ansvverable to the superfluitie and abundance and the hunger and thirst avvnserable to the delicatenes and fullnes past Vnto all these paines there is added an eternitie or euerlastingnes of suffering them vvhich is as it vvere the seale and key of them all for al the rest aforesaide vvere yet somvvhat tollerable if it might be ended for so much as nothing is great that hath an end But paines that haue no end no ease no mitigation nor declination no nor hope that euer ether the paines or he that giueth them nor he that suffereth them shall finish and haue an end but to be as it vvere a perpetual banishment and an infamie neuer to beremitted this is a matter able to make anie man besides him self that should consider it deepelie and vvith due attention This is then the greatest paine that of all others is to be suffered in that vnfortunate place for yf these paines vvere to be endured but for som certaine tyme although it vvere a thovvsand or a hundred thovvsand years or as a certaine doctor saieth yf there vvere anie hope that they should end in so much time as al the maine occeaÌ„ sea should be consumed drop by drop taking out of it euerie thousand yeare but one drop onlie yet this vvoold be som kind of comfort and consolation But it passeth not soe in this case for the paines shal becorrespondent to the eternitie of almightie God and the continuing of this miserie to the perpetuitie of his diuine glorie So long as God shal liue so long shall they die vvhen God shal be no more that vvhich he is novv then shall they also cease to be that vvhich they ar Novvin this duratioÌ„ in this eternitie I vvish thee good brother to settel rest for som time thy consideration as a cleene beast to râ—minate this passage novv vvith thie self for as much as the eternal euerlasting truth crieth Matthae 14.35 and auovvcheth saying Heauen and earth shall passe but my vvordâ—s shall not passe Saturdaie night Of the glorie of heauen THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen thereby to moue thy heart to the contempt of the vvorld and to an earnest desire to be in the companie of celestiall citizens To th' end therfore that thou maist in som sort vnderstand somvvhat of this felicitie thou hast to consider a mong other things these fiue that ar in it The excellencie of the place the ioy of the companie the vision of God the glorie of the bodies finallie the sacietie and perfect store of al good things vvhich is there First then consider th'excellencie of the place and especiallie the greatenes thereof vvhich is vvonderfull For vvhen a man readeth in certaine graue authors that eâ—erie starre in heauen is greater then the vvhole earth moreouer that there be som starres of such exceeding greatenes that they be ninetie times bigger then al the vvhole earth and vvith this lifâ—eth vp his eyes to heauen and seeeth in the same such a number of starres and so manie voide spaces vvhere manie more starres might be set vvhen he seeeth this I saie hovv can he but vvoonder hovv can he but be astonied as it vvere besides him self considering the passing greatnes of that place and much more of that Souerain lord that created the same Novv as for the beavvtie of that place it is a thing that cannot be expressed vvith vvords for yf God hath created so vvonderful and so bevvtiful things in this vale of teares vvhat hath he created trovv ye in that place vvhich is the seate of his glorie the throne of his statelines the pallace of his maiestie the hovvse of his elect and the paradise of all delightes After the excellencie of the place consider the vvorthines of the dvvellers in it vvhose number holines riches bevvtie doe far exceede vvhat soeuer can be imagined S. Iohn saith that the multitude of the elect ar so great that no man is able to count them Apocal. 7.9 S. Dionisius saith Caelest Hierar c. 14. that the Angels ar so manie that they exceede vvithout comparison al corporal and material creatures vppon the earth 1 p. q. â—â— ar 3. S. Thomas agreeing vvith this opinion saith that like as the heauens in greatnes exceede the earth vvithout anie proportion so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this vvoorld vvith like advantage and proportion Novv vvhat thing can be imagined more vvoonderfull then this Certainlie this is such a thing that if it vvere vvel considered it vvere sufficient to make al men astonied And yf eche one of those blessed spirites yea though it be the verie least among them be more beautiful to behold then al this visible vvoorld vvhat a sight shall it be to behold such a number of beautiful spirites to see the perfections and offices of euerieone of them There the Angels be sent in ambassages The Archangels ministre and serue the Principalities triumph The Povvers reioice The Dominations gouerne The Vertues shine The Thrones glister The Cherubines giue light The Seraphines burne in loue and al sing lavvdes and praises to God Novv yf the companie and mutual conuersation of good and vertuous persons be a thing so svveete and so amiable as vvee dailie proue vvhat a thing shall it be to conuerse there vvith so manie blessed Saincts to talk vvith the Apostles to deale vvith the Prophets to communicate vvith the Martyrs and to haue a perpetual familiaritie vvith al the elect More yf it shal be so great a glorie to enioy the companie of the good vvhat shal it be to enioy the companie and presence of him vvhome the morning stars dooe praise at vvhose excellent beautie the sonne and moone dooe vvonder before vvhose maiestie the Angels and al those blessed spirites dooe bovve theire knees vvhat shal it be to behold that vniuersal and supreme good in vvhome al good things ar conteined that greater vvoorld in vvhich ar included al vvoorlds and to see him vvho being one is al things and being most simple in him self and vvithout al kind of mixture doth yet comprehend in him self the perfections of al things If to heare see king SalomoÌ„ vvere thought so great a matter that the Queene of Saba said of him Blessed ar the men 2. Regu 10.8 and blessed ar these thy seruants that stand in thy presence and heare thy vvisdom VVhat shal it be to behold that most high SalomoÌ„ that eternal vvlsdom that infinite greatnes that inestimable bevvtie that exceeding goodnes and to enioie the same for euer and euer This is the essential glorie of the Saincts this is the last end and harborough of our desires Afther this contemplate the glorie of the bodies vvhich shal be endued vvith those fovver singuler qualities and dovvries to vvit vvith Subtilitie Svviftnes Impassibilitie and Cleerenes vvhich Cleerenes
