be not a fitt remedie for their conuersion from their careles dissolute lifes what other remedie then can possiblie be deuised for them Howbeit I haue verie greate hope that with the grace of God theise godlie Meditations will woorke muche good effecte for the conuersion of manie of them For vndoutedlie that man is verie wilfull and obstinate in his wickednes that readinge aduisedlie all theise godlie Meditations is not moued inwardelie in his harte in some parte of them to the feare loue and seruice of almightie God and to the abhorringe of synne and amendement of his lise And suche readers as shal be inwardelie moued and called thereunto by almightie God I coniure them in his holie name and in regarde of their owne saluation Ephes 4. vers 30. Psal 94.8 not to make sad the Holie Ghoste in hardeninge their hartes and resistinge vngratefullie and wilfullie againste his diuine inspirations when it shall please his infinite goodnes and mercie with suche singuler loue to knocke and calle at the dore of their hartes but in anie wise to open it out of hande and receiue him most humblie into their hartes with suche louinge hartie interteynement submission thankefulnes seruice and honor as duetie requireth they shoulde doe vnto their most highe soueraigne lorde and Creatour that hath suche a speciall louinge care of their saluation Nowe this booke of Meditations and whatsoeuer els I haue translated and shall godwillinge hereafter publishe in printe I doe most humblie offer vnto the seruice of almightie God for the benefite of our countrie And for so muche as I am verie warie and assured that this boke conteineth not anie thinge whereby I maie iustlie incurre anie penaltie prescribed by anie lawes of our Realme I am the bolder humblie to recommende it by this my dedicatorie Epistle vnto your Honours and woorshipps partelie for that I haue spente some parte of my time in the studie of our Common Lawes in the Middle Temple emonge you and am verie moche bounde vnto diuers of you But chiefelie for that I knowe right well the greate capacitie and dexteritie of your spirites the grauitie of your iudgementes and your wisdomes experiences authoritie and example to be of suche principall estimation and worthie respecte in our Realme that in case ye doe Zelouselye emploie your endeuours to the due reuerente consideration of the holie Mysteries of the Christian Religion as I doute not but verie manie emonge you doe your holie example will generallie allure a greate nomber throughout our whole Realme from all contentious disputinge and iarringe aboute theise late newe controuersies in Religion to embrace firmelie and Zealouselie the aunciente Catholike beliefe and to imitate the vertuous liues of our holie Christian forefathers who had muche more aboundance of the grace and lighte of the Gospell of our Sauiour Christe than we haue in this our vngratious corrupte age as verie manifestlie appeareth by their so manifolde good Christian fruites lefte by them vnto vs to the glorie of our Sauiour Christ and of his deare spowse the Catholike Churche and to the continewall greate admiration confusion enuie and dispite of Lucifer and of all his rebellious wicked spirites and of all Iewes Turkes Heretiques and other Infidells his adherentes An exhortation to yonge noble men and gentlemen And requestinge here humbly pardon and licence to treate in a familiar maner with the yonger sorte I desire your Honors and woorshippes continewallie to remember what greate inclination ye haue vnto vertue more than others of obscure parentage and base estate in regarde of your noblenes and magnanimitie which euer inuiteth you to imitate the noble vertuous steppes of your noble Christian auncesters and to set vpon highe and noble vertuous enterprises and to doe all your workes noblie and excellentâ—â—e that ye take in hande As also to consider that a vertuous life is the greatest and moste noble ornamente of nobilitie And that for this ende cheefelie almightie God bestoweth vpon noble personages here in eaâ—the principalitie rule gouernemente and honor that thei shoulde giue vertuous and godlie example vnto all others that be vnder their rule and gouernemente And by experience we finde that ordinarilie no bysshoppe or other preacher is able with suche facilitie to plante vertue emonge the common people and cause them sincerelie to loue honor and embrace it as noblemen gentlemen Magistrates and Gouernours are able to doe in case thei them selues do giue good apparante example of vertue religion and deuotion and be Zealous also in procuringe all others to doe the like And therefore I beseeche you to determin with an honorable constant resolution to employe your time in the moste noble exercises of vertue and to feare loue serue and honor almightie God who is your most noble highe soueraigne Lorde and Creator and not to suffer either your studie or practise of the lawes or other your worldlye offices and affaires to be so greate an impedimente vnto your spirituall exercises but
hath geuen vnto them whereby they are verie well assured that he will neuer forsake them that repose their hope and trust in him There he seeth that there is no one thinge more often repeted in the Psalmes more commonly promised in the Prophetes more euidentlie declared in the histories from the beginninge of the worlde than the louinge fauours graces and benefites that our Lorde continuallie bestoweth vpon such as be his seruantes and how he hath most mercifullie holpen and defended them in all their calamities and distresses How he helped Abraham in all his iourneis Iacob in his daungers Ioseph in his bannishement Dauid in his persecutiōs Iob in his aduersities Tobias in his blindnes Iudith in her enterprise Hester in her petition The noble Machabees in their battels and triumphes and to be short as manie as with humble and religious hartes committed them selues vnto him These and other the like examples doe strēgthen and encourage our hart in labours and aduersities and cause it to hope and trust assuredlie in God Now what doth consideration worke in all this Forsothe it taketh this medicine into her handes and applieth it to the weake and diseased member that hath neede of it The fruit of consideration I mean hereby that consideration bringeth all these thinges into our remembrance and representeth them to our hart it searcheth and weygheth the greatnes of these louinge pledges and mercies of almightie God and with them animateth and encourageth the afflicted person that he be not dismaide but rather fortifieth him with a stronge hope and enduceth him also to put his trust in that most mercifull and louinge Lorde who neuer failed anie one man that had recourse vnto him with all his harte By this therefore thou seest Christian reader how consideration is the minister and seruante of hope and how it serueth her and representeth vnto her all such thinges as maie strengthen and encourage her But that man that considereth not anye of these thinges and hath no eies to see anie parte of them wherewith can he possiblie strengthen and fortifie this vertue of hope in him selfe that it may be profitable vnto him in his labours and aduersities HOW CONSIDERATION HELPETH CHARITIE § III. Charitie of all vertues is the most excellente AFTER Hope foloweth Charitie whose dewe praises can not be vttered in fewe wordes For Charitie is the most excellent vertue of all vertues as well Theologicall as Cardinall Charitie is the lyfe and sowle of them all 1. Cor. 13.2.13 and charitie is also the accomplishement of all the lawe For as the Apostle saieth Rom. 13.10 He that loueth that is he that is in perfect charitie hath fulfilled the lawe This is the vertue that maketh the yoke of God sweete and his burthen light Accordinge to the measure of our charitie we shal haue like measure of glorie in heauen 1. Cor. 13.2.3 This is the measure whereby the portion of glorie that shal be geuen vnto vs in the lyfe to come must be measured This is that vertue that is likinge and acceptable vnto almightie God and for whose sake all such thinges are verie acceptable vnto him as be indede acceptable vnto him For trewlie without charitie neither fayth nor prophecie nor martirdome be of anie value in the sighte of God Charitie is the fountaine and originall of all other vertues 1. Cor. 13.4 To conclude Charitie is the fountaine and originall of all other vertues by reason of the preeminencie and soueraintie it hathe to commaunde them and to make them to doe their offices As the same Apostle confirmeth saienge Charitie is patient and benigne Charitie is not enuious it doth no hurt to anie man it is not proude nor ambitious neither doth it seeke her owne commoditie Charitie is not angrie it thinketh no euill it reioyceth not at wickednes and it is verie glad of the truthe Charitie suffereth all thinges it beleeueth all thinges trusteth all thinges and beareth all thinges Now althowghe it be true that all vertues and good workes doe helpe vs towardes the obteyninge of this most excellent and precious iewell yet of all others consideration helpeth vs most specially Our will is a blinde power and must be guyded by our vnderstandinge For certain it is that our will is a blinde power that can not steppe one foote vnles the vnderstandinge doe goe before and illuminate and teache it what thinge it owght to desire and withall how much it owght to will and desire the same It is also certain as Aristotle saieth that each good thinge is amiable in it selfe and that euerie thinge doth naturallie loue his owne proper weale And therefore that oure will maie be inclined to loue almightie God it is requisite that the vnderstandinge doe goe before it we be prouoked to loue God bothe in regarde of his diuine perfectiōs and in regarde of his wōderful loue ād benefittes towardes vs. to examin and trie and so consequently to declare vnto the wil how amiable almightie God is both in respecte of him selfe to witt in regarde of his diuine perfections as also in respecte of vs to wit in regarde of his wonderfull loue and mercies shewed towardes vs that is the vnderstandinge must weigh the greatnes and excellencie of his bountie and goodnes of his benignitie of his mercie of his bewtie of his sweetnes of his meeknes of his liberalitie of his noblenes and of all other his perfections which are innumerable Besides this the vnderstandinge hath to consider how louinge and mercifull almightie God hath bene towardes vs how much he hath loued vs how much he hath done and suffered for our sakes euen from the maunger vntill his verie death vpon the crosse how manie greate blessinges and benefites he hath prepared for vs for the time to come how manie he doth presentlie bestowe vpon vs from how manie greate euils and miseries he hath deliuered vs with how great patience he hath suffered vs and how gentlie and louinglie he hath delt with vs with all his other benefites which be also innumerable Summa S. Thomae 1.2 q. 27. art 2. 22. q. 82. art 3. And thus by consideringe and ponderinge verie much in the consideration of these thinges our harte shall by litle and litle be enkendeled and inflamed in the loue of suche a mercifull and bountifull louinge Lorde For if the verie wylde and sauage beastes doe loue theire well willers and benefactors and if giftes as it is commonlie saied doe breake the hard and stonie rockes and if that man that findeth benefites findeth withall as the Philosopher saieth Chaynes whereby to take and bynde mens hartes what hart is there then so stonie harde or sauage that consideringe the passinge bountifull goodnes and greatnes of all these inestimable benefites is not enkendeled and inflamed in the loue of our most louinge and mercifull Lorde that hath bestowed them vpon vs Adde also hereunto that when a man considereth these thinges attētiuelie
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
which is the thinge that is of chiefest force to susteine the burthen of the lawe of God Ecclesiast 35. And therefore Ecclesiasticus saith He that keapeth the lawe multiplieth praier For whereas he seeth by experience that none can kepe the lawe of God by the obseruation whereof euerlasting glorie is obteined without the grace of God he helpeth him selfe by praier to obtein grace by meanes wheeof he maie be able to kepe the lawe of God The lawe commaundeth vs to be chast But besides this the holie Ghost addeth and saith by the wise man Vnderstanding that none could be chast Sap. 8. vnles thou o Lord diddest geue him grace for the same and it was a great grace to knowe of whose gifte this was I went vnto oure Lord and I demaunded of him this grace with all my hart Whereby thow maist see accordinge as we declared in the beginninge that the walle hath neede of a forewalle or bulwarke and the vessell hath neide of a cubbord to kepe it in and some vertues haue neede of other vertues to defend and garde one an other Now if this be true that thou arte bounde to kepe the lawe of God and not to commit anie deadlie sinne it is good reason that thou do seeke out all such meanes as maie helpe thee to kepe the same lawe and to preserue thee without deadlie sinne The which meanes although generally they be but of counsell yet sometimes they maie be of precept when the necessitie of exercisinge them as we haue said is so great that without the vse of those meanes the verie commaundementes them selues cannot be kepte and fulfilled as all the learned diuines do affirme Howbeit euerie christian that hath an earnest desier of his saluation owght not to expecte and delaie the seekinge for these remedies vntil the verie last and extreme danger when the knyfe is alreadie at his throte but he owght to make good prouision and to furnishe him selfe before hand by meanes of these for sayd spirituall exercises that he maie liue the more safe and secure from the perill of breakinge Gods commaundementes Againe I confesse that these meanes as we haue said do apperteine to the religious and to the laie people after a diuers sort and that praier and consideration it selfe which is one of these meanes must be vsed of them in diuers degrees For the religious person must exercise the same as a thinge appertening to his office and dewtie of his professiō because he walketh towardes perfection but the laie person must exercise it as a meane whereby he maie the better fulfill his bounden duetie of keping the commaundementes of almightie God And therefore the laye person must take so much of this medecine to witt of praier meditation c. as maie suffice to cure his disease and so much muste he take of these meanes as maie suffise to obtein his ende It is sufficient for the laye person to withdrawe him selfe sometimes for to enter and take an inwarde vewe within him selfe and then by meanes of these or anie other spirituall exercises and praiers to attende vnto the reparinge of his conscience and to the reformation of his life for considering that this is the greatest of all our busines it is requisite that this be not the last of our cares OF THE MATTER OF CONSIDERATION § XII HAVING now spoken both of the profit and necessitie of consideration and our hartes being nowe well affected herewith towardes this vertue lett vs beginne to treate of the matter of consideration which consisteth of certein godlie and deuout considerations which are of greatest force to induce vs to the loue and feare of God to the abhorring of sinne and contempt of the world For which purpose there be no considerations better nor of greater force and efficacie then those that are taken out of the principalle articles and misteries of our faith as the bitter passion and death of our Sauiour the remembrance of the terrible daie of iudgement of the horrible tormentes of hell of the glorie of heauen of the benefites of almightie God of our synnes and of our life and death For euerie one of these pointes beinge well weied and considered be able to prouoke our hartes verie much to all the effectes aboue mentioned These verie pointes S. Bonauenture hath treated in a boke that he intituled FASCICVLARIVS and hath diuided them into the seuen daies of the weke And thus he did that a man might haue euerie daie newe foode for his sowle and newe prouocations vnto vertue and so auoide the tediousnes that he should otherwise haue in thinking alwaies vpon one same matter And for this cause it seemed good vnto me to followe the same diuision which this renowmed and blessed holie father hath made who of all others hath treated most largelie of these matters And if there be anie that shall not well like of this diuision but will followe some other he is at free libertie so to doe and hath also examples to followe therein For it importeth not much what order and diuision he folow in the same And suerlie that is the best order The worde of god and the consideration of heauenlie matters be the foode of our soule to be vsed in these matters that each man fyndeth to be best for him selfe and wherein he taketh most profit and commoditie Moreouer I thowghte it expediente considering that the foode and sustenance of our sowle is the worde of God and the consideration of heauenly matters for therewith is our sowle susteined in the spirituall life which consisteth in the loue and feare of God that like as we geue ordinarily to our bodie his refection twise euerie daie to preserue it from feintinge in this life euen so we should also geue to our sowle her ordinarie refection twise euerie daie that she faile not in her life howbeit this is not a thinge of bounden dewtie nor of precept but onely of holesome councell espetially cōsideringe that the Sainctes haue vsed this exercise more often tymes For we reade Daniel 6. that the prophet Daniell with drew him selfe to this exercise three tymes in the daie Psalm 118. and the prophet Dauid also vsed to praise God seuen tymes in the daie After whose vertuous example our holie mother the Catholike Church hath instituted the seuen Canonicall howers of dailie seruice Here be two kindes of meditations assigned the one for the morninge and the other for the eueninge And for this cause haue we here assigned two kindes of meditations The one for the morninge which treateth of the most bitter passion of our redeemer and the other for the euening or night which treateth of the other pointes and matters here before mentioned But if anie man shall haue such want of tyme or of deuotion that he can not withdrawe him selfe vnto this exercise twise in the daie let him yet finde the meanes to withdrawe him selfe thereunto at the least once in the daie
that thou dost O sweete Iesus what meaneth this so great abasinge of thy diuine maiestie O my sowle what wouldest thou haue thowght if thou haddest bene there presente and haddest seene euen almightie God himselfe kneelinge before the feete of men yea before the feete of Iudas O Cruell Iudas why doth not this so great humilitie mollifye thy stonie hart how is it that it causeth not euen thy verie bowells to burst and ryue in sunder considering this so great and wonderfull meekenes Is it possible thou traytor that thou hast conspired to betraye this most meeke and gentle lābe Is it possible that thou shouldest not feele some remorse of conscience in beholdinge this example O ye whyte and bewtifull handes how cowld ye vouchsaffe to towch such lothsome and abhominable feete O most pure and cleane handes why disdayned ye not to washe those verie feete that were all to be durted in fowle waies whiles they trauayled to shee l your bloude Beholde here o ye blessed spirites what your creator doth Come ye and beholde euen from the heauens and ye shall see euen the almightie him selfe kneelinge before the feete of men and tell me if euer he vsed the like kynde of courtesie with you O Lord I haue harde thy wordes and I was afraide I haue considered thy workes and was wholie amased O ye blessed Apostles why quake and tremble ye not at the wonderfull sight of this so great humilitie Peter what dost thou what Wilt thou condescende that this Lorde of maiestie shall washe thy feete Seint Peter when he behelde our sauiour kneeling before him woundered exceadingly yea he was altogether astonied thereat and begāne to saie in this wise What meaneth this o Lord. what wilt thou washe my feete art not thou the sonne of the liuinge God art not thou the creator of the worlde the bewtie of the heauens the paradice of the angells the redeemer of men the brightnes of the glorie of the father the fountaine of the wisedome of God which dwellest in the highest And wilt thou all this notwithstanding washe my feete what wilt thou being a Lord of so greate maiestie and glorie take such a vile and base office vpon thee wilt thou I saie thus abase thy selfe that hast laid the foundation of the earthe and bewtefied the same with so manie wonders that hast enclosed the wyde worlde within thy hand that mouest the heauens rulest the earthe diuidest the waters ordeinest the tymes disposest the causes bewtifiest the angells directest men and gouernest all thinges with thy wisedome Is it seemelie that thou shoudest washe my feete myne I saie who am but a mortall man a litle clode of earth and asshes a vessell of corruption a creature full freight with vanitie and ignorance full of infinite miseries and which exceedeth all miserie full of sinnes and yet all this notwithstandinge wilt thou o Lorde washe my feete what wilt thou beinge the Lord of all thinges abase thy selfe vnder me that am inferiour to them all verelie the highnes of thy maiestie and the profunditie of my miseries do as it were enforce me that I cannot consent to such a deede Leaue therefore o my Lord leaue I praie thee this base office for thy seruantes laie downe the towell and put on thy apparell againe and sit in thy seate and washe not my feete Beware that the heauens be not ashamed of it when they shall see how by this ceremonie thou dost set them benethe the earthe For by doing this seruyle office those verie handes into whose power the father hath committed the heauens and all other thinges should be abased vnder the feete of men Take heede that all naturall creatures be not verie much agrieued or rather in great disdaine to see them selues thus subiected vnder anie other feete then thyne Take hede also least the dawghter of kinge Sawle despise thee not 2. Reg. 6. when she shall see thee girded abowt with this towell after the maner of a seruant and saie that she will not take him for her spowse and much lesse for her God whom she seeth to attende vpon so base and vile an office Such wordes or the like spake Saint Peter as a man that had not as yet anie tast or feelinge of thinges apperteininge vnto almightie God and as one that vnderstode not what great glorie laie hidde in this worke which showed to the eie so base and vyle But our sauiour who knewe it right well and was with all desirous to leaue vnto vs for a memorie at that tyme such a wounderfull example of humilitie satisfied the simplicitie of his disciple and went forwarde afterwardes in the good worcke he had begonne The greate carefulnes of our Sauiour to make vs humble Here we haue to note with all diligence what a great and earnest care our sauiour had to make vs humble in that beinge now at the gate and entrie into his most greuons and bitter passion wherein he knewe he should geue vs such greate and wonderfull examples of humilitie as might suffice to astonishe both heauen and earth he thowght all that not enowgh but would furthermore adde this notable example also besides all the rest whereby this vertue of humilitie might the better be commended vnto vs. A commendation of the vertue of humilie O wonderfull vertue how great must thy riches be seinge thou art thus commended to vs how can thy treasures be but notoriouslie knowen seinge thou art by so manie waies set out vnto vs O humilitie that arte preached and tawght in all the whole life of our Sauiour Christ songe Luc. 1. and praised by the mouth of his owne most blessed mother O most bewtifull flower emonge vertues O diuine adamant that drawest vnto the euen the creator of all thinges Whosoeuer he be that bannisheth the awaie shal be bannished awaye from almightie God yea thowgh he be in the highest place of heauen And whosoeuer he be that embraseth thee shal be embrased of almightie God yea althowgh he be euen the greatest sinner in the world Great are thy graces and merueilous are thy effectes Thou pleasest men thou contentest the angelles thou confoundest the diuelles and byndest the handes of the creator thou art the foundation of vertues the deathe of vices the glasse of virgins and the habitation of the most blessed trinitie Who so gathereth without thee disparseth who so buildeth and not vpon thee pulleth downe And who so heapeth vertues together without thee the dust carieth them quite awaie before the face of the wynde Without thee Math. 25. the virgin is shut out of the gates of heauen Luc. 7. and with thee euen the publike sinner is receaued at the feete of Christ Embrace this vertue of humilitie O ye virgins that hereby your virginitie maie be availeable vnto you Ye that be religious persons see that you seeke earnestlie also for this vertu for without it your religion is but vaine and to no purpose And ye
of the laietie seeke no lesse for this vertue then the religious doe that by the same ye maie be deliuered from the snares of this sinfull world Of the wipinge of the Apostles feete with the towell This beinge done consider also how after our sauiour had wasshed there feete he wyped them cleane with that sacred towell wherewith he was girded And lyft vp the eies of thy soule somewhat higher and there shalt thou see represented the misterie of our redemption The misterie of our redemptiō is represented in the washinge and wypinge of the Apostles feete Consider how that faier towell receaued into it all the fylthe and vncleannes of those feete which were altogether verie foule and filthie And as the feete were made cleane and faire so the towell contrariewise after he had wyped their feete with it was whollie bespotted and defyled Now what is more filthie then a man conceaued in synne and what is more cleane and bewtifull than our Sauiour Christ conceued of the holie Ghoste My welbe loued is whyte Cantic 5. and well coulored saieth the spowse and chosen out emonge thowsandes This most sweete and louinge Lord then that was so faier and so cleane was content to receaue into him selfe all the spottes and filthynes of our soules to witt the paines which our synnes deserued and that he might leaue our soules cleane and free from them he himselfe remained as yee see him vpon the crosse all bespotted and defyled with the same In so much that the verie angells were as it were astonied and suerlie not without good cause to see their Lord and creator so beraied with this so strange fowlenes And therefore they demaunded by the prophet Esaie sainge wherefore dost thou ô Lord weare garmentes dyed with the colour of bloud Esa 63. all bespotted and beraied like vnto them that stampe grappes in the winepresse Now if this bloude and these fowle spottes be of others to witt of our sinnes tell me o kinge of glorie were it not more meete that men themselues should suffer according to there owne desertes then that thou O most innocente Lorde shouldest be thus defyled and tormented for there sakes had it not bene more decent that this filthines should haue remained vpon his owne donghill and not vpon thee the mirrour of all bewtie What a wōderfull pietie and cōpassion was it that moued thee to haue such a feruent desyre of the cleannes of my soule that thou wouldest with so great charge and losse of thine owne bewtie bestowe it vpon me what man aliue would take a fyne to well wrought with golde and wype therewith a fowle sluttishe dishe espetiallie such a dishe as were greatdlie broken and rente in manie places Blessed art thou o my most mercifull and louinge Lord. All the angells praise thee o God for euermore For that it hath pleased thee to become as it were an outcast of the worlde takinge vpon thee all oure filthines and miseries which are the paines dew vnto vs for our sinnes to deliuer vs quite and make vs free from them After this consider those wordes wherewith our sauiour made an ende of this historie sainge I haue geueu you an example that ye shoulde doe euen as I haue done to you which wordes are to be referred not onelie to this matter and example of humilitie but euen also to all the other workes and life of our sauiour Christ For so much as his whole life is a most perfet pattern of all vertues espetiallie of that vertu which in this place is represented vnto vs The life of Christe is a most perfet patterne of all vertues and especiallie of humilitie to witt humilitie as the blessed martir Sainct Ciprian declareth more at large in these wordes It was cheiflie saith he a worke of great patience and humilitie that so high and excellent a maiestie woulde vouchsafe to come downe from heauen vnto the earth and clothe himselfe with our claie S. Cyprian and that he woulde dissemble the glorie of his immortalitie and become mortall to the end that being him selfe innocent and faulltes he might be punnished for such as were giltie The Lord would be baptised of his seruante he that came to pardon sinnes would be wasshed with the water of sinners he that feedeth all creatures fasted fourtie daies in the wildernes and in the end suffered honger which he did to this end that all such as had a hongrie appetite after godes worde and longed after his grace might be satisfied and furnished with the same he fowght with the diuell that tempted him and contentinge him selfe with the victorie offered his ennemie no further harme but by worde onelie His disciples he neuer despised as a Lord doth his seruantes but enterteined them with great charitie and beneuolence yea he vsed them louingly as brethern Neither is it to be merueyled at that he thus behaued him selfe towardes his disciples being as they were obedient seinge he could suffer that arrant traitor Iudas so patienlie and beare with him euen till the end and suffer him being his ennemie to eate together with him at his owne table and knowinge full well whereabowte he went woulde neuer discouer him but was content to receaue a kisse of him euen of him I saie that had soulde him with such a traiterous peace Moreouer with what great patience did he beare with Iewes vntill that present howre how painfully did he labour to moue those vnbeleuinge hartes with his preachinge to embrace the faith what great trauaille tooke he to allure those vngratefull men vnto him with good workes how meekly answered he to such as contraried him in his speach with what clemencie bare he with the prowde with what a wounderfull humilitie yelded he to the furious rage of his ennemies and persecutors How traueiled he euen vntill the verie howre of his most bitter passion to recouer them that had bene the murderers of the Prophetes and heynous rebelles against almightie God In like maner at the verie howre of his passion before they came to the sheadinge of his most cruell death how great were the opprobrious iniuries they offered vnto him How patientlie gaue he them the hearinge thereof How great were the mockes and tauntes he sufred How patientlie did he beare the vile spittinge of those infernall mouthes that had him selfe not longe before with the spittell of his owne mowthe restored a blynd man to his perfet sight How suffered he their whippinges whose seruantes are wont in his name with mightie power to whippe the verie diuelles how was he crowned with thornes that crowneth his martirs with euerlastinge garlandes How was he smitten on the face with the palmes of mens handes that geueth the palme of victorie vnto such as be conquerors How was he spoyled of his earthlie garmētes that apparaileth the sainctes with the garmentes of immortalitie How was he profered most bitter gaull that geueth vs the bread of heauen How was he offered vyneger
abide to take so littell labour as he should bestowe in preparinge him selfe for the receauinge of this most holie Sacrament he will rather want the benefit of so great and inestimable diuyne treasure which is of greater valewe then all that euer almightie God hath created The fower-the cause This heauenlie bridegrome desired also to be loued of his spouse with a passinge great loue and therefore he ordeined this diuine misticall morsell consecrated with such wordes that whosoeuer receaueth it worthelie is forthwith towched and striken with this loue O wonderfull misterie worthie to be engraued euen in the innermost parte of our hartes Tell me o thou vngratefull man if a prince should beare such a great affection and loue towardes a seelie wenche that were his bond slaue that he coulde finde in his hart to take her for his spouse and make her quene and ladie of all he is Lord of how great woulde we saie that the loue of that prince had bene that woulde doe such a deede And if peraduenture after the mariage solemnized this slaue should showe her selfe coldlie affected towardes the prince her husbande and he vnderstandinge the same woulde as a man forlorne goe to seeke with all diligence for some pretious morsell and geue it her to eate whereby to winne her loue vnto him how passinge great would we saie that the loue of that prince were that should be thus affected towardes her Now therefore O kinge of glorie what meaneth this that thou for the entiere loue thou bearest vnto me hast vouchesafed not onely to take my soule to be thy spouse beinge as she was the verie bonde slaue of thine ennemie the deuill but seinge her also all this notwithstandinge verie coldlie affected towardes thee hast ordeined for her this misticall and diuine morsell which thou hast transformed with such wordes that it hath vertu in it to transforme such soules into thee as shall feede thereon and make them to burne with liuelie flames of loue There is no one thinge that declareth the affection of loue more euidentlie then when a man hath a desire to be beloued Considering therefore that thou hast bene so greatlie desirous of our loue that thou hast sowght it with such strange inuentions who shall from hence forth stand in dowte of thy loue we be certayne that if we loue God God will loue vs agayne Certayne I am o may most louinge and mercifull Lord that if I loue thee thou also louest me And certayne I am also that I neede not to seeke anie inuentions to allure thy hart to loue me as thou hast sowght toi allure my harte to loue thee That most sweet bridegrome would also be absent from his spouse The fifte cause and yet because loue cannot abide to be absente from the beloued he would depart in such wise that he might not altogether departe from her and he would so goe awaie that he might also remaine with her wherefore consideringe that it was not expedient for our Sauiour to tarrie here still and the spouse mighte not as then goe from hence with him he deuised a meane that althowgh he went his waie and his spouse remained still behinde yet should they neuer be seperated and set a sonder For this cause therefore he instituted this diuine sacrament that by meanes thereof the soules might be vnited and incorporated spirituallie with Christ and that with such a stronge bonde of loue that of them two there should be made one thinge For like as of meate and of him that eateth the meate there is made one same thinge euen so likewise after a certeine maner is there made of the soule and of Christ sauinge that as Sainct Augustine saith Christ is not changed into our soules S. August but our soules be changed into him not by nature but by loue conformetie and likenes of life Moreouer our Sauiours will and pleasure was to assure his spouse The sixte cause and to geue her a pledge of that blessed inheritance of eternall glorie that she being fortified with the hope of this felicitie An assured hope to enioye the felicitie in the kingedome of heauē maketh a mā to despise all worldelie thinges might passe chearfullie throwghe all the trowbles aduersities afflictions and persecutions of this life For trulie there is no one thinge that causeth vs so muche to despise all thinges that are to be had in this life as a assured hope of that blessednes and felicitie we shall enioye in the life to come According as our Sauiour signified vnto vs in those wordes he spake to his disciples before his passion Ioan. 14. If ye loued me said he ye would be right glad of my departure because I goe to the father As thowgh he had said it is a great felicitie to goe to the father For althowgh the waie to goe to him be throwgh whippes thornes nailes crosses and all other tribulations and martirdomes of this life Yet all that notwithstanding it is a thinge of inestimable gaine and cōfort to goe vnto him Wherefore to the intent that his spouse might haue a verie firme and assured hope of this felicetie he left her here in pledge this inestimable diuine treasure which is of as great vallue as al that is there hoped for that she should not mistrust but that almightie God will geue himselfe vnto her in glorie where she shall liue whollie in spirite seinge he denieth not himselfe vnto her in this vale of teares where she liueth in fleshe Our Sauiour purposed also The seuenthe cause at the houre of his death to make his testament and to leaue vnto his spouse some notable legacie to be as a releife and comforte for her at all times and so he left her this most blessed sacrament wherein Christe himselfe is trewlie and reallie presente which was the most pretious and most profitable bequest that he could possible leaue vnto her 4. Reg. 2. Elias when he woulde depart awaie from the earth left his clooke to his disciple Elizeus as one that had none other riches whereof to make him his heire But our most sweete louinge sauiour and master when he woulde ascende into heauen left here vnto vs the clooke of his sacred bodie in this most holie sacrament appointing vs here to be his heires as by the right of children of this so great and inestimable diuine treasure With that mantell Elizeus passed the waters of the floude Iourdan and was neither drowned nor wetshod and with the vertue and grace of this most blessed sacrament the faithfull do passe the waters of the vanities and tribulations of this life without sinne and without danger To conclude The eighte cause our Sauiour intended to leaue vnto our soules sufficient prouision and foode wherewith they might liue forso much as the soule hath no lesse nede of her proper sustenance The soule hathe as greate neede of spirituall foode as the bodie hathe of