A SPIRITVAL DOCTRINE CONTEINING A RVLE To liue vvel vvith diuers Praiers and Meditations ABRIDGED BY THE REVEREND FAther Levvis de Granada of the holie order of Preachers AND DEVIDED INTO SIXE TREAtises as is to be seene after the prefaces Nevvlie translated out of Spanish into English Psalm 118. v. 35. Dedue me in semita mandatorum tuorum Leade me O Lord in the path of thy commaundements AT LOVAN Imprinted by Laurence Kellam 1599. TO THE HONORABLE SYR VVILLIAM STANLEY Knight Coronel of the English Regâ—ment c. HONORABLE Syr hauing latelie translated this little volume out of Spanish into English I began to thinke to vvhat person of our nation I might dedicate the same that not onelie vvould gratefullie accept of so small a trauail but also vvere able to iudge as vvel of the translation as also of the fruite vvhich maie be deriued to such as shall list to reade it At the length amongst all others your honorable person seemed to me most fitte for all the respects before mentioned For if I regard your courtisie to all sortes of men and your speciall good vvill and affection to those of mic coate in generall to saie nothing of mie self in particular I maie vvith greate reason be esteemed verie vndiscreete if I should think that you vvould take this poore offer othervvise then your Nobilitie and courtisie requireth Also if I consider either your knovvledge in both languages English and Spanish or youre experience and vvounderful good affection to all sortes of spirituall and Godlie Treatises ioined vvith your Deuotion Pietie and Zeale in the seruice of God I can not but esteeme you to be a sufficient Iudge as vvell of the translation as also of the profit that manie maie take by this little vvoorke Accept then Honorable good Syr the same as the first frutes token of mie good vvill tovvards you accept it I saie vntill I haue put som other thing in order vvhich maie further the spirituall auancement of deuoute persons be more vvorth your reading and accept therevvithall mie sincere affection vvholie addicted to praie for your long life and prosperitie vvhich God graunt you and preserue the same to his greater honour and glorie and to your ovvne saluation and best contentment Christ IESVS be alvvaies in your safegard From our college of the Societie of IESVS in Louan this 19. of March 1599. being the feast of S. Ioseph Yours most humble affectionate Rich. Gibbons THE TRANSLATOVR to the gentle Reader IT hath seemed good to me Gentle Reader to let thee vnderstand in the beginning of this little booke that som yeeres past a vvorthie and vertuous Gentleman of our nation had begon to translate out of Spainish into English the Memoriall and other spirituall bookes of that famous and Religious father Levvis de Granada of S. Dominicks order Of all vvhich som haue ben put in print som others I knovv not vppon vvhat occasion aâ— not yet com forth But whatsoeuer the cause maie be certeine it is that in the meane time the same Religious father being verie desirous that all sort of men should take the profit of such spirituall vvoorkes as he vvith so greate paines had vttered to the vvoorld for theire soules good and auancement in the seruice of God did not long before his death dravve out an Abridgment of his forsaid bookes moued therunto for the reasons vvhich he him self hath set dovvne in his preface to the Reader as it goeth heere in the beginning of this little volume VVhich vvoork vvhen I had read and perused the same liked me so much that I resolued vvith mie self to put it in English esteeming that as all the other spirituall vvoorks of this deuout father ar of greate comfort and consolation to all the seruants of Almightie God so this vvould be of no lesse furtherance in spirite to such as vvould endeuour to vse the same Especiallie considering that all that is conteined in this little booke is matter apperteining rather to practise of deuotion and to kendle our affection in the loue of our svveete Sauiour then to frame greate discourses and illuminate our vnderstanding albeit this part be also to be found heere as much as it maketh to the benifit of the other and standeth vvith the briefenes vvhich the Author novv pretended This being so it remaineth Gentel Reader vvhoesoeuer and of vvhatsoeuer Religion thou be that thou endeuour to peruse this booke to the end for vvhich it vvas first vvriten and is novv translated into English that is to thine ovvne good and saluation VVhich thing thou shalt easilie perfourme if thou procure as neere as God shall aforde thee grace to reade and vveigh that vvhich is heere conteined vvith a reposed and quiet spirite vvith a meeke and humble spirite vvith a spirite of patience and long animitie vvith a spirite altogether determined and resolued to seeke sincerelie and purelie not so much thine ovvne interest contentment as the honour and glorie of God and to knovv his good vvill and pleasure and vvith all thy povver to put the same in execution Neither must thou be ouercurious or hastie to passe on in reading the contents thereof but rather endeuour to staie thie self som space of time in considering vvith much attention that vvhich thou hast read and by this consideration to stirre vp and prouoke thy vvill and affection to practise excute that vvhich thou shalt vnderstand to be the best pleasure of almightie God and most profitable to thine ovvne saluation This is that vvhich thou must doe if thou pretend to take anie comfort or commoditie by reading of spirituall and deuout bookes Novv then deare Reader hauing nothing els vvhereof to admonish thee I vvil end this mie preface and remitte thee to the Author him self of this little vvoorke desiring thee for mie small paines bestovved in the translation to be mindfull of me in thie praiers Christ IESVS direct thee At Louan the 25. of March 1599. Thy hartie vvellvviller and seruant in Christ IESVS Rich. Gibbons THE AVTHOR TO THE CHRISTIAN READER IT is a thing notorious good Christian reader that the bread vvhich vve dailie eate is not so necessarie for the maintenance of our natural life as is the doctrine of the vvoord of God for the conseruation of oure spiritual life This doctrine teacheth vs tvvo principal things to prate and to vvoorke vnto vvhich tvvo be reduced al others vvhat-soeuer Of these tvvo things infinite bookes haue ben vvriten But for as much as this doctrine is so neceessarie at euerie foote-steppe that vve make by reason of the continual dangers and temptations of our life I haue determined to resume heere in fevv vvoords gathered out of al mie bookes that vvhich hath seemed to me most fit for this purpose Sixe treatises of this booke to the end thou maist easilie beare about vvith the in thie bosom that vvhich ought to be alvvaâ—s vvriten in thie heart And therfore I haue heere gathered
vvhich appeare heere VVitnes be these vvounds of my haÌ„ds feere vvhich remaine in mie bodie VVitnes be heauen earth before vvhom I suffered Novv vvhat hast thou donne vvith this thy soule vvhich I vvith my bloud purchased to be mine In vvhose seruice hast thou emploied that vvhich I bought so deerelie O foolish and adulterous generation VVhie vvouldest thou rather serue this thy enimie vvith paine then me thy Creator Redeemer vvith ioy I called you often times ye vvould not ansvvere me I knocked at your gates and ye vvould not avvake I stretched out my hands on the crosse ye vvould not behold them Ye haue despised my counsels vvith al my promises threatnings vvherfore speake novv o ye Angels iudge ye other iudges betvvixt me and my viniard vvhat could I haue donne more for it then I haue donne Novv vvhat ansvvere can the vvicked make heere such as scoffe at holie things such as mocke vertue such as contemne simplicitie such as haue made more accoumpt of the lavves of the vvorld then of the lavves of God such as haue bene deaffe at al his callings vnsensible to all his inspirations rebellious against his commandements obdurate and vnthankful for al his chastisements benefits vvhat vvil those ansvvere vvho haue liued as if they had beleeued that there vvere no God and such as haue made accoumpt of no lavve but onlie of their ovvne interest and commoditie VVat vvil ye dooe saith the Prophet Isaie in the daie of visitation and calamitie vvhich commeth from afarre Isai 30.27 Vnto vvhome vvil ye flie for succour and help and vvhere vvil you leaue your glorie that ye be not caried avvaie prisoners and fal vvith those that at dead Fiftlie consider after al this that terrible sentence vvhich the iudge shal thunder out against the vvicked and that dreadful saying vvhich shal make the ears of al that shal heare it to glovve and tingle Isai 10.3 His lippes saith the Prophet Isaie ar ful of indignation and his toung like a consuming fiar VVhat fiar shal burne so hoat as these vvords Math. 25.41 Depart from me ye vvicked and cursed into euerlasting fiar vvhich is prepared for the diuel and his Angels In vvhich vvords and eche of them thou hast much to feele think of as of that doleful departing of that malediction and curse of that fiar of that companie of diuels and vvicked spirites and that vvhich is aboue al of that eternitie vvhich shal neuer end Fridaie night of the paines of hell THIS daie thou shalt meditate vppon the paines of hell that vvith this consideration also thy sovvle maie be the more confirmed in the feare of God abhorring of sinne These paines saith Sainct Bonauenture arto be conceiued vnder som such corporal formes and similitudes Bonauent in fascioulario c. 3. as the Saincts haue taught vs. VVherfore it shal be a thing verie conuenient to imagin the place of hell as the same doctor saith to be as it vvere an obscure and dark lake vnder the earth or as a most deepe pitte full of fier or as a horrible and dark Cittie vvholie burning vvith fierce flames of fier in vvhich none other noise vvere to be heard but the hovvlings and lamentations of hellish tormentors tormented persons vvith continual vveeping and gnashing of teeth Novv in this vnfortunate place the damned suffer tvvo principal sorts of paines th' one called by the Diuines paenam sensus a sensible paine th' other paenam damni a paine of losse As tovvching the first paine to vvâ—t of the sense consider that thon there shal be no sense at all neither vvithin nor vvithout the sovvle vvhich shal not suffer his propre torment For like as the vvicked offended God vvith al theire membres and senses and made armour of them al to serue sinne euen so vvil he ordain that ech one of them shal be there tormented vvith his peculiar torment and paie according to his desert There shall the vvanton and lecherous eyes be tormented vvith the vglie sight of diuels There shall the eares vvhich vvere accustomed to heare lies and filthie talke heare perpetual blasphemies and lamentations There the nostrels vvhich so much loued perfumes sensual smels shal be filled vvith intolerable stench There the taste vvhich vvas cheris hed vvith so diuers kinds of meats and delicacies shal be tormented vvith rauenous hunger thirst There the toung so much giuen to murmuring and blaspheming shal be exâ—reme bitter vvith gall of serpents There the touching so great a frind of delicate and soft things shal svvimme as it vvere in the cold yse of the riuer Cocytus and betvvixt the extreme heates and flames of fiar There the imagination shal suffer vvith the apprehension of greefes present the memorie by calling to mind the pleasures past the vnderstanding vvith the representation of euils that ar to com the vvil vvith the extreme anger and furie vvhich the vvicked haue in that place against God Finallie there shal be heaped together al the miseries and torments that possiblie can be imagined For as S. Gregorie saith Gregor there shal be cold intollerable fiar vnquenchable the vvorme of coÌ„science immortall stenche insupportable darknes palpable vvhippes of tormentours vision of diuels confusion of finnes and desperation of al goodnes Novv rel me yf it seeme a thing intolierable to suffer the lest of al these paines that vve indure in this vvorld though it vvere but for a small time vvhat shall it be to suffer there at one time al this multitude of torments in al the members senses both invvard and ovvtvvard that not for the space of one night alone nor of a thousand nightes but for the space of an infinite eternitie VVhat vnderstanding vvhat vvordes vvhat iudgement is there in the vvoorld that is able to conceiue and expresse this matter as it is in deede And yet this is not the greatest paine that is there to be suffered for an other there is farre greater vvith but anie comparison that is that vvhich the Diuines terme paenam damni the paine of damnatioÌ„ or losse vvhich is to be depriued for euer of the sight of God and of his glorious companie For so much greater is aâ—ie paine by hovv much it depriueth vs of agreater good and because God is the greatest good of al goods so to vvant him shall be the greatest euill of all euils vvhich in deede is this These ar the paines that generallie appertaine to al the damned but besides these generall paines there be other particuler paines vvhich euerie one shal suffer according to the qualitie of his sinne For there shal be one kind of paine for the provvde man an other for the enuions one for the couetous an other for the leacherous and so in like manner for all other sinnes There shal the paine be esteemed avvnsvverable to the pleasures before receiued and the confusion ansvverable to the presumption and pride the nakednes