hande that shall betraie me And whiles he yet spake lo Iudas one of the twelue came and with him a great multitude with swordes and staues and torches and lanternes beinge sent from the highe preistes and elders of the people Now he that betraied him had geuen them a token sayinge whom so euer I shall kisse that is he laie handes on him And forthwith he came to Iesus and said hayle maister and kissed him Then Iesus said vnto him Freynd Ioan. 18. wherefore art thou come And Simon Peter drewe out his sworde and strooke a seruante of the high preiste and cut of his right eare This seruant was called Malcus Then Iesus said vnto Peter put vp thy swoord into the scabbord The cuppe that my Father hath geuen me wilt thou not that I drinke it And he towched the eare and forthewith made it whole At that time Iesus said to the high preistes Luc. 22. and to the officers of the temple and to the elders that came vnto him Ye be come out as it were Math. 26. against a theefe swoordes and staues I sat dailie emonge you teachinge in the temple and ye laid no handes on me But this is your howre and the power of darkenes Ioan. 18. Then the souldiers and the captaine and the officers of the Iewes tooke Iesus and boūd him and led him awaie to Annas first for he was father in lawe to Caiphas who was the high preist for that yeare Math. 26. Then all the disciples forsooke him and fled MEDITATIONS VPON THESE POYNTES OF THE TEXT VHAT doest thou o my soule what thinkest thou It is no time now to sleepe Come with me I praye thee into the garden of Gethsemanie ād there shalt thou heare and see great misteries There shalt thou see ioye stroken with sadnes fortitude waxen afraide strengthe discomfited maiestie and omnipotencie confounded greatenes and mightines verie narrowlie streytened and glorie it self obscured and darkened Of Christes prayinge in the Garden Consider now first how after that supper which was so full of misterie was ended our sauiour went with his disciples vnto the mownte Oliuet to make his praier before he would enter into the combat of his passion In all troubles and temptatiōs of this life we must haue recourse to praier as to a holie ancker and refuge to geue vs thereby to vnderstand that in all troubles and temptations of this life we must alwaies haue recourse vnto praier as it were to an holie ancker by vertu whereof the burden of tribulation shall eyther be taken quite awaie from vs or els we shall haue strength geuen vs to be able to beare it which is a farre greater grace For as S. Gregorie saith our Lord doth vs a greater benefit S. Gregorie when he geueth vs force and strength to be able to susteine troubles and temptations then when he taketh the same troubles and temptations awaie from vs. Our sauiour tooke with him to accompanie him in this waie three of his best beloued Disciples to witt S. Peter S. Iames and S. Iohn which three a little before had bene witnesses of his glorious transfiguration And this he did that the verie same persons might see what a farre different shape he tooke nowe vpon him for the loue of men from that glorious shape wherein he had shewed him selfe vnto them at his transfiguration And because they should vnderstand that the inward troubles and agonie of his soule were no lesse then those that begane to be discouered outwardly he spake vnto them those sorowfull wordes My soule is heauie euen vnto death tarrie me here and watche with me That verie God and trewe man that man that farre excellethe both our humane nature and all thinges created whose de alinge and conference was with the verie breste of the highe Deitie it selfe with whom onelie he communicated his secretes is now fallen into so great sorrowe and heauines that he is contented to geue part of his paines vnto his creatures and to require of thē theire companie saying tarrie me here and watch with me O treasure of heauen o perfet felicitie who hath browght thee o Lord vnto such a narrowe straight who hath driuen thee to seeke at other mens gates who hath caused thee to become a beggar euen of thine owne creatures who hath done all this but onely the verie greate loue thou hast to make them riche Tell me o most sweete and mercifull redeemer wherefore art thou now so much afraide of death which before thou diddest so much desire seinge the fulfilling of the desire is a cause rather of ioye then of feare Verelie the Martirs had neither the fortitude nor yet the grace that thou hast They had onelie a little portion which thou beinge the fountaine of grace diddest impart vnto them and yet they with that onelie smale quantitie of grace entred verie cheerfullie into the combat of there martirdomes and atcheiued the victorie And art thou o Lord beinge the geuer of strength and grace sad and fearfull now The verie cause both of Christes feare and of the fortitude of the Martyrs euen before the battell beginne Assuredlie o Lord this thy feare is not thyne but myne as likewise the strength and fortitude of thy Martirs was not theires but thyne The feare that thou hast commeth of that thou hast of vs and the strength and and fortitude that the martyrs had came of that they had receiued of thee The weakenes of my humane nature is discouered in that God was afraide and the strengthe of thy godhead is showed in the fortitude of man So that this feare is myne and that fortitude is thyne And therefore thy reproche is myne and my praise is thyne There was taken a ribbe bone out of the side of our forefather Adam Genesis 2. to forme a woman thereof and in steede of the bone that was taken awaie there was put weake and feeble fleshe Now what elles is signified hereby but that the euerlastinge father tooke from thee beinge our second Adam the force and strengthe of grace to place the same in thy spouse the Catholick Church and tooke from her the feeble fleshe and weakenes to place it in thee by meanes whereof thy spouse remayned stronge and thou weake she stronge by reason of thy strength and thou weake by reason of her weakenes Thou hast herein o heauenlie Lord bestowed a dowble benefit vpon vs in that thou hast vouchsaffed not onelie to clothe vs with thee but euen also to clothe thy selfe with vs. For these two so singuler benefittes the angelles praise thee for euermore for that thou hast bene no niggarde in communicatinge thy benefittes vnto vs nor yet disdayned to take vpon thee our miseries Now when I consider these thinges o Lord what ells should I do but seinge my selfe as it were loden with thy mercies glorie in thee and seinge thee to be likewise replenished with my miseries for my sake take compassion
vngentlie did they handle him How vncourteouslie spake they vnto him How manie blowes and buffettes gaue they him What a vile clamorous cryinge and showtinge made they ouer him euen as conquerors vse to doe when they haue obteined there praie They laye holde vpon those holie handes which not longe before had wrought so manie wonderfull myracles and doe bynde them verie harde and fast with certaine roughe and knottie cordes and that in such sorte that they gawle the skinne of his armes and make the verie bloude to springe out Our sauiour beinge thus bounde they leade him openlie throwgh the highe common streates with great despite and ignominie O what a strange and wonderfull sight is this Consider now with thy selfe what thou wouldest thinke if thou knewest some man of great awthoritie and worthines and shouldest see him led opēlie by the officers throwghe the commō streetes with an haulter tyed about his necke his handes manicled and fast bounde in a great hurlye burlye and concourse of people with great classhinge and noise of men of armes and souldiars gardinge him Imagine I saie with thy selfe what thou wouldest thinke in this case and then lift vp thine eies and beholde this Lorde worthie of so greate reuerence and honor that had wrought such wonders in that lande that had preached such diuine sermons emonge them whom all the sicke and impotent persons did honor and reuerence and besought to haue remedie for all there diseases and greiffes Consider now how they leade him as one depryued of all awthoritie and put to open shame partlie goinge and partlie haled forwardes and enforced to hasten his pase not in such wise as became a man of his grauitie and personage but as it liked the outragious furie of his vnmercifull ennemies and the desire they had to pleasure the Pharasies who had so great a lōginge to haue that praie within there grypes Consider our sauiour well how he goeth in this dolefull waie abandoned of his owne disciples accompanied with his ennemies his pase hastened and disordered his breathe in a maner gone his colour changed his face chafed and inflamed by reason of his so quicke and hastie passage And yet in all this euill entreatinge of his person beholde the modest behahauiour of his countenāce the comelye grauitie of his eies and that diuine resemblance which in the middest of all the discourtesies in the worlde coulde neuer be obscured Ascende also yet a little higher and consider diligentlie what he is whom thou seest thus led and caried awaye with such great contumelie and dishonor This is he that is the worde of the father the euerlastinge wisedome the infinite vertu the cheefe goodnes the perfet felicitie the true glorie and the cleare fountaine of all beawtie Consider then how for thy saluation and redemption vertu is here tyed with bandes innocēcie apprehēded wisdome flowted and lawghed to scorne honor contemned glorie tormented and the cleare welspringe of all bewtie trowbled with weepinge and sorrowe If Helie the preist felt such an inward greiffe 1. Reg. 4. when the Arcke of the testament was taken that beinge astonished therewith he fell from the seate wherevpon he sat and brake his necke and forthwith gaue vp the Ghost How owght a Christian soule to be greiued when he seeth the arcke of all the treasures of the wisedome of almightie God led and taken in the possession of such vnmercifull and cruell ennemies Psalm 68. The heauens and earthe praise him therefore and all that is in them for he hath harde the cries of the poore and hath not despised the sorowfull bewailinges of his afflicted that were in captiuitie but was content to be taken captiue him selfe to deliuer them out of theire thraldome and to set them at libertie OF THOSE THAT DOE SPIRITVALLIE BYNDE THE HANdes of our Sauiour Christ § III. VHEREFORE o most gentle and sweet sauiour sithence it was thy blessed will and pleasure to be bownde to the intent thou mightest by thy bandes loose vs and deliuer vs from our captiuetie I most hūblie beseach thee euē by the bowells of thy tēder mercie that caused thee to abase thy selfe after this sort that thou wilt not suffer me to cōmit anie such great wickednes as to bynde thy hādes as the Iewes did For it is not the Iewes onely that doe binde thy handes but whosoeuer maketh resistance against thy holie inspirations and will not goe whither thou wilt gwyde and conduct him but refuseth to accept that grace which thou doest most mercifully offer vnto him who so giueth anie scādale to his neighbour bindethe Chrides handes That man likewise bindeth thy handes that geueth anie scandalous offence vnto his neighbour and by his euill exāple and nowghtie cownsell withdraweth him from his godlie purposes and so hindereth the good worke that thou diddest beginne to worke in him The mistrustfull and incredulous persons also doe binde O Lorde the handes of thy liberalitie and clemencie For like as confidence openeth the handes of thy grace euenso doth incredulitie and mistrustfulnes close thē vp and binde thē accordinge to the sayinge of the Euangelist Math. 13. that thou couldest not doe manie vertues and miracles in thy countrie by reason of the incredulitie of the inhabitantes therein Moreouer the vngratefull and negligent persons do binde thy handes o Lorde and doe put an impediment to let the workinge of thy grace the one because they render not thankes vnto thee for the grace The vngratefull and negligente persones doe bynde Christes handes they haue receaued and the other because they will not vse the grace that is geuen vnto them but doe kepe it idell and vnoccupied without takinge anie benefite or commoditie of the same Last of all those that become vainglorious and prowde by reason of the graces thou hast geuen them doe also most strongelie binde thy handes For by this offence they make themselues altogether vnworthie of thy grace wherefore it is not reason that thou shouldest continewe to be beneficiall vnto such persons as take occasion thereof to become more vaine neither is it semelie that thou shouldest bestowe the treasures of thy grace vpon such a one as yeeldeth not to thee againe the tribute of glorie but doth rather like a traitor and robber waxe insolent and vauntinge with the same and vsurpeth to himselfe the right and prerogatiue of glorie that apperteineth vnto thee alone I might saie also O Lord that those talkers and pratlers that kepe not secret such consolations and spiritual fealinges as thou geuest them doe likwise binde thy handes for like as wise and discrete men will not communicate theire secretes anie more vnto them whom they haue fownde vnfaithfull in publishinge them abroade euen so doest thou also manie times leaue to make those persons partakers of thy secretes who without anie cause doe publishe and reueale thē to others and take occasion thereby to make them selues more vaine I H S WENSDAIE IN THE
Image of the glorie of the father What moued thee to vse this dispitefull kinde of most villeynous reproche vnto him Psal 44.3 who is the most bewtifull emonge all the sonnes of men How our Sauiour was led to the howse of bishoppe Caiphas But this was not the last iniurie our Sauiour suffered that night For from the howse of Annas they leade him to the howse of the Bisshoppe Caiphas whither reason woulde that thou shouldest goe with him to kepe him companie and there shalt thou see the sonne of iustice darkened with an Eclipse and that diuine countenance defiled most vnreuerentlie with spittell 1. Pet. 1.12 which the Angells desire to beholde For when our Sauiour was coniured in the name of the father to tell them what he was he answered treulie vnto their demaunde as it was meete he shoulde but those wicked men that were so vtterlie vnworthie to heare such a highe and excellēt answere beinge blinded with the brightnes of so great light assaulted him like mad dogges and disgorged vpon him all their malice and furie There each one to the vttermost of his power geuethe him buffettes and strokes There they spitte vpon that diuine face with theire diuelishe mowthes There they hoodwinke his eies and strike him on the face scoffinge and Iestinge at him sayeinge Areede A woūderfull example of humilitie and patience in our Sauiour who hath smitten thee O meruailous humilitie and patience of the sonne of almightie God O beawtie of the angells Was that a face to spit vpon Men vse commōlie when they are prouoked to spit to tourne awaie theire face towardes the fowlest corner of the howse and is there not to be fownde in all that pallace a fowler place to spit in than thy face O sweete Lorde O earthe and asshes why doest thou not humble thy selfe at this so wounderfull example How is it that there shoulde yet remayne in the worlde anie token of pryde after this so great and meruailous example of humilitie Almightie God holdeth his peace whilest he is spitted vpon and buffetted the angelles and all creatures holde theire handes and reuenge not the iniuries done vnto theire creator beholdinge him thus contemned and reuyled with most dispitefull reproche and villanie and yet thou beinge a poore seelie miserable worme turmoilest the worlde vp side downe with malicious chydinge brawlinge and fightinge in case thou be but touched in anie smalle poynte apperteyninge tō thy estimatiō Why wonderest thou ô man to see Almightie God thus beaten and euill entreated in the worlde sith the verie cause of his comminge was to cure the pryde of the worlde If the sharpenes of the medecine doe cause thee to wonder consider the greatnes of the wounde and thou shalt see that such a wounde required so sharpe a medecine as this was espetiallie consideringe that all this notwithstandinge the wounde is not yet whole Thou wonderest to see how almightie God hath humbled himselfe And I wonder to see thee for all this example so prowde and insolent in all thy talke dealinges and behauiour seinge almightie God hath so humbled himselfe to teache thee to be hūble Thou wonderest to see almightie God thus to abase himselfe vnder the dust of the earthe and I wonder to see that dust and earthe for all this aduaunceth it selfe aboue the heauens and woulde be honoured aboue almightie God himselfe How is it then that this so wonderfull example sufficeth not to subdue the pryde of the worlde The humilitie of Christ was sufficient to ouercome the harte of God to procure his fauour and to make him become gentle and mylde towardes vs. And shall it not suffice to ouercome thy harte and to make it humble and meike The angell saied to the Patriarcke Iacob Gen. 32.28 Thou shalt no more be called Iacob but Israell shal be thy name For seinge thou hast bene mightie against God how much more shalt thou be mightie against men If then the humilitie and meikenes of our Sauiour Christ preuailed against the furie and wrathe of almightie God why doth it not preuaile against our pride If it were able to pacifie and appease so mightie a hart as the hart of almightie God beinge then angrie with vs why doth it not alter and mollifie our stubborne hartes Suerly I am at my wittes ende and verie much astonished yea it passeth my reason to consider how this so great patience ouercommeth not thy anger how this passinge great abasinge aswageth not thy pride how these violent buffettes beate not downe thy presumption and how this deepe sylence emonge so manie iniuries is not of force to make thee leaue of thy quarrelinges and troublesome sewtes in lawe wherewith thou vexest and turmoylest thy neighboures about the vile mucke and transitorie pelfe of this worlde It is a meruailous great wonder to see how almightie God would by meanes of these so terrible iniuries ouerthrowe the kingdome of our pride and it is also greatlie to be meruailed at that notwithstandinge all this there remaineth yet a freshe liuelie memorie of Amelec vnder the heauens 4 Reg. 15. and that to this daie the relikes of this wicked generation doe for all that remayne and continewe Now therefore ô sweete Iesus I beseech thee to cure in me with the example of thy great humilitie the follie of my vaine arrogancie and pryde And forsomuch as the greatnes of thy woundes doe geue me playnlie to vnderstand that I haue great neede of a helper let it euidently appeare by the operation of thy grace and remedie in me that I doe now presentlie enioye the benefit of the same OF THE VEXATIONS AND TROVBLES OVR SAVIOVR SVFfered the night before his Passion and of the denyall of S. Peter § II. CONSIDER after this what troubles our sauiour suffered in that dolefull night when the souldiars that had him in custodie mocked and lawghed him to scorne as S. Luke saieth Luc. 22.63 and vsed as a mean to passe awaie the sleepines of the night to scoffe and ieste at the Lorde of maiestie Consider now ô my sowle how thy sweete spowse is set here as a marcke to receiue all the strokes and buffettes they could geue him O cruell night O vnquiet night in which thou O good Iesus tookest no rest at all neither did the souldiars repose them selues but accompted it euen a pastyme and recreation to vexe and torment thee The night was ordeined for this ende that all creatures shoulde therein take theire rest and that the senses and members that are wearied with the toyles and labours of the daie might be refresshed and relieued but these wicked men vse it now as a fit tyme to tormente all thy members and senses strykinge thy bodie afflictinge thy sowle bindinge thy handes buffettinge thy cheekes spittinge in thy face and lugginge thee by the eares that at such time as all members are wonte to take theire rest all thy members might be in great paine and
trouble O how farre do these mattins differre from those which the orders of angells sounge at the same time in heauen vnto thee There they synge Holie Holie but here these caitifes crie out put him to death put him to death crucifie him crucifie him O ye angelles of Paradise that heard both these voices what thowghte ye when ye sawe him so despitefullie contemned in earthe whom ye honoure with so greate reuerence in heauen What thowght ye wheÌ„ ye sawe almightie God himselfe suffer such despites euen for theire sakes who did all this villanie vnto him Who hath euer heard of such a kinde of charitie that one woulde suffer death to deliuer the verie same persons from death that were the procurers of his death Assuredlie the malice of man coulde not anie further extende it selfe in committinge a more wicked deede than thus to presume to laie handes vpon almightie God him selfe neither coulde the goodnes and mercie of almightie God appeare more plainlie in anie thinge than in this that he was content to suffer such a cruell death for that verie creature that conspired his deathe The painfull greifes and turmoyles of this troublesome night were increased farre the more by the denyall of S. Peter For he Of the deniall of S. Peter who was so familiare a frende of our Sauiour he whom our Sauiour chose to see the glorie of his transfiguration and he who aboue all the rest of his Apostles was honoured aÌ„d chosen by our Sauiour Christ promised S. Peter in Math. 16. vers 18. that he woulde buylde his Church vpon him And in Luke 22. vers 32. he was bid after he shoulde repent his denyall to confirme his brethren And in Iohn 21. vers 17. Christ after his resurrection made S. Peter pastor of all his sheepe to haue the pincipalitie and cheife rule of the whole Christian Churche this verie cheife Apostle I saie first before all others not once but three seuerall tymes together euen in the verie presence of his Lorde and master sweareth and forsweareth that he knoweth him not and that he wist not who he is O Peter is he that standeth there by thee so wicked a man that thou accomptest it so great a shame onelie to haue knowen him Consider that this is a condemnation of him by thee before he be condemned by the high preistes sithence by this deniall thou geuest the worlde to vnderstande that he is such a maner of man that euen thou thy selfe doest accompt it as a greate reproche and dishonour vnto thee euer to haue knowen him Now what greater iniurie coulde be done than this Our Sauiour then hearinge this deniall turned backe and behelde Peter and cast his eies vpon that shepe which there was lost from him O looke of wounderfull vertue O silent looke but yet full of misterie and signification Peter vnderstode right well the langwage and voice of that looke and althowgh the crowinge of the Cocke was not able to awake his spirites yet was this able as indeede it did For the eies of our Sauiour Christe doe not onelie speake but also worke as it plainlie appeared by the teares of Peter which albeit they gushed from the eies of Peter yet did they much more proceide from the looke and eies of Christe Wherefore when thou shalt at anie time awake againe out of thy sinfull lyfe and with greife and sorowe call thy sinnes to minde wherein thou hast offended almightie God thou must vnderstande that this benefit proceideth from the mercifull eies of our Lorde which doe then looke vpon thee The Cockes had alreadie crowed but Peter remembred not himselfe because our sauiour had not as yet looked vpon him But when our Sauiour Christ looked vpon him then he remembred him selfe and repented and bewailed his offence For the eies of Christ doe open our eies and those are the eies that doe awake such as are a-sleepe The holie Euangelistes S. Mathew and S. Luke saye that Peter went out forthwith Math. 26.75 Luc. 23.62 Peter after his deniall of Christe wente forthewith out of the place and wepte bitterlie and wept bitterlie to geue thee to vnderstande that it is not enowghe for thee to be sorie and bewaile thyne offence but that it is requisite also to auoyde and eschewe the verie place and occasions of sinne For otherwise to lamente and be sorie alwaies for thy sinnes and alwaies to reiterate and commit the same sinnes againe is to prouoke alwaies the wrathe and anger of almightie God against thee And note well and diligentlie this poynt espetiallie A disciple of Christ must not be ashamed nor afearde openlic to confesse Christ and his Catholike religion that the principall sinne that Peter had committed was for that he shronke backe and feared to be accompted one of Christe his disciples and in this his doinge he is saied to haue denied Christe Now if this be to denie Christe how manie Christians trowe ye maye ye now finde in the worlde that doe after this sorte denie Christ Alas how manie be there at this daye that refuse to confesse their synnes to communicate to praye to talke of God and of spirituall matters to vse conuersation with suche as be good and vertuous and to suffer iniuries and trowbles because the worlde shoulde not the lesse estieme them or haue them in contempte for the same And what is this els but euen to be ashamed to appeare to the worlde to be a disciple of Christe and a keper of his commaundementes And what is this els but to denye Christe as S. Peter denied him when he was ashamed to be accompted his disciple What other thinge maie those that behaue them selues after this sorte hope and looke for at the dreadfull daie of Iudgment but that punnishement and sentence threatened by our sauiour Christe himselfe sayeinge He that is ashamed to be accompted my disciple before men Luc. 9. 12. Math. 10. Marc. 8.2 Tim. 2. the sonne of the virgin wil be ashamed to acknowledge him as one of his when he shall come in his maiestie and in the maiestie of the father and his holie Angelles HOW OVR SAVIOVR WAS BROWGHT BEFORE KINGE Herode and mocked and accompted for a foole by him and his cowertiers Si mundus vos odit scitote quia me priorem vobis odio habuit Johan 19.28 Aâ—tâ— Reges et praesides stabitis propter me in testimonium illis Marc. 13.9 VHEN this painfull and troublesome night was ended they led our Sauiour forthewith to the howse of Pilate the president And Pilate vnderstandinge that he was borne in Galilee sent him vnto Herode that was kinge of that countrie who tooke him for a foole and as such a one caused him to be appareiled in a white garmente and so returned him backe to Pilate againe Whereby it appeareth that our Sauiour was taken in this worlde not onelie for a malefactor but also for a verie foole O misterie worthie of great reuerence The
tounge how is it that thou arte become domme What harte is not broken What hardnes is not mollified What eies can absteine from teares and lamentation beholdinge such a pittiefull and dolefull sight as this is O my most sweere sauiour and redeemer when I open myne eies and doe beholde this dolorous Image which is here set before me how is it that my harte doth not euen cleaue and rente in sunder for verie anguishe and griefe I see the most tender head of my Lorde and sauiour pearced with crewell thornes at whose presence the powers of heauen do tremble and quake I see his diuine face spitted vpon and buffeted I see the lighte of his goodlie brighte forehead obscured I see his cleare eies dimmed or rather blinded with showers of bloude I see the streames of bloude tricklinge downe from his head which faulle ouer ouer his eies and stayne the bewtie of his diuine face How happeneth it o Lord that the cruell whippinges thou diddest suffer before and the death that ensueth and the great quantitie of bloude that was so cruellie shed did not suffice but that the sharpe thornes also shoulde now perforce let out the bloude of thy head which the whippes and scourges before had pardoned If thou diddest receaue those reproches and buffettes to make satisfaction by them for such blowes and buffettes as I through my sinnes haue laid vpoÌ„ thee haddest thou not receaued enowghe of them all the nighte before If thy death alone was sufficiente to redeeme vs what neded so manie kindes of most shamefull villanies and reproches To what ende were all these newe inuentions and strange deuises of contemptes and mockeries Who hath euer harde or red of such a kinde of crowne or of such maner of tormentes Out of what harte came this newe inuention into the worlde that one punnishement shoulde serue in such wise as both to tormente a man and withall to dishonor him Were not those cruell tormentes sufficiente that had bene vsed in all former ages but that they must also inuent these newe and strange punnishementes at the time of thy most bitter passion I see well ô Lorde that these so manifolde iniuries were not necessarie for my redemption for euen one onelye droppe of thy most pretious bloude was sufficient for the same The causes why out sauiour woulde suffer so manyfolde paynes and iniuries for our redemption howbeit it was verie conueniente that they shoulde be so manie and so greate that thou mightest thereby declare vnto me the greatnes of thy loue and by meanes of them lincke me vnto thee with chaynes and fetters of perpetuall bonde and dewtie and confounde the gaye braueries and fonde showes of my pride and vanities and teache me thereby to despise the pompe and glorie of the worlde Wherefore ô my soule that thou maist conceaue and haue somme feelinge of this so dolefull passage set first before thyne eies the former shape of this Lorde and withall the excellencie of his vertues and then incontinentlie tourne thy selfe and beholde him in such pitiefull forte as he is here represented vnto vs. Consider therefore the greatnes of his former beawtie the modestie of his eies the sweetenes of his wordes his awthoritie his meeknes his mylde behauiour and that goodlie countenance of his so full of grauitie and reuerence Beholde how humble he was towardes his disciples how faire spoken towardes his ennemies How stowte towardes the prowde How sweete towardes the meike and how mercifull towardes all sortes of persons Consider how mylde he hath alwaies bene in sufferinge how wise in answeringe how pittiefull in his iudgemeÌ„tes how mercifull in receauinge sinners and how free and bountiefull in perdoninge theire offences When thou hast thus beholden our Sauiour and delighted thy selfe with beholdinge such a perfect forme tourne thyne eies and beholde him in this pitiefull plighte wherein he is here set out to the worlde clad in most scornefull wise with an olde purple garmente holdinge a reede in his hande in steede of a royall scepter Beholde that horrible and paynefull diademe of thorne on his head those hollowe and wanne eies and that dead countenance Beholde that strange forme of his wholie disfigured and begored with bloude and defyled with the spittle which they had besmered all ouer his face Beholde him in all partes both inwardelie and outwardelie his harte pearced with sorrowes his bodie full of woundes forsaken of his owne disciples persecuted of the Iewes scorned of the souldiers contemned of the Busshoppes baselie reiected of the wicked kinge accused vniustely and vtterlie destitute of the fauour of all men And thinke vpon this not as a thinge past but as a thinge presente not as thowghe it were an other mans payne but as thowghe it were thyne owne Imagine thy selfe to be in the place of him that suffereth and thinke with thy selfe what a terrible paine it woulde be vnto thee if in so sensible and tender a parte as the head is they shoulde fasten a noÌ„ber of thornes yea and those verie sharpe which shoulde pearce euen to the sculle But what speake I of thornes If it were but one onelie pricke of a pynne thou couldest hardlie abyde the paine of it And therefore thou maist well thinke what a sore greuous paine that most tender and delicate head of our sauiour felte at that time with this strange kinde of tormente Wherefore o brightnes of the glorie of the father who hath thus cruelly delte with thee O vnspotted glasse of the maiestie of almightie God who hath thus wholie bespotted thee O Riuer that flowest out of the paradice of delightes and with thy streames reioycest the Citie of God who hath troubled these so cleare and sweete waters It is my sinnes o Lorde that haue so troubled them Our synnes were the onelie cause of all our sauiours paynes and my iniquities haue made them so muddie Alas poore wretche and miserable caityffe that I am Woo is me how haue my sinnes bespotted myne owne soule seinge the sinnes of others haue here so fowlye bespotted and troubled the verie cleare fountaine of all bewtie My sinnes ô Lorde are the thornes that pricke thee my folies are the purple that scorne thee my hipochresie aÌ„d fayned holines are the ceremonies wherewith they despise thee my gaie garmentes and vanities are the crowne wherewith they crowne thee So that I ô Lorde am thy tormentor and I am the verie cause of thy paines and greiffes 2. Paâ—â—l 29. The kinge Ezechias purified the temple that had bene prophaned by wicked persons and commaunded that all the filthe that was therein shoulde be cast into the riuer of Cedron I O Lorde am this liuely temple that is prophaned by the diuells and defyled with infinite sinnes and thou art the cleare riuer of Cedron that doest with thy ronninge streames susteine all the bewtie of heauen In this riuer o Lorde are all my sinnes drowned In this riuer are my iniquities washed awaie in somuch
for the chastesinge of men settinge before them his own diuine Image to witt the face of his own most deerelie beloued sonne so euill vsed and disfigured to the end that where as they had bene so manie tymes admonished and rebuked by the mowthes of his Prophettes and yet woulde not forsake theire wickednes they might at the least be moued for verie compassion to forsake the same beholdinge that diuine forme of our Sauiour Christ in such pittiefull wise disfigured for theire synnes So that before he laid his handes vpon men but now he came to laie them vpon him selfe which trulie was the last refuge that coulde be deuised to withdrawe men from sinne And therefore as it hath bene at all times accompted a verie great wickednes to offende almightie God so now after that he hath taken such a shape vpon him to destroye sinne it is not onelye a great wickednes but also a verie great ingratitude and horrible crueltie to offende him with anie deadlye sinne If thou wilt continewe in the contemplatioÌ„ of this pointe besides that thou mayst learne hereby to abhorre sinne thou mayst also take great cowrage to put thy whole trust and affyance in almightie God by consideringe this verie dolefull forme of our sauiour Christ the which as it is of great sorce to moue the hartes of men euen so hath it no lesse force but rather farre greater to moue the harte of almightie God And therefore thou must thinke that what dolefull forme our Sauiour toke at that tyme vpon him in the sight of the furious people the verie same he presenteth now before the diuine eyes of his most pittiefull and mercifull louinge father so freshe and in such bleadinge wise as it was that verie same daie Now what image and forme can there be of greater efficacie to pacifie the eies of the heauenlie father than the pale and wanne countenance so pittiefullie disfigured of his onelie begotten sonne This is the golden propiciatorie this is the rainbowe of diuers colours placed emonge the clowdes of heauen with the sight whereof almightie God is pacified With this were his eies fed with this was his iustice satisfied here was his honor restored Here was such seruice done vnto him as was answerable and seemlie vnto his diuine maiestie Tell me now then ô thou weake and mistrustfull man if the shape and forme of our sauiour Christ was such at that tyme that it was able as the Iudge verelie beleued to mitigate the cruell eies of such ennemies how much more able is it to pacifie the eies of the most mercifull heauenlie father espetiallie consideringe that whatsoeuer our sauiour there suffered was for his honor and vnder his obedience Compare then eies with eies person with person and thou shalt see how much thou art more assured of the mercie of the heauenlye father by presentinge vnto him this dolefull forme of our Sauiour Christ than Pilate was of the mercie of the Iewes when he showed our Sauiour thus pittiefully disfigured vnto them Wherefore in all thy praiers and temptations take this Lorde for thy sheilde and buckeler set him betweene thee and almightie God and presente him before his diuine maiestie sayenge ECCE HOMO Beholde the man I haue here o almightie God the man whom thou hast so manie yeares sowght for to be a meane betwene thee and sinners I haue here the man whose iustice is such that it answereth thy godnes in euerie poynte I haue here the man who is so much punnished as our sinnes and offences required Wherefore o most mercifull louinge Lorde looke mercifully vpon vs I most humblie beseach thee And that thou mayst so doe fixe thyne eies vpon the face of thy Christ And thou o our sweete Sauiour and mediator cease not to presente thy selfe before the eies of thy father for vs. And forsomuch as thy loue towardes vs was so great that thou wouldest offer vp thy bodie to the tormentors to be tormented for our sakes vouchsaffe o Lorde with the same loue to present it vnto the heauenlie father beseachinge him that it maie please him for thy sake to pardon vs all our sinnes and offences HOW OVR SAVIOVR CARIED THE CROSSE VPON HIS SHOVLDERS Christo igâ—â—â—ur pasâ—a in carna et vos eadem cogitationa armaâ—â—ini 1 Patr. 〈…〉 § III. NOW when Pilate sawe that all those extreme punnishementes that had bene so cruelly executed vpon that most innocent lambe were not able to asswage the furie of his ennemies he entered forthwith into the iudgemeÌ„t hall and sat him downe in his tribunall seate to geue finall sentence in that cause The Crosse was in the meane tyme prepared and made redie at the gate and that dreadfull banner was hoysed vp on highe in the aier whiche threatened the terror of a most cruell death to our Sauiour Now when that sentence was geuen and published althowghe it was of it selfe both vniust and cruell yet did his ennemies adde an other further crueltie vnto it to wit they laid vpon those tender shoulders that were so pittiefullie rent and torne with vnmercifull whippes and scourges the heauie tree of the crosse All which notwithstandinge our most mercifull Lorde and sauiour refused not to carrie that heauie burthen where vpon were laied all our sinnes but embraced the same with an vnspekeable great charitie and obedience for the verie loue he bare vnto vs. And so went on his waie as an other true Isaac Genes 22. with the crosse on his shoulders to the place of his sacrifice The cariadge was deuided betwene two The sonne caried the woode and the bodie that shoulde be sacrificed These two vertues loue and iustice did put the sonne of God vpon the crosse and the father caried the fier and the knife wherewith the sacrifice shoulde be made For truelie it was the fier of loue which he bare towardes mankynde and the sharpe knyfe of the diuine iustice that put the sonne of God vpon the crosse These two vertues contended together within the heauenlie fathers breste each one demaundinge his right Loue requested him to pardon mankinde and iustice required that sinners might be punnished Wherevpon to the ende that men might be pardoned and sinne punnished a mean was founde that an innocent to witt the sonne of God shoulde die for all mankynde This was the fier and knife that the Patriarke Abraham caried in his handes to sacrifice his sonne For it was the loue of our saluation and the zeale of iustice that cause the heauenlie father to offer his owne most deerlie beloued sonne to the crosse Now goeth the sweete innocent Iesus forwardes on his waie with that so heauie dolorous burthen vpon his weake and torne shoulders great multitudes of people folowinge after him and manie a pittiefull and sorowfull womaÌ„ accompanienge him with grieuous teares and lamentations What stonie harte had bene able to abstaine from most bitter weepinge beholdinge the kinge of angells to goe thus faintlie with such a great
of God knowe yee likewise 4. Reg 4. that this is that pretious vessell of the widowe of Elizeus full of oyle wherewith we must all paie our dettes And albeit the vessell seeme verie little to serue so manie yet looke not to the quantitie but to the vertue thereof which is certeinlie so great that so longe as there be vessels to fille so longe will the vayne of this sacred licour alwaies ronne and neuer ceasse A CONTEMPLATION VPON the misterie of the Crosse § I. AWAKE I praie thee now o my soule and beginne to contemplate vpon the misterie of this holie Crosse by the fruite whereof the hurte of that poisoned fruite is repared which the forbidden tree caused vnto vs throwgh the offence of the first man Adam As the bridegrome hath signified to his spouse in the canticles When he saied cantic 8. I haue raised thee vp my spouse from vnder the tree because vnder an other tree thy mother was corrupted when she was deceaued by the auncient serpente Consider then how when our Sauiour came to this place his cruell ennemies to make his deathe the more reprochefull stripped him of all his apparell euen to his innermost garment which was wholie wouen throwghout without anie seame Beholde now here with what meekenes this most innocent lambe suffereth himselfe to be thus stripped of all his garmentes without openinge his mowthe or speakinge so much as one worde against them that handeled him with such villanie But shewed himselfe rather verie willinge and readie to be spoiled of his garmentes and to remaine naked to the shame of the worlde to the intent that the nakednes of such as had throwgh sinne lost the garmente of innocencie and grace receaued might be be couered after a better sorte Genes 3. than with the leaues of the figtree Some holie fathers reporte that the tormentors in pluckinge of our Sauiours garmentes toke of his crowne of thorne which then stucke fast on his head and that afterwardes when they had stripped him starcke naked they set it on agayne and fastened the sharpe thornes to the brayne panne afreshe and so made newe holes and woūdes therein which was an exciedinge great griefe and payne vnto him And vndowtedlie it is to be thought that they woulde vse this kinde of crueltie against him forsomuch as we are well assured that they vsed manie others and those verie strange in all the proces of his passion especially consideringe that the holie Euangelist sayeth Lucae 23. that they did vnto him whatsoeuer they woulde Agayne by reason of his garment that stucke fast to the woundes of his scourginges and bloude which was now congealed vnto the same at what tyme they pluckt it of from his bodie as those caitiffes were farre from all pietie and mercie they haled it of with such furious haste and force that they loosed and renewed all the soores of his whippinges in such ruefull wise that his blessed bodie was in all partes open and as it were flaine and became all one greate wounde out of which distilled bloude on all partes Consider now here o my soule The nakednes of our Sauiour vpon the crosse the excellencie of the goodnes and mercie of almightie God which sheweth it selfe so euidentlye in this misterie Consider how he that clotheth the heauens with cloudes and adorneth the feildes with flowers and bewtie is here spoiled of all his garmentes Consider how the bewtie of the Angells is here defiled how the height of the heauēs is here browght lowe how the maiestie and omnipotencie of almightie God is here abased and put euen to open shame and reproche Beholde how that roiall bloude distillinge out from his brayne trickeleth downe all alonge by the heare of his head and by his sacred bearde insomoche as it watereth and dyeth the verie grownde vnder him Consider what extreme colde that holie tender bodie of his suffered standinge as he stode all rente and spoyled not onelie of his garmentes but also euen of his verie skynne hauinge withall so manie gappes and wyde holes of open soores and deepe woundes throughout all his blessed bodie For if S. Peter Ioan. 18. notwithstandinge he was both clothed and shodde felt colde the night before how farre greater smarte and colde did that most tender bodie of our sauiour abyde beinge so naked and full of soore bruses and woundes as it was Whereby it appeareth that albeit our Sauiour in all the whole cowerce of his life gaue vnto vs so wounderfull examples of nakednes Our Sauiour Christ was a most perfit patterne of pouertie vnto vs vpon the crosse and pouertie yet at his deathe he gaue himselfe vnto vs as a most perfit patterne and spectacle of this vertue Forsomuch as at that tyme he was in such a poore case that he had no place wherevpon to rest his head And to geue vs to vnderstand that he had taken nothinge of the worlde he died naked vpon the crosse and had nothinge of the worlde to cleaue vnto him Accordinge to this example S. Francis was a perfit folower of the pouertie of our Sauiour Christ we reade of the blessed holie father S. Francis who was such a perfit and trewe folower of this pouertie of our Sauiour Christe that at what time he shoulde geue vp the ghost he stripped him selfe starcke naked of all he had vpō him and threwe himselfe from his bed vpon the bare grounde and beinge thus naked he embraced the earthe to imitate herein as a faithfull seruante the nakednes and pouertie of his Lorde and Sauiour Awake therefore o my soule awake now I praye thee and learne thou also hereby to imitate our Sauiour Christ poore and naked Learne to despise all such thinges as this transitorie worlde maye geue vnto thee that thou maist be worthie to embrace our Lorde naked with naked armes and be vnited vnto him by loue which ought also to be naked without mixture of anie other strange loue HOW OVR SAVIOVR WAS NAILED VPON THE CROSSE § II. CONSIDER after this how our Sauiour was nailed vpō the Crosse and how passinge great griefe and tormente he suffered at that time when those great and square nailes were driuen in and pearced through the most sensible and tender partes of his most blessed bodie which was of all bodies most tēder and delicate And consider also what an extreme grieffe it was to the blessed virgin when she sawe with her eies and hearde with her eares the mightie and cruell harde strokes which were so often and so thicke laied on and iterated one after an other vpon his diuine members For certainlie those hammers and nailes as they passed throwghe the handes of the sonne so did they also pearce the verie harte of his most tender and louinge mother Consider moreouer how they lifted vp the Crosse on highe and how when they went about to ramme it in the hole which they had made for that purpose such was the crueltie
of those tormentinge raginge ministers that at the verie time of rearinge it vp and placinge it therein they let it falle furiouslie from them with a iumpe into the hoole with all the weight thereof and so all his blessed bodie was sore shaken and iogged vp and downe in the aier and thereby his woundes were wydened and enlarged and his paines and grieffes more encreased Now therefore o my sweete Sauiour and redeemer what harte is so stonie harde that will not ryue in sunder for verie sorrowe and griefe sith the verie stones them selues were ryuen the same daie consideringe the extreme paine that thou sufferedest on the Crosse The sorrowes of deathe ô Lorde Psalm 17. Psalm 68. haue compassed thee about and the waues of the Sea haue ouer whelmed thee Thou art myred in the depthe of the bothomles goulfes and fyndest nothinge wherevpon to staie thy selfe Thy father ô Lorde hath forsaken thee what hope maist thou haue of men Thy ennemies make outcries against thee thy fryendes breake thy harte thy soule is afflicted and for the loue thou bearest to me thou wilt not admit any maner of comforte Vndowtedlie ô Lorde my sinnes were verie greate and haynous and that doth thy penance well declare I see thee ô my kinge fastened to a tree and there is nothinge to susteine thy bodie but onelie three iron nailes wherevpon thy sacred fleas he hangeth without anie other staie or comforte When the weight and swaie of thy bodie staieth vpon thy feete then are the woundes of thy feete the more torne and enlarged with the nailes wherewith they are pearced Againe when the weight of thy bodie staieth vpon thy handes then are the woundes of thy handes the more rente and enlarged also with the poyce of thy bodie One of thy members cannot succour an other but with equall preiudice either of the one or of the other Now as touchinge thy holie head beinge thus tormented and weakened with the sharpe crowne of thornes what pillowe hath it to rest vpon O how well might thy armes ô most excellent virgin be here employed to supplie this office But alas thine armes maye not serue at this present but onely the armes of the Crosse Vpon them must our Sauiour staie his sacred head when he will rest and yet so that the ease he taketh thereof is nothinge els but a further driuinge in of the thornes and fasteninge of the same deeper into the braine Besides all this I see those foure principall woundes as it were foure fountaines alwaies distillinge out bloude I see the grownde all besprinckled and bedewed rounde about with bloude I see that most pretious licour all betrampled and shed vpon the earthe which crieth much better then did the bloude of Abell Genesis 4. Heb. 12. For his bloude cryed for vengeance ageinst the murderer but this most pretious bloude of thine O sweete Iesus craueth pardon for synners OF THE COMPASSION THE SONNEHAD VPON HIS mother and the mother vpon her sonne hanginge vpon the Crosse § III. THE sorowes of the sonne were much increased by reason of the presence of his most blessed mother wherewith his dolefull harte was no lesse crucified within than his holie bodie without Two crosses be here prepared for thee ô good Iesus this daie The one for thy bodie and the other for thy soule The one is of passion and the other of compassion The one pearcethe thy most blessed bodie with nailes of iron th' other pearceth thy most holie soule with nailes of sorowe Who is able to declare ô sweete Iesus what an vnspekeable greife it was vnto thee when thou diddest cōsider the greate anguishes of the blessed soule of thy holie mother which thou knewest so certeinlie was crucified with thee on the crosse Luc. 2. When thou sawest her pittiefull harte pearced and thrust throughe with the knife of heauines and sorrowe When thou diddest open thy blouddie eies and beheldest her diuine face whollie ouercast with palenes and wannes of death When thou sawest those most grieuous paynes and anguishes of her minde which was not resolued with deathe and yet abode greater paines then the verie paines of deathe it selfe When thou beheldest those riuers of teares which gusshed out from her most pure eies and hardest those so lamentable deepe sighes and sobbes which burst out of her sacred brest beinge enforced with the vehemencie of her most grieuous heauines and sorowe Certeinlie ô Lorde it can not be expressed with wordes how muche this inuisible crosse tormented thy most pittiefull harte And who is able to declare also o most blessed mother the greatnes of the sorrowes and anguishes of thy dolefull harte When thou sawest him dye with such grieuous tormentes whom thou sawest borne with so great ioye When thou sawest him scorned and blasphemed of men whom there thou sawest praised of the angells When thou sawest that holie bodie which thou haddest handeled with so great reuerence and browght vp with such motherlie tendernes and cheres hinges so cuill entreated and tormented by most wicked persons When thou beheldest that diuine mouthe of his which thou haddest nourished with the milke of heauen distempered with the bitter tast of gaulle and vynegar When thou diddest also beholde that diuine head which thou haddest so often times laied and rested on thy virgines brest all to begored now with bloude and crowned with thornes O how often diddest thou lift vp thyne eies on highe to beholde that diuine shape that had so often times reioysed thy soule in beholdinge the same And how often agayne did thyne eyes turne aside from him because the tendernes of thy harte coulde not abide to see that dolefull sighte What tonge is able to expresse the greatnes of this sorrowe If the soules that loue our Sauiour Christe truelie and vnfaynedly when they meditate vpon these sorowes beinge now past haue such a tender compassion vpon him what diddest thou then o most blessed virgin beinge his mother yea and more than a mother when thou sawest presentlie with thine eies such a sonne suffer such a most cruell and painfull passion If those women that accompanied our sauiour when he went with his Crosse towardes his death beinge neither of kinne nor of acquaintance vnto him did weape and lamente to see him goe after such a pittiefull sorte How great then was the abondance of teares that fell from thine eies O blessed mother when thou sawest him who was so deerelie beloued vnto thee not onelie carryenge the Crosse on his shoulders but nailed also fast vnto it and hoysed vp alofte vpon the same And albeit these thy griefes and sorrowes were so great yet diddest not thou ô blessed virgin refuse the companie of the Crosse neither wouldest thou turne thy backe but stoodest there euen harde and fast by the same and not fallinge downe in sowndes nor yet ouerthrowen to the grounde but like a stronge pillar standinge vpright vpon thy feete Genes 3. beholdinge with inestimable sorrowe and
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
armes And so she wryngeth her handes verie pittiefullie and requesteth of those noble men with great humilitie and instancie that forsomuch as she had taken no leaue of her deerelie beloued sonne nor receaued those last embracinges of him vpon the crosse at the tyme of his departure they woulde now suffer her to come vnto him and not encrase her discomforte on euerie syde She beseacheth them that they woulde not deale so straitly with her as the enemies had done takinge her sweete sonne from her beinge now dead as the enemies did whiles he was yet aliue O blessed Ladie how voide of comforte arre thou on euerie syde For if they denie thee thy request thou wilt be sore discomforted and if they graunte thee thy petition accordinge to thy earnest desire yet shall thy discomfort be neuer a whit diminished Thy miseries haue no comfort at all but onely in thy patience If thou goe about on the one side to diminishe thy sorrowe on the other side it increaseth dowble Now ye holie men what will yee doe in this case What is your best aduice and counsell in this matter To geue a flat deniall vnto such lamentable teares and to so blessed a Ladie in so iust and reasonable a request were certainlie an vnseemlie acte and to graunt her the thinge she demaundeth were to ende her life You are afrayd on the one syde to discomfort her and on th' other syde you feare also least perhappes you shoulde be murderers of the mother as the enemies were of the sonne In conclusion the pittiefull earnestnes of the holie virgin ouercōmeth them and those noble men thought best that consideringe her great dolefull bewailinge and lamentation it shoulde be a greater crueltie to take her owne deare sonne frō her than to bereiue her of her life And so they were enforced to graunte her request Now when the blessed virgin had by her pittiefull intercession gotten the bodie of her deare sonne into her armes what tonge is able to expresse the greate inwarde anguishe and sorrowe which then she felte O ye angells of peace weepe with this holie virgin O ye heauens lament with her O ye sterres of heauen and all creatures of the worlde accompanie the blessed virgin Marie in her great heauines and dolefull lamētation The blessed mother embraceth the torne and rent bodie of her sweete sonne She huggeth and clippeth him fast to her brest her strengthe seruinge her to this thinge onely She putteth downe her face betwene the thornes of his sacred head She ioyneth countenāce with countenance The face of the mother is embrued with the bloude of the sonne and the face of the sonne is bathed with the teares of the mother O sweete mother is this happly thy sweete sonne Is this he whom thou conceauedst with so great glorie and broughtest fourthe with so great ioye Where are now thy former ioyes become Whither is thy wonted gladnes gone Where is now that mirrour of beawtie wherein thou diddest so often times beholde thy selfe Now thou takest no pleasure to beholde him in the face because his eies haue lost their light Now it auayleth thee not to speake and talke with him because his eares haue lost their hearinge Now that tonge moueth not which was wont to vtter the wordes of heauen Now are those eies dimmed which were wont with theire sighte to reioyce the whole worlde How is it that thou speakest not now ô Quene of heauen How happeneth it that verie sorrowe and heauines hath thus tyed vp thy tōge Trew it is that the tonge of the blessed virgin was as it were domme for a tyme but her harte might secretly with inward greife speake vnto her sweete and dearelie beloued sonne and saie vnto him THE PITTIEFVLL LAMENTATION OF THE BLESSED VIRGIN MARIE Tuam ipsius animam pertransiet gladius reuelentur ex multis cordibus cogitationes Luc. 2.35 O life dead ô light obscured ô bewtie defyled Note that the intention of the awthor is not to represent here exactly and precisely the affections of the blessed virgin but onelie by expressinge her doleful griefes to moue the readers to deuotion and pietie What blouddie handes were those that haue so disfigured thy diuine shape What crowne is this that my handes do feele vpon thy head What wounde is this that I see in thy syde O highe preist of the worlde What dolefull markes and signes are these that my eies doe see in thy bodie Who hath bespotted the cleare glasse and bewtie of heauen Who hath disfigured the face of all graces Are these the eies that were wont to dymme the sonne with theire bewtie Are these the handes that raised vp the dead whom they towched Is this the mowthe out of which the fower Riuers of paradice issued Haue the handes of men such power against God O my sweete sonne and bloude of my bodie from whence arose this terrible tempest What raginge storme hath this bene that hath so bereued thee from me O my deere sonne what shall I doe now without thee Whither shall I goe Who shal be able to helpe me Manie fathers and brothers when they were afflicted came to entreat thee for theire children and brethen that were dead and thou with thy infinit vertue and clemencie diddest comforte and helpe them But I alas that see myne owne deere sonne my father my brother and my Lorde here dead before me to whom shall I make sure for him Who shall comfort me Where is the good Iesus of Nazareth the sonne of almightie God which cōforteth the liuinge and restoreth life vnto the dead Where is that great Prophet so mightie both in wordes and worckes O my sweete sonne which heretofore hast bene my comfort and rest but now a verie sharpe knyfe to my sorowfull and heauie harte What hast thou done why the Iewes shoulde thus crucifie thee on the crosse What cause had they to put thee to so cruell and shamefull a death Is this the thankes for so manie good workes as thou hast wrought emonge them Is this the rewarde that is giuen vnto vertue Is this the recompence for such diuine doctrine Hath the wickednes of the worlde extended it selfe so farre Hath the malice of the deuill bene so furiouslie bent Hath the goodnes and clemencie of almightie God yealded so farre forthe Is the horror and hatred which almightie God beareth against synne so passinge great What was so great a satisfaction requisite to satisfie for the synne of one Is the rigour of godes iustice so streit Doth almightie God make so great accompt of the saluation of men O my sweete sonne what shall I doe with out thee Thou arte my sonne my father my spouse my maister and all my companie I am now become as it were an Orphan without a father a widowe without a husbande I am now alone and depriued of such a maister and of such a sweete companion Now shall I not see thee anie more to enter in at my gates wearied with the
discources and preachinge of the gospell Now shall I no more wype of the sweate from thy face which was so oftentymes sonneburned and tyred with painfull trauels and Iourneis Now shall I see thee no more sittinge and eatinge at my table and ministringe foode to my soule with thy diuine presence Now Alas this glorie is finished this daye is this ioye ended and my solitarines beginneth presently O My deare sonne why speakest thou not vnto me O tonge of heauen that hast comforted so manie with thy wordes and geuen speache and life to so manie persons who hath put thee to such a great silence that thou speakest not to thy louinge mother How is it that thou hast not at the least left me some legacie wherewithall I might comfort my selfe Well I will take it by thy licence This Royall crowne shal be my legacie Of these nayles and of this speare will I be thy heyre These so pretious Iewells will I kepe alwaies in my harte There shall thy nailes be knocked in There shall thy crowne thy scourges and thy crosse be kepte and preserued This is the inheritance which I haue chosen to enioye all the daies of my life O how litle while doe the ioyes of the earthe endure And how soore doth that greife smarte which commethe after muche prosperitie O Bethelem ô Ierusalem how farre doe these daies differ from those which I haue had in you What a cleare night was that and what an obscure daie is this What a great ioye and riches and I then and what a greate greife and penurie haue I now The losse of so great a treasure can not be litle O blessed Angell where are now those great praises of thy olde salutation It was not in vayne that I was in such a great trouble and feare at that tyme. For after great praises there must needes followe either some great faulle or some greate crosse and tribulation Our Lorde will not haue his giftes to be in vaine Idle and without exercise He neuer geueth honor without charge nor superioritie without seruitude nor great abondance of grace but to make vs able to suffer great trouble and persecution Then thou diddest calle me Full of grace Luc. 1. and now am I full of sorrowe Then thou diddest calle me Blessed emonge all women and now am I the most afflicted of all women Then thou diddest saie our Lorde is with thee now he is also with me howbeit not aliue but dead as I now holde him here in myne armes O my sweete redeemer and sauiour was it anie offence in me to holde thee in my armes with so great ioye when thou wast but newely borne that I shoulde now come to holde thee in them so soore tormented Was it anie faulte in me to take so great pleasure in geuinge thee the sweete milke of my brestes that now thou shouldest geue me to drinke of such a bitter cuppe Was it anie fault in me to beholde my selfe in thy face as in a bright glasse that thou hast thus ordeined that I shoulde now see thee thus cruellie rente and tormented Was it anie offence in me to loue thee so entierly that thou shouldest now cause my loue to become my tormentor And that I shoulde now suffer so much the greater greife be how much I loued thee more entierlie O heauenly father ô louer of men which art mercifull towardes them and rigorous towardes thyne onelie and deerlie beloued sonne Thou knowest how great the waues and tempesteous sourges are which lye beatinge at this presente against my dolefull harte Thou knowest that this harte of myne hath abidden so manie deathes as there haue bene whippes and strookes geauen vnto this holie bodie of thy sweete sonne Howbeit althoughe I be the most afflicted of all creatures yet doe I geue thee infinite thankes for this greate sorrowe and greife that I sustaine It is a sufficient comfort vnto me to vnderstande that it is thy blessed will that it shoulde so be Anie thinge that commeth from thy handes I must needes take in good worth thoughe it were a sharpe knyfe and woulde thrust it euen into my bowells I geue thee most humble and hartie thankes both for my prosperitie and aduersitie and as well and euen in as equall wise for the one as for the other And for the vse and commoditie of thy benefittes which I haue hitherto enioyed I blesse thee And I am nothinge discontented that thou doest now take them awaye from me I mislyke not of that but I doe rather restore to thee the thinge againe that was committed to my custodie and doe yeelde vnto thee most humble and hartie thankes Both for the one and the other the angelles blesse thee and with them my teares also blesse thee for euermore Howbeit I beseach thee ô my most louinge and mercifull father if it maye stande with thy blessed will and pleasure that the martirdome which I haue alreadie suffered for these thirtie and three yeares maie content thee Luc. 2. Thou knowest ô Lorde that from the daie that holie Simeon signefied this martirdome vnto me all my pleasures haue bene mingled with bitter gaule And from that tyme hitherto I haue had that sorrowfull daie euer lyenge ouerth-warte my heauye harte In the middest of my Ioyes I haue bene alwaies assaulted with the remembrance of this dolorous sorrowe and I neuer had anie Ioye so pure but that it was myngled with the terrible sorrowes and feares of this daie I knowe well that all this was directed by thy diuine prouidence and that it was thy blessed will that from that tyme I shoulde haue knowledge of this misterie to the ende that as the sonne caried the crosse euermore before his eies euen from the verie daie of his conception so shoulde his mother carie it also Our Lorde will haue them that be his seruātes euer to suffer and be afflicted in this life For thy will and pleasure is that those that be thyne shoulde alwaies suffer and be afflicted in this transitorie life And thou wilt not that our ioyes shoulde be great or perpetuall in this vale of teares though they be such as we take in thee Wherefore ô my kinge vouchsaffe now I beseach thee if it maie so stande with thy blessed will that this maie be the verie last of my martirdomes if not thy holie will be fulfilled both in this and in all other thinges If thou thinke one martirdome be to litle for a poore seelie woman thou knowest verie well ô Lorde that I haue bene so oftentimes a Martir as there haue bene woundes and strookes geuen to the most blessed bodie of my sauiour His martirdomes are now al ended but myne in beholdinge him thus cruellie tormented doe beginne a freshe Commaunde deathe to retourne againe to take the spoyle which he hath left behinde him and let him carie the mother also with the sonne to the graue O happie sepulchre that succiedest me in myne office The crowne that
defence of a iust and godlie cause and not for herese or other vniust causes Eccles 27. Tribulation as S. Paule saith is the occasion and matter of patience And patience is the proufe and triall of true vertue And this proufe geueth vs a hope of glorie For this cause therefore a man ought alwayes to suspecte all vertue and holines which he perceaueth in him selfe vntill it be tryed and prooued with the testimonie of tribulation For as the Wise man saith The vessels of claye are tried in the furnace but the hartes of the iust in the furnace of tribulation Almightie God in all the workes of nature hath not made anie one thinge that shoulde be idle or in vaine muche lesse woulde he that in the workes of grace his giftes shoulde be idle and in vaine And therefore he deuideth to euerie one of his electe the burthen and charge which he must beare accordinge to the forces and talente of the grace he hath receaued So that here in this short transitorie life it is not to be esteemed for the greater loue and frendship if almightie God doe geue vs greater pleasure and ease but rather if he geue vs greater tribulation and aduersitie Thow shalt geue vs ô Lorde Psalm 79. He that is greatest and most singular in the loue and fauour of God is comonlie most afflicted with tribulatiōs in this life Exod. 24. saieth the Prophet to drinke teares by measure And the measure is this that he that is most ād greatest in thy grace and fauour is commōly most afflicted and troubled in this transitorie life When Moyses made that peace and accorde betwene almightie God and his people the holie scripture sayth that he sprinckeled all the people with an Isope dipped in bloude and this beinge done the rest of the bloude that remained he sprinckeled vpon the aulter Wherefore let all those that determine to be the friendes of almightie God vnderstande hereby that theire loue Note how our loue and frendeship with almightie God must be celebrated and dedicated with bloude and friendship with him must be celebrated and dedicated with bloude and not onelie with the bloude of Christ but euen also with the proper bloude of euerie one to wit with patience and sufferinge of troubles and aduersities Our Sauiour Christ at that last supper which he made with his disciples dranke first him selfe of the Cuppe but after he had drōcke him selfe thereof he gaue the remnant vnto his ghestes which he had inuited and cōmaunded them to deuide the same emonge them and that euerie one of them shoulde also drinke his drawght of that cuppe So that it apperteineth to all persons to haue theire parte of this cuppe All Christians must drinke theire parte of Christes cuppe and as mēbers of Christ conforme thē selues with Christ theire head in sufferinge and it is also requisite that they all as members of Christ doe conforme them selues with our sauiour Christ in sufferinge Howbeit herein standeth the difference that as concerninge the common sorte of people and those that are Imperfecte it is sufficient if they be sprinckled with bloude but those deuout godlie persons that are more nearly approched and ioyned vnto almightie God and be such as are worthie to be called his aulters these must not onelie be sprinckeled with bloude but they must also be dyed A notable comfort for all Catholickes that be persecuted by heretickes There were neuer anie persons more tossed with aduersities and tribulatiōs in this worlde thā our sauiour Christ and his blessed mother and bathed in bloude forsomuche as to the stronge are reserued the strongest battells and so consequentlie a greater rewarde and a greater crowne in the kingdome of heauen Our sauiour Christ and his blessed mother were the two persons that of all others in this worlde were most entierly beloued of almightie God Now these two as they farre passed and excelled all creatures in vertue so did they likewise in sufferinge And vndowtedlie there were neuer in the worlde two better persons nor more tossed and turmoyled with aduersities afflictions and tribulations than these two were Be of good comfort therefore all ye Catholickes that are in tribulation assuringe your selues that the more troubles afflictions emprisonmentes and crosses you susteine the more like you are vnto our Sauiour Christ and his holie mother Be of good cōfort all ye Catholikes that are troubled For you are not therefore the more forsaken of almightie God but rather if you haue patience in your troubles you are certainlie the more in his grace and fauour and more singulerlie and dearlie beloued of him Be of good comfort againe and againe I saie Psalm 50. There is no signe more certayne of the loue and fauor of God than to haue patience in tribulatiō all ye Catholickes that are afflicted and troubled For there is no sacrifice more acceptable vnto almightie God than a troubled and afflicted harte neither is there anie signe more certaine of his loue and friendshippe then patience in tribulation Let no man therefore sclaunder tribulation for that were to sclaunder our sauiour Christe and his blessed mother yea it were to bringe a sclaunder vpon almightie God him selfe who alwaies sendeth tribulations and afflictions to his friendes What thinge is tribulation but onely a crosse And therefore what other thinge is it to defame tribulation To flie frō tribulatiō is to flie from the crosse but to defame the crosse Againe what is it els to flie from tribulation but to flie from the crosse Now if we worshippe the dead Crosse which is the figure of the Crosse why flie we than from the liuelie crosse which is to suffer by the crosse of tribulation This is to Imitate and followe the Iewes of whom our sauiour sayth Luc. 11. that when they had persecuted the Prophettes they made for them afterwardes verie great and sumptuouse sepulchers honoringe them after they were dead and persecutinge them whilest they were aliue And euen so it siemeth that those wicked Christians doe likewise in a sorte imitate them which on the one side doe worshippe the dead Crosse and on the other side doe denye and spit at the liuelie Crosse Which is the sufferinge by the crosse of tribulation And let no man be discomforted and saie that he suffereth for his synnes or without synne for howsoeuer thou suffer all is finallye in effect to suffer vpon the crosse For if thou suffer for thy synnes and doe hartelie repent them thou sufferest vpon the crosse of the good theiffe But if thou suffer without sinne and without deserte thou oughtest to take the more comfort thereof because this is to suffer euen vpon our Sauiours owne Crosse SONDAIE MORNINGE THIS daie after thou hast made the signe of the Crosse and prepared thy selfe hereunto thou hast to meditate vpon the misterie of the holie Resurrection in which thou maist consider these fower principall pointes to witt of the descendinge of our