by the denial of S. Peter For that familiar frind of our Sauiour he that vvas elected and chosen to see the glorie of his transfiguration he vvhoe aboue al the rest vvas honoured vvith the principalitie and cheefe rule of the Christian Church hee I saie first before al others not once but three seueral times together euen in the verie presence of his lord and maister svveareth forsvveareth that he knovveth him not and that he vvist not vvhoe hee is O Peter is he that standeth there by thee so vvicked a man that thou accomptest it so great a shame onlie to haue knovven him Consider that this is a condemnation of him by thee before he be condemned by the high priests sithence thou giuest to the vvoorld to vnderstand by this thy denial that he is such a manner of man that euen thou thy self dost accompt it as a great reproche dishonour vnto thee to haue as much as knovven him Novv vvhat greater iniurie could be donne then this Our Sauiour then hearing this denial turned back and beheld Peter cast his eys vppon that sheepe vvhich there vvas lost from him O looke of meruailous force and vertue O silent and stil looke but greatlie misterious and significatiue Peter vnderstoode right vvel the language and voice of this looke for so much as the crovving of the cocke vvas not able to avvakeÌ„ him but this vvas able In deede the eys of our Sauiour dooe not onlie speake but also vvoork as it appeareth by the teares of S. Peter vvhich yet gushed not so much from the eys of Peter as they proceeded from the eys of Christ After al these iniuries coÌ„sider vvhar scourgings vvhippings our Sauiour suffred at the pillar For the Iudge perceauing that he could not pacifie the furious rage of those his most hellish enemies determined to chastise him vvith such a seuere kind of punishment as might suffice to satisfie the malitious ovvtrage of such cruel harts that they being thervvith content should cease to seeke after his death Goe novv therefore o my sovvle enter vvith thy spirite into Pilates consistorie carrie vvith thee great store of teares in a readines vvhich shal be needeful in that place for that vhich thou shalt there both see and heare Behold hovv those cruel base tormentors doe strip our Sauiour of his garments vvith so great inhumanitie he neuer so much as once opening his mouth or speaking one vvoord to so manie discurtisies as they there vsed tovvards him Consider also vvhat hast they make to bynde that holie bodie to a pillar that so they might strike him more at theire pleasure vvhere hovv they best list Behold hovv the Lord of Angels standeth there alone among the cruel tormentors hauing on his part neither frinds nor suerties to help him no nor so much as eys to take coÌ„passion vppon him Mark hovv forthvvith they begin vvith meruailous great crueltie to discharge theire scourges vvhips vppon his most tender flesh hovv they laie on lashes vppon lashes stripes vppon stripes vvouÌ„des vppon vvoundes There thou mightest quicklie see that sacred bodie svvolen vvith vveales the skinne reÌ„ted torne the bloud gusshing out streaming dovvne on eâ—erie side throughout al parts of his bodie But aboue al this vvhat a pitiful sight vvas it to behold that so great deepe open vvound betvvixt his sacred shoylders vvhere cheefelie al theire lashes and strokes did light After this behold hovv our Sauiour vvhen they had ended to vvhippe him couered him self hovv he vvent through al that place seeking his garmeÌ„ts in presece of those cruel tormeÌ„tors vvithout that anie maÌ„ offred him anie seruice help vvasshing or other such reliefe as arvvont to be aforded to those that be so vvounded Al these things no doubt ar vvorthie of great feeling thankfulnes and consideration Thursdaie morning Of our Sauiours Coronation vvith thorns of the vvords Ecce Homo and bearing of the crosse vppon his shouldres THIS daie thou hast to think vppon the crovvning of our Sauiour vvith thornes hovv Pilate said of him Ecce Homo behold the man and hovv he bare the crosse vppon his shoulders To the consideration of these most doleful passages the spovvse in the booke of Canticles inuiteth vs saying Cautic 3.11 Goe forth ô ye daughters of Syon behold king Salomon vvith the crovvne vvith vvhich his mother crovvned him in the daie of his espovvsels and in the daie of the ioifulnes of his hart O my sovvle vvhat doest thov o my hart vvhat thinkest thou O my touÌ„ge hovv is it that thou art becom domme O my most svvete Sauiour vvhen I open myne eys and behold this dolorous image vvhich is set before me my hart doth euen cleaue and rent in sunder for verie griefe Hovv happeneth this O Lord vvhat did not the vvhippings vvhich thou suffredst and the death vvhich ensueth and so great quantitie of bloud alredie shed suffice but that novv also the sharp thorns must perforce let out the bloâ—d of thy head vvhich the vvhippes and scourges before had pardoned VVherefore o my sovvle that thou maist conceaue and haue som feeling of this so doleful passage set first before thine eys the fo mer shape of this lord and vvithal the excellencie of his vertues and then incontinentlie turne thy self to behold in vvhat pitiful sort he is heere Consider therefore the greatnes of his bevvtie the modestie of his eys the s veetenes of his vvoords his authoritie his meekenes his mild behauiour and that goodlie countenance of his so ful of reuerence And vvhen thou hast thus beholden him and delited thy self to see such a perfect foorme turne thine eys and behold him in this pitiful plight clad vvith an old purple garment to be scorned holding in his hand a reede for roial scepter that horrible diademe of thornes on his head his eys hollovv and vvanne his countenance dead and his vtter shape vvholie disfigured and begored vvith blovvd and defiled vvith spittel vvherevvith his face was al besmeeâ—ed and be raide Behold him in al parts invvardlie and ovvtvvardlie his hart pearced through and through vvith sorovvs his bodie ful of vvoundes forsaken of his disciples persecuted of the Ievves scorned of the soldiars contemned of the high priests baselie reiected of the vvicked king accused vniustlie vtterlie destitute of the fauour of all men Think also vppon this not as a thing past but as present and not as though it vvere an other mans paine but thine ovvne Imagin thy self to be in place of him that suffreth think vvhat thou vvouldest feele yf in so sensible tender a part as is thy head they should fasten a nomber of thornes and those also verie sharp vvhich should pearce euen to the skulle But vvhat speake I of thornes yf it vvere but onlie the pricking of a pinne thou couldest hardlie suffer it novv vvhat thinkest thou did that most tender and delicate head of our Sauiour feele vvith this so