thy promise and hast not forgotten them that did put their trust in thee The difficultie of the waie thou hast ouercome with thy great pittie and mercie and with thy passinge great loue thou hast ouercome also the painfull trauailles and tormentes of the Crosse No tonge is able to expresse the great ioye of these holie fathers But the ioye that our Sauiour had to see such a multitude of soules redeemed by the merites of his passioÌ„ was farre greater without all comparison O sweete Lorde how well wouldest thou then accompt the greate labours and paynes of thy crosse emploied when thou sawest what goodly frute that most blessed and sacred tree beganne to yeilde Genes 42. The Patriarke Ioseph when he had two sonnes borne vnto him in the lande of Egipt made none accompte of all his paines and traueils past and in signification thereof he called the first sonne that was borne in thâ—â— countrie Manasses sayeâ—â—â—e God hath caused me to forget all my â—â—â—â—â—illes and the howse also of â—â—â—â—er 〈◊〉 â—â—seph reioyced so muche at the birthe of â—â—e sonne What might our Sauiour now thinke when he sawe him selfe beâ—et on euerâ—e syde with such a nomber of sonnes after the ende of his tormentes and Martirdome vpon the crosse What might that pretious oâ—â—â—â— thinke when it sawe rownde aboâ—â—e her â—o many and such goodly braunches shootinge out on euerie syde OF THE RESVRRECTION OF THE BODIE OF OVR SAVIOVR CHristus resurrexit a mortâ—â—â— prâ—â—itiae dormientium â— Corinth â—â— 20. § II. BVT O my Sauiour what meanest thou that thou geuest no parte of this thy glorie to thy most holie bodie that lieth waytinge for thee in the sepulchre 1. Reg. 30. Thou knowest well ô Lorde that the lawe that was made concerninge the diuision of spoiles sayth that there shoulde be geuen as great a portion to him that remaineth in the tentes as to him that entereth into the battell Thy holie bodie hath remayned waytinge for thee in the sepulchre whilest thy most holie soule entered into hell to geue the battell Make therefore an equall diuision of thy glorie to thy bodie forsomuch as thou hast now wonne the battell The holie bodie of our Sauiour laie in the sepulchre in such a pittiefull forme as he had left it stretched out alonge vpon that colde stone wounde vp in his wyndinge sheete his face couered ouer with a napkin and all the partes of his bodie whollie rent and torne It was now after midnight and the dawninge of the daie approched neare at hande when the sonne of iustice had determined to preuent the sonne of the morninge and to be before him in this daies iourney In this blessed tyme therefore entered that glorious soule into his sacred bodie And how thinke you did it adorne the same Suerly there is no tonge able to expresse it in wordes Howbeit by an example we maie perceaue somewhat thereof We see sometymes towardes the west a verie obscure and darke clowde and if happlye the sonne doe take it before his goinge downe and beat vpon it and couer it all ouer with his beames it is wonte to cause it to appeare all beautifull all goodly and all glisteringe like golde insomuche as it seemeth to be the verie sonne it selfe Now in like maner did that glorious soule after it was inuestured in that holie bodie and entered into the same For it conuerted all the darkenes of the bodie into lighte and all his filthines into beautie and caused the bodie that was the fowlest of all bodies to become the fairest and most beautifull of all bodies After this sorte our Sauiour riseth againe out of the sepulchre altogether perfectlie glorious as the first begotten of the deade and the figure of our resurrection This is that holie Patriarke Ioseph Genes 41. who is nowe deliuered out of prison the heare of his mortalitie beinge cut of and apparailed with the garmentes of immortalitie and made Lorde of the lande of Egipt Exod. 2. This is that holie Moyses who was taken out of the waters and out of the poore rushe basket and is now come to destroie all the power and chariottes of kinge Pharao Hester 6. This is that holie Mardocheus who after he had put of his sackeclothe and asshes and was apparailed with roiall garmentes ouercame his enemie and crucified him vpon his owne crosse and deliuered all his people from deathe Daniell 14. This is that holie Daniell who is now come forthe out of the lyons denne and hath not receyued anie dammage at all of the furious hongrie and rauenous beastes This is that stroÌ„ge Sampson Iudic. 16. who beinge enuironed abowt with his enemies and enclosed within the citie ryseth vp at midnight and breaketh vp their stronge gates and lockes and so defeyteth the malicious purposes and designementes of his aduersaries Ionas 2. This is that holie Ionas that was allotted to die to deliuer his companions from deathe who entrynge into the belly of that great beast is the thirde daie cast vp againe vpon the coast of Ninyue Who is this that beynge betweene the hongrie Iawes of the deuowringe beast coulde not be eaten of her Who is this that was swallowed downe into the bothom of the waters and enioyed neuerthelesse the aire of lyfe Who is this that beinge sonke downe into the deapth of perdition caused euen death it selfe to serue him This is our glorious Sauiour who was snatched awaye by that cruell beast which is neuer satisfied to wit by death which after she had him in her mouthe and perceaued the worthines of the praie trembled and quaked for feare and coulde not holde it For althoughe the earthe swallowed him after he was dead yet findinge him free from all faulte and synne she was not able to detaine him in her howse For it is not the paine that maketh a man guiltie but the cawse which coulde not be founde in him HOW OVR SAVIOVR CHRIST AFTER HIS RESVRRECTION appeared to the holie virgin his blessed mother § III. NOW hast thou ô lorde glorified and reioyced thy most holie fleashe that suffered with thee vpon the crosse Remember likewise that the fleashe of thy mother is also thy fleashe and that she also suffered with thee when she sawe thee suffer vpon the crosse She was crucified with thee it is reason therefore that she also rise againe with thee Rom. 6.8 It is a sayeinge of thy Apostle 2. Tim. 2. that whosoeuer haue bene thy companions in thy paines shal be thy coÌ„panions likewise in thy glorie Forsomuche therefore as this blessed Ladie hath bene thy faithfull companion in all thy paines euen frome the maunger to the crosse reason it is that she shoulde be now partaker of thy ioyes also Wherefore clarifie that heauen that is now obscured discouer that moone that is now eclipsed dissolue those cloudes of her heauie soule drie vp the teares of her maidenly eies and now after the stormy winter of so manie
floudes commaunde the florishinge springe to retourne againe At this tyme of the resurrection of our Sauiour the holie virgin had withdrawen her selfe into her oratorie expectinge there the comminge of this newe lighte She cried inwardly in her harte and called like a pittiefull liones the therde daie vnto her dead sonne Psalm 56. sayenge Arise vp my glorie arise my harpe and my vyole Retourne ô triumphant conqueror vnto the worlde Gather together ô good pastor thy dispersed flocke Geue eare ô my deare sonne vnto the clamours of thy heauie aÌ„d afflicted mother And seinge by these clamours thou wast moued to descende downe from heauen into the earthe let the same moue the now also to ascende vp againe from hell into the worlde In the middest of these clamours and cries of the blessed virgin beholde that poore cotage of hers was sodainly brightened all ouer with a heauenly lighte and her sonne being now gloriouslie rysen againe from deathe to lyfe presenteth him selfe to the sight of his holie mother The morninge sterre appeareth not so beautifull the brighte sonne at noone daie shineth not so cleare as did that face full of all graces and that vnspotted glasse of diuine glorie in the eies of his holie mother She beholdeth the bodie of her sweete sonne rysen vp agayne from death and glorified all the disfigures of the former deformitie beinge cleane wyped awaie the comely grace of those diuine eies retourned and his former beautie was restored againe and increased She also beholdeth those gappes of his woundes which as they were before verie swoordes of sorrowe to her heauie and tender harte so are they now become fountaines of loue Whom she sawe before to suffer betwene two thieues she seeth now accompanied with Sainctes and Angells Whom she sawe before to commende her from the crosse vnto his disciple she seeth now stretchinge forthe his louinge armes and geuinge vnto her the sweete kisse of peace Whom she helde before dead in her armes she seeth now rysen vp againe before her eies The blessed mother now holdethe him and will not leaue him she embracethe him she desireth and prayeth him most instantly not to departe awaie from her Heretofore she was made speecheles for sorrowe and knewe not what to saye But now she is become speecheles for verie ioye and cannot vtter her inwarde gladnes vnto him Now what tongue can tell or what vnderstandinge is able to comprehende the exceedinge ioye that this blessed virgin conceyued inwardlie in her minde We cannot vnderstande the thinges that doe exceede our capacitie vnlesse we compare them to other lesse thinges and frame by them as it were a ladder to ascende by degries from the lower vnto the higher and so make a coniecture of the one by the other Now that we maye vnderstande somewhat of this her exceedinge ioye consider what a greate ioye the Patriarke Iacob felte when after he had bewailed his dearly beloued sonne Iosephe with so great abundance of teares supposinge him to be dead tydinges were browghte him that he was aliue and Lorde ouer all the lande of Egipt The holie scripture saieth Genes 45. that when these newes were tolde him he coÌ„ceyued so great ioye and astonishement therewith that as a man newlie awaked out of a heauie sliepe he coulde not call his wittes perfectlie together nor yet beleue the newes that his sonnes had tolde him no more than if it had bene a verie dreame But afterwardes when he was fullie resolued that it was true the holie scripture saith that his spirite reuyued againe and that he spake these wordes folowinge It is enoughe for me if my sonne Ioseph be yet a liue I will goe and see him before I die Now then tell me I praye you if Iacob that had eleuen other sonnes in his howse conceyued yet so great a ioye in his harte to vnderstande that euen one onely whom he supposed to be dead was yet aliue what an exceedinge great ioye conceyued the blessed virgin who hauinge no more but one sonne and that one such a sonne as our blessed Sauiour was so notable and so dearly beloued as he was vnto her after she had seene him with her eies bothe dead aÌ„d buried sawe him now againe rysen vp from deathe and withall glorified and made Lorde not onely of all the lande of Egipt but also of all thinges created Is there anie vnderstandinge able to comprehende this Vndowtedly her ioye was inwardelie so great that her harte had not bene able to susteine the force thereof had it not receyued some supernaturall streÌ„gth and comforte by speciall miracle of almightie God for that ende O blessed virgin this benefit alone maie suffice thee It is enoughe for thee that thy deare sonne is aliue and that thou hast him in thy presence and seest him before thy death so as now there remayneth nothinge els for thee to desire O Lorde how well knowest thou how to comforte them that suffer for thy sake The former paine of thy blessed mother seemeth not now to be great beinge compared with this passinge great ioye If thou ô Lorde doest comforte such as suffer for thee after this sorte blessed and happie are their persecutions and troubles seinge they shal be thus rewarded In like maner we haue to consider how our Sauiour appeared vnto his disciples and especially to S. Marie Magdalen whereof presently we doe not intreat because we woulde not make this meditation ouer longe The ende of the first seuen meditations for the seuen daies of the weke in the morninges HERE BEGINNE THE OTHER SEVEN MEDITATIONS FOR THE SAME SEVEN daies in the nightes And althowghe these Meditations be placed in the seconde place yet are they first to be vsed in the order of exercise Forsomuche as with them they must first beginne who are but newlie conuerted to the seruice of almightie God Accipite spiritum sanctum quorum remiseritis peccata remittuntur eis et quorum retinueritis detenta sunt Johan 20. vers 22. Multi 〈…〉 consiâ—â—tes et 〈◊〉 actâ—s suos Act. 19. vers 18. OF SYNNES MONDAIE NIGHTE THIS daie after thou hast made the signe of the Crosse and prepared thy selfe hereunto thou must atteÌ„de to the knowledge of thy selfe aÌ„d thou must vse diligence to call to minde thy sinnes and offences And this is the waie to obteine trewe humilitie of harte and repentance which are the two first gates and foundations of a Christian life For the better performance whereof Of the multitude of the synnes of thy former life thou must thinke firs t of all vpon the multitude of the sinnes of thy former lyfe and espetially vpon those offences that thou diddest coÌ„mit at what time thou haddest least knowledge of almightie God For if thou canst well vewe and examyne them thou shalt finde that they haue exceeded in nomber the verie heares of thy heade and that thou diddest liue at that time like an heathen that knoweth not what God is This done ronne ouer
vnto so highe a maiestie Is this the thanckfulnes that thou yeeldest for his so manifolde and so great benefits Is this the recōpence that thou makest vnto him for the pretious bloude which he hath shed for thee vpon the crosse Is this the repaiment for those lashes and buffettes which he suffered for thy sake O miserable and wretched creature that thou art Wretched vndowtedlie in consideration of that thou hast lost and more wretched in respect of the sinnes thou hast committed but most wretched and miserable if thou be so blynded that euen yet for all this thou perceaue not thyne owne perdition and damnation Consider moreouer what a wonderfull hatred almightie God beareth against sinne and what great punnishementes he hath sent to the worlde for the same that hereby thou mayest more clearlie vnderstande how great and how abhominable the wickednes thereof is as it shal be declared hereafter When thou hast considered all these thinges aforesayd the next poynte is we must thinke verie basele of our selues that thou thinke of thy selfe as basely as thou canst possibly Thinke that thow art no better than a verie waueringe reede which is blowen vp and downe with euerie light blast of wynde without weight without strengthe without firmenes without staie and without anie maner of beinge Ioan. 11. Thinke that thou art a Lazarus that hath lyen dead fowre daies together and that thou art a stinckinge and abhominable carcas so full of wormes and of so vyle a stentche and sauour that as manie as passe by thee doe stoppe their noses and shutte their eies that they maye not beholde thee Thinke with thy selfe that thou doest stincke in this wise in the sight of almightie God and of his holie angels And esteeme thy selfe as vnworthy to lift vp thy eies towardes heauen vnworthy that the earthe shoulde beare thee vnworthie that anie creature shoulde serue thee vnworthie of the verie breade that thou eatest and vnworthie euen of the light and aier that thou receauest And if thou be vnworthie hereof consider how much more vnworthie thou art to speake and talke with almightie God Luc. 15. Luc. 18. yea and farre more vnworthie of the comfortes and consolations of the holie Ghost and of the cheryshinges and delightes of the children of God Accompte thy selfe for one of the most poore and miserable creatures of all the worlde and that none doth so much abuse the benefites of almightie God Marc. 11. as thou doest Thinke that if almightie God had wrought in Tire and Sidon that is in other verie greate sinners those thinges which he hath wrought in thee they woulde haue done penance ere this euen in sackclothe and ashes Acknowledge thy selfe to be farre more wicked than thou canst imagin and that notwithstandinge thou doest sincke verie deepe into this myer and howsoeuer thou imaginest thy selfe to be at the verie bottome yet maist thou fynde euerie daye how to sincke deeper and deeper therein Crie out therefore earnestlie vnto almightie God and saie vnto him O Lorde I haue nothinge I am worthe nothinge I am nothinge and nothinge can I doe without thee Luc. 7. Cast thy selfe downe prostrate with the publike sinner at our Sauiours feete and coueringe thy face for verie shame and cōfusion looke with what shame a womā will appeare before her husbande when she hath committed treason and adulterie against him with the verie same presente thy selfe before that heauenlie spouse against whom thou hast committed so manie and so shamefull adulteries And with great sorrowe and repentance of hart desire him to pardon thy synnes and offences and that it maye please him of his infinite pittie and mercie to receiue thee againe into his howse THE FIRST TREATISE OF THE CONSIDERATION OF SYNnes Wherein this former meditation is declared more at lardge THE first table after shipwracke as S Ierome witnesseth is penance This is the first steppe of this ascendynge and the first stone of this spirituall buildinge Now to obteine this vertue of pennance besides the grace of God whose gifte true penance is it helpeth verie much to consider the multitude of our sinnes aswell present as past and withall the greiuousnes and malice of them For of this consideration proceedeth the compunction and repentance for synnes And out of this consideration proceedeth not onely the vertue of pennance but also manye other vertues yea and those verie excellent For hereof commeth the knowledge of our selues of which pointe we minde to treat in the meditation nexte followinge Of this cōsideration also commeth the contempt of our selues the feare of God the abhorringe of sinne with diuers and sundrie other like affections wherein consisteth a verie great parte of perfection Now that this exercise maie be the more profitable vnto thee thou must applie and direct the same vnto all these endes and labour to sucke all these sweite fruites out of the bitter roote of this consideration But because towardes the obteyninge of such fruites it is nedefull to haue the grace of God which is principallie geuen to such as be humble and deuoute it shal be requisite for thee to desire of our Lorde this gifte of humilitie and deuotion to the ende that recollectinge thy selfe in the inwarde parte of thy harte Esa 38. thou mayest imitate that holie kinge who said I will recite before thoe ô Lorde all the yeares of my life in the bitternes of my harte OF THE MVLTITVDE OF THE SINNES THAT THOV HAST committed in thy former life § I. NOW if thou wilte knowe the nomber of thy synnes that thou hast committed in tymes past ronneouer briefly all the commaundementes and deadly sinnes and vndowtedly thou shalt finde that there is scarsely a commaundemente that thou hast not broken nor a deadly synne wherein thou hast not offended Of breakinge the commaundementes The first commaundemente is to honor almightie God who as S. Augustine saieth is honored with those thre Theologicall vertues FAITH HOPE AND CHARITIE Faythe Now what maner of Faith had he that hath liued so loosely as if he had beleued that all those thinges which his faith teacheth him had bene starke lyes What Hope had he Hope that neither remembred the life to come neither knewe what it was to call vpon almightie God in his troubles and aduersities nor yet how to put his assured trust Charitie and affiance in him What Charitie had he that hath more loued a pointe of honor more accompted of the chaffe of his worldly lucre and commoditie and more regarded the filthines of his pleasures and delites than almightie God him selfe syth that for euerie one of these thinges he hath contemned and offended almightie God Of reuerence vnto almightie God What reuerence hath he borne to that most highe and diuine maiestie that hath bene accustomed to rente that name of so great reuerence and to teare it in peeces in swearinge Of swerynge and forswerynge and forsweringe by it
vpon euerie lighte occasion and that for euerie trifle and matter of none importance How hath he sanctified and kepte holie his Feastes that hath gaped for these daies to none other ende Of not obseruinge the Sondayes and holy dayes but onely to offende almightie God the more in them to vse dysinge cardinge playenge at tables bowlinge and other games to iette and gase vp and downe in the streetes to geue scandall and offence to innocent yonge maydens and virgyns and to kepe euill companie and conuersation After this consider how frowarde and obstinate thou hast bene towardes thy parentes How disobedient to thy superiors How negligent in ouerseinge thy familie and seruantes to instructe them in Catholike doctrine and prayers to traine them vp in honestie vertue and goodnes and to direct them with thy good counsell and vertuous example in the waye of God As for the hatreds displeasures grudges passions and desires of reuenge which thou hast had who is able to nomber them And if these thinges cannot fully be expressed who is then able to declare the nomber of the dishonesties and vncleannes wherein thou hast fallen by workes wordes and desires What hath thy harte bene but a filthie puddle and stynckinge dungehill meete for beastly swyne What hath thy mouth bene Psal 5. but as the Prophet saieth An open sepulchre from whence haue issued the euill sauours of thy soule that lye dead within thee What hath thine eies bene but as it were certaine windowes of perdition and deathe What thinge hath bene presented to the sighte of thyne eies that thou hast not couered and procured neuer so much as once remembringe that almigtie God was present and lokinge vpon thee and that he had geuen thee an inhibition that thou shouldest not taste of that tree Eccles 23. Vnto the fornicator the Wise man saieth all bread is sweete Because his appetite and griedie desire is so vnsaciable that he tasteth all thinges and fyndeth sauour in all thinges neuer remēbringe that there is a God vnto whom he must be accomptable for them Moreouer who is able to declare the greatnes of thy couetousnes and the robberies and theftes of thy desires which haue bene so farre of from beinge contented with that that almightie God hath geuen thee that all the whole worlde hath seemed to litle for thē And if he that desireth an other mans landes or goodes be as in verie deede he is a verie theyfe in the sight of almightie God how oftē times hast thou deserued to be hanged that in thy harte hast committed so manie theftes Now as towchinge thy lyes thy backbytinges and rashe iudgementes as hardly maye they be nombred as the rest For in a maner thou neuer haddest scarsely communication with others but that the principall parte of thy talke hath bene of other folkes liues of the widowe of the virgin of the preist and of the laie man without sparinge any order or estate whatsoeuer How thou hast refrayned from synne After this sorte hast thou obserued the commaundementes of almightie God Let vs now see how thou hast refrained thy selfe from sinne The pryde of thy harte how great hath it bene Thy desire of honor and praise how farre hath it extended Thy presumption thy estimation of thy selfe and thy contempt of others who is able to expresse Now what shall I saie of the vaine glorie and lightnes of thy harte sith that euen a light fether in thy cappe or a straite payre of hose on thy legges or a garde of veluet vpon thy clooke or a fewe silke cuttes and iagges haue bene able to make thee to strowte iette and aduanuce thy selfe verie proudly fondelie and peacoklike in the streetes yea and to make thee desirous to be gased vpon of all men What steppes hast thou made what worke hast thou done what worde hast thou spoken that hath not bene set forthe with vanitie and desire of thine one estimation Thy apparell thy seruice thy conuersation thy table thy bedde thy enterteynmente to be short in a maner all thy dealinges and demayneure haue sauored of pryde yea they haue bene whollie clothed with mere vanitie Furthermore thy anger hath bene like a Serpent thy glotonie like a raueninge woulfe thy slouth like a lasie Asse thy enuie farre passinge anie viper And herein finallie if thou doe well consider thy selfe thou shalt finde that thou hast gone verie farre wanderinge out of the waye and liued in a verie dangerous state Of mysusinge thy senses and benefites of almightie God Consider likewise of thy senses and not onely of them but also of all the giftes graces and benefites that almightie God hath geuen thee And consider after what sort thou hast emploied them and vndowtedlie thou shalt finde that of all these thinges wherewith thou shouldest haue done the more seruice vnto him who is the geuer of them all thou hast made weapons and instrumentes wherewithall to offende him the more Herein hast thou consumed thy strengthe thy healthe thy substance thy lyfe thy vnderstandinge thy memorie thy will thy sight thy tonge with all the rest These and manie other worse wicked actes hast thou committed in thy lyfe past Wherefore thou mayest verie well saie with that great synner who as he was a great synner so was he also a repentant sinner 2. Paral. 36. I haue sinned ô Lorde aboue the nomber of the sandes of the sea my transgressions O Lorde are multiplied my offences are exciedinge manie And whereas there were so manie thinges that might somewhat haue brideled thee and made the affraied of almightie God as the multitude of his benefites and his exceedinge great goodnes and iustice yet for all his benefites thou wouldest neuer acnowledge him nor for his goodnes loue him nor for his iustice feare him but vtterlie forgettinge all these thinges and closinge fast thyne eies frō beholdinge thē as one that had bene starke blinde thou hast wilfullie wallowed thy selfe in all kinde of vices Now if it had so bene that the cōmodities and prouocations thou haddest to allure thee to sinne had bene great then peraduenture thyne offences might haue had some pretensed colour of excuse But what cāst thou saye for thy selfe seinge that euen for triflinge matters of no importance for childishe toyes yea manie times without anie commoditie at all thou hast voluntarilie synned as it were onelie in mere contempt and despite of almightie God Other men when they sinne are wonte to doe it with some feare and remorse of conscience or at the least after the synne is committed they are verie sorie for it But thou perhappes hast bene so blynde and so vnsensible that thou hast committed a thowsande sinnes without anie kinde of feare or remorse of conscience euen as if thou haddest thought that there had bene no God at all Or if thou haddest belieued that there was a God yet thy beliefe was like vnto theirs Psalm 93. that sayed Our Lorde shall not see
anie thinge more of my selfe than of a most vyle and filthie dongehill whose horrible stenche euen I my selfe cannot well abide I am he that hath despised almightie God I am he that hath sought meanes to crucifie him againe vpon the crosse and me thinketh that all the whole frame of this worlde crieth out with open voice against me sayenge This is he that hath offended and despised our comon Lorde This is that wicked and vngratefull wretched creature that hath rather bene moued with the guylefull baites of the deuill than with the greate benefites of almightie God This is he that hath bene more delighted with the malice of the deuill than with the bountiefull goodnes and fauour of almightie God This is he that coulde neuer be induced to vertue and goodnes with the fatherlie louinge cherishinges and entertaynementes of almightie God neither coulde he euer be made affrayed with his dreadfull and terrible iudgementes This is he that hath so muche as lyeth in him defaced the power wisedome and goodnes of almightie God and brought them in contempte This is he that hath bene more affraide to offende a seelie weake man than the omnipotencie of God This is he that hath bene more ashamed to commit a filthie acte before a rude plough man of the countrye than before the presence of almightie God This is he that hath rather loued and chosen to enioye a litle stinckinge donge and myre here vpon the earth than the euerlastinge cheefe felicitie in the kingdome of heauen This is he that hath fixed his eies vpon rotten and corruptible creatures and vtterlie neglected the creator What shall I saie more There is nothinge so filthie nothinge so abominable that he hath refrayned to commit in the presence of almightie God without hauinge anie respect or shame of so great a maiestie Wherefore all creatures doe crie out after their maner against me and saie This is that leude Caitiffe that hath abused vs all For whereas he owght to haue emploied vs in the seruice and glorie of our Creator he hath made vs to serue the will and pleasure of the deuill peruertinge all such thinges to the iniurie and reproche of the creator as he had created for his seruice His soule was beawtified with the image of God and he hath disfigured this diuine image and clothed it with our vyle image and likenes He hath bene more earthlie than the earthe it selfe more slipperie than the water more mutable than the wynde more enkendeled in his appetites than the fire more hardened than the verie stones more cruell against him selfe than the wylde beastes more spitefull and venemous against others than the verie Cockatrice What neede I to vse manie wordes He hath neither feared almightie God nor made accompte of men and therefore he hath cast abroade his poyson as much as in him laie vpon manye persones alluringe them to beare him companie in his synnes and wickednes He hath not bene contente to be him selfe alone iniurious and reprochefull against almightie God but woulde haue manie others also to be parteners and companions with him in his synfull wicked and iniurious doeinges Now what shall I saie of his other abominable naughtines His pride hath bene so great that he woulde not be subiecte vnto almightie God nor submit his necke vnder the sweete yoke of his obedience but woulde rather liue as he him selfe thought best and fulfill his owne will in each poynt rebellinge so much as laye in him against almightie God If almightie God did not fulfill his appetites and desires or if he sent him anie troubles or aduersities he was in as great an anger and rage against him as he woulde haue bene against one of his owne seruantes In all his doeinges he woulde be praysed as well in the wicked as in the good as thoughe he had bene almightie God himselfe to whome onely it appertaineth to be praised in all his workes forsomuche as all that he dothe is good or ordeyned to goodnes What shall I saie more He hath bene more prowde in some degrie than lucifer more presumptuous thā Adam For they beinge as they were full of clearnes and beautie had some motiue and prouocation to presume of them selues but this vngratious synfull caytyfe beinge in verie deede a filthie and stinckinge dongehill what shoulde moue and prouoke him to estieme him selfe in anie respect All creatures doe therefore iustlie crie out against me and saie Come let vs destroie this wicked synfull wretche that hath done such great wronge and villanie to our creator The earthe saieth Why doe I beare him The water saieth why doe I not drowne him The ayre saith why doe I geue him breathe The fier saith why doe I not burne him Hell saith why doe I not swallowe him vp and tormente him Alas alas miserable wretche that I am what shall I doe Whither shall I goe Seinge all thinges are in armes against me Where shall I hyde my selfe Who will receaue me seinge I haue offended all thinges Almightie God I haue despised the Angels I haue made angrie the sainctes I haue dishonored men I haue offended and scandalized and all creatures I haue most wickedly abused But to what ende doe I make so longe a discourse For in that I offended the Lorde and creator of all thinges I haue also offended all creatures together in him I knowe not therefore poore wretched synfull caitiffe that I am whither I maie goe forsomuch as I haue made all thinges to become enemies against me Emongest all the thinges that I see about me I can fynde nothinge that will take my parte insomuch as euen myne owne verie consciēce barcketh against me and all my bowells doe accuse me and rent me in peeces Wherefore I will weepe continuallie I will lament my wretchednes like a poore miserable creature I will neuer cease weepinge so lōge as I liue in this vale of miserie I will expecte if perhappes my most mercifull Sauiour will vowchesaffe to tourne his pittiefull eies towardes me I will cast my selfe downe at his feete and with all the humilitie and shame that I can I will saie vnto him O Lorde I am that great enemie of thine which in presence of thy diuine eies haue committed most wicked and abominable offences I acknowledge my selfe to be guiltie here before thee I confesse my wickednes to be so great that althoughe I alone shoulde suffer all the paines and torments that bothe the deuiles and damned persons doe suffer in hell yet shoulde I not be able with all this to make a sufficient satisfaction for that which my synnes haue deserued Wherefore I beseech thee ô Lorde to cast the clooke of thy mercie ouer me thy poore wretched and synfull creature and let the greatnes of thy goodnes ouercome and couer my wickednes Luc. 15. Let the most sweete louinge father reioyce at the comminge home agayne of his prodigall sonne Let the good shepherde reioyce at the recouerie of his lost
shepe Let the pittiefull woman reioyce at the fyndinge of her lost grote O how happie and ioyefull shall that daie be when thou shalt cast thine armes about my necke and geue me the swete kisses of peace Howbeit to obtaine this gratious benefite I knowe now what I will doe I will take armes euen against my selfe And I wil be more cruell and rigorous against my selfe than anie other I will afflicte and punnishe my selfe all maner of wayes with labours aÌ„d paines and I will despise my selfe as a most stinckinge and filthie dongehill Yea I will reioyce when so euer I shal be despised and dishonored how soeuer the same shall happen vnto me I wil be glad also when my shame shal be descouered and published abroad And because I alone am not sufficient to abhorre and despise my selse I will ioyne all creatures in the whole worlde vnto me and will desire to be punnished and despised by euerie one of theÌ„ forsomuche as I haue despised the Creator of them all This shal be vnto me a treasure which I will verie earnestlie desire to wit to heape paines and despites against my selfe and to loue them with hartie affection that shall helpe me herein All the consolations and honors of this life shal be a tormente vnto me and I will accompt them all to be my most deceitfull and flatteringe enemies I beleue assuredly that in case I shall thus doe I shall prouoke all thinges notwithstandinge I haue offended them to take pittie and compassion vpon me and that those creatures which before cried out against me will now after their maner praie and entreate in my behalfe Wherefore I am contented that all dishonors reproches and punnishementes doe ronne vpon me on euerie side so that by them I maie be brought to my most sweete and mercifull Lorde And as for all honour pleasure and delighte they shal be bannished awaie quyte from me insomuch as the verie names of them shall no more be harde in my howse In all thinges I will seeke nothinge els but onely the honor of my Lorde God and the contempte and confusion of my selfe Hetherto are the wordes of S. Bonauenture Which will vndoutedlie be a very great helpe vnto him Foure noble affections that shall deuowtlie meditate vpon them to procure and ingender in him these fower noble affections To witt sorrowe for sinne the feare of God a holie hatred of him selfe and a desire to be contemned and despised for gods sake Of the first affection proceedeth penance which wassheth awaie all our synnes past In the seconde is conteined the feare of God which excludeth all sinnes that are to come By the thirde is obteined a hatred of himselfe against the louâ— of him selfe And by the fourth is obteined true humilitie against the desire of the glorie of the worlde Whosoeuer is desirous to obteine these foure vertues must exercise himselfe in these what effectes are caused by hauinge a holie hatred and contempte of a mans selfe and such like considerations But espetiallie hereby is obteined this holie hatred of a mans selfe whose office is not onely to eschewe the cherishinges and delicacies of the bodie and to procure to himselfe paines and labours but also much more to despise all maner of dignitie honour and estimation of the worlde and to loue all kinde of conteÌ„pt and dishonour for Godes sake And this affection apperteineth properly vnto humilitie which is a verie inwardâ— and hartie contempte of our selues Whiche contempte commeth of the true knowledge of our selues and of the consideration of our owne sinnes I speake this to the intente that such as be louers of true humilitie maye vnderstand that out of this verie same fountaine All vertues doe springe out of humilitie from whence that water is drawen that maie cause in vs an hatred and abhorringe of our selues is that other water drawen also that susteineth and watereth the tree of true humilitie out of which tree all vertues doe springe TEWSDAIE NIGHTE OF THE MISERIES OF THIS LYFE miseriis Joâ—â—â— THIS DAIE WHEN THOV HAST MADE THE SIGNE OF the Crosse and prepared thy selfe thou hast to meditate vpon the condition and miseries of this lyfe that thou mayest by them vnderstande how vayne the glory of this worlde is seinge it is built vpon so weake a foundation and how litle accompt a man ought to make of him selfe beinge as he is subiect vnto so many miseries NOW for this purpose thou hast to consider first of the vylenes of the original and birthe of man to witt the matter whereof he is coÌ„pounded the maner of his conception the greifes and paynes of his birthe the frailtie and miseries of his bodie accordinge as hereafter shal be entreated Then thou hast to consider the great miseries of the lyfe that he liueth and cheiflie these seuen First consider how shorte this life is seinge the longest tearme thereof passeth not threescore and tenne or fowerscore yeares Of the shortnes of this life Psalm 89. For all the rest if anie mans lyfe be drawen a litle longer is but labour and sorrowe And if thou take out of this the time of our infancie which is rather a lyfe of beastes than of men and withall the time that is spent in sleepinge at which time we haue not the vse of our senses and reason thou shalt finde that our lyfe is a great deale shorter than it seemeth vnto vs. Besides all this if thou compare this lyfe with the eternitie of the lyfe to come that endureth for euermore it shall scarsely seeme somuche as a minute Whereby thou mayest perceiue how farre out of the waie those persones are who to enioye the litle blast of so short a lyfe do hazarde to loose the quiet rest of the blessed lyfe to come which shall endure euerlastingly Secondlye consider how vncertaine this lyfe is Of the vncertayntie of our life which is an other miserie besides the former For it is not onely of it selfe very shorte but euen that very smale continuance of lyfe that it hath is not assured but dowtfull For how manie I praie thee doe come to the age of those threescore and tenne or foure score yeres which we spake of In how manie persones is the webbe cut of euen at the first when it is scarsely begonne to be wouen How manie doe passe awaie out of this worlde euen in the flower as they tearme it of their age and in the verye blossomynge of yowthe Marc. 13. Ye knowe not saieth our Sauiour when our Lorde will come whether in the morninge or at noonedaie or at midnight or at the time of the cocke croweinge That is to saie Ye knowe not whether he will come in the time of infancie or of childhoode or of youthe or of age For the better perceauinge of this pointe it shal be a good helpe vnto thee to call to minde how manie of thy fryendes and acquaintance are deade and departed out of