iustice amongst theeues vppon a crosse But novv seeing thou hast resolued to surpasse and ouercom al motherlie affection and that thou vvilt honour this misterie of the crosse vvherefore doest thou approche so neere vnto the same that thou must carie avvay in thie mantle a perpetual memorie and remembrance of this thy sorovv Thou canst not aford thy sonne anie comfort or remedie but vvel thou maist vvith thy presence increase and augment his torment In deede this onlie vvanted to the increase of his sorovvs that in the time of his agonie in the last instant and conflict of his death euen vvhen the last sighs raised vp his tormented brest he should then cast dovvne his eys altogeather dazeled and dimmed should behold thee standing at the foote of the crosse And because he being neere to the end of his life had his senses so vveakened and feebled and his eyes so obscured vvith the shadovv of death that he could not see a far of thou madest thy self so neere to th' end he might knovv thee and see those armes in vvhich he had ben receaued and caried into Egipt so faint and broken and those virginal brests vvith vvhose milk he had ben nourisshed become euen a sea of sorrovv Behold o ye Angels these tvvo figures yf peraduenture you maie knovv them Behold o ye heauens this crueltie and couer your self vvith mourning for the death of your Lord let the cleere ayre become obscure and dark that the vvoorld see not the naked bodie of your Creator Cast vvith your darknes a mantel vppon his bodie that profane eys behold not the ark of the testament vncouered O ye heauens vvhich vvere created so bright and faire o thou earth clothed vvith such varietie and beavvtie yf you did hide your glorie in this so greate paine yf you that be insensible did after your manner feele the same vvhat then did the bovvels and virginal brest of the blessed mother O al you saith shee that passe by the vvaie consider and behold yf there be anie sorovv like vnto mie sorovv Trulie there is no sorovv like vnto thie sorovv because in al the creature of the vvoorld there is no loue like vnto thy loue After this thou maist consider those seuen vvoords vvhich our lord spoke vppon the Crosse Mar. 23.34 Mar. 23.43 Ioan. 19.27 Ioan. 19.28 Matt. 27.46 Ioan. 19.30 Mar. 23.46 of vvhich the first vvas Father pardon them for they knovv not vvhat they dooe The second vvas to the good theefe This daie shalt thou be vvith me in paradise The third vvas to his most blessed mother VVoman behold thy sonne The fourth vvas I am a thirst The fift vvas My God my God vvhy hast thou forsaken me The sixt vvas It is finished The seuenth vvas Father into thy hands I commit my spirite Consider novv o my sovvle vvith hovv great charitie he coÌ„mended in these vvoords his enimies vnto his father vvith hovv greate mercie he receaued the thife vvhich confessed him vvith vvhat bovvels he commended his pitiful mother to the beloued disciple vvith hovv greate thirst and drith he shevved hovv much he desired the saluation of men vvith hovv lamentable a voice he povvred out his praier and vttered his tribulatioÌ„ before the face of almightie God hovv he performed so perfectlie euen to the verie end the obedience of his father and hovv finallie he commended vnto him his spirite and resigned him self vvholie into his most blessed hands Heere hence it appeareth hou in eche one of these vvoords remaineth inclosed som singular document and instruction of vertue In the first is coÌ„mended vnto vs Charitie tovvards our enimies In the second pitie and mercie tovvards sinners In the third dutie and reuerence tovvards our parents In the fouerth zeale and desire of our neighbours saluation In the fift praier in time of tribulations and vvhen vve seeme to be forsaken of God In the sixt the vertue of Obedience and Perseuerance And in the seuenth a perfect resignation into the hands of God vvhich is the summe and principal of al our perfection Satturdaie morning Of the pearcing our Sauiours side of his taking dovvne from the crosse of the pitiful bevvailing of our ladie and of Christes burial THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a speaâ—e of his taking doune from the crosse together vvith the lamentation of our lady and the office of the burial Consider then hovv after that our Sauiour had giuen vp the ghost vppon the crosse and those cruel ministers had accomplisshed their desire vvhich longed so much to see him dead yet vvith al this the flame of theire furie vvas not quenched because that notvvithstanding such things as had past they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich remained parting and casting lottes vppon his garments and pearcing his sacred brest vvith a cruel speare O ye cruel ministres O ye harts of iron Seemed that so litel to you vvhich his bodie suffred being aliue that ye vvould not pardon it euen after it vvas dead vvhat rage of enmitie is there so great but that it is appeased vvhen it seeth his enimie dead before him Lift vp a litle those cruel eys of yours behold that deadlie face those dimme eys that falling countenance that palenes and shadovv of death for although you be more hard then either iron or adamant stone yea though ye be more hard then your ovvne selues yet in beholding him you vvil be pacified After this commeth the minister vvith a speare in his hand and vvith great force thrusteth the same through the verie naked brest of our Sauiour The crosse shooke in the aire vvith the force of the stroke and from thence issued vvater and bloud vvherevvith ar healed the sinnes of the vvorld O riuer that runnest out of paradise and vvaterest vvith thy streames all the vvhole face of the earth O vvound of this pretious side made rather vvith feruent loue tovvards mankind then vvith the sharp iron of the cruel speare O gate of heauen vvindovve of paradise place of refuge tovver of strength sanctuarie of iust persons sepulchre of pilgrims nest of cleane doues florishing bed of the spovvse of Salomon Al haile o vvound of this pretious syde that vvoundest al deuout harts stroke that strikest the sovvles of the iust rose of vnspeakable bevvtie rubie of inestimable price entrance into the hart of Christ testimonie of his loue and pledge of euerlasting life Next to this consider hovv the very same daie in the euening there came those tvvo holie men Ioseph and Nicodemus vvhoe reared vp their ladders vnto the crosse and tooke dovvne the blessed bodie of our Sauiour into their armes The holie virgin then perceauing that the torment of the crosse vvas novv ended and that the holie bodie of our Sauiour vvas comming tovvards the earth she prepareth her self to giue him a secure hauen in her brest and to receaue him from the armes of