abilitie to doe the same Some can goe others can swyme others can flie to be short each one of them is able without anie instructor to seeke for such thinges as it hath need of onely man knoweth nothinge neither is he able to doe anie thinge but must of necessitie be caried in other folkes armes How longe time is it before he can learne to goe And yet he must beginne to crawle vpon all fowre feete before he can goe vpon two How longe tyme is it before he can speake so muche as one worde And not onely before he can speake but also before he can tell how to put meate into his owne mowth vnles some others doe helpe him One thinge onely I must confesse he can doe of him selfe that is he can crie and weepe This is the first thinge he doethe A man weepethe so soone as he is borne into this worlde but he laugheth not vntill fourtye dayes after his byrthe and this is the thinge onely he can doe without anie teacher And although he can also laughe of him selfe yet can he not doe it before he be fowrtie daies olde notwithstandinge that he is euer more weepinge from the first hower of his comminge into this worlde Whereby thou mayest vnderstande how farre more prompt and readie our nature is to pewlinge and weepinge than to ioye and mirthe O mere follye and madnes of men saieth a Wise man who of so poore naked and base beginninge doe perswade themselues that they are borne to be prowde Now as concerninge the verie bodie of man Of the bodye of mā whereof men esteime them selues so muche and take suche a vaine conceite I woulde thou shouldest consider with indifferent eies what our bodies are in verie deede how gaye and beawtifull soeuer they appeare to our outwarde sighte Tell me I praie thee what other thinge is the body of a man but onely a corrupt and teynted vessell which incontinentlie sowreth and corrupteth what soeuer lycour is powred into it What other thinge is mans bodie but onely a filthie donghill couered ouer with snowe which outwardlie appeareth white and within is full of filth and vncleannes What muckhill is so filthie What sincke auoideth out of it such filthie geare through all his channells as a mans bodie doth by seuerall meanes and waies The trees the hearbes yea and certaine liuinge beastes also do yeelde out of them verye sweete and pleasaunte sauours but man yeeldeth and auoydeth from him such lothsome and fowle stynckinge stuffe as he seemeth trewlie none other thinge but onely a fountaine of all sluttishnes and filthines It is written of a great wise philosopher called Plotinus Plotinus that he was ashamed of the condition and basenes of his bodie insomuch as he was verie vnwillinge to heare anie talke of his lignage and pedegree neither coulde he euer be induced with anie perswasions to giue his consent that anie man shoulde purtraite him out in picture sayeinge that it was sufficient that he him selfe caried with him all the daies of his lyfe a thinge so filthie and so vnworthie of the noblenes of his soule although he were not bownde to leaue behinde him a perpetuall remembrance of his owne dishonour It is written also of the holie Abbot Isidorus Isidorus that vpon a time whilest he was at meate he was not able to refraine from weepinge and beinge demaunded why he wepte he answered I weepe because I am ashamed to be here feedinge vpon the corruptible meate of beastes whereas I was created to be in the companie of Angels and to feed vpon heauenly foode with them Of the myseries and conditions of this lyfe and first of the shortnes of the same § II. AFTER this consider the great and manifolde miseries of mans lyfe and espetially these seuen to witt How shorte this lyfe is Hou vncertain Hou fraile Hou inconstant How deceitfull and finally how miserable it is This done thinke vpon the ende thereof which is deathe Of the shortenes of our lyfe Iob. 1.14 Consider then first of the shortnes of our lyfe which thinge the holie man Iob considered when he saied O Lorde the daies of man are verie shorte and thou knowest the nomber of the monethes that he hath to liue We see at this daie what a great matter it is for one to liue three score and tenne or foure score yeares and this is commōly the ordinarie rate of mās lyfe Insomuch as when they liue so longe they accompt them selues not to be euill delt withall As the Prophet signifieth when he saieth Psal 89. The daies of mā are at the vttermost but threescore and tenne yeares and if the strongest do reach to fourescore all that that followeth is but labour and greiffe Now if thou wilt deuyde this accōpte into partes and not recken it thus in a grosse somme it seemeth vnto me The tym◠of infancye that thou canst not well recken the tyme of our infancie for anie part of our lyfe and much lesse the time that is consumed in sleepe because the lyfe of infancie when we are not as yet come to the vse of reason which onely shewethe vs to be men can not well be called the lyfe of men but rather the lyfe of beastes euen as it were the lyfe of a yonge goate that goeth here and there skippinge and leapinge espetiallie bycause we see that in al that age there is nothinge either learned or done The tyme consumed in sleepe that maie well beseeme the dignitie of a man Now as towchinge the time that is spent in sleepe I see not how it maye be called the time of lyfe seinge the principall parte of our life is to haue the vse of our senses and reason which as then both the one and the other are suspended in vs and as it were deade And therefore a certayne Philosopher saied that in the halfe of a mans lyfe there is no difference betwene the happie man and vnhappie forsomuch as duringe the tyme of sleepe all men are equall because they be then as is were deade It is cleare that if a kinge shoulde be detained as a prisoner for the space of one or two yeares we can not saie and saie trulie that he raigned duringe that time seinge he enioyed not the kingdome nor gouerned the same lyke a kinge How then can it be saied that a man liueth whiles he sleepeth seinge duringe that time the Seignorie and vse of his reason yea and of his senses also by which he liueth stande as it were in suspense For this cause a certain Poët tearmed sleepe the cosin germayne of death and an other called it the brother of deathe for the likenes and resemblance which he perceaued to be betwene the one and the other Now then if so great a parte of our lyfe be spent in sleepe what a great part is that wherein it cannot be sayed that we doe liue at all And if it be the common custome of men
longe and whereas it chaungeth it selfe euerie houre it beareth a countenaunce as thoughe it continued alwaies firme and stable in one same state Doest thou perceaue saieth S. Ierome when thou wast made an infant S. Ierome Canst thou tell when thou wast made a striplinge or when thou camest to mans state or when thou begannest to waxe an olde man Good Lorde what a wonder is this that euerie daie we die and euerie daie we alter and chaunge and yet for all this we perswade our selues verie fondelie that we shall liue here for euermore Vpon this affiance were those prowde and sumptuous buildinges of the Magarēces built of whom a certaine Philosopher saieth that they builded as thoughe they shoulde liue for euer The cause why manie be so carefull to prouide for this worlde and so careles and negligent to prepare them selues to dye and they liued as though they should dye the next daye Whereof I praie you commeth so great forgetfulnes of almightie God so great couetousnes so great vanitie so great carefulnes in purchasinge and heapinge together of landes and riches and so great negligēce in preparinge our selues to die but that we beleue and perswade our selues that our life shal be verie longe and endure a great time This false imagination maketh vs to beleue that we haue time enough for all thinges for the worlde for pleasures for vanities for vices and for many other vaine and curious exercises and that yet after all this we shall haue time enough also before we dye to prouyde our accompte redie and to make our attonemente with almightie God Insomuch that like as we make our accompt of a piece of clothe when it lieth vpon a table before vs appointinge one piece for one purpose and an other piece for an other euen so doe we make an accompt of our liues as thoughe we our selues had the seignorie and gouernement of times and might dispose both of them and of our lyfe at our owne wil and pleasure This fonde deceit growethe of a secreat perswasion and affiance that euerie man hath within himselfe grownded not vpon anie reason or true foundation but onely vpon selfe loue The which as it hateth and abhorreth death exceadinglie so will it in no case haue any remembrance of it nor be perswaded that it will come so soone to his howse as to other mens And all this is for auoydinge of the great paine and griefe which he woulde conceaue if he beleued it in verie deede we can easelie be persuaded that others will dye within a shorte tyme but we will not beleue but that we our selues shall liue verie lōge And hereof it commeth that he is easilie induced to beleue that other folkes shall die within a short space For as he is not greatly in loue with thē so is not the knowledge of that trueth so sowere and vnlikinge vnto him but that he can easelie beleue it But as towchinge himselfe he maketh an other maner of accompt For as he loueth himselfe exciedingly so is he verie lothe to beleue a thinge that maie be occasion of so greate paine and griefe vnto him as the same woulde be But we see daylie that such persons are oftentymes fowly deceyued and that their dreames tourne cleane contrarie to their fonde imaginations For as towchinge others of whose liues they had smalle hope that they shoulde haue anie longe continuance they liue a longer time than they euer imagined they coulde haue done And they themselues that thought to liue and remaine here a longe while doe leade the daunce and depart owt of this worlde before thē So that it fareth with thē as with younge sea men that beginne to saile in the Sea who when they come forth of the hauen mowth it seemeth vnto them that the lande and howses doe depart awaie from them which is nothinge so but contrariewise it is they themselues that moue and depart awaie and the lande remaineth still in his olde place Of the miseries of mans lyfe § VII ALTHOVGH our lyfe be subiect to all these miseries before rehearsed yet if that litle time of lyfe were wholie lyfe indeede it were somewhat but the greatest miserie of all is that the lyfe which a man hath to liue whether it be shorte or longe is altogether subiect to such a nomber of miseries and calamities both of bodie and minde as it maie more trulie be tearmed deathe than lyfe Wherefore accordinge as a Poët saied verie well Not to liue but to passe the lyfe well is lyfe So that although this lyfe be verie sparynge ād shorte in all other thinges yet in troubles and miseries it is verie plentifull and longe Vndoutedlye our life is but shorte respectinge the lyfe it selfe and if we respect the time of enioyenge it it is yet much shorter but if we consider how insufficient it is towardes the atteyninge of wisedome it is litle or nothinge at all Howbeit although it be indeede verie shorte for all good thinges yet in one thinge onely I fynde it longe that is in bearinge of paine and miserie O daungerous straite in which the lesse time thou hast to passe the more perill and daunger thou hast in the passage Certainlie if we had eies to consider our selues and to see our owne case we shoulde alwaies goe weepinge and lamentinge our owne state as men condemned by the iust iudgement of almightie God to suffer such great miseries But that our miserie might be yet more increased on euerie side this miserie is added to all the rest that beinge in miserable case we liue like men in a frensie and doe neither feele nor vnderstande our owne miserie and wretchednes Heralitus Domocritus Those two Philosophers Heraclitus and Democritus although they were infidels perceyued the same better than we doe of whom it is reported that the one passed his lyfe alwaies weepinge and the other alwaies laughinge forsomuch as they sawe clearly that all our lyfe was nothinge els but mere vanitie and miserie If thou dowte of this tell me I praie thee what meane all these carkes and cares wherein men doe liue What a nomber of infinite sorowes griefes anguishes feares passions suspitions malices with other the like tribulations and afflictions is the soule of man subiect vnto Vnto all which passions man is so prone that manie times he is in a passion without anie cause and feareth where there is no cause at all to feare and when there is no other man to vexe and tormente him outwardlie he then vexeth and tormenteth himselfe inwardly as holie Iob confessed in these wordes when he sayde why hast thou ô Lorde sett me against thee Iob. 7. I am become ircksome and burdensome euen to myne owne selfe Of the externall miseries of the bodie Now as towchinge the externall miseries of the bodie who is able to nomber them How great labour and paine must we take to gaine a piece of bread whereby to sustein our liues
vnthankfull for all his chastisementes and benefites What can they saie What answere will those persons make that haue liued in such sorte as if they had beleeued that there were no God And such as haue made none accompte of anie other lawe but onely how to procure their owne worldly interest and commoditie What will ye doe saieth the Prophet Esaie in the daie of the visitation and calamitie Esa 10. that shall come vpon you from afarre Vnto whom will ye flye for succour and helpe What shall the glorie and aboundance of your landes and riches at that tyme auaile you but that yee maie be caried awaye prisoners into hell and there falle emonge the deade After all this consider the terrible sentence which the Iudge shall thunder out against the wicked And that dreadfull sayeinge Of the terrible sentēce that the iudge shall then giue againste all the wicked which shall make the eares of all that shall heare it to glowe and tingle His lippes saieth the Prophet Esaie are full of indignation and his tonge is like a consuminge fier What fier shal burne so hoat as those wordes Esa 30. Departe from me ye cursed into the euerlastinge fier Math. 25. This is the most terrible sayeinge that can be saied to a creature For by this departure and separation is vnderstode the paine which the diuines calle Penam damni that is the losse of all losses Which is a vniuersall spoile of all thinges and a depriuation of that cheiffest goodnes to witt of almightie God in whom all good thinges doe consist Now whither shall those cursed wicked persons goe ô Lorde that shall depart from thee In what hauen shall they arriue What master shall they serue Ierem. 17. Whosoeuer they be that shall departe from thee shal be written in earthe because they haue forsaken the vaine ād springe of the water of lyfe which is almightie God The greatest punnishement that the Romaines vsed to put a Citizen vnto for certein greiuous offences was to bannishe him out of the noble cittie of Rome and to cōfine him into some Ilande aparte emonge some Barbarous natiō Now if it were thought so great a punnishement to be bannished out of the cittie of Rome what a punnishement shall this be to be bannished out of the companie of almightie God and of all his electe Yea and to be bannished for euer and euer into the companie of Satan and of those Barbarous helhowndes Depart from me saieth Christ ye cursed Math. 25. As if he shoulde saie I haue inuited you with my blessinge and ye would not come now therefore take ye my curse to your despite The wicked man saieth the Prophet loued maledictiō Psal 108.18 and it came vpon him and he refused the blessinge that almightie God offered vnto him and therefore it shal be kept farre enoughe from him Math. 21.19 Our Sauiour Christ cursed the figtree Marc. 11.14 and immediatle not onelie the leaues but euen also the bodie and routes of the tree withered awaie so as it neuer brought frute anie more In like maner shall those miserable damned persons be accursed and vtterlie depriued of all hope of saluation and of all frute and merite for euermore But whither doest thou sende them ô Lorde Vnto euerlastinge fyer O what a bedde is this for delicate and tender persons Esa 33.14 Which of you saieth the Prophet is able to dwell in the burninge fyer Which of you is able to continewe in the euerlastinge flames What greater curse and malediction can there be than this What calamitie what sentence what aduersitie maie be compared with the onely shadowe of this Esa 34. This is that terrible and fearfull fier which the Prophet Esaie settethe forthe in these wordes The streames thereof shal be turned into meltinge pitche and the dust of the earthe into sulphure and brimstone and the verie earthe of it shal be whollie burninge pitche It shall not be quenched nighte nor daie The smooke of it shall goe vp euermore It shall be desolat from generation to generation No man shall euer passe throughe it THE FOVRTHE TREATISE OF THE CONSIDERATION OF the generall daie of iudgemente wherein the former meditation is declared more at lardge GREAT are the effectes vndoubtedlie which the feare of God worketh in the sowle Who so feareth God saieth Ecclesiasticus it shall goe well with him at his last ende Eccles 1.13 and on the daie of his death he shal be blessed Eccles 25.13 And in an other place he saieth How great is that man that hath atteined vnto wisedome and knowledge but be he neuer so great he is no greater than he that feareth God For the feare of God hath placed his seate aboue all thinges Blessed is that man to whom it is geuen to feare our Lorde He that hath this feare with whom shall we compare him For the feare of God is the beginninge of his loue All these be the wordes of Ecclesiasticus Whereby it appeareth plainly The feare of God is the beginnynge of the loue of God that the feare of God is the beginninge of all goodnes sithence it is the beginninge of his loue And it is not onely the beginninge but also the keie and preseruation of all good thinges As S. Bernarde witnesseth sayeinge I knowe this for a most certaine truth S. Bernarde that there is no thinge of so great force and efficacie to kepe vs in the grace of God as to liue at all times in the feare of him and to eschewe alwaies all maner of prowde and presumptuouse thoughtes Now to obteine this so pretious a Iewell it auayleth very muche to occupie our minde in the consideratiō and continuall remēbrance of the iudgemēte of almightie God The consideration and continual remēbraunce of the iudgementes of almightie God will helpe vs to obteine the feare of God and aboue all other thinges in the cōsideratiō of that supreme and final general iudgemēt that shal be geuē in the ende of the worlde This iudgement is the most dreadfull thinge of all that the holie scriptures declare vnto vs. For the thinges that are there signified vnto vs of this daie are so terrible that were it not that almightie God himselfe reported them they woulde seime altogether incredible And therefore our Sauiour after he had preached and set out certaine of thē to his disciples the greatnes of thē was such that they seemed to exceide the cōmon credulitie and faith of men in regarde whereof he ended the matter with this affirmatiō Marc. 13. sayeinge Verily verily I saie vnto you that the worlde shall not ende before all these thinges be fulfilled For heauen and earthe shall faile but my worde shall neuer faile It is written in the Actes of the Apostles Act. 24. that when S. Paule preached before the president of Iudea of the terrible thinges of this daie the same president beganne to tremble and
quake at the wordes which the Apostle spake notwithstandinge that he was an infidell and had no beleefe at all in this misterie Whereby it maie appeare what terrible thinges those were that the Apostle then spake of sith the onelie sownde of them was able to cause such a great feare and tremblinge in a man that did not beleeue them Now the Christian that belieueth them and holdeth them for a matter of faith what a liuelie sense and feelinge shoulde he haue in these thinges when he heareth readeth or considereth them And let no man thinke to excuse him selfe pretendinge innocencie and sayeinge that these threatninges are not spoken vnto him but to vniust and wicked persons S. Ierome For S. Ierome was a iust man and yet for all that he saiede That so often as he remembred the daie of iudgment both his hart and bodie trembled for verie feare The Prophet Dauid also was a iust man yea he was a man accordinge to Gods owne hart and yet for all this he had so great a feare of the accompt of this daie that he saiede in a certain Psalme Psal 142. O Lorde enter not into iudgmente with thy seruaunt for in thy sight no man lyuinge shal be iustified The holie man Iob likewise was a most innocent and iust man and yet for all that he liued in such exceedinge feare all the daies of his lyfe that he reporteth thus of himselfe Iob. 31.23 and saieth Like as he that saileth in the middes of a stormye tempest is in great feare when he seeth the furious raginge waues comminge vpon him euen so haue I trembled alwaies before the maiestie of almightie God and my feare hath bene so passinge great that I was not able to abide the heauie burthen thereof But aboue all these the Apostle S. Paule was a verie iust man and yet for all that he saide thus of himselfe 1. Cor. 4.4 I feele no remorse of conscience of any thinge that I haue done amisse and yet I accompte not my selfe safe and secure forsomuche as our Lorde is he that shal be my iudge As if he had sayed in expresse wordes Manie times it maie happen that in our owne sight we finde our selues to be without blemishe in our workes and yet in the sight of almightie God we be farre otherwise For that which lieth hidden from the eies of men is not hidde from the eies of almightie God Vnto a rude and vnskilfull painter the worke that he hath drawen seemeth to be verie perfect but a conninge and skilfull painter will finde manie defectes worthie to be noted in it Now how farre greater defectes and imperfections shall the most highe goodnes and wisedome of almightie God finde in a creature so euill inclined as man is Iob. 15.16 Who as Iob saieth drincketh sinne and iniquitie as it were water Againe if the swoorde of almightie God did finde so much to be pared of in heauen how much more shall it finde in earthe which bringeth forthe nothinge els but brambles and bryers And who is he that hath all the corners of his sowle so pure and cleane but that he shall haue neide to saie with the Prophet Psal 18.13 Ab occultis meis munda me Domine Cleanse me ô Lorde from my secrete synnes Wherefore it behoueth all men to liue in greate feare and dreade of this daye of iudgmente be their lyfe neuer so iust seinge the daie is so dreadfull our lyfe so faultie and the Iudge so iust and aboue all seinge his iudgementes be so secrete and profounde that no man knowethe what lotte shall falle vnto him But as our sauiour saieth Math. 24.40 Two shal be in the feilde the one shal be taken and th' other forsaken Two in one bedde the one shal be taken and th' other forsaken Note here against the presumptuous securitie and assurance of saluatiō tawght by the Heretickes Two grindinge in one mille the one shal be taken and th' other forsaken In which wordes we be geuen to vnderstande that of such persons as are all of one same state and maner of lyfe some shal be caried vp to heauen and some throwen downe into the bottomles pitt of hell insomuch as by this and manie other places of the holie scriptures it playnlie appeareth that no man can accompte him selfe secure and assured to be saued Psalm 18. vers 13.14 Eccles 9.1 Eccles 12.14 Eccles 5.5 Iob. 31.14.23 Daniell 4.24 Math. 12.36 Math. 19.17 Ioan. 8.31 Ioan. 15.7.14 Rom. 2.13 Rom. 8.17 1. Cor. 4.4 1. Cor. 9.27 1. Cor. 10.12 1. Cor. 13.2.13 2. Cor. 5.10.11 Galat. 5.24 Philip. 2.12 Iac. 2 14.17.24 1. Pet. 1.16 1. Pet. 2.21 2. Pet. 1.10 1. Ioan. 2.3.5.6 1. Ioan. 3.7.24 1. Ioan. 4.12 1. Ioan. 5.3 Apoc. 3.11 Apoc. 14.7 so longe as he liueth in this frayle and transitorie lyfe How rigorous the daie of Iudgement shal be § I. TO cōsider wel of the greatnes of this iudgement thou must first presuppose that there is no tonge in the worlde able to expresse the least parte of the troubles that shal be vpon this daie And therefore the Prophet Ioell beinge desirous to speake of the greatnes thereof fownde his wittes and senses so weake and confounded that he beganne to stutte and stammer like a childe and to saie Ioell 1.15 A a a what a daie shall that be The like maner of speache vsed the Prophet Ieremie Ierem. 1.6 when almightie God woulde sende him to preach to signifie that he was an infante and altogether vnable to discharge so great an embassie as he was appointed by almightie God to doe And the same maner doth the Prophet Ioel vse euen at this time to geue vs to vnderstande that there is no tonge in the worlde that will not stutte and stammer like a childe when it shall goe about to signifie what thinges shall happen vpon this dreadfull daie Vpon this daie almightie God will reduce all such filthines as the wicked haue caused in the worlde through their wicked workes to his first dewe forme and comelines And as their filthie and wicked actes haue bene manie and great euen so must the purifyenge of them be proportionable to the actes committed And so shall the worlde be so much bewtified by the punishement of the wicked as it hath bene defiled and disfigured throughe their offences When a man hath by reason of some great falle put his arme out of ioynte the more it is out of iointe the more griefe and paine must he afterwardes abide before it can be set in iointe againe and brought to his dewe proper place Now whereas the wicked haue disordered all thinges in this worlde and set them out of iointe and wrenched them out of their naturall places when that heauenly reformer shall come to restore the worlde by punnishemēt of so manie disorders how great shall the punnishement be where so manie and so great disorders haue bene This dreadfull daie
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
goodnes they liue and reigne in glorie O heauenly cittie O secure dwellinge place O blissefull countrey where all delightfull thinges are to be fownde O happie people without anie grudginge O quiet neighbours where no one is subiecte to anye wante or necessitie O that the striffe and contention of this present state were at an ende O that the daies of my bannishement might be finished O how longe is the time of my peregrination prolonged When shall this daie come When shall I come and appeare before the face of my sweite Lorde and Sauiour THE SIXTE TREATISE OF THE CONSIDERATION OF the glorie of Paradise Wherein the former meditation is declared more at large ONE of the thinges wherevpon it behoueth vs most to haue our eies alwaies fixed in this vale of teares is the blessed state of glorie in the kingdome of heauen For this consideration alone were able to encourage vs to susteine willingelye all labours and paines that are to be suffered for the atteyninge of it When almightie God promised to giue to the Patriarke Abraham the lande of promise he commaunded him to walke and vewe it all rounde abowte sayeinge Arise Genes 13.17 and walke all ouer this lande both in lengthe and breadthe and consider it one euerie side For I will geue it vnto thee Arise vp therefore ô my sowle aduaunce thy selfe on highe leaue all earthlye cares and affaires here benethe and flee vp with the winges of thy spirite vnto that most excellēte noble lande of promise and cōsider with good attention the lengthe of the eternitie the lardgenes of the felicitie and the greatnes of the riches with all the rest that is therein It is writtē of the Quene of Saba 3. Reg. 10. that when she hearde of the great fame of Salomon she went to Ieruzalem to see the great and wonderfull thinges that were reported of him Consideringe therefore that the fame of that heauenly Ieruzalem and of that supreme kinge that gouerneth it is no lesse than the renowme of Salomon was ascende thou now vp on highe with thy spirite vnto this noble cittie to contemplate the wisedome of this supreme kinge the bewtie of this temple the seruice of this table the orders of them that attende vpon it the liueries that the whole familie weare and withall the policie and glorie of this noble cittie For if thou be able to consider euerie one of these thinges it maie be that thy spiritie shal be lifted vp aboue it selfe and thou shalt perceiue that there hath not bene declared vnto thee so muche as the verie least parte of this glorie But for this purpose it shal be requisite to haue a spetiall lighte of almightie God as the Apostle signifieth sayeinge I beseache the God of glorie and the father of our Lorde Iesus Christ to geue you the spirite of wisedome Ephes 1.17.18 and to lighten the eies of your hartes that you maie vnderstande how great the hope of your vocation is and the riches of that enheritance and glorie which he hath prepared for the Sainctes And althoughe in this glorie there be manie thinges to contemplate vpon yet mayst thou now espetiallie consider these fiue principall thinges that we towched before to witt Fiue principall thinges to be considered in this meditation The excellencie and greatnes of the place The fruition of the companie of those blessed inhabitantes The vision of almightie God The glorie of the Sainctes bodies And the euerlastinge continuance and eternitie of all these so great and wonderfull benefites Of the goodlines and excellencie of the place § I. FIRST of all consider the goodlie bewtie of the place which S. Iohn describeth vnto vs in a figure in his Apocalips in these wordes Apoc. 12. One of the seuen Angels spake vnto me sayeing Come and I will shewe thee the spouse of the lambe and he caried me awaie in spirite to a highe and great mountaine and shewed me the holie cittie of Ieruzalem which descended from heauen and shyned with the clearenes of almightie God and the light thereof was like to the glisteringe brightnes of pretious stones This cittie had one great and highe walle in which were twelue gates and in the gates twelue Angels accordinge to the nomber of the gates The foundatiōs of the walles of this cittie were wholye wroughte with pretious stones and the twelue gates thereof were twelue pearles euerie gate made of one pearle and the streat of this cittie was of pure golde like vnto a verie cleare glasse and I sawe no temple therein because our Lorde God almightie and the lambe were the temple and the cittie had no neede of Sonne or Moone to geue light vnto it forsomuche as the clearnes of almightie God doth lighten it and the lampe that burneth there is the lambe Moreouer the Angell shewed me a floud of the water of lyfe as clear as the christal which issued out of the seat of almightie God and of the lambe Apoc. 22. In the middest of the streat and both on the one side of the floude and on the other was planted the tree of lyfe which brought forthe twelue fruites in the yeare euerie monethe his fruite and the leaues of this tree serued for the healthe of nations No maner of malediction shall euer be seene there but there shal be the seat of almightie God and of the ābe And his seruātes shall serue him and they shall see his face and haue the name of him written in their foreheaddes and they shal reigne for euer and euer worlde without ende Beholde here dear brother the bewtie of this cittie described vnto thee not that thou maist thinke that these thinges are there in such a materiall sort as the wordes doe sounde but that by meanes of these thou maist conceiue other more spirituall and more excellent thinges which are figured vnto vs by these materiall thinges The situation and greatnes of the heauenlie cittie The situation of this cittie is aboue all the heauens and the greatnes and largenes thereof exceideth all measure For if euerie one of the starres of heauen be so great as we haue before declared how great then must that heauen be that conteineth in it all the starres and all the heauens Suerlie there is no greatnes in the worlde that maie be compared vnto this For as a holie father saiethe from the west parte of Spayne vnto the vttermost borders of the Indiens a shippe maie saile if it haue a prosperous wynde in fewe daies but that region of heauen is so great that the starres which are more swifte than the sonne beames can not finishe their course in it in manie yeares The goodlie workemanshippe of the buildinge Now if thou demaunde of the workmanshippe of that buildinge there is no tonge able to expresse it For if that worke that appeareth outwardly to our mortall eies be so goodly and bewtifull what is to be supposed of all the rest that is there reserued
for the sighte onelie of immortall eies And if we see that by the handieworke of men certaine workes are made here so sightlie and so bewtifull that they astonishe the eies of them that doe beholde them what a worke must that be which is wrought by the hande of almightie God himselfe in that royall howse in that sacred pallace in that howse of ioye and solace which he hath built for the glorie of his electe Psal 83.1 O how amiable are thy tabernacles saiethe the Prophet ô Lorde God of vertues My sowle desireth and feinteth in beholdinge the pallaces of our Lorde The state and condition of the citizens of heauen The thinge that most principallie commendeth a cittie is the state and condition of the cittizens to witt if they be noble if they be manie if they liue in peace and concorde emonge them selues Now who is able to declare the excellencie of this cittie in this behalfe All the inhabitantes therein be noble personages there is no one emonge them of base linage forsomuch as they be all the sonnes and children of God They be so frendly and louinge one towardes an other that they be all as it were one sowle and one harte And they liue in so great peace and concorde that the verie cittie it selfe is called Ieruzalem that is to saie the vision of peace If thow desire to vnderstande the nomber of the inhabitantes in this cittie vnto this desire S. Iohn maketh answere in his reuelations Apoc. 7.9 The nomber of the blessed inhabitantes in heauen where he saieth that he sawe in spirite such a great companie of blessed Sainctes that no man was able to recken them gathered together of all kindes of nations people and tonges which stode before the throne of almightie God and of his lambe appareiled in white garmentes and with triumphante palmes in their handes singinge vnto almightie God songes of praise And vnto this sayeinge of S. Iohn doth that agrie verie well which is signified by the Prophet Daniell concerninge this holie nomber where he saieth Dan. 7.10 Thowsande thowsandes serue the Lorde of maiestie and tenne hundered thowsande thowsandes stande before him And thinke not because the nomber is so great that they be therefore disordered For there the multitude is no cause of confusion but of greater order ād harmonie For almightie God that hath with such a wonderfull consonance and agrement disposed the mouinges of the heauens and the courses of the starres Euerie one of the Sainctes hath his place and glorie in heauen accordinge to the degrie of euerie one of their merites in this lyfe callinge them euerie one by his proper name hath also ordeined all that innumerable armie of blessed Sainctes with a most wonderfull goodlie ordre and disposition appointinge to euerie one his place and glorie accordinge to his merite And so there is one place for the virgins an other for the Confessors an other for the holie Martirs an other for the Partiarkes and Prophets an other for the Apostles and Euangelistes and so forthe in all the rest And in like sorte as men are there diuided There be nine orders of Angels in heauen and placed euen so after their maner are the Angels also which be diuided into three Hierarchies and those three Hierarchies into nine orders And aboue all the Sainctes and Angels is placed the throne of that most excellent Quene of Angels The blessed virgin Marie is placed in heauen aboue all the Angels and Sainctes the mother of almightie God who alone is an order by her selfe forsomuch as she hath no peere nor anie one that is like vnto her And aboue thē all the holie humanitie of our Sauiour Christ hath the cheife place and preeminēce who sitteth at the right hande of the maiestie of almightie God in the highest Now thou Christian sowle take a vewe of all these orders walke through these streates and waies consider the order of these cittizens the bewtie of this cittie and the noblenes and worthines of these inhabitantes Salute them euerie one by their names and desire them to helpe and succour thee with their praiers Salute also this sweite and pleasaunt countrey and as a pilgrime beholdinge it as yet a farre of directe thine eies and withal thy harte vnto it and saie Alhaile sweite countrey the lande of promise the hauen of securitie the place of refuge the howse of blessinge the kingdome of all worldes the paradise of delightes the garden of eternall flowers the market place of all treasure the crowne of all iust persons and the ende of all our desires Alhaile our mother and our hope After thee haue we sighed a longe time For thee haue we mourned and doe mourne euen at this presente For the loue of thee haue we foughte and doe still fighte a longe battell in this our transitorie lyfe For we knowe assuredlie 2. Tim. 2.5 that none shal be rewarded and crowned in thee but onely such as haue here fowghten faithfullie Of the seconde Ioye that the sowle shall haue in the kingedome of heauen which is the enioyinge of the companie of the Sainctes § II. VHO is able after this great ioye to declare what a further ioye the sowle shall haue by beinge in this most happie and blessed companie For there the vertue of charitie is in her full perfection the propertie of which vertue is to cause all thinges to be common There shall that petition be perfectlie fulfilled which our sauiour made sayeinge I beseech thee ô father Ioan. 17.11 All the electe in heauen shal be more streitlie vnited together in one than the members of one bodie because all shall participate of the spirite of God that they maie be one by loue as we are one by nature For there shall the electe be more streitlie vnited together in one than the members of one same bodie because all shall participate of one same spirite which geueth vnto all one same beinge and withall one blessed lyfe If thou imagin it to be otherwise tell me what is the cause why the members of one bodie haue so great a vnitie and loue one towardes an other The reason is because they all are partakers of one same forme that is of one sowle which geueth one same beinge and one lyfe to them all Now if the spirite of a man liaue power to cause so great a vnitie betwene members that are so different in offices and natures is it anie wonder if the spirite of almightie God by whom all the electe doe liue which spirite is as it were the cōmon sowle to them all shoulde cause a farre greater and more perfecte vnitie emonge them espetially consideringe that the spirite of God is a more noble cause and of a more excellent vertue and power yea and geueth also a more noble beinge Well now if this maner of vnitie and loue doe cause all thinges to be cōmō as well good as euil as we see in the
members of one bodie and in the loue of mothers towardes their children who reioyce as much at their felicitie as at their owne what a wonderful ioye shal one of the electe there haue of the glorie of all the rest consideringe that he shall loue euerie one of them as well as him selfe For as S. Gregorie saiethe S. Gregorie That heauenly inheritance vnto all is one and vnto euerie one is all forsomuch as euerie one of the blessed Sainctes reioyceth as muche at the ioyes and felicities of all others as if he were him selfe in possession of the same But what can we inferre of all this Marie thus much that as the nomber of the blessed Sainctes is after a sorte infinite euen so the ioyes of each one of them shall also after a sorte be infinite and that euerie one of the Sainctes shall haue the excellencies of all forsomuch as whatsoeuer anie one of them shall not haue in himselfe he shall haue it in others These be spiritually those seuen sonnes of Iob Iob. 1.4 emonge whom there was such a greate loue and cōmunicatinge one to an other that euerie one of them in his order made a feast one daie of the weke vnto all the reste whereby it came to passe that euerie one of thē was no lesse partaker of the goodes of others than of his owne proper goodes And so that which was proper to one was cōmō to all and that which was common to all was proper to euerie one This effecte wroughte loue and brotherly affection in those holie brethern Now how much greater shall the brotherly loue of the electe be in the kingdome of heauen How much greater shall the nomber of brothers be there How much more treasure and riches shall they haue to enioye Luc. 19. Seraphins Now by this accompte what a feast shall that be which the Seraphins shall there make vnto vs who are in the highest degree of all blessed Spirites and most neare vnto almightie God when they shall discouer vnto our eies the noblenes of their state and condition the cleerenes of their contemplation and the most feruente burninge heate of their loue What a feast also shall the Cherubins make Cherubins in whom the treasures of the wisedome of almightie God are enclosed What a feast likewise shall that be of the Thrones Thrones Dominations Ierem. 31. Martirs and Dominations and of all the other blessed spirites What a ioye shall it be to see and haue the fruition of that glorious armie of Martirs clothed with white garmentes with their palmes in their handes and with the glorious ensignes of their triumphes What a ioye shall it be to beholde there those eleuen thowsande virgins altogether Virgins and those tenne thowsande Martirs which were the true followers of the glorie and Crosse of Christ with other innumerable multitudes of them What a ioye shall it be to see there that glorious Deacon S. Laurence with his greedyron in his hāde S. Laurence shyninge nowe much brighter than the flames wherewith he was burned hauinge defyed the cruell tirantes and wearied the tormētors with an inuincible patiēce What a ioye shall it be to beholde there the bewtifull and glorious virgin S. Catherine crowned with roses S. Catherine and lilies who ouercame the wheele of their rasers with the weapons of faith The holie Machabees and hope What a ioye shall it be to see those seuen noble Machabees with their godly and valiant mother hauinge contemned all kinde of deathes and tormentes for kepinge the lawe of almightie God What chaine of golde and pretious stones are so goodly to beholde as the necke of the glorious forerunner of Christ S. Iohn Baptist S. Ihon Baptiste who chose rather to lose his head than to dissemble the filthines of the adulterous kinge What purple shal shyne so brighte as the bodie of blessed S. Bartholomewe S. Battholomewe who had his skinne fleyd from his fleashe for our Sauiour Christ his sake What other thinge shall it be to see the bodie of S. Stephen that was brused with the strokes of the stones S. Stephen than to beholde a riche longe robe trimlie garnished and sett all ouer with goodlie precious rubies and diamondes What a ioyful sighte shall it be to see those two glorious princes of Christes Churche S. Peter S. Peter S. Paul and S. Paule shyninge there verie brightly the one with his sworde and the other with the glorious standarte of Christ to witt the Crosse wherewith they were crowned Now what a ioye shall it be to enioye the glories of each one of all these blessed sainctes as if they were properly our owne O glorious feaste ô royall bancket ô table meet for almightie God and his electe Wherefore let these worldlinges get them to their filthie and carnall banckettes let them burste their bellies with their gluttonous excesse and superfluities Such a feast as this is where such excellent meates are serued is conuenient for almightie God and his electe Ascende yet vp higher aboue all the orders of Angels and there shalte thou finde an other singuler glorie that doth wonderfullie reioyce all that supreme Courte and maketh the cittie of God as it were dronke with meruailous delighte Lift vp thine eies The blessed virgin Marie mother of God and beholde the most blessed virgin Marie that Quene of mercie full of clearenes and bewtie at whose glorie the Angels doe wonder and in whose excellencie men doe glorie This is the Quene of heauen crowned with starres clothed with the sonne shodde with the moone and blessed aboue all women Consider now what a greate ioye it shal be to beholde this our blessed Ladie and mother not kneelinge now vpon her knees before the maunger not troubled and molested now with the fryghtes and feares of such thinges as holie Simeon prophesied vnto her Luc. 2. not lamentinge and seekinge now her lost childe in all partes but with inestimable peace and securitie placed at the righte hande of her deere sonne without all feare of euer leesinge that her most pretious treasure Now hathe she no neede to seeke the deade time of the secrete night to deliuer the childe frō the cōspiracies of Herode by flyenge into Egipte Math. 2. Now dothe she no more stāde at the foote of the crosse receyuinge vpō her head the droppes of bloude that fel from aboue and caryenge in her vpper garmente a perpetuall remenbrance of that her greate greife Ioan. 19. Now she feelethe no more the greife of that dolefull exchaunge when she had assigned vnto her the disciple in steede of the master and the seruante in steede of the lorde Now are those sorowfull wordes to be hearde no more which she vttered with great weepinge and lamentation vnder that blouddie tree sayeinge O that I might die for thee Absolon 4. Reg. 18.33 my sonne my sonne Absolon Now is all this sorowe at an ende and
she that was more afflicted in this worlde thā anie other mere creature is now seene there exalted aboue al creatures enioyinge for euer that cheifeste goodnes and sayeinge Cant. 3.4 I haue founde him whom my sowle loueth I will holde him and will not let him goe And if this be so great a ioye The sacred humanitie of Christe what a ioye shall that be to beholde the most sacred humanitie of our sauiour Christ and the glorie and bewtie of that bodie which was so fowlie disfigured for our sakes vpon the crosse S. Bernarde It shal be vndowtedlie as S. Bernarde saithe a thinge full of all sweitnes and delighte when men shall there see and beholde a man the creator of men and Lorde of all thinges created We are wonte to esteime it for a singular honour to our whole familie to see some one of our kinred to be made a Cardinall or a Pope Now how farre greater honour shall this be vnto vs to see that Lorde who is of our fleashe and bloude sittinge at the righte hande of the father and made kinge both of heauen and earthe With what a passinge great ioye shall men stande emonge the Angels It shal be a greate ioye to men in heauen to see the Lorde and creator of all thinges to be not an Angell but a man when they shall see that the Lorde of the whole howse and the vniuersall creator of all thinges is not an Angell but a man For if the members doe accompte that to be an honour vnto them that is done to their head by reason of the great vnion that is betwene them and it what shall it be there where there is suche a strayte vnion betwene the mēbers and the head What shall it be els but that euerie one of the sainctes shall accompte the glorie of their Lorde as their owne peculiar glorie This ioye shal be so passinge great that no wordes are able to expresse it accordinge to the worthines thereof Now who shal be so happie as to be thowghte worthie to enioye so great a blysse and felicitie Cant. 8. O that thou were as my brother suckinge the brestes of my mother that I mighte finde thee without and kisse thee with the lippes of deuotion and embrace thee with the armes of loue O most sweete louinge Lorde When shall this ioyefull daie come When shall I appeare before thy face When shall I be filled with thy excellente bewtie When shall I see that countenance of thyne wherevpon the Angels are desirous to beholde Of the thirde ioye that the sowle shall haue in the kingdome of heauen which is the enioyinge of the cleare vision of almightie God § III. In the cleare vision of almightie God consistethe the essentiall glorie of the Sianctes NOW what a ioye shall it be aboue all this to haue a cleare sighte of that diuine face in the sighte of whō consisteth the essentiall glorie of the Sainctes All the thinges we haue hitherto spoken of are certainly great motiues towardes the accomplishemente of glorie but they all are litle in comparison of the cleare vision of almightie God Of Issachar it is written That he sawe that rest was good Gen. 49.15 and that the lande was best and therefore he put his shoulders to labour and made him selfe subiecte to tribute The rest and glorie of the Sainctes is good but the lande that bringeth forthe this rest is best in the superlatiue degrie For this lande is the face and bewtie of almightie God of the vision and beholdinge of whom proceedeth the rest and glorie of the Sainctes This cleare vision of almightie God is the thinge that of it selfe alone is able to geue perfecte rest vnto our sowles The harte of man can neuer be fullie satisfied and filled but onelie with the vision of almightie God For all the sweetnes and pleasantnes of creatures well maie it geue delighte to the harte of man but it can neuer wholye satisfie and fill it Now if all these good thinges before reheresed shall so much delighte vs how much then shall that good thinge delighte vs that conteineth in it selfe the perfection and somme of all good thinges And if the onely sighte and beholdinge of creatures be so glorious what a glorie shall it be to beholde that diuine face that most brighte lighte and that most excellente bewtie of almightie God in whom all bewties doe shyne What a glorious sighte shall it be to beholde that essence so wonderfull so simple and so communicable and with one sighte to beholde in the same the misterie of the most blessed Trinitie The glorie of the father the wisedome of the sonne and the goodnes and loue of the holie Ghost There shall we see God and in God bothe our selues S. Fulgentius and all thinges S. Fulgentius saithe that like as he that hath a glasse before him seeth the glasse and him selfe in the glasse and all other thinges that are before the glasse euen so when we shall haue that vnspotted glasse of the maiestie of almightie God present before vs we shall see him and our selues in him and withal whatsoeuer is without him accordinge to the knowledge greater or lesse that we shall haue of him The vnderstandinge There shall the appetite of our vnderstandinge rest and shall not desire to knowe anie thinge els because it shall haue before it all that can be knowen There shall the appetite of our will rest in louinge that vniuersall good thinge in whom are all good thinges The will and out of whom there be no more good thinges to be enioyed There shall our desire rest The desire and be fullie satisfied with the morsel of that supreme ioye which shal in such wise fill the mouthe of our harte that there shal be nothinge els for it to desire There shall those three Theologicall vertues How faithe hope and charitie shal be rewarded in heauen to witt Faithe Hope and Charitie wherewith almightie God is here honored be perfectly rewarded when vnto faithe shal be there geuen for a rewarde the cleare vision of almightie God vnto hope the possession of him and vnto charitie imperfect charitie in all her perfection There shall the electe see loue enioye and prayse almightie God There shall they be filled without gluttinge and be hōgrie without necessitie There is the place where that songe is alwayes songe that S. Iohn hearde in his reuelations which songe he tearmeth Apoc. 14.3 Quasi canticum nouum As it were a newe songe For that althowghe the songe be alwayes after one maner forsomuche as it is one cōmon prayse answerable to one common glorie which all that blessed companie enioyeth yet is it alwaies newe as concerninge the taste and delighte it hath For loke what taste it had at the beginninge the same verie tast also shall it haue for euer and euer without ende The ioye of the Sainctes in heauen shall neuer diminishe
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
well for the vnderstandinge of the greatnes of this benefite as also for the annihilation as they terme it which is that a man maie hereby clearlie and palpably perceiue how of him selfe he is no more than verie nothinge Consider then how it is not manie yeares sithence not a thowsande nor an hundered yeares but euen as it were yesterdaie that is within a verie smalle time that thou wast nothinge at least wise as concerninge thy sowle and from the beginninge thou wast nothinge and mightest for euer haue bene nothinge that is lesse than a clodde of earthe lesse than a puffe of winde yea lesse than a strawe and to be short euen nothinge Consider then how the same nothing coulde not make it selfe any thinge and as litle coulde it deserue that an other shoulde make it any thinge for that pardy that is not can neither worcke nor deserue Now when thou wast in this darckenes and in this deepe bothomles pitte of the same nothinge it pleased the infinite goodnes and mercie of almightie God before anie deserte of thyne onelie of his mere grace to shewe vpon thee his power and omnipotencie and with his mightie hande to plucke thee out of this darcknes and out of this deipe bothomles pitte of no beinge and to bringe thee to a beinge and to make thee somewhat and as S. Augustine saiethe not euerie somewhat S. Augustine not a stone not a birde not a toode not a serpente but euen a man which is one of the most noble creatures in the worlde He gaue thee this beinge that thou now hast He compacted and framed this thy bodie and bewtified it in all partes both with members and senses and that with such a wonderfull prouidence and arte that euerie one of them if they be well considered is of it selfe a greate wonder and a verie great benefite This is that benefite which the holie mā Iob did most humblie acknowledge when he saiede Iob. 10. Thy handes ô Lorde haue made me they haue geuen me a due proportion in euerie parte Remember ô Lorde that thou hast made me as it were of a lumpe of claye and that thou shalt reduce me againe into dust Thou hast clothed me with skinne and fleashe Thou hast compacted me with bones and sinowes Thou hast geuen me lyfe and mercie and hast preserued my spirite with thy visitation Now what shall I saie of the noblenes of thy sowle The noblenes and excellencie of our sowle and of the excellencie of the ende for which it was created and of the image and capacitie that it hath The image thereof is the image of almightie God him selfe For in verie deede there is nothinge in all the earthe that more resembleth almightie God there is nothinge whereby we maie come to a more euident knowledge of him than by the sowle And therefore the aunciente Philosophers and namely Anaxagoras knewe no meeter name to be geuē vnto God than Mēs the Minde which is as much to saie as a resonable sowle by reason of the greate similitude and likenes that they perceiued to be betweene God and it And this is the cause why the substance of our sowle can not be perfectly vnderstode For beinge as it is verie like vnto the substance of God which can not be knowen in this lyfe it foloweth that the substance of the sowle is also a thinge not able to be knowen here by vs. For what ende the sowle of man was created Now the ende for which this noble creature was created is answerable to this dignitie For it is manifest that the sowle was created to be partaker of that blessed glorie and felicitie of almightie God to dwell in his howse to eate at his table to enioye those thinges that almightie God him selfe enioyeth to be clothed with the same garmente of immortalitie that he him selfe is clothed withall and to reigne euerlastingly with him And hereof it commeth that the sowle hath such a wonderfull capacitie which is so great The wonderfull capacitie of the sowle of man that all the creatures and riches of the worlde put together are no more able to fille her capacitie than a barlie corne is able to fille all the whole worlde Now therefore what recompence shall we make vnto our most gratious and bountiefull Lorde for this so passinge great benefite If we thinke our selues to be so much bounde to our carnall parentes for that they haue bene some parte in the buildinge of this our bodie how much more are we indetted vnto our heauenlie father who by meanes of our parentes hath formed our bodies and without thē hath created our sowles which be without comparison more excellent than the bodie and without which our bodie were no better than a stinckinge donghill What are our parentes but onely an instrument whereby almightie God hath made a smalle portiō of this worke Now if thou be so much bounde to the instrument of the worke how much more art thou bounde to the principalle agent that made the worke And if thou be so much bounde vnto him who was onely a meane in framinge one parte how much more art thou boūde vnto almightie God that made the whole If thou esteeme a sworde so much wherewith a cittie was conquered how much more owghtest thou to esteime the kinge him selfe that conquered it Of the benefite of our Conseruation § II. AND our Lorde hath not onely created thee in such great dignitie and glorie but it is he also that mainteneth and conserueth thee after thy creation in the same As he him selfe witnesseth by the Prophet Esaie Esa 48.17 sayeinge I am thy Lorde thy God that doe teache thee whatsoeuer is meite for thee to knowe and doe gouerne thee in the waie that thou walkest Manie mothers there be that thinke it sufficient to susteine onelye the trauaile of childe bearinge they will not burthen them selues with noursinge their children but will seike out some other nourse that maie discharge them of that trouble But almightie God dealeth not so with vs for he vouchsafeth to take vpon him selfe the whole charge and burthen insomuch as he is both the mother that bare vs and the nourse that nourishethe vs with the milke and cherishinges of his prouidence accordinge as he him selfe witnesseth by one of his Prophetes sayinge I was as it were the nourse of Ephraem and caried them in mine armes Osea 11.3 and they vnderstode not that I had care of them So that our Lorde himselfe is bothe the creator and conseruer of all thinges that be created And like as without him nothinge is made euen so were it not for him all thinges woulde goe to vtter ruine and decaie The Prophet Dauid confesseth plainlie both the one and th' other in these wordes Psal 144. The eies of all thinges doe looke vpon thee ô Lorde and thou geuest thē their foode in dewe season And whilest thou geuest it they receiue it and when thou stretchest
forthe the hande of thy bountifull goodnes they are replenished and satisfied with all such thinges as they stande in neide of But if thou ô Lorde turne thy face awaye from them they shall forthwith be disapointed and vtterly faile and returne againe to the same dust whereof they were made Whereby it appeareth that like as all the mouinge and order of a clocke dependeth of the wheeles that doe drawe it and make it to goe insomuch that if they shoulde staie immediatly all the whole frame and mouinge of the clocke woulde staie also euen so all the worckmanshippe of this great frame of the worlde dependeth wholie of the prouidence of almightie God in such sort that if his diuine prouidence shoulde faile all the rest woulde faile out of hande withall But how manie benetfites trowest thou are conteyned in this one benefite Euerie minute and momente of our lyfe dependeth of the prouidence of almightie God Trewlie euerie minute and momente of an howre that thou liuest are partes of this benefite For thou couldest not liue nor haue anie beinge so much as one minute if almightie God shoulde withdrawe his prouidence and turne his eie awaie neuer so litle from thee All creatures in the worlde are parte of this benefite For we see that they all doe serue to this ende Insomuch as the heauen is thyne the earthe is thyne yea the Sonne the Moone the starres the sea the fishes the birdes the trees the liuinge beastes and to be short all thinges in the worlde be thyne forsomuch as they all are appointed to doe thee seruice This is that benefite which the Prophet wondered so much at when he saiede Psal 8. What is man ô Lorde that thou shouldest be mindfull of him and what is the sonne of man that thou doest so visite him Thou hast made him not much inferior to the Angels Thou hast crowned him with glorie and honour and hast made him Lorde ouer all the workes of thy handes Thou hast put all thinges vnder his feite sheepe oxen and all the beastes of the feilde the birdes of the aier and the fishes of the sea that walke ouer the pathes of the Sea O Lorde our God how wonderfull is thy name ouer all the earthe Almightie God hath appointed al creatures visible and inuisible to serue man And almightie God hath vowchsaffed not onely to appointe all visible creatures for the seruice and behoofe of man but hath also of his great mercie appointed the invisible creatures to witt those most noble and excellēt vnderstādinges that be alwaies in his presence ād beholde his diuine face For as S. Paule saiethe Hebr. 1.14 They be all officers in this great howse and familie of almightie God Vnto the Angels is committed the defence and safegarde of men vnto whom is committed the defence and safegarde of mē Finallie he hath employed all the whole worlde to doe thee seruice to the intēt that thou shouldest in like maner imploie thy selfe in his seruice And his will is that there shoulde be no one creature either vnder the heauen or aboue exempted from seruinge and helpinge thee And this hath he done that there shoulde be nothinge within thee that shoulde not likewise be employed in seruinge of him And althoughe peraduenture thou runnest slightlie ouer all these thinges yet oughtest thou not so to passe ouer the benefites that almightie God hath done vnto thee in deliueringe thee from infinite mishappes and calamities which we see doe daily happen to other men Thou seest how one is troubled with the palsey an other is blinde an other lame This worlde is a maine sea of infinite trowbles calamities and miseries an other broken legged an other sore vexed with the stone and others with the strangurie gowte fistula or with other like terrible diseases and miseries For to saie the verie trueth this worlde is nothinge els but a mayne sea of infinite troubles calamities and miseries and scarcelie canst thou finde anie one howse in all this lande of Egipte free from sighinge mourninge greife and sorowe And now tell me I praye thee who hath graunted vnto thee this bulle and patēte of exēptiō to be quitte ād free from these so greiuous calamities and miseries Who hath geuen thee so great a priuiledge that emonge such a nomber of diseased and wounded persons thou shouldest be free and sounde and emonge such a nomber that doe dailie falle thou shouldest yet stande vprighte vpon thy feete Arte not thou a man as all others a sinner as all others and the sonne of Adam as all others If then all these euills and miseries doe come either on the behalfe of nature or els of synne and the verie same causes are in thee how is it that the verie same effectes are not also in thee Who hath suspended the effectes from their causes Who hath staied the streames of the waters that thou shouldest not perishe with others in this common floude but onely the verie grace of God Wherefore if thou cast this accompte aright All the miseries of this worlde are benefites vnto vs. thou shalt finde that all the miseries of this worlde are benefites vnto thee and that for euerie one of them in particuler thou owest a speciall thankefulnes and loue vnto almightie God So that by the benefite before alledged thou mayste perceiue that all the good thinges in the worlde are benefites bestowed vpon thee forsomuch as they all doe serue for thy conseruation and now also by this mayst thou vnsterstande that all the miseries and euilles in the worlde are likewise benefites vnto thee in that our Lorde hath deliuered thee from them all Of the benefite of Redemption § III. LET vs come now vnto the inestimable benefite of our redemption although it shoulde be much better to adore this misterie with an holie sylence than to speake of it in such grosse and base wise as we must doe with our mortall tōge Thou diddest lose throwghe sinne that first innocencie and grace wherein thou wast created and almightie God might with good equitie and iustice haue lefte thee in that miserable state as he left the deuil and non shoulde haue bene able to haue reproued him therefore And yet he woulde not so doe but rather contrariewise chaunginge his anger into mercie it pleased him of his infinite goodnes to bestowe greatest benefites at that time whē he was most prouoked to wrathe with greatest offences And whereas he might haue repayred this losse of innocēcie by sendinge some Angel Summa S. Thomae 3. quaest 1. artic 2. 3. quaest 46. artic 1. 2. Our Lorde came himselfe in person to redeeme vs and that in great humilitie and pouertie or Archangell or by some other meanes he woulde not so doe but vowchsaffed to come euē him selfe in person And whereas he might haue come with great maiestie and glorie he abased him selfe so farre as to come in great humilitie ād pouertie And this he
did to cause thee to be the more in loue with him by reason of this benefite and to make thee the more beholdinge vnto him by this example ād to make thy redemption the more aboūdant by reason of the great treasure that he bestowed vpon it and to geue thee more clearlie to vnderstande how much good will he beareth vnto thee that thou shouldest beare towardes him the like agayne and to shewe playnlie vnto thee how much interest thou hast in him that thou shouldest repose thy whole trust and affyance in him This is that benefite which the Prophet Esaie extolleth and that for great good cause in these wordes which after the translation of the septuagintes sownde thus In all the tribulations of men he neuer fainted Esa 43. neither was he euer wearie in sufferinge for them Neither woulde he sende anie Embassadour or Angell to redeeme them but vouchsaffed of his great mercie to come him selfe in person to redeeme them and to carie them vpon his shoulders all the daies of this worlde notwithstandinge that they did euill acknowledge this benefite Ephes 4.30 but did greiue and prouoke the holie Ghost to anger How greatlie we are bounde to our Lorde for the maner of our redemption And if thou be so much bounde to our Lorde for that he vouchsaffed to come him selfe in person to redeeme thee how much more art thou bounde vnto him for the maner of thy redemption which was by sufferinge so great paines and tormentes It were certainly a great benefite if a kinge woulde pardon a theife that had deserued to be whipped But if the kinge woulde vouchsafe him selfe to receaue the lasshes vpon his owne shoulders for him this were without comparison a farre greater benefite Consider therefore how manie benefites are comprehended in this benefite of thy redemption Lift vp thyne eies vnto that holie roode and consider all the woundes and paines that the Lorde of maiestie suffereth there for thy sake For euerie one of them is a benefite of it selfe yea and a singuler great benefite Our sauiours bodie Beholde that most innocent bodie of thy sweite sauiour and redeemer all of a gore bloude with so many woundes and bruses on all partes of him and the bloude gusshinge out on euerie side His head Beholde that most sacred head fallinge downe for verie faintnes and hanginge vpon his shoulders His face 1. Pet. 1.12 Beholde that diuine face which the Angels are desirous to beholde how disfigured it is and ouerflowed with streames of bloude in some partes freshe and redde coloured in other partes very fowle and blacke His visage Beholde that most bewtifull visage of all creatures and that coūtenance that delighted the eies of all such as behelde it how it hath now lost all the flower of his former bewtie Ieremie Thren 3. Beholde that holie Nazareth more pure than snowe more white than milke better coloured than olde Iuerie how he is now become blacker than cooles and so much disfigured and beraied that scarcelie his owne fryendes are able to knowe him Beholde that holie mouthe His mouthe His lippes how wanne and deadly it looketh Beholde his lippes how blacke and blewe they seeme Beholde how they moue desiringe pardon and mercie euen for those that are his verie tormentours Finally wheresoeuer thou beholdest him thou shalt finde that there is no one parte of him free from paine and greife but that he is couered all ouer with lashes and woundes euē from the toppe of his head to the soles of his feete His forehead His eies That goodly cleare forhead and those eies more bewtifull than the Sonne are now dimmed and darkened with the bloude and presence of deathe His eares Those eares that are wonte to heare the songes of heauen doe now heare the horrible blasphemies of synners His armes Those armes so well fashioned and so large that they embrace all the power of the worlde are now disioynted and stretched out vpon the crosse Those handes that created the heauens His hādes and were neuer iniurious to anie man are now nayled and clenched fast with harde and sharpe nayles His feete Those blessed feete that neuer walked in the waies of sinners are now deadly woūded and pearced throughe Our sauiours narrowe and harde bedde vpon the crosse without anie pillowe or other thinge wherevpō to reste his head 〈◊〉 His syde But aboue all this beholde the bedde where he lyeth and whereupon that heauenly bridegrome sleapeth at none daie how narrowe and hard it is and how he hath nothinge whereupon to rest his head O pretious head of my sweete sauiour what meaneth this that I see thee thus afflicted and tormented for my sake O blessed bodie conceaued by the holie Ghost how is it that I see thee thus wounded and euill entreated for my sake O sweete and louinge syde what meaneth this great wounde and open cleft in thee What meaneth this so great abūdance of bloude Alas wretche that I am what a pittiefull sighte is this to see thee thus furiouslie pearced with a speare for my sake O rigorous crosse be not now I beseeche thee so stiffe but mollifie a litle thy hardnes bowe downe vnto me these highe braūches let downe to me this most pretious fruite that I maie tast thereof O cruell nayles leaue I praie you those innocēt handes and feete of my innocēte Sauiour and come ād enter into my harte and pearce it throughe for it is I that haue sinned and not he O good Iesus what hast thou to doe with so manie cruel tormentes What hast thou to doe with death With sharpe nailes ād with the crosse Vndowbtedlie the Prophet had good reason to saie Esa 28.21 That his workes shal be verie straunge and farre vnlike him selfe What is more straunge and more contrarie to lyfe than deathe What is more disagreable to glorie than paine What is further of from the nature of most perfect holines and innocencie than the image and shape of a synner This title and shape ô Lorde is certaynlie very straunge for thee O true Iacob Gen. 26. that with wearinge the garmentes of others and with disguisinge thy selfe in a straunge habite hast purchased for vs the blessinge of our heauenlie father For by takinge vpon thee the image of a sinner thou hast purchased for vs victorie against synne O goodnes inspekeable O mercie vndeserued O loue exceidinge all vnderstandinge O charitie incomprehensible Tell me ô most mercifull Lorde what sawest thou in vs What seruice haue we done vnto thee With what workes haue we bounde thee to suffer such greiuous and cruell tormentes for our sakes O wonderfull bountiefulnes that without anie merite of our parte and without anie necessitie of thyne owne parte wouldest vouchesafe onely of thy mere grace ād mercie to purchace our redēption after this sorte Tit. 3.4 The benignitie and clemencie of our sauiour saieth the Apostle hath appeared not in