al such things as they rise out of deuotion so likevvise they avvaken maintaine and nurrishe the roote from vvhence they first grevv vvhich is deuotion Finally the vvoorkes of mercie help much because they giue vs hope to present our selues before God they accompanie oure praiers vvith oure seruice so that oure praiers be not drie demaunds and deserue that the praier be mercifullie heard vvhich proceedeth from a merciful hart OF NINE THINGS THAT hinder praier CHAP. III. AS there be som things that help and further deuotion so likevvise som others there be that hinder the same emongst vvhich the first is our sinnes not onlie those that be mortal but also venial sinnes because these albeit they dooe not extinguish charitie in vs yet dooe they slack and make cold the feruor of Charitie vvhich is as it vvere deuotion it self and therefore it is reason to auoide them vvith al care and diligence yf not for that they dooe vs harme at the lest because they hinder vs from dooing good Secondlie the remorse of conscience vvhich proceedeth of the self same sinnes is a great let vvhen it is ouergreat because it maketh the sovvle vnquiet heauie dismaied and vveake to dooe anie good exercise Thirdlie vvhatsoeuer greefe or disgust of minde or inordinate afflection doth also hinder because the tast and svveetenes of a good conscience and of spiritual comfort can not stand together vvith such things Fourthlie too manie cares at a great let vvhich be those flies of Egypt that disquiet our soule and doe not suffer her to take that spiritual sleepe vvhich is vvont to be taken in praier but there more then at anie other time dooe disturbe her and turne her from her exercise Fiftlie ouermanie affaires be also a great hinderance for that they take avvaie the time and choke the spirite and so leaue a man vvithout hart to attend to almightie God Sixtlie pleasures and sensual consolations dooe likevvise hinder because they make spiritual exercises to seeme vnsauerie And moreouer he that is much delited vvith the consolations of the vvoorld deserueth not those of the holy Ghost as S. Bernard saith Seuenthlie the pleasure in too much eating drinking much more in sumptuous bankets ar no smal let because these be an euil disposition for spiritual exercises holy vigils for vvhen the bodie is heauie and charged vvith to much meate the sovvle is verie yl disposed to flie on high Eightlie the vice of curiositie as vvel of our senses as of our vnderstanding that is a desire to heare see and vnderstand nouelties is also a hinderance because al these things robbe time disquiet the sovvle and distract her diuers vvaies and so be a let to deuotion Finallie the interruption and breaking of these holy exercises is an other hinderance I meane vvhen they be not left for som holy cause or iust necessitie for somuch as the spirite of denotion is verie delicate vvhich vvhen it is once departed either it turneth no more or at the lest vvith great difficultie And therfore euen as young plantes require theire ordinarie vvatering vvhich yf they vvant they forthvvith fade and drie vp so likevvise falleth it out in deuotion vvhen it vvanteth the vvatering of deuout consideration Al this hath ben here spoken of so breefly to the end it might better be kept in memorie the declaration vvhereof euerie one that vvil maie see by practise and long evperience OF THE MOST COMMON TENtations vvhich be vvont to vvearie such as geue them selues to praier and of theire remedies CHAP. IV. IT shal not be amisse novv to treate of the tentations most common to such persons as geue them selus to praier and of theire remedies vvhich tentations be for the most part these that folovve The vvant of spiritual consolations The vvarre of importunate thoughts The thoughts of blasphemie and infidelitie The mistrust of going forvvard The presumption of hauing greatelie profited These be the most common tentations that ar in this vaie the remedies of vvhich be those that folovve The first remedie against vvant of spiritual consolations FIRST the remedie for him that vvanteth spiritual consolations is that for this he leaue not the exercise of his accustomed praier although it seeme vnto him vnsauourie and of smal fruite but rather put him self in the presence of almightie God as guiltie and culpable and examining his conscience serche vvhither peraduenture he lost this fauour through his ovvne fault and praie our lord vvith greate considence that he pardon him and shevv him the inestimable riches of his patience and mercie in suffering and forgeuing one that can doe nothing els but offend him In this fashion shal he dravv profit of his drynes taking occasion to humble him self the more vvhen he seeth hovv much he offendeth and to loue God the more considering hovv much he forgiueth him And albeit he find not tast in these exercises let him not forsake them because it is not requisite that that thing be alvvaies sauourous vvhich must be profitable at the lest vvise this vve finde by experience that as often as a man perseuereth in praier vvith som litel attention and care dooing in this the best that he is able at the end he commeth from thence comforted and ioyful vvhen he seeth that of his part he did vvhat laie in him It is not much to continue much in praier vvhen there is much consolation Much it is that vvhen there is smal deuotion our praier then be much and much more the humilitie and patience and perseuerance in dooing vvel It is also requisite at such times to behaue our selues vvith more sollicitude and carefulnes then at other times vvatching vppon the gard of our selues and examining vvith good attention our thoughts vvoords and deedes For seeing that in this time vve vvant spiritual ioie and comfort vvhich is the principal oare to rovve in this nauigation it is needeful to supplie vvith care and diligence that vvhich vvanteth of grace And vvhen thou seest thy self in this case thou must make accoumpt as S. Bernard saith that the vvatches that guarded thee ar asleepe that the vvalles that defended thee ar fallen dovvne And therfore al hope of thy saluation consisteth novv in vveapons seeing that the vvalls can no more defend thee but the svvoord and dexteritie in fighting O hovv greate is the glorie of the sovvle that sighteth in this sort that vvithout a shield defendeth her self vvithout vveapons fighteth vvithout strength is strong and finding her self alone in the combat taketh courage and a good hart for her companions This is the principal tovvch-stone vvith vvhich the finenes of frinds is voont to be proued vvhether they be true or noe The second remedie against importunate thoughts AGAINST the tentation of importunate thoughts vvhich ar vvoont to molest vs in the time of praier the remedie is to fight against them manfullie and vvith perseuerance albeit this resistance must not be vvith too much labour and anxietie of spirite