respecte of the workes of iustice that we haue done but accordinge to his great mercie he hath saued vs. O how wonderfull desirous was our most gracious Lorde that we shoulde vnderstande his mercie when by the Prophet Esaie he spake those so notable wordes Esa 43.22 Thou hast not called vpō me ô Iacob ād thou ô Israel hast not trauayled in my seruice Thou hast not offered vnto me thy rāmes in a whole burnte sacrifice neither hast thou glorified me with thy sacrifices c. And yet for all this thou hast made me to serue in thy synnes and hast put me to paines with thyne iniquitie It is I It is I that doe pardon thy synnes for mine owne sake and that will neuer be mindefull of them Put me in minde and let vs enter into iudgemente and shewe if thou haue any thinge where with to iustifie thy selfe Wherefore ô most mercifull and sweite Lorde what thinge is there in me wherewith I maie recompence thee for this so great a benefite If I shoulde liue all the liues of the children of Adam and all the daies and yeares of the worlde If I were able to sustein all the trauels and paines of all the men that either be hath bene or shall be all this were as nothinge to recompence the verie least of the greifes and paines that thou hast suffered for me Consideringe therefore that I can by no meanes possible discharge this inestimable great dett let me paie thee ô my almightie God if it be thy blessed will with the continuall remembrance of the same I beseech thee ô Lorde euen by the bowels of thy infinite charitie that thou wilt wounde my harte with thy woūdes and make my sowle droncke with thy most pretious bloud in such sorte that whither so euer I shall turne my selfe I maie alwaies see thee crucified and wheresoeuer I shall cast mine eies all thinges maie seeme vnto me to shyne with thy pretious bloude Let this be all my consolation to be alwaies crucified with thee and let this be all my affliction to thinke vpon anie other thinge besides thee Consider ô my almightie God the great price wherewith thou hast bowghte me and suffer not so pretious a treasure to be shed in vaine for me And graunte me ô most mercifull Lorde that I be not as a childe that is borne before his time whom his mother bringeth forthe with exceidinge great trauell and paine and yet he enioyeth not the commoditie and fruit of lyfe Of the fourthe benefite to witt of Vocation § IIII. AFTER this thinke vpon the benefite of Vocation or callinge of almightie God without which all the other benefites tende to the greater damnation of a man Two callinges of God one vnto faithe and an other vnto grace But here it is to be noted that there be two kindes of callinges of almightie God one vnto faith by meanes of the Sacrament of Baptisme and an other vnto grace after that a man hath lost the first innocencie which he had by baptisme Consider now what a great benefite the first callinge of thee was by meanes of the Sacrament of holie Baptisme The first callinge is by Baptisme whereby thou wast clensed from originall sinne deliuered from the power of the deuill made the sonne of almightie God and an inheritour of his kingedome There he toke thy sowle to be is spowse and adorned it with such ornamentes as were conuenient for such a state to witt with the grace vertues and giftes of the holie Ghost and with other iewells and giftes that are farre more pretious than those that were geuen to Rebecca Gen. 24. whē she was takē to be the spowse of Isaac Now what hast thou done whereby to deserue so great a benefite as this is How many thowsandes not onely of men but also of nations and whole countreys are there that by the iust iudgemente of almightie God doe not obteine this inestimable great benefite What had become of thee if thou haddest bene borne emonge those infidels and wanted this knowledge of the true liuinge God and worshipped stockes and stones for God as the infidels doe How much art thou bounde to almightie God that emonge such an infinite nomber of lost and damned sowles it pleased him that thou shouldest be one of the nomber of them that shoulde be saued yea and be borne in the lappe of the Catholike Churche and be nourished there with the milke of the Apostles and with the pretious bloude of our sweete Sauiour Iesus Christe The seconde callinge Now if after the grace of this firste callinge thou hast throughe thyne owne default and synfull lyfe lost the innocencie which thou receiuedst in the Sacramente of Baptisme in case it hath pleased our Lorde all that notwithstandinge to call thee the seconde time yea and verie manie and oftē times how much art thou then bounde vnto him for this so passinge great benefite How manie benefites are conteyned in this benefite One benefite it was to expecte and tarrie for thy conuersion so longe time to geue thee space to doe penance and to suffer thee so longe to contynewe in that state of synne and wickednes and not to cutte downe the vnfruitfull and vnprofitable tree that occupied such a rowme in the earthe and receiued the influencies of heauen altogether in vaine An other benefite it was to suffer thee to committe so many and so heynous enormous synnes and not to cast thee downe therefore into the most horrible bothomles pitt of hell fier where perhappes manie others are now there tormented euen for lesse offences than thyne An other benefite it was to fende thee so many good inspirations and holie purposes euen in the middest of thy verie synnes and wicked life and to persiste in callinge thee so longe a time whereas thou in the meane season diddest nothinge els but offende him verie greiuouslie that called thee An other benefite it was also to bringe thy greate stubbornes and longe obstinate resistance at the lengthe to an ende and to calle thee with such a mightie and lowde voice that thereby thou mightest rise from death to lyfe and come forthe as it were an other Lazarus Ioan. 2. out of the darcke and obscure graue of thy wicked and synnefull lyfe and not with thy handes and feete bownde but losed and sett at free libertie out of the stinckinge prison and thraldome of the enemie of mankinde But aboue all this what a benefite was it to graunt thee then not onelie pardon for thy sinnes past but also grace from that time forwardes not to retourne vnto them againe geuinge thee moreouer all such other ornamentes Luc. 15. as were geuen to the penitente prodigall sonne when he was receiued into grace and fauour againe by meanes of which ornamentes and graces thow mightest liue as the childe of God and contemne and laughe at the malice of the deuill and triumphe ouer the worlde and take a sweete tast of the thinges
appertaininge vnto almightie God which before seemed verie vnsauerie vnto thee and withall conceiue a certaine lothsomnes and mislikinge of the thinges of the worlde which before seemed verie sauorie and delightfull vnto thee But now besides this what if thou doe consider vnto how manie others almightie God hath denied this benefite which he hath so freely graunted vnto thee And wheras thou beinge a sinner as well as they and as vnworthie of this callynge as they yet it hath pleased almightie God to suffer them to continewe in their wicked state and to calle thee vnto the state of saluation and grace With what thankes and with what seruices art thou able to recompence him for this inestimable speciall fauour and grace What an excerdinge ioye will it be vnto thee when by the vertue of this vocation thou shalt see thy selfe to haue the fruition of almightie God for euer and euer in the kingdome of heauen and shalt see other of thy companions and acquaintance for want of the like grace of God to remaine euerlastinglie tormented in the horrible raginge fier of hell O good Lorde what a nomber of thinges are there included in this grace to be well weighed and earnestlie considered vpon Tell me I praie thee Luc. 23. when the blessed theife who with one worde purchased lyfe euerlastinge seeth him selfe in that so great glorie which he now possesseth in the kingdome of heauen and seeth his companion also in those great horrible tormentes of hell fyer and calleth to minde withall that he him selfe was a theife also as well as the other and suffered for his robberies as the other did and that a litle before he blasphemed our Sauiour Iesus Christ in like maner as his companion did and that yet for all this it pleased almighie God to caste his mercifull eies vpon him and to geue him so great a light leauinge the other theife in his darckenes now in consideringe herevpon what thanckes thinkest thou doth he render to almightie God for this spetiall grace How wounderfullie doth he reioyce at so great a benefite How doth he meruaile at so great a iudgement With what a passinge great loue doth he loue him that woulde vowchsafe to preuent him with such a singular and wonderfull grace Now if this seeme so great a benefite vnto thee Remember thy selfe that our sauiour Christ hath bestowed the like inestimable benefite vpon thee when the same louinge Lorde vowchsaffed to cast his mercifull eies so speciallie vpon thee and did not with the like maner of callinge calle thy neighbour companion or freinde who peraduenture had lesse offended his diuine maiestie than thou Consider then how much thou art bownde to our Lorde for this his great benefite and what a great occasion is here offered vnto thee to desire euen to suffer deathe for the loue of him Besides all this consider how costlie and chargeable this benefite of our redemption was to our Sauiour Christ which was so freely geuen vnto thee Vnto thee it was geuen franckly and of mere grace Summa S. Thomae 3. q. 1. artic 2. 3. quaest 46. artic 1. 2. and it cost him euen his owne most precious bloude and lyfe also for it is manifest that without the same our synnes coulde not be pardoned nor our woūdes cured It is saiede of the Pellican that she bringeth forth her yonge-ones dead and seinge them in that case she stryketh her selfe vpō the breast with her beake vntill she cause bludde to issue out and therewith she batheth her yonge-ones and so they receiue heate and lyfe Now if thou wilt vnderstande how great this benefite is make accompte with thy selfe that when thow wast dead in synne that most louinge and mercifull Pellican our Sauiour Christ moued with most tender pietie and compassion stroke his sacred breast with a speare and wasshed the deadly woundes of thy sowle with the precious bludde of his woūdes and so with his owne death he gaue thee lyfe and with his owne woundes healed thy woundes Be not thou therefore vnthankfull vnto him for this so great and costlie benefite but as our Lorde admonisheth thee be mindefull of the daie in which thou camest out of Egipt This daie was the daie of thy Passeouer Exod. 13. this was the daie of thy Resurrection for so much as vpon this daie thou hast passed throughe the redde sea of the bludde of Christ vnto the lande of promise and vpon this daie thou hast risen againe from death to lyfe Of the particuler benefites that almightie God bestoweth vpon vs. § V. THESE benefites aforesaiede are generall Other benefites there are more particuler that be geuen to particuler persons the which benefites none other knoweth but onely he that hath receyued them In this accompte are reckened manie kindes of benefites either of fortune or of nature or of grace which almightie God hath geuen to each one in particuler and also diuers and sundrie miseries and daungers both of bodie and sowle from which he of his mere mercie hath deliuered vs. For which particuler benefites we are as well bounde to geue him thankes as for the former generall benefittes forsomuch as they are more certaine signes and tokens of the spetiall and particular loue and prouidence that our Lorde beareth towardes vs. Such benefites as these are can not be written in bookes but euerie one ought to write them in his harte and so to ioyne them with the other generall benefites and to geue most humble thankes vnto our Lorde for them Our Lorde preserueth vs manie times from secrete daungers and snares that woulde otherwise falle vpon vs. There be also other benefites yet more secrete and hidden than these which are vnknowen euen to the verie partie himselfe that hath receaued them These are certayne priuie daungers and secrete snares which our Lorde is wont to preuent and disapoynte by his diuine prouidence for that he vnderstandeth what great domage and preiudice they might doe vnto vs in case he shoulde not cutte them of and disapoynte theire cowerse What man is able to tell from how manie temptations almightie God hath preserued him and from how manie occasions of sinnes he hath deliuered him and how often times he hath stopped the passages and remoued awaye the deceytefull snares of the deuill our enemie that we shoulde not falle into them The deuill him selfe saieth of the holie man Iob Iob. 1.10 That almightie God had enuironed him on euerie side that nothinge might doe him hurte And euen so is our Lorde wonte to kepe and preserue such as be his as it were a glasse preserued in his case that nothinge maye hurt them A mā may haue manie secrete giftes and many secrete synnes that he knoweth not Psalm 28. It maie also be that a man hath receiued of almightie God some secrete giftes althoughe he him selfe knoweth not of them as also a man maie and is wont to haue manie secrete synnes which he
such feare and reuerence as is behouefull to be vsed before so great a maiestie and withall desire him that thou mayst in such wise perseuere and spende that litle time in this exercise of prayer that thou mayst in the ende arise frō the same with newe force and strength to doe all such thinges as apperteyne to his seruice It is also a good maner of preparation to saye some vocalle prayers before meditation It is thought also to be a good maner of preparation to saie some vocalle praiers before meditation of which sorte there be manie in diuers bookes of deuotion and namely in the meditations of S. Augustine and in the Psalter of Dauid where there be some verie deuout Psalmes that will helpe very much to enkendle and stirre vp deuotion For it is the propertie of deuoute sentences beinge saiede with an earnest minde and attention to wounde the harte and to lifte it vp vnto almightie God the which deuour sentences are so much the more behouefull and necessarie for vs by how much we finde our spirite to be more colde and distracted The sayinge of And these same prayers doe serue much better for this purpose when they be in mitre as are manie Hymnes of the Sainctes Hymnes proses and versicles doe stirre deuotion and the Proses and Versicles Forsomuche as I knowe not how it is that the wordes of God vsed in this kinde of stile and harmonie doe bringe with them a greater sweetenes and delighte to our sowles And therefore we finde in the workes of S. Bonauenture who was a verie deuout holie man manie of these Hymnes The like we finde in the workes of S. Bernarde and in diuers and sundrie other of the holie fathers Likewise there is great commendation geuen by manie learned men and surely not without good cause to those three diuout himnes that Ieronimo de Vida made to the three persons in Trinitie which beinge learned by harte and saiede deuoutly be as it were a most sweite Manna to sweiten the tast of our sowle at the beginninge of prayer and to dispose it to take a delighte in spirituall and diuine matters Here I thinke it necessarie to declare with what intention a man ought to come vnto prayer With what intention a man oughte to come vnto prayer For he must not goe thereunto cheifly for his owne consolation and delighte as some that be great louers of them selues vse to doe but onely to fulfill herein the will of almightie God and to desire of him his grace and to dispose him selfe for the obteyninge of the same And herewith he must submitte him selfe in such wise into the handes of almightie God that he must be as readie and contente to be without consolations in his prayer as to haue them remittinge himselfe humbly into his handes to dispose of him and of all thinges belonginge vnto him as he shall thinke good acknowledginge on the one side that he deserueth not anie thinge of him and beleeuinge on the other that althoughe it be so in verie deede yet our Lorde of his infinite goodnes and mercie will doe whatsoeuer shall be most conuenient and behouefull for his saluation And therefore a man ought to contente him selfe a-like whether the consolations be great or litle and to take in good parte whatsoeuer vsage our Lorde shall shewe vnto him accountinge him selfe vtterlie vnworthie of all those thinges that he bestoweth vpon him and beinge readie to fulfill all such thinges as he shall commaunde him not in respecte of the benefites that he hopeth to receyue but in respecte of them that he hath alreadie receyued and in consideration of his bounden duetie vnto almightie God But we see that manie persones doe quite contrarie to this rule and be like herein vnto yonge shrewde boies who vnlesse they be dandeled and cooxed will not doe the thinge that they are commaunded I thinke it also requisite here to aduertise that when a man mindeth to vse the exercise of praier in the morninge we must be carefull ouer nighte of the meditatiō we intende to make the nexte morninge So soone as we a wake in the morninge it is good to occupie our harte forthwith with some holie thowghte he doe goe to bedde with this care ouer nighte and like as those that intende to bake the next daie doe vse to laie the leuen ouer nighte euen so must a man with a godly carefulnes preuente and recommende ouer nighte vnto our Lorde that thinge which he intendeth to meditate the nexte daie followinge And in the morninge so soone as he awaketh he ought forthwith to occupie his harte with this holie thought before anie other doe enter therein For at that time the disposition of our harte is such that whatsoeuer thoughte doth first enter into vs it seasethe and taketh possession of our harte in such wise that we shall verie hardly afterwardes put it awaie from vs. And forsomuch as the praier of manie persons is very acceptable vnto our Lorde It is good to thinke when we praye how manie deuoute Christians are at that time prayinge also vnto God with vs. therefore thou shalt doe well to consider in thy prayer both in the morninge and eueninge what a nomber of Gods seruantes both mē and women as well in monasteries as without be at that time watchinge and perseueringe before the presence of almightie God sheedinge many deuoute teares yea and perhappes also disciplininge and whippinge them selues and sheedinge great abundance of bloud for the loue of God with which persones thou oughtest humbly to ioyne thy selfe that the presence and sweete remembrance of them maie be vnto thee a prouocation of deuotion and an example of perseuerance in thy praier and also that whensoeuer thou shalt finde thy selfe colde and negligent in this exercise of prayer and that some thoughtes come into thy minde mouinge thee to ende the same thou mayst be ashamed and reprehende thy selfe by the example of so manie good and vertuouse persons which with so good attention and carefulnes doe perseuere so longe time in this exercise of prayer without ceassinge offeringe there their bodies and sowles vnto almightie God in sacrifice OF READINGE CAP. VI. In what maner we must reade AFTER Preparation followeth Readinge the which ought to be done not lightlie as passed ouer in hast but with verie great deliberation and attention applyinge thereunto not onely thy vnderstandinge to conceiue such thinges as thou readest but much more thy will to taste those thinges that thou vnderstandest And when thou commest to anie deuout place thou shalte doe well to staye and pawse somewhat longer therevpon and to make there as it were a station in thinkinge vpon that matter which thou hast read and in makinge some shorte praier vpon it accordinge as S. Bernarde councelleth vs S. Bernarde sayeinge It is requisite oftentimes to gather and procure a litle spirite and deuotion out of the matters that we
reade and to breake of the course of our readinge with some kinde of praier by meanes whereof we maie lifte vp our harte vnto almightie God and talke with him accordinge as the sense and matter of such thinges as we read doe requir The readinge before meditation must not be ouer longe Here must I aduertise that the readinge be not very lōge least it occupie the greatest parte of the time that ought otherwise to be bestowed vpon other more principall and necessarie exercises For as S. Augustine saieth It is very good both to read and to praie if we can doe both the one and the other but in case we cannot performe them both Prayer is better than readinge then praier is better thē readinge But because in praier there is some times labour and in readinge a facilitie therefore our miserable harte doth oftentimes refuse the labour of praier and runneth to the delighte of readinge as the same holie father cōplayninge of him selfe saieth that sometimes he hath so done True it is I graunt that like as when there wanteth wheaten bread men doe eate bread of rie or of otes because they woulde not be altogether fastinge when our harte is distracted it is good to ioyne readinge and meditatiō together euen so when thy harte is in such wise distracted that it can not enter into praier then mayest thou staie somewhat the longer in readinge or ioyne meditation and readinge together by readinge one place and meditatinge vpon it and then an other and an other after the like sorte For by this meanes when the vnderstandinge is once bounde vnto the wordes of the readinge it cannot so easelie wander abroade into diuers imaginations and thoughtes as when it goethe freelye and at libertie And yet better it were to wrastle all that time with Almightie God as the Patriarke Iacob did Gen. 32. that in the ende when the wrastlinge is done he maye geue vs his blessinge or graunt vnto vs the deuotion which we seike for or some other greater grace which he neuer denieth vnto them that doe faithfully labour and striue for the loue of him OF MEDITATION CAP. VII AFTER Readinge it followeth that we doe meditate vpon the place that we haue read Concerninge which pointe it is to be knowen Two kindes of meditations 1. Imaginatie meditation 2. Intellectuall meditation that this meditation is sometimes vpon thinges that maie be figured with the imagination as are all the pointes of the lyfe and passion of our Sauiour Christ And some times againe this meditation is vpon thinges that doe rather appertaine to the vnderstandinge than to the imagination as when we thinke vpon the benefites of almightie God or vpon his goodnes and mercie or vpon anie other of his perfections This maner of meditation is called INTELLECTVAL and th' other IMAGINARIE and we vse both the one maner and the other in these exercises accordinge as the matter of the thinges doth require And therefore when the misterie whereupon we intende to meditate is the lyfe and passion of our Sauiour Christ How to vse imaginarie meditation or of anie other thinge that maie be figured with the imagination as of the last daie of Iudgemente or of hell or of Paradise we must then figure and represente euerie one of these matters in our imagination in such wise as it is or in such wise as it passed and make accompte that euen there in the verie same place where we are all the same passeth in our presence And this maner of meditatinge serueth to this ende that by meanes of such a representation of these thinges the consideration and feelinge of them maie be the more liuely in vs. Some there be In imaginarie meditation it is good to imagin that the misteries doe passe within our owne harte that imagin that euerie one of these thinges whereupon they meditate passeth within their owne harte for sithence our harte is able to contayne within it the forme of cities and kingdomes it is no great matter for it to cōtayne also within it the representation and forme of these misteries And this maner of meditatinge is certainlie a great helpe also to kepe in the minde more closelie recollected by causinge it to attende to her worke after the maner of bees which worke their honie combes within their owne hyues Either of these two waies we maie vse in this kinde of imaginarie meditation For in case we goe with our cogitation to Ieruzalem to meditate the thinges that passed there each thinge in his owne proper place it is a thinge that doth commonlie weaken and hurte the head And for this verie cause likewise a man must not fixe his imagination ouermuch vpon the thinges whereupon he meditateth we must not fixe out imagination ouermuch vpon the thinges that we meditate For besides that it wearieth the head a man maye also falle into some deceite by reason of this vehemente apprehension in perswadinge him selfe that he seeth the thinges reallie in verie deede which he imagineth with such vehemencie and force OF THANKES-GEVINGE CAP. VIII THESE three partes beinge ended there maie followe immediatlie a thankes-geuinge vnto almightie God for the benefites we haue receyued And that we maie not interrupte the course of our deuotion with diuers affections and matters a man maie continewe this parte with the former takinge occasion of such thinges as he hath meditated vpon to geue thankes vnto our Lorde for the benefite he hath done vnto him in that meditation and with this benefite to ioyne also all other benefites and to geue him most humble and hartie thankes for them all In what order we must exercise thankes-geuinge As for example when we haue ended our meditation vpon anie pointe of the passion we maie then forthwith geue most humble thankes to our Lorde for the benefite of our redemption and espetially for that it pleased him to redeeme vs with so great paines and tormentes And euen then also let vs geue him most humble thankes for all his other benefites In like maner when we haue meditated vpon our synnes we maie geue him thankes for that he hath expected vs so longe time and called vs to doe penance And when we haue meditated vpō the miseries of this lyfe we maie geue him thinkes for that he hath deliuered vs from a great nomber of them And when we haue meditated vpon the departinge out of this worlde we maie geue him thankes for that he hath geuen vs lyfe and graunted vnto vs so longe a time to doe penance And when we haue meditated vpon the glorie of paradise we maie geue him thankes for that he hath created vs to be partakers of so great a felicitie And so likewise maie we proceede in all the rest And afterwardes accordinge as we haue declared a man must ioyne with this benefite all other benefites as the benefites of creation conseruation redemption vocation and glorification of the which benefites we
owne corrupte ād euill inclined nature but he is not so prouoked vnto attētion And therefore like as a howse that is builte vpon the syde of a hill shoulde not lose muche in the buyldinge if at suche tyme as it can not be builte by line and leuell iust vprighte the buyldinge thereof doe more bende rather vpwarde than downewarde euen so shall not our attention take anie preiudice if at what tyme it cannot continewe in our prayers in such a mediocritie as we desire it doe rather decline to that extremetie wherein is least daunger which is as we haue saied rather to ouermuch attention than to carelesnes and negligence This aduise is of so great importance that for want hereof we haue seene that certaine persons haue passed ouer manie yeares with takinge litle profite by their prayers for that they haue bene carelesse dull and as it were neither hoate nor colde therein And others contrariwise haue fallen into great sickenes and haue hurte their heades with ouermuch heate and vehemencie which they haue vsed in their meditations But espetiallie we must be well warie that at the beginninge of meditation we doe not trouble and weary our head with ouermuch attention For by so doinge we shall wante force and strengthe to passe forwardes therein as it commonly happeneth to the traueller when he maketh to greatest hast in his goinge at the beginninge of his iourney The fifte aduise that we must not be desmayed nor geue ouer our exercise of prayer and meditation at suche time as we want deuotion therein § V. BVT emonge all these aduises the principall is that he that praieth be not dismaide nor geue ouer his exercise when he feeleth not forthwith such sweitnes of deuotion at he desireth as some persons vse to doe who are verie much deceyued herein Wherefore it is to be noted that in verie deede the harte of man is very like vnto a troubled water A mans harte distracted with busines is like a troubled water which can not sodainly be cleared againe be the diligence neuer so great that is bestowed about it but it must haue time and space to be cleared and setled by litle and litle And in such case vndoubtedly is our harte which as it is wonte to be troubled with the daily entermedlinge and dealinge in wordly affaires so after that it is once troubled it can not forthwith be setled and quieted in so shorte a space againe but it must neides haue conuenient space and time for the same And therefore Ecclesiastes saith verie well Eccles 7.9 That the ende of praier is better than the beginninge because at the beginninge of praier the harte is troubled and disquieted but in the ende it is more setled and quieted and better disposed vnto this holie exercise Wherefore like as he that will enkendle a fyre in greene woode must haue patience and expecte vntill the wood be dried by litle and litle and besides all this it is requisite that he continewe for a tyme in blowinge and enkendelinge it and doe sheade also some teares with the smoke if he will enioye the fier accordinge to his desier euen so it behoueth vs oftentimes to labour and perseuere in the beginninge of praier in case we will in the ende enioye the sweite and cleare fyre of deuotion and of the loue of God Now for this cause it is requisite for him that praieth to expecte the comminge of our Lorde with longanimitie and perseuerance For it is verie conueniente as well in respecte of the glorie of his high diuine maiestie and basenes of our condition as also for the greatnes and importance of the affaires we haue in hande that we doe oftentimes attende and watche at the gates of his sacred pallayce Prou. 8.34 Blessed is the man saiethe the euerlastinge wisedome that heareth my wordes and watcheth daily at my gates and tarieth at the porche of my howse for who so shall finde me shall finde lyfe and he shall receyue saluation of our Lorde Lament Ierem 3.26 And the Prophet Ieremie saieth It is good to expecte the saluation of our Lorde God with silence The prowde man and he that mistrusteth the promises of almightie God hath neither patience nor humilitie to expecte our Lordes comminge but the humble man saithe with the Prophet I expected againe Psal 39.1 and againe for our Lorde and he hearde my praier If the fisher or hunter haue not patience to expecte for the game that he seiketh what profite shall he get by his traueill Now in this our fishinge and huntinge in praier beinge of so greate importance as it is we maye accounte a longe time well bestowed that is ēployed in watchinge and expectinge for so riche and so happie a treasure as is almightie God Of that couragious and constante woman which Salomon describeth in his Prouerbes emonge other notable thinges he saiethe thus That she did as the merchantes shippe Pron 31.14 that brought his bread from farre countries Whereby he geueth vs to vnderstande that when we shall not finde this bread of lyfe forthwith accordinge to our desire we must then traueill and saile so longe time as shal be necessarie vntill we finde it Math. 7. If thou shalt perseuere in callinge Luc. 11. saieth our Sauiour assure thy selfe that at the lengthe thou shalt haue answere Marc. 11. For it happeneth often times that that thinge which is denied in the beginninge of praier is graunted at the ende of prayer with great increase I haue vnderstoode for a certaine treuthe of a religious father that perseuered for the space of three yeares in these good exercises vsinge dailie to bestowe in praier and meditation after matins two or three howres and coulde get none other fruit thereby but drynes of harte vntill such time as our Lorde consideringe the affliction of his sowle powred vpon him the bountifulnes of his goodnes with such an abundant benedictiō of graces that he was very well recōpensed for all the barrennes of the other yeares past And the like is prooued daily by experience in manie other diuout persons Happie therefore are those sowles that perseuere in praier after this sorte for vndowbtedlie the greater their perseuerance is the greater abundance shall they haue of his grace One of the principall thinges that those persones must haue that doe dispose them selues to receiue great giftes and fauours of almightie God is longanimitie and patience of harte to expecte faithfullie so longe time for them as almightie God woulde they shoulde expecte and in the meane season to comforte thē selfes with that hope of the Prophet which saieth If he shall delaye his comminge Habat 2.3 I will not feile to tarie for him for he will suerlie come and will not staie ouer longe Now when thou hast after this sorte expected a certaine time for our Lordes comminge in case our Lorde shall then come vnto thee geue him most hartie thankes for his comminge
of his manifolde busines and affaires haue but litle time to bestowe in praier and meditation Luc. 21. yet let him not omitte to offer vp his myte with the poore widowe in the temple For if he faile not of his dewtie herein through his owne negligence almightie God who prouideth for all creatures accordinge to their nature and necessitie will prouide for him also accordinge vnto his necessitie The seuenthe aduise that we must not receyue the visitations of our Lorde in vaine § VII AGREABLE vnto this foresayde aduise we will geue an other very like vnto it which is that when our sowle is visited either in praier or out of praier we must not suffer anie of our Lordes speciall visitations to passe in vayne with anie spetiall visitation of our Lorde we suffer it not to passe awaie in vaine but take the commoditie and benefite of that occasion that is offered vnto vs. For certaine it is that with this winde a man shall saile more in one howre than without it in manie daies For as S. Peeter tooke more abundance of fishe at that one draughte when our Sauiour commaunded him to cast in his nette Ioan. 21.6 than he had done in all the whole night before euen so doth it happen vnto vs oftentimes in this heauenly fisshinge in case we knowe how to helpe our selues by takinge benefite of the oportunities and occasions that be offered vnto vs therein And therefore for good cause are we aduised by Ecclesiasticus sayeinge Eccles 14.14 Omitte not to enioye the good daie that God sendeth thee and suffer not the least parte of his good gifte to passe awaie without takinge benefite thereof Opportunitie is of great force and helpeth much in all thinges and more in this exercise of prayer than in any other For herein it seemeth as it were Ioan. 5. that the Angell descendeth to moue the water of the fisheponde and to geue it vertue to heale Or els to speake more plainlie to this purpose it is as it were the descendinge of almightie God to drawe at the plowghe with a man and to helpe him in his labour whose helpe is more profitable and auailable than all the industrie and diligence in the worlde The mariner when he seeth that the time serueth him well to get out of the hauen forthwith he draweth vp his ankers and hoyseth vp his saile and staieth not anie longer for feare of losinge that good opportunetie which the time offereth vnto him The like ought all spirituall persones to doe when they receyue anie visitations from our Lorde in their praier and meditation and their diligence shoulde be so much the greater by how much this exercise of meditation is greater and this diuine blast more necessarie for praier than that for nauigation And so we reade that the blessed holie religious father S. Francis did S. Francis of whom S. Bonauenture writeth that he had such a spetiall care of this poynt that in case our Lorde did visite him with anie spetiall visitation while he was traueylinge by the waye he caused his companions to goe before and he staied alone behinde vntill he had made an ende of chewinge and digestinge that sweit morsell that was there sente vnto him from heauen Whosoeuer they be that doe not well obserue this poynte How such be punished as make no accompte of our Lordes speciall visitations in prayer are wont commonly to be chasticed with this punishement that they finde not almighie God when they seike him because he founde not them when he sought for them These be the principall aduises that are to be obserued in the exercise of meditation and in euerie of the other partes that doe accompanie the same in case we minde fullie to accomplishe this busines and not to leaue it in the midde waie Now it shall doe well that we make hast to proceede forwardes to treat of the rest and so to bringe this first parte to an ende which perhappes hath bene longer than is requisite OF SIXE POYNTES THAT ARE TO BE MEDITATED VPON in the holie Passion of our Sauiour Iesus Christ THE LAST CHAPITER FORSOMVCH as the most holie Passion of our Sauiour Iesus Christe is the principall matter of meditation it is meete that sithence we haue hitherto treated of meditation in generall we doe now treat particulerly how we ought to meditate vpon the holie passion of our Sauiour Christ to the intent that we maie knowe how to behaue our selues in this matter But here we must first presuppose that emonge all the deuotions in the worlde there is none more secure none more profitable or more vniuersall for all kinde of persons than the remembrance of the holie passion of our Sauiour Christe Albertus Magnus saiethe Note what great proffit enseweth by meditation vpon the holie Passion That it is more profitable for a man to meditate euerie daie a litle vpon the holie passion of our Sauiour Christe than to fast with bread and water all the Fridaies in the yeare and to discipline and scourge him selfe vntill he shead bloude and to saie all the whole Psalter from one ende thereof to an other At the least wise this is verie certaine that this holie exercise is a passinge great helpe to directe the sowle in all vertue and goodnes For consideringe that our Sauiour Christe is as he him selfe saieth Ioan. 14.6 The waie the trueth and the lyfe there is none other exercise more fitte and cōueniente to directe vs to goe vnto God to knowe God and to enioye God than to fixe alwaies our eies vpon our Sauiour Christe For though Christe be vnto vs the waie the treuth ād the lyfe in all thinges wheresoeuer we cōsider him yet is he most espetially so vnto vs whē we beholde him vpon the Crosse And therefore S. Bernarde saide verie diuoutly S. Bernarde well maie I ô Lorde compasse about heauen and earthe yet shall I not finde the but vpon thee crosse There thou liest there thou sleipest at noone daie But leauinge now this matter for an other place I will onely treat at this presente after what sorte we ought to behaue our selues whē we meditate vpon the holie passion of our Sauiour Christe For there be some simple persons that seeke nothinge els in this holie exercise but onely to shee l a fewe teares in takinge compassion vpon the bitter paines and sorowes of our Sauiour and so doe staie them selues in this pointe alone without passinge anie further And albeit this takinge compassion of our Sauiours paines be verie good and necessarie forsomuch as it is the foundation of all the rest as hereafter shal be declared yet this is not the onely fruite that maie be gathered of this holie tree but there be others farre greater than this forsomuch as out of the meditatiō of the holie passion doth all the profite of the spirituall lyfe proceede Sixe thinges to be considered in the passion of our Sauiour