being and this o lord is so betvvixt thee and man for no other thing is that vvhich the Philosophers saie that art doth imitate nature and nature art but to saie that man doth vvoork as God and God as man VVhere then there is so great likelihood in vvoorking there is also in being If therfore this title and eche one of the rest by it self be so sufficient a motiue of loue vvhat a motiue behoueth that to be that procedeth of all these titles together Trulie that vantage vvhich the vvhole maine sea hath in respect of eche one of those riuers that enter into it the same it behoued also that this loue should haue in respect of al other loues Yf then o mie lord and mie God I haue so manie causes to loue thee vvherfore shal I not loue thee vvith all my hart vvith all my bovvels O all my hope o the most beloued of all beloueds O florishing spovvse svveete spovvse honie-svveete spovvse O my louing beginning my highest sufficiencie vvhen shal I loue thee vvith al my forces vvith all my soule vvhen shal I be agreeable to thee in al things vvhen shall all that die vvhich in me is contrarie to thee vvhen shal I be vvholie thine vvhen shal I leaue to be mine ovvne vvheÌ„ shal nothing beside thee liue in me vvhen shall all the flame of thy loue burne me vvhen vvilt thou rauish drovvne and transport me into thee vvhen vvilt thou take avvaie all impediments disturbance make me one spirite vvith thee in such sort that I may neuer more depart from thee Ah good Lord vvhat doth it cost thee to doe me so great good vvhat doest thou quite of thy house vvhat dost thou lose of thy substaÌ„ce vvherfore then o lord thou being a sea of infinite liberalitie clemencie doest thou reteine in thine anger thy mercies tovvardes me vvherfore shal my vvickednes ouercom thy goodnes vvherfore shal my faults be a grea ter occasion to coÌ„demne me then thy goodnes to saue me if in steede of sorovv penance it please thee to accept of it I am so much discontented to haâ—e offended thee that I vvould rather haue endured a thovvsand deaths then haue committed anie one offence against thee If in steede of satisfaction thou please to take it behold here this my miserable bodie execute o lord vppon it al the furie of thy vvrath vvith this condition that thou doe not depriue me of thie loue I request not at thie hands gold nor siluer I demaund not of thee heauen nor earth nor anie other thing created because all this can not satiate me vvithout thee and all to me is but pouertie vvithout thie loue Loue I desire loue I request at thie hands loue I demand thee for thie loue dooe I suspire graunt me thie loue and it suffiseth me VVherfore o lord doest thou so much differre me this fauour vvherfore doest thou see me languish daie and night and doest not succor me Hovv long o lord vvilt thou forget me hovv long vvilt thou turne thie face avvaie from me hovv long shall mie sovvle goe vvauering vvith so great anxietie and desire Behold me o mie lord and haue mercie vppon me I demaund not of thee that copious portion vvhich is giuen to children I vvil content mie self vvith one onlie little crumbe of those that come from thie table Heere then I present mie self as a poore and hungrie little vvhelp before thy riche table heere I stand beholding thee in the face and considering hovv thou doest eate and doest giue to eate to thy children vvith the repast of thy glorie Heere I stand changing a thovvsand formes and figures in my hart and this to bend dovvne thy hart that thou take compassion of me The things of this vvoorld o lord doe not fil me thee onlie I long for thee I seeke thy face o lord I desire thy loue vvil I alvvaies demand and sing vvith thy Prophet Psalm 17. I vvil loue thee o lord my fortitude our lord is mie staie and my refuge and he that deliuereth me My God my helper I vvil hope in him my protector and the horne of my saluation and my receauer Praising I vvil cal vppon our lord and from my enemies I shal be safe Glorie be to the father and to the sonne c. THE FIFT PRAIER FOR THE fift daie of hope in God CHAP. VII NETHER doth all this onlie bind me to loue thee but also to put all my hope in thee alone for in vvhome ought I to haue hope if not in one that so much loueth me and in one that hath donne me so much good and in one that hath suffred so much for me and in one that hath so oftentimes called me expected me tolerated me forgeauen me and deliuered me from so manie euils In vvhome ought I to hope but in him that is infinitelie merciful pitiful louing gentle suffering and pardoning In vvhome ought I to hope but in him that is my father and my father almightie father to loue me and almightie to remedie me father to vvish me vvel and almightie to doe me good vvhoe hath more care and prouidence of his spiritual children then anie carnal father of his natural children Finallie in vvhome ought I to hope but in him that almost in al his holie scriptures repeateth nothing more then commaunding me that I approche to him and hope in him and promiseth me a thovvsand fauours and revvards yf I doe so geauing me for paune of al this his veritie and his vvord his benifits bestovved vpdon me his torments endured for me and his bloud vvhich he hath shed in confirmation of this truth vvhat is there then that I maie not hope of so good a God and so true of a God that hath so much loued me that he vouchsafed to be clod vvith fleash for me and suffered scourging pinching and buffeting for me finallie of a God that did let him self die vppon a Crosse for me and enclosed him self in a sacred host for me Hovv can he flie from me vvhen I seeke him vvhoe hath so sought me vvhen I fled from him Hovv can he denie me pardon vvhen I seeke it at his hands vvhoe hath commaunded me that I request it of him Hovv can he denie me remedie vvhich novv costeth him nothing vvhoe procured me the same vvhen it did cost him so deerelie for althese reasons then I vvil confidentlie hope in him and vvith the holy Prophet in al my tribulations and necessities I vvil hartilie sing Our lord is mie light Psal 26. and mie saluation vvhome shal I feare Our lord is the protector of mie life at vvhome shal I tremble yf armies shal stand against me my hart shal not feare Yf vvar shal rise against me in him vvill hope Glorie be to the father and to the sonne c. THE SIXT PRAIER FOR THE SIXT daie of Obedience CHAP. VIII BVT for asmuch as hope is not