had bene no sinne to be the meane and occasion of his sufferinge it had not bene neidfull for him to haue suffered as he did It is not agreed emonge the learned diuines whether the sonne of God shoulde haue bene incarnate Summa S. Thomae 3. q. 1. artic 2. 3. quaest 46. artic 1. 2. If man had not sinned Christe had not suffered anie paines or deathe in case man had not sinned for some doe affirme it and some doe denie it but this is holden for a most certaine treuthe that in case man had not sinned the sonne of God shoulde not haue died Whereby it appeareth that our sinnes were the verie cause that moued him to suffer all these miseries and that our sinnes were they that threwe him into this prison and that our sinnes were they that nayled him vpon the crosse And thinke not because they were not thy sinnes alone which were the cause hereof that thou art therefore worthy of the lesse punishemente for accordinge to the lawes of iustice he deserueth no lesse punishemente that killeth an innocente beinge accompanied with manie in committinge the facte than if he alone had killed him So that by this rule thou feest what great reason thou hast to moue thee to abhorre thy sinnes and to be earnestly sorie for them by callinge to minde that they were the tormentours which in verie deede crucified the sonne of almightie God and caused him to suffer so great paines and tormentes This is a greater cause to moue a man to abhorre sinne and to be sorie for the same than all other losses and miseries that ensewe of sinne yea althoughe we shoulde recken emonge our losses the depriuation of the euerlastinge glorie and felicitie which is lost by a deadlie sinne and the euerlastinge horrible paynes which be purchased by the same Now acordinge vnto this doctrine when thou shalt be occupied in meditatinge vpon the holie passion and shalt see how the enemies doe apprehende our Sauiour and how they accuse him and buffette him and how they spette vpon him and whippe him c. thinke for certaine that thou art in verie deede in companie with them and that thou hast ioyned with them in this conspiracie against our Sauiour So that thou mayst treulie saie that thy sinnes doe accuse him that thy dissolute behaueour bindeth him that thy anger and mallice whippeth him that thy presumption and rashenes buffeteth him that thy pride crowneth him with thornes that thy fonde braueries and vanities doe clothe him with purple that thy pleasures and delightes geue him to drincke galle and vineger and to be shorte that thy disobedience nayleth his handes and feete vpon the crosse Forsomuch as the paines which thou deseruest by these thy sinnes he vowchsaffed of his infinite charitie to suffer for thee For it is certaine that the tormentors shoulde neuer haue had power to tormente him as they did in case thy sinnes had not geuen them force and strengthe to doe the same This is one verie profitable waie of meditatinge vpon the holie passion for all kinde of persons but it is much more requisite for such as doe but newlie beginne to enter into the seruice of almightie God and doe endeuour to cleanse the sinnes of their former dissolute lyfe with the holic exercises of Penance Of the passing great benefite of our Redemption § III. THERDLY we ought to consider in the holie passion the greatnes of the benefite which our Sauiour hath done vnto vs in redeeminge vs by this meane And althoughe there be infinite thinges to be saide in this matter yet at this presente I will doe no more but onely note breifly three principall pointes which are to be considered in this most excellent benefite of our Redemption Firste what our Sauiour hath bestowed vpon vs by the same redemption Secondlie what meane he vsed in geuinge it vnto vs. And therdlie with what passinge great loue he gaue it vnto vs. How passinge great that is which our Sauiour hath bestowed vpon vs by this benefite of our redemption there is no tonge able to expresse Howbeit we maie conceiue somewhat thereof by two waies The first waye is by consideringe all the euills and miseries whereinto mankinde incurred throughe the sinne of the first man Adam for all these miseries were sufficientlie remedied by our Sauiour Iesus Christe who bestowed vpon vs all such benefites as were contrary vnto these miseries forsomuch as it is euident that he was geuen vnto vs to be a vniuersall reparer of all the euilles and miseries of the worlde Now he that were able to recken how manie the miseries are whereinto the worlde hath fallen by the sinne of the first man Adam might also vnderstande how many the benefites are that came vnto vs by the seconde Adam to witt by our Sauiour Christe which benefites be vndoutedlie innumerable The seconde waie is by consideringe not all the miseries which our first father Adam brought vnto vs but all the benefites which came vnto vs by our Sauiour Christe Forsomuch as we are made partakers of all those benefittes by meanes of communicatinge his spirite vnto vs For all such as are made partakers of the spirite of Christe are made partakers also of the vertues and merites of Christe Wherefore the Apostle saithe Galat. 3.27 that all such as haue receiued the Sacramente of Baptisme haue put on Christe Geuinge vs thereby to vnderstande that they all are made partakers of Christe and are adorned with his vertues and merites and that so beinge clothed with this liuerey they seeme in the sighte of the heauenly father to be such after a sorte in their degree as his owne verie sonne seemeth before him And therefore for good cause dothe Ecclesiasticus alledge this wonderfull title of the sonne of God in his praier Eccl. 36.14 sayeinge haue mercie ô Lorde vpō thy people Israell whom thou hast made equal and like to thy firste begotten sonne What dignitie what glorie can be greater than this Now accordinge hereunto he that coulde recken how many the vertues and merites of our Sauiour Christe haue bene might likewise vnderstande how manie the benefites haue bene that are come vnto vs by him Forsomuch as we are made partakers of them all by the meane of his passion To conclude by him is geuen vnto vs remission of our sinnes grace glorie libertie peace saluation redemption sanctification iustice satisfaction sacramentes merites doctrine and all other thinges which he had and were behouefull for our saluation And by reason of this his so bountiefull communicatinge he is called in the holie Scriptures the father the bridegroome and the vniuersall head of the Catholike Churche because whatsoeuer the father hath appertaineth to his children and whatsoeuer the bridegrome hath he imparteth to his spowse and whatsoeuer the head hath the members are made partakers of the same These are the benefites which our Sauiour Christe hath bestowed vpon vs. But by what meane hath he
geuen them vnto vs It is euident that by the meane of his holie incarnation and passion whereby he made him selfe partaker of all our debtes and miseries and so by takinge vpon him all our miseries he made vs partakers of all his benefites This takinge vpon him all our miseries is vndoutedlie a farre greater thinge than to make vs partakers of al his benefites For certainlie it is a more wonderfull thinge in God to suffer miseries than to bestowe benefites because as there is nothinge more propre and conuenient to his infinite goodnes than to bestowe benefites so is there nothinge more straunge and further of from that infinite felicitie than to suffer miseries Whereby it appeareth that we are much more bounde vnto him for the paines and tormentes whiche he hath suffered for vs than for the great benefites which he hath geuen vnto vs I meane hereby that we are much more bounde vnto him for the maner whereby he hath remedied our miseries than for the verie remedie it selfe But how passinge great was the loue wherewith our Sauiour bestowed all this vpon vs This is without all comparison farre greater with what a passinge great loue our Sauiour suffered for vs. than all the rest For certainlie the desire which our Sauiour had to suffer paines for vs was farre greater than the verie paines which he suffered and much more paines woulde he haue suffered if it had bene needfull for vs. Three howres he continued sufferinge paines and tormentes vpon the crosse for our sinnes But what is this in comparison of that which the greatnes of his charitie coulde haue vouchsaffed to doe for vs Verelie if it had bene neidfull for vs that he shoulde there haue suffered paynes and tormentes vntill the daie of iudgemente the loue was so passinge great which he bare vnto vs that he woulde vndoubtedlie haue done it So that albeit he suffered much for vs yet was the loue which he bare vnto vs farre greater than the paines which he suffered for vs. And therefore if we be greatlie boūde vnto him for the great paines which he suffered for vs much more are we bounde vnto him for that which he desired to suffer for vs. This consideration is very profitable to prouoke vs to geue most humble thankes vnto him who hath bestowed so great benefites vpon vs and withall to loue him who hath loued vs much more than by his benefites he hath shewed vnto vs. Other infinite thinges there be to be saide concerninge this matter but now they shall remaine for an other place and somewhat I haue specified alreadie in the meditation of the benefites of almightie God Of the wonderfull great goodnes of almightie God which appeareth verie euidentlie in the holie Passion of our Sauiour Christe § IIII. FOVRTHLIE we oughte to consider the passinge great goodnes and mercie of almightie God which shinethe more euidētlie and brightlie in the holie passion of our Sauiour than in any other of his workes Wherefore thou hast deepelie to consider therein foure thinges which are to be considered in all the whole historie of the holie passion and in euerie parte thereof The first is who suffereth Fower principall thinges to be considered in the passion of our Sauiour The seconde is what paynes he suffereth The therde is for whom he suffereth The fourthe is for what cause he suffereth Now if thou wilt staye thy selfe awhile in euerie one of these poyntes and consider first the highnes and excellencie of him that suffereth which is almightie God and in such wise staie in this consideration that thou art astonied at this so highe and so wonderfull a thinge and afterwardes cōmest to descende from thence vnto the consideration of the basenes and vylnes of the most greiuous paines and reprochefull iniuries which he was contente to suffer and that not for Angels or Archangels but euen for men which are most vile and abhominable creatures and in their workes like vnto the deuils thē selues if as I saye in each one of these pointes thou make as it were a statiō and doe compare th' one poynte with th' other vndoutedly thou shalt be greatlie amased and astonied to consider how much so great and excellent a maiestie woulde abase him selfe to redeeme so vile and so base a creature and then maist thou crie out with the Prophete and saie Abac. 3. O Lorde I haue hearde thy wordes and was afraide I haue considered thy workes and was astonied But if after all this thou doe consider the cause of his so great abasinge and commest to vnderstād that it was not for anie maner of cōmoditie towardes himselfe nor yet prouoked by anie deserte of ours but was onelie moued thereunto with the bowels of his tender mercie and loue towardes vs Luc. 1.78 by the which he vouchsafed to visite vs from on highe this point beinge well and dewlie considered will lyfte vp thy minde into such a great admiration and loue of him that thou wilt be astonied as Moyses was in the Mounte Exod. 3. when he sawe the figure of this misterie and begāne to proclaime with a lowde voyce the vnspekeable great mercie of almightie God which was there reuealed vnto him This was that great languishinge and faintnes of spirite which the spowse felte in the Canticles when she saiede Staie me vp with flowres Cant. 2.5 and comforte me with apples for I langwise with loue Vpon which wordes S. Bernarde saiethe The amorous sowle seeth here kinge Salomon with the crowne which his mother crouned him withall She seeth the onely sonne of almightie God carienge a crosse vpon his shoulders She seeth the Lorde of maiestie whipped and spetted vpon She seeth the author of lyfe and of glorie thrust throughe with nailes pearsed with a speare and many despitefull reproches and contemptes done vnto him And finallie she seeth him bestowe his most holie lyfe for his freindes She seeth all this and in seinge it she is pearsed throughe with a knife of loue and therefore she saiethe staie me vp with flowre and comforte me with apples for I langwishe with loue Of the excellente vertues that doe shyne verie brightlie in the holie passion of our Sauiour Christe § V. THE fifte point that we haue to consider in the holie passion of our Sauiour is the great nomber of vertues that doe shyne verie clearlie in it the which consideration serueth to encourage vs to endeuour our selues to imitate some parte of that which is there represented vnto vs. This is one of the highest maners of meditatinge that is vpon the holie Passion For it is manifest The perfection of a Christian lyfe consisteth in imitatinge the vertues of Christ 1. Pet. 2.21 that all the perfection of a Christian lyfe cōsisteth in the imitation and followinge of the vertues of our Sauiour Christe Whereunto the Apostle S. Peter exhorteth vs sayeinge Christe suffered for vs leauinge vnto you an example that you shoulde followe his foote-steppes
our Sauiour Christe § III. fol. 61. Wensdaie morninge Of the presentation of our Sauiour before Annas Caiphas Herode and Pilate And of our Sauiours whippinge at the pillar fol. 62. Of the troubles and vexations that our Sauiour suffered the nighte before his Passion And of the denyall of S. Peter § II. fol. 69. How our Sauiour was brought before kinge Herode and mocked and accompted for a foole by him and his cowertiers fol. 72. Of the crewell whippinge of our Sauiour at the pillar folio 74. Thursdaie morninge How our Sauiour was crouned with thornes How Pilate saied of him to the people Ecce Homo And how he bare the Crosse vpon his shoulders fol. 79. Of those wordes of the Gospell Ecce Homo § II. fol. 85. How our Sauiour caried the Crosse vpon his shoulders § III. fol. 89. Fridaie morninge Of the misterie of the crosse And of those seuen wordes which our Sauiour spake vpon the Crosse fol. 93. A contemplation vpon the misterie of the Crosse § 1. fol. 98. How our Sauiour was nayled vpon the Crosse § II. fol. 100. Of the compassion the some had vpon his mother and the mother vpon her some hanginge vpon the crosse § III. fol. 101. Of the doctrine that maye be learned at the foote of the Crosse § IIII. fol. 103. What patience we ought to haue in all troubles and aduerseties followinge the example of our Sauiour christe § v. fol. 107. Satturdaie morninge Of the pearcinge of our Sauiours syde with a speare Of his takinge downe from the crosse Of the pittiefull lamentation of our blessed Ladie and of our Sauiours buriall fol. 109. How our Sauiour was taken downe from the Crosse § II. fol. 114. The pittiefull lamentation of the blessed virgin Marie fol. 116. A declaration why the blessed virgin Marie and all iust persons are afflicted in this present transitorie life with diuers aduersities and tribulations § III. fol. 121. Sondaye morninge Of the descendinge of our Sauiour into Limbus Patrum of the Resurrection of his holie Bodie of his appearinge first to our blessed Ladie and afterwardes to S. Marie Magdalen and to the disciples fol. 124. Of the Resurrection of the bodie of our Sauiour § II. fol. 132. How our Sauiour after his Resurrection appeared to the holie virgin his blessed mother § III. f. 144 The seuen Meditations for the same seuen dayes at nighte fol. 136. Mondaie nighte Of the knowledge of our selues and of our sinnes fol. 137. The first treatise Of the consideratiō of sinnes f. 141. Of the multitude of sinnes that thou hast committed in thy former life § I. fol. 142. Of the sinnes and defectes that a man may falle into after he is come to the knowledge of almightie God § II. fol. 145. Of the accusation of a mans owne conscience and of the abhorrings and contempte of him selfe § IIII. fol. 149. Tewsdaye nighte Of the miseries of this life f. 153. The secōde treatise of the miseries of mans life fo 157. Of the shortnesse of this life § II. fol. 161. Of the vncertaintie of our life § III. fol. 164. Of the frailtie of our life § IIII. fol. 166. Of the mutabilitie of this life § V. fol. 169. Of the deceitfulues of our life § VI. fol. 171. Of the miseries of mans life § VII fol. 173. Of the last miserie of man which is death § VIII fol. 177. What profite may be taken of the foresaide considerations § IX fol. 178. Wensdaie nighte Of the hower of deathe fol. 181. The therde treatise of the consideration of deathe fol. 185. Of the vncertaintie of the hower of deathe and what agreife it is at that tyme to departe from all thinges of this life § I. fol. 189. Of the horrour and lothsomnes of our graue § II. fol. 192. Of the greate feare and dowbte the soule hath at the hower of death what shall happen vnto it after it is departed out of the bodie § III. fol. 193. How we come to vnder stande hereby the errours and blindnes of our life past § IIII. fol. 194. Of the terrour of the dreadfull accompt we must make at the hower of our deathe of all our life past § V. fol. 196. Of the Sacrament of extreme vnction and of the agonie of death § VI. fol. 198. How filthye and loth some the bodie is after it is dead and of the buryenge of it in the graue § VII fol. 201. Of the waye that the soule taketh after it is departed out of the bodie and of the dreadfull iudgement and sentence that shal be geuen vpon it at that time § VIII fol. 205. Thursdaye nighte Of the generall daye of iudgement fol. 207. The fourth treatise of the consideration of the generall day of iudgemente fol. 211. How rigorous the day of iudgemēt shal be § I. f. 213. Of the terrible signes that shall goe before the day of the generall iudgement § II. fol. 215. Of the ende of the worlde And of the Resurrection of the deade § III. fol. 218. Of the comminge of the Iudge of the matter of the iudgement and of the witnesses and accusers that shal be there against the wicked § IIII. fo 221. Fridaye nighte Of the paynes of hell fol. 227. The fifte treatise of the consideration of the paynes of hell fol. 230. Of twoe kindes of paynes that be in hell § I. fol. 231. Of the tormentes of the inwarde senses and powers of the soule § II. fol. 235. Of the payne which is tearmed by the diuines poena damni that is the payne of losse of almightie God § III. fol. 239. Of the particuler paynes of the damned in hell § IIII. fol. 240. of the eternitie of the paynes of hell § V. fol. 241. Saturdaye nighte Of the euerlastinge glorie and felicitie of the kingdome of heauen fol. 244. The sixte treatise Of the consideratiō of the glorie of Paradise fol. 248. Of the goodlie beautie and excellencie of the place § I. fol. 249. Of the seconde ioye that the soule shall haue in the kingdome of heauē which is the enioyenge of the companie of the Sainctes § II. fol. 252. Of the therd ioye that the soule shad haue in the kingdome of heauen which is the enioyenge of the cleare vision of almightie God § III. fol. 255. Of the fowerth ioye that the soule shall haue in the kingdome of heauen which is the enjoyenge of the glorie of the bodie § IIII. fol. 257. Of the fifte ioye in the kingdome of heauen which is the euerlastinge continuance of the glorie and felicitie of the Sainctes § V. fol. 258. Sondaye nighte Of the benefites of almightie God fol. 259. The seuenthe treatise of the consideration of the benefites of almightie God fol. 262. Of the benefite of Creation § I. fol. 264. Of the benefite of Conseruation § II. fol. 266. Of the benefite of Redemption § III. fol. 269. Of the benefite of vocation § IIII. fol. 272. Of the particuler benefites that almightie God bestoweth vpon vs. § V. fol. 275. Of fiue partes that maie be exercised in prayer Cap. 4. fol. 277. Of Preparation vnto prayer Cap. 5. fol. 278. Of Readinge Cap. 6. fol. 283. Of Meditation Cap. 7. fol. 284. Of Thankes geuinge Cap. 8. fol. 285. Of Petition Cap. 9. fol. 286. Of the most necessarie vertues that are to be demaunded in Petition § I. fol. 288. Note the principall foundations of our confidence in prayer fol. 292. Aduises for Meditations Cap. 10. fo 293. The first aduise That in our Meditation we must not for the obseruinge of our ordinarie course put awaie from vs anie other good thoughte or consideration wherein we finde more deuotion § I. fol. 293. The seconde aduise That in our Meditation we must eschewe the superfluous speculation of the vnderstandinge and committe this busines to the oxercise of the affections of our will § II. f. 294. The therde aduise Which prescribeth also bowndes and limites to the Will that it be neither too excessiue nor too vehemēt in her exercise § III. fol. 297. The fowerthe aduise Wherein it is declared what manner of attention we oughte to haue in our exercise of prayer and Meditation § IIII. f. 299. The fyfre aduise That we must not be dismaied nor geue ouer our exercise of prayer and Meditation at suche time as we want deuotion therein § V. fol. 301. The sixte aduise That we must endeuour to haue a longe prayer and greate aboundance of deuetion § VI. fol. 303. The seuēthe aduise That we muste not receiue the visitations of our Lorde in vaine § VII fo 305. Of sixe pointes that are to be meditated in the holie Passion of our Sauiour Cap. vlt. fol. 307. Of the passinge greate paynes and torments which our Sauiour suffered in his most bitter passion § I. fol. 308. Howe in the passion of our Sauiour Christe appeareth verie manifestlie what a grieuous thinge sinne is in the sighte of almightie God § II. fol. 315. Of the passinge greate benefite of our Redemption § III. fol. 316. Of the wonderfull greate goodnes of almightie God which appeareth verie euidentelye in the passion of oun Sauiour Christe § IIII. fol. 319. Of the excellent vertues that doe shine verie brightelye in the holie passion of our Sauiour Christe § V. fol. 320. Of the conueniencie of the mysterie of our Redemption § VI. fol. 322. The ende of the Table
triumphant conqueror goeth downe into hell clothed with brightnes and strēgthe whose entrie Eusebius Emisenus describeth in these wordes O beawtifull light which shininge from the highest parte of heauen diddest geaue light with a suddaine and vnwonted brightnes to them that were in darckenes and in the shadowe of deathe For at the verie instant that our Sauiour descended thither immediatlie that euerlastinge darke night shyned verie brightlie and the noyse of them that there lamented ceassed forthwith and all that cruell route of tormentors trembled Exod. 25. to beholde our Sauiour Christ present There were the princes of Edom troubled and the mightie of Moab quaked for feare and the inhabitantes of the lande of Canaan were sore amased and astonied Incontinently all those infernall tormētors beganne in the middest of theire obscure darkenes to murmure emōge themselues and to saye Who is this that is so terrible so mightie and withall so bright There was neuer seene anie man like vnto this in oure quarters There was neuer the like person sent into these dennes from the beginninge of the worlde vnto this daie What he loketh as one that woulde rather assault vs than paie here anie dette and as one that woulde soner geue vs an ouerthrowe than be punnished as a sinner He seemeth to be a Iudge and no guiltie person He cōmeth with great might to fight and not to suffer anie payne Where stoode our garde and the porters of our gates when this conqueror brake our stronge inclosures and entered thus perforce vpon vs What maie he be that is of such a mightie puissance If he were faultie he woulde not haue bene so hardie And if he had broughte with him anie obscuritie of synne he coulde neuer haue thus geuen light to our darkenes with his brightnes If he be God what hath he to doe in hell If he be a man how is it that he is so bolde If he be God what hath he to doe in the sepulchre If he be a man how happeneth it that he hath spoyled our stronge prison of Limbus O Crosse that hast after this maner defeyted our hopes and bene the cause of this our great losse Genes 3. and dammage Vpon a tree we gayned all our riches and now vpon a tree we lose them all againe Suche wordes as these murmured those infernall feindes emonge themselues at what time the noble triumphant conqueror our Sauiour Christe entered therein to deliuer his prisoners There stoode all the soules of the iust gathered together that had from the beginninge of the worlde vntill that howre departed out of this lyfe There might yee haue seene one Prophet sawed a sonder an other stoned an other hauinge his necke brokē with a barre of yron and others that had with other kyndes of death glorified almightie God O gloriouse companie O most noble treasure of heauen O most magnificent and riche parte of the triumphe of our Sauiour Christe There were those two first persons to wit Adam and Eue who in the beginninge peopled and increased the worlde whiche two as they were the first in synne so were they the first also in faith and hope Genes 6. There was that holie olde man Noë who by buyldinge of the great Arke preserued seede that the worlde might be replenished and peopled againe after the ceasinge of the waters of the floude There was the Patriarke Abraham the first father of the beleeuynge people who deserued before all others to receiue the testament of God and the signe and separation of his familye from others by the marke of Circumcision in their fleashe Genes 22. There was his obedient sonne Isacke who in caryenge vpon his shoulders the woode wherewith he shoulde be sacrificed represented the sacrifice ād redēption of the worlde Genes 27. There was Iacob the holie father of the twelue trybes who by puttinge vpon him an others apparell and straunge garmentes gayned his fathers blessinge which figured the misterie of the humanitie and incarnation of the euerlastinge worde Luc. 2. There was the holie S. Iohn Baptist also as a guest and newe inhabitor of that lande and likewise the blessed olde man Simeon who woulde not depart out of this worlde vntill he had seene with his eies the redeemer of the worlde and receyued him in his armes and songe like a swanne before his death that sweete songe Nunc dimittis c. Luc. 15. There had the poore seelie Lazarus mentioned in the gospell his place also who by meanes of his soores and patience deserued to be partaker of that so noble companie and hope All this quyer and assemblie of holie soules were there mourninge and sighinge for this daie And in the middest of them as maister of the chappell was that holie kinge and Prophet Dauid who without ceassinge repeted his auncient lamentation As the hart longethe after the fountaines of waters Psalm 41. euen so doth my soule longe after thee my God My teares were bread vnto me daie and night whiles they saie vnto my soule where is thy God O holie kinge Dauid if this be the cause of thy lamentation now maist thou cease from singinge this songe for here thy God is now present and and here is thy Sauiour whom thou maist now enioye Chaunge this songe therefore and singe that other songe which thou diddest singe longe before in spirite Psal 84. Thou hast blessed thy lande ô Lorde thou hast deliuered Iacob out of captiuitie Thou hast pardoned the iniquitie of thy people and hast dissembled the multitude of theire sinnes And thou holie Ieremie that wast stoned to death for the same Lorde shut vp now thy booke of lamentations which thou diddest wryte when thou beheldest the destruction of Ierusalem and the ruine of the temple of God For euen within these three daies thou shalt see an other temple builded vp farre more beawtyfull than that was and thou shalt see an other more goodlie Ierusalem renewed through out the worlde Now when those blessed fathers sawe their darkenes chaunged to a goodlie bright light The greate ioye of the olde fathers in Limbo patrū at the descendinge of our Sauiour thither to deliuer them frō thence Exod. 14. Exod. 15. when they sawe the tyme of their bannishemēt expired and their glorie now begonne what tonge is able to expresse the passinge inwarde ioye that they felt O how glad were they to see themselues now deliuered out of the captiuitie of Egipt and their enemies drowned in the redde Sea How hartelie did they singe altogether and saie Let vs singe vnto our Lorde for he hath gloriouslie triumphed He hath ouerthrowen both the horse and the horsemen into the sea With what inwarde affection trowe ye did the first father of all mankinde prostrate him selfe before the feete of his sonne and Sauiour and saie vnto him Thou art now come my dearlie beloued Lorde whome I haue so longe tyme loked for to redeeme my synne Thou art come to fulfill
our doinges neither shall the God of Iacob vnderstande them This is one of the greatest wickednes in all the worlde For emonge those sixe thinges which as Salomon sayeth are abhorred of almightie God Prouerb 6. one is To haue swifte feete to ronne to doe wickednes That is to haue a facilitie and swiftnes which the wicked haue in offendinge almightie God OF THE SINNES AND DEFECTES THAT A MAN MAIE falle into after he is come to the knowledge of almightie God § II. IN theese and manie other sinnes it is certaine that thou hast fallen before thou knewest almightie God But after thou diddest come to the knowledge of him if happlie thou hast yet knowen him desire him that he will a litle open thine eies and thou shalt fynde that euen still for all this knowledge there are manie reliques of the olde man and manie Iebusees yet remayninge in the lande of promise Iosuae 15. Iudic. 1. because thou hast delt so fauorably with them and hast bene so well affected towardes them Consider then how in all thinges thou art full of defectes to witt in thy duetie towardes God towardes thy neighbour and towardes thy selfe Consider how litle thou hast profited in the seruice of thy creator beinge so longe a time as it is since he called thee Cōsider how liuely thy passions are euen yet to this daye How litle thou hast encreased in vertues And how thou hast continewed euermore at one same staie euen like vnto an olde knottie tree that neuer thryuethe but rather perhappes thou hast tourned backwarde The not goeinge forwardes in the waye of God is a tourninge backewardes Forsomuch as in the waie of God the not goeinge forwarde is a tourninge backwarde At the least wise consider as towchinge thy feruour and deuotion of spirite Is it well trowest thou that thou arte now verie farre of from that feruent deuotion which peraduenture thou hast had in tymes past Consider also how litle penance thou hast done for thy sinnes and how litle loue feare and hope thou hast had in almightie God Thy litle loue towardes him is seene by the litle paines thou hast taken for his sake Thy litle feare of him is perceaued by the manifolde sinnes thou hast committed against him Thy litle confidence and trust in him is well declared in the tyme of tribulation by the great raginge stormes and troubles of minde which thou sufferedst in that tempest for that thou hast not perfectly staied and setled thy hart with the anckers of hope Furthermore consider how euill thou hast answered to his diuine inspirations how vnwilling thou hast shewed thy selfe to receaue the light of heauen Ephes 4. how thou hast grieued the holie Ghost and sufferest him to crie and call vpon thee so often tymes in vaine For in that thou art lothe to gainesaie and resist thine owne will thou doest gainesaie and resist the will of almightie God we must serue God accordinge vnto his will and not accordinge to our owne will He calleth thee to one waie and thou followest an other He woulde haue thee to serue him in one worke and thou wilt serue him in an other worke And althoughe thou seest clearlie what the will of almightie God is yet if happely thyne owne will be sett on the contrarie thou seruest him in such thinges as thyne owne will lyketh and not in such thinges as he woulde haue thee to serue him He peraduenture calleth thee to inwarde exercises and thou turnest to those that be outwarde He calleth thee to praier and thou geuest thy selfe to readinge His will is that thou shouldest first attende to thyne owne soules healthe before anie others but thou forgettest thy selfe and settest a syde thine owne profite to profit others Whereupon it commeth to passe that thou neither doest profite thy selfe nor them To conclude as often as thy will is contrarie to the will of almightie God thyne alwaies preuayleth and is the cōquerour and the will of almightie God hath the ouerthrowe How to examyne the defectes and imperfections of thy good workes And if perhappes thou doe anie good worke good Lorde how manie defectes are there intermingled therein Yf thou be geuen to praier how often times art thou there distracted heauie ircksome drowsie and slouthfull without anie reuerence to the maiestie of almightie God vnto whom thou speakest And thou thinkest the tyme of praier verie longe and tedious vnto thee and art neuer in quiet vntill thou hast geuen it ouer that thou mayest attende to thy other busines that be more agreable to thy taste and likinge Now whē thou doest anie other good worke ô with what coldnes and faintnes is it done With how manie defectes and imperfections is it fraighted If this be certaine that almightie God loketh not so muche vnto the substance of the good worke that is done as to the intention wherewith it is done how manie good workes I praie thee hast thou done in suche sorte as they passed awaie pure and cleane from dust and chaffe and that neither vanitie nor the worlde haue plucked at the least one locke of wolle from them How manye hast thou done moued onely by the importunitie of others or for custome or maners sake How manie hast thou done onely in regarde of thine owne estimation and credit How manie for the pleasinge and lykinge of men How manie onely to satisfie thyne owne taste and contentation And how fewe hast thou done sincerelie and purelie for the loue of God without hauinge some kinde of vayne respect to the worlde Of thy dewtie towardes thy neighbour Now if thou consider how thou hast done thy duetie towardes thy neighbours thou shalt finde that thou hast neither loued them as almightie God commaundeth thee nor bene sorie for their aduersities as for thyne owne nor endeuored to helpe them in their troubles neither yet hast thou had so much as euen pittie and compassion vpon them yea peraduenture in stede of takinge compassion vpon them thou hast disdayned and grudged at their doeinges Trew Iustice taketh compassion and false Iustice indignation Ephes 4. though it be certaine that true iustice taketh pittie and compassion and false and counterfeit iustice disdaine and indignation At the least as towchinge that bonde of loue which the Apostle so often tymes requireth of vs commaundinge vs to loue one an other as members of one same bodie sith we be all partakers of one same spirit consider how farre of thou hast bene from hauinge that loue How oftentymes hast thou omitted to relieue the poore to visite the sicke to helpe the widowe and to be a proctor and mediator for him who coulde doe verie litle for himselfe Vnto how manye persons hast thou geuen offence with thy wordes with thy deedes and with thy answeres How oftentimes hast thou preferred thy selfe before thy equales dispised thy inferiors and flattered thy superiors crowchinge and creepinge downe like a seelie emmet to the one sorte and