the vvickednes it hath And this is one of the chiefest points and aduises of this affaire vvhence it appeareth hovv great an error those bringers vp of nouices commit vvhoe being intangled and intricated in other things of lesse importance imploie not al theire forces in this labour of mortification vvhereof it ensueth that men remaine almost as they vvere borne that is in onlie natural goodnes or yll vvhich is no lesse inconuenience then to place a piece of timber in a gorgeous palaice no othervvise prepared then euen as it vvas brought cut out of the vvoode or to set vppon the table in a delicious banket greene oliues in such sort as they be gathered from the tree Seeing then that the end of this entreprise is to make a man good and vertuous that thou be not deceaued vvith vvhatsoeuer sort of goodnes thou must vnderstand that there be tvvoe kinds of goodnes th' one is naturall and is proper to such as be naturallie gentell and vvel condicioned th' other is spiritual proceeding of grace and of the feare and loue of God vvhich is propre to those that be iust persons Betvvixt these tvvo kinds of goodnes there is so great difference that vvith the first vve nether merite grace nor glorie but vvith the second vve obteine the one and the other And for this purpose the chiefest care of a good maister must be to attend that this spirite of the feare and loue of God be poured into the sovvle of his nouice procuring the same by all meanes that maie serue to this end such as ar Praier Meditation and Vse of the Sacraments c. For othervvise vvhat soeuer he shal doe vvil be a bodie vvithout sovvle an Adam of earth vvithout spirite of life vvhich is a thing of smal profit for Religion because by experience vve see that such as in religion haue nothing els but this natural goodnes ar no more to be esteemed then seelie soules or folkes of good past that ar led by euerie man vvhither he vvil and can not saie naie to anie bodie nor hold hand in anie thing that is commended to them In so much that a man othervvise yl bent by nature vvhich striueth alvvaies through the feare of God against his vvicked inclinations is much more vvorth then is an other verie vvel inclined by nature yf he vvant this feare For as the vvise man saieth Better is a liuing dogge then a dead lion Eccles 9.4 because vvithout spirite of life not anie one thing be it neuer so greate can be grateful and acceptable to God Of that vvhich hitherto hath ben said it is manifest hovv that this end of vvhich vve haue spoken comprehendeth tvvo things th' one is to driue out of the soule al kind of vices the other is to plant in the same al kind of vertues seeing the one necessarilie goeth before the other For like as in natural things there can be no generation vvithout corruption so vertues can not be engendred and brought forth in our soule yf our vices be not first dead nether can the spirit freelie raigne and gouerne yf the flesh be not before vanquished and ouercom These tvvo ends the Apostle had then obteined vvhen he said vvriting to the Galatians Galat. 2.19 vvith Christ I am nailed to the Crosse and I liue novv not I but Christ liueth in me For by saying that he vvas nailed to the Crosse and that he liued not he giueth to vnderstand the death of the ould man vvith al his vvicked inclinations and appetites vvhich he had ouercom through the fauour of the Crosse of Iesus Christ and by saying Christ liueth in me he setteth before our eyes the resurrection and life of the nevv man vvhich vvas not novv conformable to the affections of flesh and bloud but to the vertues and examples of Christ These selfe same tvvo ends did our Sauiour comprehend in those vvoords of his saying Matth. 16 24. If anie man vvil com after me let him denie him self and take vp his Crosse and follovv me For by saying let him denie him self he laid before vs the first immediate end vvhich is that a man denie his ovvne vvil and natural inclination vvith al the affections and appetites thereof and that he haue no lavv vvith them nor in anie vvise acknovvledge them thereby to folovv and obey them The second and last end he declared by saying let him folovv me that is let him folovv all the pases and examples of my life and al the vertues that he shall find in me And in that vvhich he saied Let him take vp his Crosse to vvit of trauail and austeritie he declared the chiefest meane and instrument necessarie for the one and the other end because that neither rooting out of vices and ouercomming of nature nether planting of vertues can be donne vvithout trauail and paine for somuch as there is great difficultie as vvel in the one as in the other By that vvhich hath ben saied vve maie plainelie gather of vvhat condition this nevv vvarfare is to vvhich a man is called and vvhat sort of profession it is for he is not called to a delicate and quiet life as som doe imagin but to the Crosse to trauail to sight against his passions to pouâ—etie and nakednes to the sacrifice of him self and of his oune vvil and finallie to that mortification of vvhich our Sauiour said Ioan. 12.20 vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it bringeth much fruite He that loueth his life shall lose it and he that hateth his life in this vvorld doth keepe it to life euerlasting It is no matter of smal importance to vvin and subdue nature and to make of flesh spirite of earth heauen and of a man an Angel For if in deede to make of a greene hearbe fine and delicate linnen cloth there needeth so much mortifying trauail about the same by reason of the greate difference there is betvvixt the one and the other hovv much more is it necessarie for the making of this so greate a change of a man into an Agel They report that vvhen a snake vvil change his skinne he entreth by a verie narovv and straite hole that by this meanes he maie shift of his ould skinne he then that mindeth to strippe him self of the ould man to put on the nevv hovv can he bring this to passe by leading a large delicate life There can be no generation vvithout corruption nether can a man atteine to be that vvhich he is not yf first he leaue not to be that vvhich he is a thing that can not be donne vvithout great paine and labour The life of a Christian man is ordeined to a supernaturall end and so presupposeth supernatural forces and consequentlie this life it self must be supernatural to vvhich thing flesh and bloud can not arriue VVoe to that Religion vvhose manner of life is vvide and large for in